Another curious example may be cited. M. Guyau, in his work 'The Non-Religion of the Future,' argues that Religion is doomed. 'Poetic genius has withdrawn its services,' witness Tennyson and Browning! 'Among orthodox Protestant nations miracles do not happen.'[11] But 'marvellous facts' _do_ happen.[12] These 'marvellous facts,' accepted by M. Guyau, are what Hume called 'miracles,' and advised the 'wise and learned' to laugh at, without examination. They were not facts, and could not be, he said. Now to M. Guyau's mind they _are_ facts, and therefore are not miracles. He includes 'mental suggestion taking place even at a distance.' A man 'can transmit an almost compulsive command, it appears nowadays, by a simple tension of his will.' If this be so, if 'will' can affect matter from a distance, obviously the relations of will and matter are not what popular science tells us that they are. Again, if this truth is now established, and won from that region which Hume and popular science forbid us to investigate, who knows what other facts may be redeemed from that limbo, or how far they may affect our views of possibilities? The admission of mental action, operative _à distance_, is, of course, personal only to M. Guyau, among friends of the new negative tradition. We return to Hume. He next argues that the pleasures of wonder make all accounts of 'miracles' worthless. He has just given an example of the equivalent pleasures of dogmatic disbelief. Then Religion is a disturbing force; but so, manifestly, is irreligion. 'The wise and learned are content to deride the absurdity, without informing themselves of the particular facts.' The wise and learned are applauded for their scientific attitude. Again, miracles destroy each other, for all religions have their miracles, but all religions cannot be true. This argument is no longer of force with people who look on 'miracles' as = 'X phenomena,' not as divine evidences to the truth of this or that creed. 'The gazing populace receives, without examination, whatever soothes superstition,' and Hume's whole purpose is to make the wise and learned imitate the gazing populace by rejecting alleged facts 'without examination.' The populace investigated more than did the wise and learned. Hume has an alternative definition of a miracle--'a miracle is a transgression of a law of nature by a particular volition of the Deity, or by the interposition of some invisible agent.' We reply that what Hume calls a 'miracle' may result from the operation of some as yet unascertained law of nature (say self-suggestion), and that our business, at present, is to examine such events, not to account for them.