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Titles denoting functions are equally numerous and quaint. In Rhodes the Archangel Michael is invoked as πατητηριώτης, patron of the wine-press[97]. S. Nicolas, who has supplanted Poseidon, often assumes the simple title of ‘sailor’ (ναύτης). S. John the Hunter (κυνηγός) owns a monastery on Mt Hymettus. In Cimolus there is a church of Our Guiding Lady (Παναγία ὁδηγήτρια)[98]. SS. Costas and Damien, the physicians, are known as the Moneyless (ἀνάργυροι), because their services are given gratis. S. George at Argostóli has been dubbed the Drunkard (μεθυστής)[99]—thus furnishing a notable parallel to the hero celebrated in old time at Munychia as ἀκρατοπότης[100]—because on his day, Nov. 3rd, the new wine is commonly tapped and there is much drinking in his honour.

In other cases the actual name of the saint has determined his powers or character without further epithet. S. Therapon is invoked for all kinds of healing (θεραπεύειν): S. Eleutherios (with an echo possibly of Eilythuia) to give deliverance (ἐλευθερία) to women in childbirth: S. James, in Melos, owing to a phonetic corruption of Ἰάκωβος into Ἄκουφος, to cure deafness[101]. S. Elias, the successor of the sun-god (ἥλιος), has power over drought and rain. S. Andrew (Ἀνδρέας) is implored to make weakly children ‘strong’ (ἀνδρειωμένος). S. Maura, in Athens, requires that no sewing be done on her day under pain of warts (locally known as μαύραις), which if incurred can only be cured by an application of oil from her lamp[102]. S. Tryphon resents any twisting (στρήφω) of thread, as in spinning, on his day; and on the festival of S. Symeon expectant mothers must touch no utensil of daily toil, above all nothing black; for S. Symeon ‘makes marks’ (ὁ Ἄϊ Συμεὼν σημειόνει), and a birth-mark would inevitably appear on the child. If however a woman offend unwittingly, she must lay her hands at once on that part of the body where the birth-mark will be least disfiguring to the child.