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the Jesuits, and finally condemned by a papal bull. His remains having been buried in the cemetery of St. Medard, the Jansenists flocked to say their prayers at his grave, and soon miracles began to be wrought there. Ere long they were multiplied. The sick being brought and laid upon the tombstone, many were cured. Wonderful stories were attested by eye-witnesses. The myth-making tendency--the passion for developing, enlarging, and spreading tales of wonder--came into full play and was given free course. Many thoughtful men satisfied themselves of the truth of these representations. One of the foremost English scholars came over, examined into them, and declared that there could be no doubt as to the reality of the cures. This state of things continued for about four years, when, in 1731, more violent effects showed themselves. Sundry persons approaching the tomb were thrown into convulsions, hysterics, and catalepsy; these diseases spread, became epidemic, and soon multitudes were similarly afflicted. Both religious parties made the most of these cases. In vain did such great authorities in medical science as Hecquet and Lorry attribute the whole to natural causes: the theologians on both sides declared them supernatural--the Jansenists attributing them to God, the Jesuits to Satan. Of late years such cases have been treated in France with much shrewdness. When, about the middle of the present century, the Arab priests in Algiers tried to arouse fanaticism against the French Christians by performing miracles, the French Government, instead of persecuting the priests, sent Robert-Houdin, the most renowned juggler of his time, to the scene of action, and for every Arab miracle Houdin