The cloak of Phœbus Apollo has fallen on the prophet Elias. As of old temples on all the highest hills of the islands are dedicated to the sun-god; the reason is obvious. Ἡλιος, the sun deity (the _h_ not being aspirated), at once suggested Elias to the easily accommodating divines, and to all intents and purposes the prophet supplies the place of the sun-god of antiquity. Prophet Elias has power over rain; in times of drought people assemble in crowds in his church to pray for rain, and in this he has the attribute of ὄμβριος or ὑέτιος Ζεῦς. When it thunders they say the prophet is driving in his chariot in pursuit of demons. To pass on to another analogy. There is a curious parallel between St. Anarguris, the patron saint in some parts of flocks and herds, and the god Pan of ancient days. On the island of Thermià (Κύθνος) I saw a church dedicated to St. Anarguris built over the mouth of a cavern, as the protecting saint of the place, instead of Pan, the ancient god of grottos. But a still more marked instance of the continuation of Pan worship occurs to-day on Keos at the little church of St. Anarguris, at a remote hamlet called 'στὸ μακρινὸ. Whenever an ox is ailing they take it to this church and pray for its recovery; if the cock crows when they start, or they hear the voice of a man or the grunt of a pig, there is every hope that the animal will be cured; but on the contrary, if they hear a cat, a dog, or a woman, it is looked upon as an evil omen. When at the church of St. Anarguris they solemnly register a vow that if the ox recovers they will present it to the saint when its days of work are over; accordingly, every year on the 1st of July, the day on which they celebrate the feast of St. Anarguris, numbers of aged oxen may be seen on the road to this church, where they are slaughtered on the threshold and the flesh distributed amongst the poor. St. Nicholas, again, is the lineal descendant of Poseidon; he is the sailor’s god. Wherever in ancient times there existed a temple to the honor of Poseidon we now find an insignificant white-washed edifice dedicated to St. Nicholas. This is especially noticeable at Tenos, where was in antiquity the famous shrine and feast of Poseidon. On this island the chief town is now called St. Nicholas, and hither yearly assemble to worship thousands of Greeks from all parts of the world before a miracle-working shrine. Modern priestcraft, in short, has cleverly arranged that Tenos should be the modern Delos where the topic of independent panhellenism can be freely discussed.