incidents may establish its claim to a solidity which we refuse to the others.
One of two things must be made out in order to place either the Bible-miracles alone, or the Bible-miracles and the miracles of the Catholic Church with them, in a class by themselves. Either they must be shown to have arisen in a time eminently unfavourable to such a process as Shakespeare describes, to amplification and the production of legend; or they must be shown to be recorded in documents of an eminently historical mode of birth and publication. But surely it is manifest that the Bible-miracles fulfil neither of these conditions. It was said that the waters of the Pamphylian Sea miraculously opened a passage for the army of Alexander the Great. Admiral Beaufort, however, tells us that, 'though there are no tides in this part of the Mediterranean, a considerable depression of the sea is caused by long-continued north winds, and Alexander, taking advantage of such a moment, may have dashed on without impedi ment.'[1] And we accept the explanation as a matter of course. But the waters of the Red Sea are said to have miraculously opened a passage for the children of Israel; and we insist on the literal truth of this story, and reject natural explanations as impious. Yet the time and circumstances of the flight from Egypt were a thousand times more favourable to the rise of some natural incident into a miracle, than the age of Alexander. They were a time and circumstances of less broad daylight. It was said, again, that during the battle of Leuctra the gates of the Heracleum at Thebes suddenly opened, and the armour of Hercules vanished from the temple, to enable the god to take part with the Thebans in the battle. Probably there was some real circumstance, however slight, which gave a foundation for the story. But this is the utmost we think of saying in its
