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. Other offerings again may be dedicated with either motive. Candles and incense are equally suited to win a favour or to repay one. But whether the motive be propitiation or gratitude, the whole system is a legacy of the pagan world and permeated with the spirit of paganism. Everywhere the Christian disguise of the old religion is easily penetrable; the Church for instance has forbidden the use of graven images, and only in one or two places do statues or even reliefs survive: but the painted _icons_ which are provided in their stead satisfy equally well the common-folk’s instinct for idolatry. Vows conditional upon the answering of some prayer usually conform outwardly at least to Christian requirements. Scores of the small chapels with which the whole country is dotted have been built in payment of such a vow; and often a boy may be seen dressed in a miniature priest’s costume, because in some illness his mother devoted him to the service of God or of some saint for a number of years if only he should recover. But the idea of bargaining by vows is more pagan than Christian, and sometimes indeed an even clearer echo of ancient thought is heard, as when a girl vows to the Virgin a silver girdle if she will lay her in her lover’s arms[105]. Miracles again are expected of the higher powers in return for man’s services to them; for as the proverb runs, ἅγιος ποῦ δὲν θαυματουργεῖ, δὲν δοξάζεται, ‘it is a sorry saint who works no wonders.’ And wonders are worked as the people expect--some in appearance, some in fact.