The third includes many saints who cannot easily be identified, as the Prophets Kamil, ’Anîn, Baliân, and Nurân, with many others. In this class many _pairs_ of saints may be included, as “the Sheikh of the Olive” and his mother; Sheikh Waheb (“the devoted”) with his sister S’adeh, and many others, survivals perhaps of the old Phœnician duads and triads: to this class we may add a number of female saints who have descriptive names. The fourth class consists of well-known historical characters now held in high veneration, including the various Companions of the Prophet, and many yet more modern personages, such as Sheikh Shibleh and Sheikh Abu Ghôsh, who were famous bandits in 1700 and 1813 respectively. The fifth class of Sheikhs, consisting of those with descriptive titles, is, perhaps, in some respects the most important; for from these we learn most of the common ideas of the peasantry as to their saints. Thus we have among them Sheikhs called the Persian, the Median, the Æthiopian, the raingiver, the healer, the inspired, the madman, the idiot, the protector, the just, the wise, the serpent-charmer, the pilgrim, and the champion, with a host of others, showing how varied are the supposed characters and powers of these invisible guardians. The sixth class includes those Sheikhs with common names, such as Abraham, David, Joseph, Mohammed, etc., which, as a rule, are of but little importance. We have, then, in this great Pantheon of local deities, a jumble of traditions, Jewish, Christian and Moslem, showing the various influences which have successively acted on the peasantry. There are, indeed, indications of possibly ancient traditions, but the large majority at least of those current among the peasantry are probably traceable to monkish origin, and in many cases are evidently not older than the middle ages. The stories usually related of the Sheikhs are neither interesting in themselves, nor do they apparently conceal any mythological meaning. One saint flew through the air after death in her coffin; a second prayed with his cloak spread on the sea; the bones of a third were collected by his dog, and carried to a mountain-top where they still lie buried; a fourth called the remains of his camel, which had been partly eaten by infidels, from a dust-heap, the camel answering his appeal with an audible voice, and gathering its scattered limbs and bones to form a living beast again. In the main the stories are childish, and resemble those current among the Italian peasantry of the present day in connection with Christian saints.