imposing monument, had undoubtedly a marked effect upon the dominant
theology throughout Europe, which was constantly developing a great body
of thought regarding the agencies by which the Divine wrath might be
averted.

First among these agencies, naturally, were evidences of devotion,
especially gifts of land, money, or privileges to churches, monasteries,
and shrines--the seats of fetiches which it was supposed had wrought
cures or might work them. The whole evolution of modern history, not
only ecclesiastical but civil, has been largely affected by the wealth
transferred to the clergy at such periods. It was noted that in the
fourteenth century, after the great plague, the Black Death, had passed,
an immensely increased proportion of the landed and personal property of
every European country was in the hands of the Church. Well did a great
ecclesiastic remark that "pestilences are the harvests of the ministers
of God."(330)

(330) For triumphant mention of St. Hilarion's filth, see the Roman
Breviary for October 21st; and for details, see S. Hieronymus, Vita S.
Hilarionis Eremitae, in Migne, Patrologia, vol. xxiii. For Athanasius's
reference to St. Anthony's filth, see works of St. Athanasius in the
Nicene and Post-Nicene Fathers, second series, vol. iv, p. 209. For the
filthiness of the other saints named, see citations from the Lives of
the Saints, in Lecky's History of European Morals, vol. ii, pp. 117,
118. For Guy de Chauliac's observation on the filthiness of Carmelite
monks and their great losses by pestilence, see Meryon, History of
Medicine, vol. i, p. 257. For the mortality among the Carthusian monks
in time of plague, see Mrs. Lecky's very interesting Visit to the Grand
Chartreuse, in The Nineteenth Century for March, 1891. For the plague
at Rome in 590, the legend regarding the fiery darts, mentioned by Pope
Gregory himself, and that of the castle of St. Angelo, see Gregorovius,
Geschichte der Stadt Rom im Mittelalter, vol. ii, pp. 26-35; also Story,
Castle of St. Angelo, etc., chap. ii. For the remark that "pestilences
are the harvest of the ministers of God," see reference to Charlevoix,
in Southey, History of Brazil, vol. ii, p. 254, cited in Buckle, vol. i,
p. 130, note.

Other modes of propitiating the higher powers were penitential
processions, the parading of images of the Virgin or of saints through
plague-stricken towns, and fetiches innumerable. Very noted in the
thirteenth and fo