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theologian he organized processions and expiatory services, which, it must be confessed, rather increased the disease than diminished it; moreover, he accepted that wild dream of a hysterical nun--the worship of the material, physical sacred heart of Jesus--and was one of the first to consecrate his diocese to it; but, on the other hand, the religious spirit gave in him one of its most beautiful manifestations in that or any other century; justly have the people of Marseilles placed his statue in the midst of their city in an attitude of prayer and blessing. In every part of Europe and America, down to a recent period, we find pestilences resulting from carelessness or superstition still called "inscrutable providences." As late as the end of the eighteenth century, when great epidemics made fearful havoc in Austria, the main means against them seem to have been grovelling before the image of St. Sebastian and calling in special "witch-doctors"--that is, monks who cast out devils. To seek the aid of physicians was, in the neighbourhood of these monastic centres, very generally considered impious, and the enormous death rate in such neighbourhoods was only diminished in the present century, when scientific hygiene began to make its way. The old view of pestilence had also its full course in Calvinistic Scotland; the only difference being that, while in Roman Catholic countries relief was sought by fetiches, gifts, processions, exorcisms, burnings of witches, and other works of expiation, promoted by priests; in Scotland, after the Reformation, it was sought in fast-days and executions of witches promoted by Protestant elders. Accounts of the filthiness of Scotch cities and villages, down to a period well within this century, seem monstrous. All that in these days is swept into the