of the experiment were often disappointing, for while the blessings were more or less dubious, there could be no doubt whatever about the burns.(320) The history of the miracle has been carefully investigated by a Jesuit father. The conclusions at which he arrives are that the miracle was a miracle indeed so long as the Catholics had the management of it; but that since it fell into the hands of the heretics it has been nothing but a barefaced trick and imposture.(321) Many people will be disposed to agree with the latter conclusion who might hesitate to accept the former. (M106) At Athens the new fire is kindled in the cathedral at midnight on Holy Saturday. A dense crowd with unlit candles in their hands fills the square in front of the cathedral; the king, the archbishop, and the highest dignitaries of the church, arrayed in their gorgeous robes, occupy a platform; and at the exact moment of the resurrection the bells ring out, and the whole square bursts as by magic into a blaze of light. Theoretically all the candles are lit from the sacred new fire in the cathedral, but practically it may be suspected that the matches which bear the name of Lucifer have some share in the sudden illumination.(322) Effigies of Judas used to be burned at Athens on Easter Saturday, but the custom has been forbidden by the Government. However, firing goes on more or less continuously all over the city both on Easter Saturday and Easter Sunday, and the cartridges used on this occasion are not always blank. The shots are aimed at Judas, but sometimes they miss him and hit other people. Outside of Athens the practice of burning Judas in effigy still survives in some places. For example, in Cos a straw image of the traitor is made on Easter Day, and after being hung up and shot at it is burned.(323) A similar custom appears to prevail at Thebes;(324) it used to be observed by the Macedonian peasantry, and it is still kept up at Therapia, a fashionable summer resort of Constantinople.(325)