And therefore, even in the religions of Hindustan--Hinduism in its myriad forms, Mahommedanism, Sihkism, Jainism, and Parseeism--miracle plays a very minor part. I think there is no doubt that this repugnance to miracle is one reason why the Semites eventually rejected Christianity. How very few and unaffecting the essence are the miracles in Mahommedanism. But in Christianity it plays the major part. Christ was born and lived and died and rose again in miracle. In Latin countries miracles are of daily occurrence--as at Lourdes, for instance. And though in Teutonic Christianity it is less than in Latin countries, it plays a great part also. The miracles of Christ's life are retained. Truly they say that now the age of miracle is past. The Church believes no more in prophecy, in miraculous cures, in risings from the dead. The bulk of the people reject miracle. But what a large minority is still left who absolutely crave for it, let the records of Theosophy and many another miraculous religion show. Miracle satisfies a craving, an instinct, that nothing else will meet. It is curious to note how the inclusion of miracle in religion varies inversely with the inclusion of conduct. With the Latins miracle is most, the Latin Christianity is the most miraculous of all religions, and therein conduct is least. With the Teutons miracle and conduct are both accepted, the former authoritatively of the past, privately also of the present. With the Burmans miracle and the supernatural are rejected absolutely as part of the religion of to-day, and conduct is all in all. Thus again do the instincts of the people find expression in their religion. As to the growth of the instinct it is more difficult to reply. Instincts are very hard to account for. Indeed, in their origin all are quite beyond the scope of inquiry at all. We can only see that they exist. But with this instinct for miracle there is one cause that no doubt contributes to its increase or decrease. It does not explain the instinct, but it does show why in some cases it is greater than in others. It is greater in the West than in the East because many people in the West, with greater emotional power, from better food and little work, live narrower lives than any in the East. It is astonishing to see the difference. In the East every peasant lives surrounded by his relatives, very many of them; he is friends with all his village, he has always his work, his interests in life. He is hardly ever alone among strangers, with no work to occupy him. But in the West, how many there are who live alone, their relations elsewhere, with few friends, with no necessity for work, with no interests in life? It is terrible to see how many there are living lives empty of all emotion. These are they who seek the miraculous as a relief from their daily monotony of stupidity. These are they who run after new things. It is