And then follows the rest of the Gospel; at the end of which, the sign + ΤΕΛΟΣ + is again repeated,—which sign, however, occurs _nowhere else_ in the MS. _nor at the end of any of the other three Gospels_. A more opportune piece of evidence could hardly have been invented. A statement so apt and so significant was surely a thing rather to be wished than to be hoped for. For here is the liturgical sign ΤΕΛΟΣ not only occurring in the wholly exceptional way of which we have already seen examples, but actually followed by the admission that “In certain copies, _the Evangelist proceeds no further_.” The two circumstances so brought together seem exactly to bridge over the chasm between Codd. B and א on the one hand,—and Codd. 24 and 36 on the other; and to supply us with precisely the link of evidence which we require. For observe:—During the first six centuries of our æra, no single instance is known of a codex in which ΤΕΛΟΣ is written at the end of a Gospel. The subscription of S. Mark for instance is _invariably_ either ΚΑΤΑ ΜΑΡΚΟΝ,—(as in B and א): or else ΕΥΑΓΓΕΛΙΟΝ ΚΑΤΑ ΜΑΡΚΟΝ,—(as in A and C, and the other older uncials): _never_ ΤΕΛΟΣ. But here is a Scribe who first copies the _liturgical_ note ΤΕΛΟΣ,—and then volunteers the _critical_ observation that “in some copies of S. Mark’s Gospel the Evangelist proceeds no further!” A more extraordinary corroboration of the view which I am endeavouring to recommend to the reader’s acceptance, I really cannot imagine. Why, the ancient Copyist actually comes back, in order to assure me that the suggestion which I have been already offering in explanation of the difficulty, is the true one! 5. I am not about to abuse the reader’s patience with a prolonged enumeration of the many additional conspiring circumstances,—insignificant in themselves and confessedly unimportant when considered singly, but of which the cumulative force is unquestionably great,—which an examination of 99 MSS. of the Gospels brought to light.(429) Enough has been said already to shew, (1st.) That it must have been a customary thing, at a very remote age, to write the word ΤΕΛΟΣ against S. Mark xvi. 8, even when the same note was withheld from the close of almost every other ecclesiastical lection in the Gospel. (2ndly.) That this word, or rather note, which no doubt was originally written as a liturgical memorandum in the margin, became at a very early period incorporated with the text; where, retaining neither its use nor its significancy, it was liable to misconception, and may have easily come to be fatally misunderstood. And although these two facts certainly prove nothing in and by themselves, yet, when brought close alongside of the problem which has to be solved, their significancy becomes immediately apparent: for,