the tomb, that is, probably in the same degree in which the
discharged humour was replaced by fresh secretions. And it is
observable, that these two are the only cases which, from their nature,
should seem unlikely to be affected by convulsions.

In one material respect I allow that the Parisian miracles were
different from those related by Tacitus, and from the Spanish miracle of
the cardinal de Retz. They had not, like them, all the power and all the
prejudice of the country on their side to begin with. They were alleged
by one party against another, by the Jansenists against the Jesuits.
These were of course opposed and examined by their adversaries. The
consequence of which examination was that many falsehoods were detected,
that with something really extraordinary much fraud appeared to be
mixed. And if some of the cases upon which designed misrepresentation
could not be charged were not at the time satisfactorily accounted for,
it was because the efficacy of strong spasmodic affections was not then
sufficiently known. Finally, the cause of Jansenism did not rise by the
miracles, but sunk, although the miracles had the anterior persuasion of
all the numerous adherents of that cause to set out with.

These, let us remember, are the strongest examples which the history of
ages supplies. In none of them was the miracle unequivocal; by none of
them were established prejudices and persuasions overthrown; of none of
them did the credit make its way, in opposition to authority and power;
by none of them were many induced to commit themselves, and that in
contradiction to prior opinions, to a life of mortification, danger, and
sufferings; none were called upon to attest them at the expense of their
fortunes and safety.*

_________

* It may be thought that the historian of the Parisian miracles, M.
Montgeron, forms an exception to this last assertion. He presented his
book (with a suspicion, as it should seem, of the danger of what he was
doing) to the king; and was shortly afterwards committed to prison; from
which he never came out. Had the miracles been unequivocal, and had M.
Montgeron been originally convinced by them, I should have allowed this
exception. It would have stood, I think, alone in the argument of our
adversaries. But, beside what has been observed of the dubious nature of
the miracles, the account which M. Montgeron has himself left of his
conversion shows both the state of his mind and that his persu