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delicate ears, the awkward speech of Francis was a cause of laughter." But Father Bouhours, a century later, writing of Xavier at the same period, says, "He preached in the afternoon to the Japanese in their language, but so naturally and with so much ease that he could not be taken for a foreigner." And finally, in 1872, Father Coleridge, of the Society of Jesus, speaking of Xavier at this time, says, "He spoke freely, flowingly, elegantly, as if he had lived in Japan all his life." Nor was even this sufficient: to make the legend complete, it was finally declared that, when Xavier addressed the natives of various tribes, each heard the sermon in his own language in which he was born. All this, as we have seen, directly contradicts not only the plain statements of Xavier himself, and various incidental testimonies in the letters of his associates, but the explicit declaration of Father Joseph Acosta. The latter historian dwells especially on the labour which Xavier was obliged to bestow on the study of the Japanese and other languages, and says, "Even if he had been endowed with the apostolic gift of tongues, he could not have spread more widely the glory of Christ."(295) (295) For the evolution of the miracles of Xavier, see his Letters, with Life, published by Leon Pages, Paris, 1855; also Maffei, Historiarum Indicarum libri xvi, Venice, 1589; also the lives by Tursellinus, various editions, beginning with that of 1594; Vitelleschi, 1622; Bouhours, 1683; Massei, second edition, 1682 (Rome), and others; Bartoli, Baltimore, 1868; Coleridge, 1872. In addition to these, I have compared, for a more extended discussion of this subject hereafter, a very great number of editions of these and other biographies of