ber of lives; but the employment of a smaller number would make it ruinous. It is clear that "expectation of life," so called, cannot give the slightest hint as to the probable duration of the life of any man insured under a perfectly reliable system.
Seventh. When a phenomenon is seen with which human beings are not directly connected as actual or possible agents, and which appears to be unlike the course of nature, it should be studied scientifically to ascertain its cause. By such investigations everything now attributed to natural forces has been wrested from the domain of superstition. The work began almost contemporaneously with the beginning of the historic period. Its results are now the inheritance of the school-boy. He understands the causes of many things which were formerly attributed, even in classic Greece and Rome, to supernatural interferences.
Eighth. When phenomena are presented by human beings for which no natural cause is assigned and none appears, the first philosophical inquiry is, Is this deception or jugglery? Here the question of moral character comes into view. Has this person a motive to deceive? Is his character such as to raises doubts whether he be honest? The peculiar influence of that phase of human nature which loves to startle, to be regarded as extraordinary, either in action, knowledge, or susceptibility, and the strange opinions and morbid conditions which give fascination to the exercise of the ability to deceive, must not be ignored. When pay is received for such performances, the probability of dishonesty is strong. The possible paralleling of the phenomena by confessed jugglers is also an important consideration.
Assuming, however, that no ground to suspect jugglery or deceit can be found, the next question is,
