[2.27] Ibid. xxviii. 9, et seq. [2.28] The Jews are enraged, Matt. xxvii. 63, when they hear that Jesus had predicted his resurrection. But even the disciples of Jesus had no precise ideas in this respect. [2.29] A vague idea of this sort may be found in Matthew xxvi. 32; xxviii. 7, 10; Mark xiv. 28; xvi. 7. [2.30] This is plainly seen in the miracles of Salette and Sourdes. One of the most usual ways in which a miraculous legend is invented is the following. A person of holy life pretends to heal diseases. A sick person is brought to him or her, and in consequence of the excitement finds himself relieved. Next day it is bruited abroad in a circle of ten miles that there has been a miracle. The sick person dies five or six days afterwards; no one mentions the fact; so that at the hour of the burial of the deceased, people at a distance of forty miles are relating with admiration his wondrous cure. The word loaned to the Grecian philosophy before the _ex votos_ of Samothrace (Diog. Läert. VI. ii. 59,) is also perfectly appropriate. [2.31] A phenomenon of this kind, and one of the most striking, takes place annually at Jerusalem. The orthodox Greeks pretend that the fire which is spontaneously lighted at the holy sepulchre on the Saturday of the holy week preceding their Easter, takes away the sins of those whose faces it touches without burning them. Millions of pilgrims have tried it and know full well that this fire does burn (the contortions which they make, joined to the smell, are a sufficient proof). Nevertheless, no one has ever been found to contradict the belief of the orthodox Church. This would be to avow that they were deficient in faith, that they were unworthy of the miracle, and to acknowledge, oh, heavens! that the Latins were the true Church; for this miracle is considered by the Greeks as the most convincing proof that theirs is the only good church. [2.32] The affair of Salette before the civil tribunal of Grenoble (decree of 2d May, 1855), and before the court of Grenoble (decree of 6th May, 1857), pleadings of MM. Jules Favre and Bethmont, &c., collected by J. Sabbatier (Grenoble Vellot. 1857.) [2.33] John xx. 15. Could it include a glimmering of this? [2.34] See above. [2.35] John expressly says so, xix. 41, 42. [2.36] John xx. 6, 7. [2.37] One cannot help thinking of Mary of Bethany, who in fact is not represented as taking any part in the event of the Sunday morning. See "_Life of Jesus_" p. 341, et seq.; 359, et seq. [2.38] Celsus has already delivered some excellent critical observations on this subject (in Origen). _Contra Celsum_, ii. 55.