Abba Anbasa, who rode upon a lion. Eustathius, who brought a dead child back to life. (This miracle is attributed to many of the saints.) Ananias, who baptized St. Paul. Pantaleon. Jemrah, a martyr. On the spot where his blood was spilt there grew up a fine vine. Naakweto-Laab, the last Emperor of Ethiopia, of the family of Zague. He did not die. Cosmus, Metropolite. It is said that the image of Mary shed tears when it beheld his excruciating tortures. The two hundred and ninety-two brothers and forty-nine sisters of Cosmus. Abba Marina, who was discovered after death to have been a woman. Barsufius. Johannes Cama, whose fingers and nails seemed burning like candles during prayer. Abba Libanus, who brought water out of a rock. Daniel, the woman-hater, who vowed never to look at a woman. The forty-nine old hermits. Joseph, who was saved out of a fiery oven. The 80,107 martyrs with Isidorus. Atom and Arianus. Eusebius, who, “being threatened to be burnt, was taken to heaven by Uriel the archangel, and remained there fourteen years.”[159] And many others whose sanctity is as little known in the Western Churches. If there is anywhere a leisured and adventurous student of comparative hagiology, he would obtain some interesting results by tracing the origin and growth of the legends which glorify these worthies. A survey of what has been said shows that Consul Plowden was fully justified when he wrote, “the Christianity professed and taught in Abyssinia is much materialized.” Nevertheless, the credulity and superstition which prevail in the country are not in essence grosser than the unwarranted beliefs which were accepted in Europe when the _Aurea Legenda_ passed as sound devotional reading, and it would be as unjustifiable to judge the intellectual capability of the Habashes by their faith in myths as it would have been to estimate the ability of our forefathers by a similar standard. Nor is it certain that any sudden reformation would improve the religious state of the people. An intemperate zeal for enlightening them might, by introducing an ideal far above their real sympathies and comprehension, discredit the old conceptions without effectually substituting the new. Moreover, the fabulous feats of the saints may require a cautious and sparing criticism; for to differentiate the degrees of probability in miracles, among an unscientific but argumentative race, would, perhaps, be more likely to promote scepticism as to all thaumaturgy than to lead to the repudiation of certain miracles and the continued acceptance of others.