sweeping robes and black head-shawls, Jewesses from Ashdod and
Gaza, with white visors fringed with gold coins; Polish Jewesses
with glossy wigs; Syrian Jewesses with eyelashes black as though
lined with kohl; fat Jewesses from Tunis, with clinging breeches
interwoven with gold and silver."

This homage to a man who turned Turk, and became a doorkeeper of
the Sultan, to save himself from torture and death!

Savagery and civilization meet on this plane of religious
credulity. The Indians of Canada believed not more implicitly in
the demons who howled all over the Isles of Demons, than did the
early French sailors and the priests whose protection the latter
asked. The Jesuit priests of the seventeenth century accepted,
and impressed upon their white followers in New France, belief in
miracles which made a greater demand on credulity than did any of
the exactions of the Indian medicine man. That the head of a
white man, which the Iroquois carried to their village, spoke to
them and scolded them for their perfidy, "found believers among
the most intelligent men of the colony, "just as did the story of
the conversion of a sick Huguenot immigrant, with whose gruel a
Mother secretly mixed a little of the powdered bone of a Jesuit
martyr.* And French Canada is to-day as "orthodox" in its belief
in miracles as was the Canada of the seventeenth century. The
church of St. Anne de Beaupre, below Quebec, attracts thousands
annually, and is piled with the crutches which the miraculously
cured have cast aside. Masses were said in 1899 in the church of
Notre Dame de Bonsecours at Montreal, at the expense of a pilots'
association, to ward off wrecks in the treacherous St. Lawrence;
and in the near-by provinces there were religious processions to