But the most extraordinary circumstance of the case is behind. Some out of the Evangelia referred to are observed to have been prepared for ecclesiastical use: in other words, are so rubricated throughout as to shew where, every separate lection had its 'beginning' ([Greek: arche]), and where its 'end' ([Greek: telos]). And some of these lections are made up of disjointed portions of the Gospel. Thus, the lection for Whitsunday is found to have extended from St. John vii. 37 to St. John viii. 12; beginning at the words [Greek: te eschate hemera te megale], and ending--[Greek: to phos tes zoes]: but _over-leaping_ the twelve verses now under discussion: viz. vii. 53 to viii. 11. Accordingly, the word 'over-leap' ([Greek: hyperba]) is written in _all_ the copies after vii. 52,--whereby the reader, having read on to the end of that verse, was directed to skip all that followed down to the words [Greek: kai meketi hamartane] in ch. viii. 11: after which he found himself instructed to 'recommence' ([Greek: arxai]). Again I ask (and this time does not the riddle admit of only one solution?),--When and how does the reader suppose that the narrative of 'the woman taken in adultery' first found its way into the _middle of the lesson for Pentecost_? I pause for an answer: I shall perforce be told that it never 'found its way' into the lection at all: but having once crept into St. John's Gospel, however that may have been effected, and established itself there, it left those ancient men who devised the Church's Lectionary without choice. They could but direct its omission, and employ for that purpose the established liturgical formula in all similar cases.