Another scene is presented, and once more in Jerusalem. Another series of tableaux is arranged. This time the Christ is pictured as breaking bread and _walking on water_, whence occasion is taken to descant on the bread of life. For the purpose of making a fresh appearance in Jerusalem, and presenting his claim under a new aspect, Galilee is called into requisition again, but as usual, the drama is enacted in Jerusalem, which is the centre of the opposition. This time, the Christ, having declined to go up in his own character to meet his critics, goes up in disguise, incognito, and amazes the congregated multitude by his superb assumptions of authority, and his overwhelming denunciations of all who do not receive him; denunciations so uncompromising, that dissensions are created. "Some would have taken him, but none laid hands on him." As always, the demonstration results in bringing out his friends and enemies, in showing who were and who were not his own, which is the aim and end of every manifestation. The Logos presents himself, makes his statement, asserts his prerogative, offers the alternative of spiritual life or death, and retires, leaving the result to the spiritual laws. The story of the woman taken in adultery which immediately follows this passage, probably made no part of the original gospel, as it appears out of all connection. It is pronounced by some of the best critics to be ungenuine. The obvious improbability of its incidents, the locality of it,--the Mount of Olives,--the Christ's mysterious proceeding of writing on the ground, and his unaccountable verdict, deprive the tale of all but literary interest. It is interesting in a literary point of view, or would be if it were set in literary relations; for it illustrates the Christ's supremacy, his supernatural power of rebuke and insight, his authority to grant absolution on purely theological grounds. The doctrine that none but the guiltless are entitled to pronounce sentence on guilt would put an end to censorship of every kind, but is quite in accordance with the ethical tone of the book. The author however, turns the incident to no account, but proceeds with new scenes in his speculative drama. "I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life;" the Christ enters once more into the old debate, once more the claim is challenged, once more the angry discussion flows on, becoming, at this juncture more violent than ever; terrible denunciations leap from the divine lips; the adversaries are called a devil's brood, liars, murderers at heart. At the close of the final outburst, the unseen hands raise the visionary stones, but "Jesus hid himself, went out of the temple, going through the midst of them, and so passed by."