The Greeks keep no _mi-carême_, as the Latins do. Their longer and severer fast continues unbroken till Easter morning—unless Annunciation Day happens to fall in Lent. Then they are allowed the indulgence of fish. Holy Week is with them Great Week. Services take place in the churches every night except Wednesday, and commemorate the events of Jerusalem in a more dramatic way than even in the Roman Church. The symbolic washing of the disciples’ feet, however, which takes place in Jerusalem on Holy Thursday, is not performed in Constantinople except by the Armenians. On Good, or Great, Friday a cenotaph is erected in the nave of each church, on which is laid an embroidery or some other representation of the crucifixion. Sculpture is not permitted in the Greek Church, although on this one occasion a statue has sometimes been seen. The faithful flock during the day to the cenotaph, where they kiss the embroidery and make some small donation. Each one receives from the acolyte in charge a jonquil or a hyacinth. This graceful custom is perhaps a relic of the Eleusinian Mysteries, which Easter superseded and with whose symbolism, celebrating as they did the myth of Demeter and Persephone, it has so much in common. Spring flowers, at all events, play a part at Easter quite different from our merely decorative use of them. Flower stands are almost as common at church doors as candle stands. For people also make the round of the icons in the churches, on Good Friday, lighting votive tapers here and there. The true use of the tapers, however, is after dark. Then a procession figuring the entombment of Christ issues from the church with the image of the cenotaph and makes the circuit of the court or, in purely Greek communities, of the surrounding streets, accompanied by a crowd of lighted candles. The image is finally taken to the holy table, where it remains for forty days.