More spectacular, but not more wonderful than the cures of the professional psychiatrist, are some of the so-called miracles that fill the pages of religious history; and they are less easy to explain, according to the invariable laws of suggestion, only in proportion to their lack of authenticity. There is no reason for doubting that thousands of remarkable and absolutely authenticated cures have taken place at the healing waters of Lourdes, or that many of the recorded cases of the cure of epileptics, blind, deaf and dumb and sick at the hands of Saints and others are substantially true. Many of these stories are, of course, embellished and exaggerated, while others are wholly fictitious, but the majority are based upon more than a foundation of fact. The one essential in all these cases is faith in healer and patient. The truth of the hypothesis upon which that faith is founded has not the slightest effect on the efficacy of the cure. Hudson quotes the following passage from Bernheim: "Among all the moral causes which, appealing to the imagination, set the cerebral mechanism of possible causes at work, none is so efficacious as religious faith. Numbers of authentic cures have certainly been due to it." On this fact are based the numerous theories propounded by the different sects and schools of faith- and prayer-healers that exist to-day. The conclusion is irresistible and obvious to any one not blinded by religious prejudice that whether the object of faith is real or false the result attained will be the same in either case. Faith will produce "miracles" irrespective of the premises on which it is founded. This accounts for the quite considerable success (apart from financial considerations) attained by "Christian Scientists" in spite of the self-evident absurdity of their tenets, and the fact that they are without the remotest conception of the real principles which underlie their so-called "science." One of the most important and striking facts discovered by students of hypnotism is the complete recollection by the subject in the hypnotic condition of all he may have learned or forgotten in the normal state, and, in fact, of all he may consciously or unconsciously have experienced, and this recollection can be induced at the will of the operator. The subjective mind is said to have a perfect memory, that is to say, it is capable of registering with unfailing accuracy every experience of the individual; for this reason hypnotic subjects have a range and wealth of knowledge quite beyond their waking abilities. It is self-evident that any forgotten fact that is recalled by an effort or at random, when an associationist explanation would be wholly inadequate, must have lain stored all the while below the level of consciousness.