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his main contentions is that in early apostolic times illiterate men had to convert the learned of the world, whereas in modern times the case is reversed, learned men being sent to convert the illiterate; and hence that "in the early times miracles were necessary, but in our time they are not." This statement and argument refer, as we have seen, directly to Xavier by name, and to the period covered by his activity and that of the other great missionaries of his time. That the Jesuit order and the Church at large thought this work of Acosta trustworthy is proved by the fact that it was published at Salamanca a few years after it was written, and republished afterward with ecclesiastical sanction in France.(291) Nothing shows better than the sequel how completely the evolution of miraculous accounts depends upon the intellectual atmosphere of any land and time, and how independent it is of fact. (291)The work of Joseph Acosta is in the Cornell University Library, its title being as follows: De Natura Novi Orbis libri duo et De Promulgatione Evangelii apud Barbaros, sive De Procuranda Indorum Salute, libri sex, autore Jesepho Acosta, presbytero Societis Jesu. I. H. S. Salmanticas, apud Guillelmum Foquel, MDLXXXIX. For the passages cited directly contradicting the working of miracles by Xavier and his associates, see lib. ii, cap. ix, of which the title runs, Cur Miracula in Conversione gentium non fiant nunc, ut olim, a Christi praedicatoribus, especially pp. 242-245; also lib. ii, cap. viii, pp. 237 et seq. For a passage which shows that Xavier was not then at all credited with "the miraculous gift of tongues," see lib. i, cap. vii, p. 173. Since writing the above, my attention has been called to the alleged miraculous preservation of Xavier's body claimed in sundry