There are some persons who yield up the idea of physical miracles, but still maintain the existence of a sort of moral miracle, without which, in their opinion, certain great events cannot be explained. Assuredly the formation of Christianity is the grandest fact in the religious history of the world; but for all that, it is by no means a miracle. Buddhism and Babism have counted as many excited and resigned martyrs as even Christianity. The miracles of the founding of Islamism are of an entirely different character, and I confess have very little effect on me. It may, however, be remarked that the Mussulman doctors deduce from the remarkable establishment of their religion, from its marvellously rapid diffusion, from its rapid conquests, and from the force which gives it so absolute a governing power, precisely the same arguments which Christian apologists bring forward in relation to the establishment of Christianity, and which, they claim, show clearly the hand of God. Let us allow that the foundation of Christianity is something utterly peculiar. Another equally peculiar thing, is Hellenism; understanding by that word the ideal of perfection realized by grace in literature, art, and philosophy. Greek art surpasses all other arts, as the Christian religion surpasses all other religions; and the Acropolis at Athens a collection of masterpieces beside which all other attempts are only like gropings in the dark, or, at the best, imitations more or less successful, is perhaps that which, above everything else, defies comparison. Hellenism, in other words, is as much a prodigy of beauty as Christianity is a prodigy of sanctity. A unique action or development is not necessarily miraculous. God exists in various degrees in all that is beautiful, good, and true; but he is never so exclusively in any one of His manifestations, that the presence of His vitalizing breath in a religious or philosophical movement should be deemed a privilege or an exception.