ith the deacons who
had suffered with him; they appeared as if they were still attached to
the stakes near which they had been burnt. They were seen by two
Christians, who showed them to the wife and daughter of Emilian, who
had condemned them. The saint appeared to Emilian himself and to the
Christians, who had taken away their ashes, and desired that they
might be all collected in one spot. We see similar apparitions[642] in
the acts of St. James, of St. Marienus, martyrs, and some others who
suffered in Numidia in 259. We may observe the like[643] in the acts
of St. Montanus, St. Lucius, and other African martyrs in 259 or 260,
and in those of St. Vincent, a martyr in Spain, in 304, and in the
life of St. Theodore, martyr, in 306, of whose sufferings St. Gregory
of Nicea has written an account. Everybody knows what happened at
Sebastus, in Armenia, in the martyrdom of the famous forty martyrs, of
whom St. Basil the Great has written the eulogium. One of the forty,
overcome by the excess of cold, which was extreme, threw himself into
a hot bath that was prepared just by. Then he who guarded them having
perceived some angels who brought crowns to the thirty-nine who had
persevered in their sufferings, despoiled himself of his garments,
joined himself to the martyrs, and declared himself a Christian.

All these instances invincibly prove that, at least in the first ages
of the church, the greatest and most learned bishops, the holy
martyrs, and the generality of the faithful, were well persuaded of
the possibility and reality of apparitions.

Footnotes:

[636] Larrey, Hist. de Louis XIV. year 1698, p. 68.

[637] Aug. lib. i. de Origine Animae.

[638] Ibid. p. 97.

[639] Aug. lib. i. de Origine Animae, p. 132.

[640] Acta Martyr. Sincera, p. 212. Vita et Passio S. Cypriani, p.
268.

[641] Acta Martyr. Sincera, pp. 219, 221.

[642] Acta Martyr. Sincera, p. 226.

[643] Ibid. pp. 231-233, 237.

CHAPTER LIX.

CONCLUSIONS OF THIS DISSERTATION.

To resume, in a few words, all that we have related in this
dissertation: we have therein shown that a resurrection, properly so
called, of a person who has been dead for a considerable time, and
whose body was either corrupted, or stinking, or ready to putrefy,
like that of Pierre, who had been three years buried, and was
resuscitated by St. Stanislaus, or that of Lazarus, who had been four
days in the tomb, and already possessing a corpse-like smell--such