an old forecastle habit of incontinent lying without provocation. The American women are described as "wearing great plates of gold covering their whole bodies like armor.... In every cottage pearls are to be found, and in some houses a peck"--an assertion that had a grain of truth in it, since the sailor no doubt mistook wampum beads for pearls. Fireflies, in this old tar's exalted memory, are "fire dragons, which make the air very red as they fly," while the buffalo appears as an animal "as big as two of our oxen." The streets in one "city" are broader than London streets, which we may readily believe. The banqueting houses are built of crystal, "with pillars of massie silver, some of gold." This is a fine example of the manner of a mind afflicted with the vice of exaggeration; crystal becomes silver in the next breath, and silver is as instantly transmuted to gold. All that optimistic projectors sought in America--gold, silver, pearls by the peck, and great abundance of silkworms--are obligingly supplied in Ingram's narrative. Such tales impressed the imagination in a romantic and uncritical age. VI. [Sidenote: Indian devil-worship.] The interest in America was heightened by popular curiosity regarding the Indians. The American savages were sometimes treated as sun-worshipers, but they were more commonly thought to be worshipers of devils. The prevailing belief in witchcraft, divination, and abounding evil spirits rendered it easy for Europeans to accept the Indian deities as supernatural beings, and to credit the pretensions of the powwows, or Indian priests, to give knowledge of distant or future events, to heal the sick, and even to bring rain in time of drought. But it was observed at Plymouth that when the Pilgrims prayed for rain it fell gently, and that the rain procured by the Indian conjurers was violent and destructive--a rain with something devilish about it. According to writers of the time, the demons worshiped by the savages were able to materialize themselves on great occasions, appearing to their votaries in some beastly form. This belief in Indian devil-worship fitted well with the religious faith of the period, which can hardly be described as anything but a sort of Manichæism dividing the government of the universe almost equally between good and evil powers. Religionists of all schools desired to convert these subjects of Satan, not from those philanthropic motives that are main considerations in modern propagandism, but because their conversion would glorify God, and yet more because it would despite the devil. Sometimes the religious motive was incongruously supported by hopes of commercial advantage. The navigator Davis wrote to Secretary Walsingham that if the Indians "were once brought over to the Christian faith they might soon be brought to relish a more civilized kind of life and be thereby induced to take off great quantities of our coarser woolen manufactures." [Sidenote: Indians exhibited.]