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developed and directed it, another stream of influence--a theology drawn partly from prehistoric conceptions of unseen powers, partly from ideas developed in the earliest historic nations, but especially from the letter of the Hebrew and Christian sacred books. The theology deveLoped out of our sacred literature in relation to the cure of disease was mainly twofold: first, there was a new and strong evolution of the old idea that physical disease is produced by the wrath of God or the malice of Satan, or by a combination of both, which theology was especially called in to explain; secondly, there were evolved theories of miraculous methods of cure, based upon modes of appeasing the Divine anger, or of thwarting Satanic malice. Along both these streams of influence, one arising in the life of Jesus, and the other in the reasonings of theologians, legends of miracles grew luxuriantly. It would be utterly unphilosophical to attribute these as a whole to conscious fraud. Whatever part priestcraft may have taken afterward in sundry discreditable developments of them, the mass of miraculous legends, Century after century, grew up mainly in good faith, and as naturally as elms along water-courses or flowers upon the prairie. II. GROWTH OF LEGENDS OF HEALING. --THE LIFE OF XAVIER AS A TYPICAL EXAMPLE. Legends of miracles have thus grown about the lives of all great benefactors of humanity in early ages, and about saints and devotees. Throughout human history the lives of such personages, almost without exception, have been accompanied or followed by a literature in which legends of miraculous powers form a very important part--a part constantly increasing until a different mode of looking at nature and