This parallelism of beliefs and catholicity of cures remind one of the faith which not only the Greeks and the Roman Catholics, but the Turks and the Jews had in the miracles wrought by the Greek Saints. The best known instance of this, given by Miss Hamilton in her illuminating work on _Greek Saints and their Festivals_, is the large marble fountain standing in the court of the Panagia’s Church at Tenos. It was the gift of a grateful Turk cured, according to his own conviction, by the Panagia of the Christians. To a certain extent a feeling was prevalent against permitting unbelievers to participate in these boons, but it was futile in effect and the cures of infidels continued. Within the Smyrna Cathedral there is a holy well the water of which is specially renowned for the cure of ophthalmia. Turks, along with Greeks, shared in its benefits to an extent which excited the jealousy of the officials and they resolved to give ordinary water in response to the demands of infidels. This stratagem was, however, ineffectual for the eyes of the Turks were cured nevertheless with the unsanctified medium just as thoroughly as with the holy water. This might have shaken the faith of the believers in the holy well, but fortunately for them no such rude awakening appears to have marred their confidence in the miraculous powers of the well or of the saints. Numerous proofs of water-worship in Great Britain exist to-day. English folklore is full of these and we shall notice them presently. There is also archæological evidence establishing the prevalence of the cult. On a pavement at Sydney Park, Gloucestershire, on the western bank of the Severn, has been carved the figure of one of the English river divinities. The principal figure is a youthful deity crowned with rays like Phoebus and standing in a chariot drawn, as in the case of _Banu Ardevi Sur Anahita_ of the Iranians, by four horses. Three inscriptions are preserved: (1) Devo Nodenti; (2) D. M. Nodonti and (3) Deo Nudente M. The form Nodens has been identified by Professor Rhys with the Welsh Lludd and with the Irish Nuada. This monumental relic by no means presents the British embodiment of the water-god, the work being Roman it evidently bears the stamp of the Roman interpretation of the British belief in the local god and has been modelled on the Roman standard of the water-god Neptune. The whole find has been fully described and illustrated in a special volume by the Rev. W. H. Bathurst and C. W. King.