are imputed by his associates during his life, or during several years after his death. On the contrary we find his own statements as to his personal limitations and the difficulties arising from them fully confirmed by his brother workers. It is interesting for example, in view of the claim afterwards made, that the Saint was divinely endowed for his mission with the “gift of tongues” to note in these letters confirmation of Xavier’s own statement utterly disproving the existence of any such Divine gift, and detailing the difficulties which he encountered from his want of knowing various languages, and the hard labor he underwent in learning the elements of the Japanese tongue. With all this evidence, and much more available if necessary, to prove that Xavier never performed a miracle the church began building them up for him, unmindful of the fact that he lived in an age of literature, books and printed correspondence, and not in those remote times when it held supreme control of all learning and communication by letters; accordingly, the first of the Xavier miracles began to appear about ten years after his death. They multiplied from time to time beginning, it is reasonable to suppose, about the gossiping hearth and eagerly confirmed by the cloister, until they began to be mentioned in church literature. The first of which, a letter twenty years after his death by a Jesuit father entitled “On religious affairs in the Indies” says nothing of Xavier’s miracles. The next, a publication called “History of India” thirty-six years after his death by another Jesuit father dwells lightly on the alleged miracles. The next, sixty years later, a “Life of Xavier” shows an increase of his miracles, and representing him as casting out devils, curing the sick, stilling the tempest, raising the dead, and performing miracles of all sorts. Since Xavier was made a Saint many other lives of him appeared, one of them one hundred and sixty years after his death, the best so far written and now esteemed a classic, in which the old miracles were enormously multiplied. According to his first biographer he saves one person from drowning by a miracle, in this one he saves, during his life time, three. In the first he raises three persons from the dead, in this one fourteen. In the first there is one miraculous supply of water, in this one three, and so on, until this date when the Xavier miracles are counted by hundreds. This case of the evolution of miracles is largely copied from a recent publication of President White of Cornell University. It is not only highly instructive as indicating the process by which these deceptions are evolved, but also tends to the pleasant and welcome conviction that many of the earnest and self-sacrificing workers in the field of Christianity, to whom miracles are imputed were guiltless of them. But more than all it shows the way to a reasoning mind by which, through the present and coming rationalism, a pure and