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Such is the verdict of an educated priest of the Greek Church who deplores the polytheism and idolatry of the common-folk among whom he lives, and who in so doing speaks with the authority of intimate knowledge. Nor can the justice of the verdict be questioned by any one who has entered one of the more highly reputed churches of Greece and observed the votive offerings which adorn or disfigure it. For these offerings are of two qualities just as the motives which inspire them are twofold. There are the genuine thank-offerings, selected for their beauty or worth, which commemorate gratefully some blessing received; of such the treasury of the Church of the Annunciation in Tenos is full—gold and silver plate, bibles and service-books in rich bindings studded with jewels, embroideries of Oriental silk unmatched in skill and splendour. But there is another class, the propitiatory offerings designed to place the offerer in a special way under the protection of the saint. Most characteristic among these are the shreds of infected clothing sent by some sick person to the church of the particular saint whose healing power he invokes. Just as in the province of magic the possession of a strip of a man’s clothing gives to the witch a control over his whole person, so in the religious sphere the dedication of some disease-laden rag from the body of the sufferer places him under the special care of the saint. In the church of ‘S. John of the Column’ at Athens the ancient pillar round which the edifice has been built is always garnished with dirty rags affixed by a daub of candle-grease; and if the saint cures those who send these samples of their fevers, he must certainly kill some of those who visit his sanctuary in person. To this class of offerings belong also the bulk of the silver-foil trinkets which are so cheap that the poorest peasant can afford one for his tribute, and so abundant that at Tenos out of this supply of metal alone have been fashioned the massive silver candelabra which light the whole church. These trinkets are models of any object which the worshipper wishes to commend to the special attention of the saint. At Tenos they most frequently represent parts of the human body, for there the Virgin is above all a goddess of healing; but a vast assortment of models of other objects committed to her care may also be seen—horses and mules, agricultural implements, boats, sheaves of corn to represent the harvest, bunches of grapes in emblem of the vintage; there is no limit to the variety; anything for which a man craves the saint’s blessing is thus symbolically confided to her keeping. Doubtless among them there are a number of thank-offerings for mercies already received; I remember in particular a realistic model of a Greek coasting steamer with a list attached giving the names of the captain and crew who dedicated it in gratitude for deliverance from shipwreck. It may even be that some few of the models of eyes and limbs are thank-offerings for cures effected, and in beauty or worth are all that the peasant’s artistic sense desires or his purse affords. But the majority of them, as I have said, are the gifts of those whose prayers are not yet answered and who thus keep before the eyes of the saint the maladies which crave her healing care.