It had become very common for Christian parents to give their daughters in marriage to Muhammadans, and for Christian women to make no objection to such unions. [580] The male children born of these mixed marriages were brought up as Musalmans, but the girls were allowed to follow the religion of their mother. [581] Such permission was rendered practically ineffective by the action of the Christian ecclesiastics, who ordered the mothers to be excluded from the churches and from participation in the sacraments; [582] and consequently (though the parish priests often disregarded the commands of their superiors) many of these women embraced the faith of their husbands. But even then they kept up a superstitious observance of the rite of baptism, which was supposed to be a sovereign specific against leprosy, witches and wolves, [583] and Christian priests were found ready to pander to this superstition for any Muhammadan woman who wished to have her children baptised. [584] This good feeling between the members of the two religions [585] is similarly illustrated by the attendance of Muhammadans at the festivals of Christian saints; e.g. Marco Bizzi says that on the feast-day of St. Elias (for whom the Albanians appear to have had a special devotion) there were as many Muhammadans present in the church as Christians. [586] Even to the present day we are told that Albanian Muhammadans revere the Virgin Mary and the Christian saints, and make pilgrimages to their shrines, while Christians on the other hand resort to the tombs of Muslim saints for the cure of ailments or in fulfilment of vows. [587] In the town of Calevacci, where there were sixty Christian and ten Muhammadan households, the followers of the Prophet contributed towards the support of the parish priest, as the majority of them had Christian wives. [588] Under such circumstances it is hardly surprising to learn that many openly professed Islam, while satisfying their consciences by saying that they professed Christianity in their hearts. [589] Marco Bizzi has three explanations to offer for such a lapse—the attraction of worldly advantage, the desire to avoid the payment of tribute, and the want of a sufficiently large number of intelligent clergy to supply the spiritual needs of the country. [590] Conversions are frequently ascribed to the pressure of the burden of taxation imposed upon the Christians, and whole villages are said to have apostatised to avoid payment of the tribute. As no details are given, it is impossible to judge whether there was really sufficient ground for the complaint, or whether this was not the apology for their conduct alleged by the renegades in order to make some kind of excuse to their former co-religionists—or indeed an exaggeration on the part of ecclesiastics to whom a genuine conversion to Islam on rational grounds seemed an absolute impossibility. A century later (in 1703) the capitation-tax