  But the supposed trajectory of societies from ignorant superstition to enlightened rationalism owes a good deal more to selective illustration than one would suspect from reading Toland and Hume. Campbell (1762/1839: 70) points out that in the Qur’an Mohammed made no claim to work public miracles, though by Toland’s (and Hume’s) reasoning the circumstances would have been most propitious for such tales. Coming forward in time, miracle stories abounded in the 18th century, as Hume well knew. And renowned scientists such as Isaac Newton and Robert Boyle were well known defenders of the Christian miracle claims. Other forces are at work in the creation and acceptance of miracle stories besides the relative level of civilization and education.