Cecilius gave positive instruction that on shipboard acts of the Roman Catholic religion should be performed with as much privacy as possible, so as not to offend the Protestant passengers "whereby any just complaint may hereafter be made by them in Virginia or in England." There is no pretense of theory here; all is based on the exigency of the situation and sound policy. The policy was George Calvert's, whose school was the court of James, and whose whole career shows that he entertained no advanced views of human liberty. Had he held toleration as a theory of government, his doctrine would have been more liberal than that of Ralegh and Bacon and far in advance of that of contemporary Puritan leaders. They quite misunderstand the man who regard him as a progressive thinker; he was a conservative opportunist. Still less was Cecilius a man likely to act on general principles. XV. [Sidenote: Religious observance at sea.] [Sidenote: Relatio Itineris, p. 10.] [Sidenote: Note 16.] [Sidenote: Relatio Itineris, 16, 17.] We have seen how religiously the Puritans passed their time at sea in long daily expositions of Scripture and other devotions, and that sometimes even the watch was set with a psalm. Not less religious were the Catholic pilgrims, and though the form is strikingly different, the believing and zealous age is the same. To make things safe, the Jesuit fathers committed the principal parts of the ship in some detail to the protection of God in the first place, and then to that "of His Most Holy Mother and of St. Ignatius and of all the angels of Maryland." These angels to whom the safety of Maryland was committed were kept busy by special spiritual opponents. A dangerous storm was raised on one occasion by all the "malignant spirits of the tempest and all the evil genii of Maryland." But Father White circumvented this combination of ordinary storm spirits with imps of Protestant proclivities by setting forth to Christ and the Blessed Virgin, while the storm was at its worst, "that the purpose of this journey was to glorify the Blood of our Redeemer in the salvation of the Barbarians, and also to build up a kingdom for the Saviour and to consecrate another gift to the Immaculate Virgin his mother." The last clause apparently refers to Maryland, as if it were named in honor of the Virgin. The representation was effective; the good father had scarcely ceased speaking when the storm began to abate. [Illustration: The colony at St. Mary's.] [Sidenote: The arrival.]