to treatment by European drugs, which I gave to the medical man, who gave them to his patient with proper incantations and a few little things of his own that apparently did not hinder their action. As soon as the patient had got relief, my friend saw me home, and when we got in, I said, Why did you do this, that and the other, as is usual with me, and he sat down, looked far away, and talked for an hour, softly, wordily and gently; and the gist of what that man talked was Goethe's Prometheus. I recognised it after half an hour, and when he had done, said, "You got that stuff from a white man." "No, sir," he said, "that no be white man fash, that be country fash, white man no fit to savee our fash." "Aren't they, my friend?" I said; and we parted for the night, I the wiser for it, he the richer.
Now, I pray you, do not think I am saying that there is a "wisdom religion" in Fetish, or anything like that, or that Fetish priests are Spinozas and Goethes—far from it. All that it seems to me to be is a perfectly natural view of Nature, and one that, if you take it up with no higher form of mind in you than a shrewd, logical one alone, will, if you carry it out, lead you necessarily to paint a white chalk rim round one eye, eat your captive, use Woka incantations for diseases, and dance and howl all night repeatedly, to the awe of your fellow-believers, and the scandal of Mohammedan gentlemen who have a revealed religion.
Moreover, the mind-form which gets hold of this truth that is in all things, makes a great difference in the form in which the religion works out. For instance, to a superficial observer, it would hardly seem possible that a Persian and a Mahdist were followers of the same religion, or that a Spaniard and an English Broad Churchman were so. And
