As in the multiplicity of the objects of worship, so too in the mental attitude of the worshipper, there is little change since first were written the words δῶρα θεοὺς πείθει, ‘Gifts win the gods.’ There are certain great occasions, it is true, now as in old days, on which religious feeling attains a higher level, and the mercenary expectation of blessings is forgotten in whole-hearted adoration of the blesser. But in general a spirit of bargaining tempers the peasant’s prayer, and a return is required for services rendered. A sketch of the religious sentiments of the Sphakiotes given by the head of a Cretan monastery is worth reproducing, for it is typical of the whole Greek folk. ‘The faith,’ he writes, ‘of these highlanders in Jesus Christ is sincere in every way, reverent, deep-seated, and unshaken, but unfortunately it is not free from superstitious fancies which mar this otherwise great merit. Many of them are fully persuaded that God, Our Lady, and the Saints go to and fro unseen above their heads, watch each man’s actions, and take part in his quarrels, like the gods of Homer. They are under an obligation to work constant miracles, to vindicate and avenge, to listen readily to each man’s requests and petitions, whether they be just or no. Many of the people go off cattle-lifting or on other wrongful enterprises, and at the same time call upon Our Lady, or any other saints of repute as wonder-workers, to assist them, and as payment for success promise them gifts! To some of the Saints they attribute greater power and grace than to the God who glorified them. In the same way they show greater reverence for this or that church or _icon_, and bring presents from great distances, in the belief that it has miraculous powers, without understanding that Faith works miracles equally in all places[104].’