so Colin de Plancy,
Dictionnaire des Reliques, passim; also Rambaud, Histoire de la
Civilisation francaise, Paris, 1885, vol. i, chap. xviii; also Sprengel,
vol. ii, p. 345, and elsewhere; also Baas and others. For proofs that
the School of Salerno was not founded by the monks, Benedictine or
other, but by laymen, who left out a faculty of theology from their
organization, see Haeser, Lehrbuch der Geschichte der Medicin, vol. i,
p. 646; also Baas. For a very strong statement that married professors,
women, and Jews were admitted to professional chairs, see Baas, pp.
208 et seq.; also summary by Dr. Payne, article in the Encyc. Brit.
Sprengel's old theory that the school was founded by Benedictines
seems now entirely given up; see Haeser and Bass on the subject; also
Daremberg, La Medecine, p. 133. For the citation from Gregory of Tours,
see his Hist. Francorum, lib. vi. For the eminence of Jewish physicians
and proscription of them, see Beugnot, Les Juifs d'Occident, Paris,
1824, pp. 76-94; also Bedarride, Les Juifs en France, en Italie, et
en Espagne, chaps. v, viii, x, and xiii; also Renouard, Histoire de
la Medecine, Paris, 1846, tome i, p. 439; also especially Lammert,
Volksmedizin, etc., in Bayern, p. 6, note. For Church decrees against
them, see the Acta Conciliorum, ed. Hardouin, vol. x, pp. 1634, 1700,
1870, 1873, etc. For denunciations of them by Geiler and others, see
Kotelmann, Gesundheitspflege im Mittelalter, pp. 194, 195. For a list of
kings and popes who persisted in having Jewish physicians and for other
curious information of the sort, see Prof. Levi of Vercelli, Cristiani
ed Ebrei nel Medio Evo, pp. 200-207; and for a very valuable summary,
see Lecky, History of Rationalism in Europe, vol. ii, pp. 265-271.

VIII. FETICH CURES UNDER PROTESTANTISM.--THE ROYAL TOUCH.

The Reformation made no sudden change in the sacred theory of medicine.
Luther, as is well known, again and again ascribed his own diseases to
"devils' spells," declaring that "Satan produces all the maladies which
afflict mankind, for he is the prince of death," and that "he poisons
the air"; but that "no malady comes from God." From that day down to
the faith cures of Boston, Old Orchard, and among the sect of "Peculiar
People" in our own time, we see the results among Protestants of seeking
the cause of disease in Satanic influence and its cure in fetichism.

Yet Luther, with his sturdy common sense, broke away from one belief