became gradually assimilated with the Christian saints, in whom they finally merged. Thus Helios, the sun-god, was converted into Elias, whose name is so prominent all over the map of modern Greece; the wine-god Dionysos became a reformed character in the person of St Dionysios, and the temples of Theseus and Zeus Olympios at Athens were dedicated to St George and St John. By a still more striking transformation the Parthenon was consecrated as a church of the Virgin during the sixth century, and was thenceforth regarded as the Cathedral of Athens. The growth of Christianity is observable, too, from the lists of Greek sees represented at the Councils of Ephesus and Chalcedon, while the importance of Corinth as the seat of the Metropolitan of Achaia is shown by the synod which was held there to settle a point of Church discipline in 419. In spite, however, of its political separation from Rome, we find Greece making appeals to the Pope when grave theological questions arose. At this period the Archbishop of Salonika was regarded as the official head of all the Greek provinces in Europe, yet when he seemed to the orthodox Epeirotes to be affected with heresy, they sent in their adhesion to Rome. Theodosius II was not content with the destruction of temples; he desired the final disappearance of such vestiges of municipal freedom as Constantine had spared. In the same spirit of uniformity in which he codified the law, he swept away the remains of Lycurgus’ system at Sparta and the Court of Areopagos. Yet, as institutions usually survive their practical utility in a conservative country, we are not surprised to find the name of an Eponymos Archon as late as 485. And the University of Athens still lived on, fighting the now hopeless battle of the old religion with all the zeal of the latest Neo-Platonic school of philosophy. The endowments of that school and the patriotism of rich Athenians, like Theagenes, one of the two last Archons, and known as the wealthiest Greek of his day, made up for the withdrawal of Imperial subsidies, and the bitter tongue of Synesios could still complain of the airs which those who had studied at Athens gave themselves ever afterwards. “They regard themselves,” wrote the philosopher, “as demi-gods and the rest of mankind as donkeys.” But the university received a severe blow when, in 425, Theodosius enlarged and enriched the University of Constantinople with a number of new professorial chairs. If his institution of fifteen professors of the Greek language and literature gave that tongue an official position in what had hitherto been mainly a Latin city, it also attracted the best talent—men like Jacobus, the famous physician of the Emperor Leo the Great—from Greece to Constantinople, which thus acted as a magnet to the aspiring provincials, just as Paris acts to the rest of France. The last great figure of the Athenian University, Proklos, whose commentaries on Plato are still