of the Ultramontanes at La Salette and Lourdes, of the Russian
Father Ivan at St. Petersburg, and of various Protestant sects at Old
Orchard and elsewhere, as well as at sundry camp meetings, to doubt that
some cures, more or less permanent, were wrought by sainted personages
in the early Church and throughout the Middle Ages.(297)

(297) For the story of travellers converted into domestic animals, see
St. Augustine, De Civ. Dei, liber xviii, chaps. xvii, xviii, in Migne,
tom. xli, p.574. For Gregory of Nazianen and the similarity of these
Christian cures in general character to those wrought in the temples
of Aesculapius, see Sprengel, vol. ii, pp. 145, 146. For the miracles
wrought at the shrine of St. Edmund, see Samsonis Abbatis Opus de
Miraculis Sancti Aedmundi, in the Master of the Rolls' series, passim,
but especially chaps. xiv and xix for miracles of healing wrought on
those who drank out of the saint's cup. For the mighty works of St.
Dunstan, see the Mirac. Sancti Dunstani, auctore Eadmero and auctore
Osberno, in the Master of the Rolls' series. As to Becket, see the
Materials for the History of Thomas Becket, in the same series, and
especially the lists of miracles--the mere index of them in the first
volume requires thirteen octavo pages. For St. Martin of Tours, see the
Guizot collection of French Chronicles. For miracle and shrine cures
chronicled by Bede, see his Ecclesiastical History, passim, but
especially from page 110 to page 267. For similarity between the ancient
custom of allowing invalids to sleep in the temples of Serapis and the
mediaeval custom of having them sleep in the church of St. Anthony of
Padua and other churches, see Meyer, Aberglaube des Mittelalters, Basel,
1884, chap. iv. For the effect of "the vivid belief in supernatural
action which attaches itself to the tombs of the saints," etc., as "a
psychic agent of great value," see Littre, Medecine et Medecins, p. 131.
For the Jansenist miracles at Paris, see La Verite des Miracles operes
par l'Intercession de M. de Paris, par Montgeron, Utrecht, 1737, and
especially the cases of Mary Anne Couronneau, Philippe Sargent,
and Gautier de Pezenas. For some very thoughtful remarks as to the
worthlessness of the testimony to miracles presented during the
canonization proceedings at Rome, see Maury, Legendes Pieuses, pp. 4-7.

There are undoubtedly serious lesions which yield to profound emotion
and vigorous exertion born of persuasio