Thus _St. Augustine_ tells in his work “De civitate Dei” (1. xxii. c. 8) of a number of miracles happening in his time, of which he had knowledge either as eye-witness or by authentical reports from eye-witnesses. _E. Zeller_ renders judgment on the historical value of the statement as follows: “The narrator is a contemporary, and partly even an eye-witness, of the events reported: by virtue of his episcopal office he is particularly commissioned to closely investigate them; we know him as a man overtowering his contemporaries in intellect and knowledge, second to none in religious zeal, strong faith, and moral earnestness. The wonderful events happened to well-known persons, sometimes in the presence of big crowds of people; they were attested and recorded by official order.” Hence the statement must be accepted without objection. But must it not also be believed? is the query of an unbiassed listener. Not in the judgment of one who is in the tyrannical yoke of his presumptions. “What are we to say about it?” continues _Zeller_, and finds that “in this unparalleled aggregation of miracles we can after all see nothing else but a proof of the credulity of that age.” The report is incontestable, but it must not be believed! In our times _Lourdes_ has become the scene of events which are founded on facts, and the miraculous character has been proven at least of some of them. _Bertrin_, in his “Histoire critique des evénéments de Lourdes,” deals with the attitude of the physicians toward the miracles. The believing physician can enter upon his investigation without prejudice: not so the unbelieving physician and scientist, who is shackled by his prejudice against the possibility of miracles. Of this a few examples: