In so far as she has affected the traditions of the Church, a male deity, S. Demetrius, has in general superseded her. Under the title of στερεανός, ‘belonging to the dry land,’ he has in most districts taken over the patronage of agriculture; while his inherited interest in marriage receives testimony from the number of weddings celebrated, especially in the agricultural districts, on his day. But at Eleusis, the old home of Demeter’s most sacred rites, the people, it seems, would not brook the substitution of a male saint for their goddess, and yielded to ecclesiastical influence only so far as to create for themselves a saint Demetra (ἡ ἁγία Δήμητρα) entirely unknown elsewhere and never canonised. Further, in open defiance of an iconoclastic Church, they retained an old statue of Demeter, and merely prefixing the title ‘saint’ to the name of their cherished goddess, continued to worship her as before. The statue was regularly crowned with garlands of flowers in the avowed hope of obtaining good harvests, and without doubt prayer was made before it as now before the pictures of canonical saints. This state of things continued down to the beginning of the nineteenth century. Then, in 1801, two Englishmen, named Clarke and Cripps, armed by the Turkish authorities with a license to plunder, perpetrated an act unenviably like that of Verres at Enna, and in spite of a riot among the peasants of Eleusis removed by force the venerable marble; and that which was the visible form of the great goddess on whose presence and goodwill had depended from immemorial ages the fertility of the Thriasian plain is now a little-regarded object catalogued as ‘No. XIV, Fitzwilliam Museum, Cambridge, (much mutilated)[143].’