ally scouted the theory that diseases are due to natural causes, and most of them deprecated a resort to surgeons and physicians rather than to supernatural means.[1]
Other considerations were developed as the middle ages went on which strengthened this idea. Again we must bear in mind that while there is no need to attribute the mass of these stories regarding miraculous cures to conscious fraud, there was, without doubt, at a later period, no small admixture of belief biased by self-interest, with much pious invention and suppression of facts. Enormous revenues flowed into various monasteries and churches in all parts of Europe from relics noted for their healing powers. Every cathedral, every great abbey, and nearly every parish church claimed possession of healing relics. While, undoubtedly, a childlike faith was at the bottom of this belief, there came out of it unquestionably a great development of the mercantile spirit. The commercial value of sundry relics was often very high. In the year 1056 a French ruler pledged securities to the amount of ten thousand solidi for the production of the relics of St. Just and St. Pastor, pending a legal decision regarding the ownership between him and the Archbishop of Narbonne. The Emperor of Germany on one occasion demanded, as a sufficient pledge for the establishment of a city market, the arm of St. George. The body of St. Sebastian brought enormous wealth to the Abbey of Soissons; Rome, Canterbury, Treves, Marburg, every great city drew large revenues from similar sources, and the Venetian Republic ventured very considerable sums in the purchase of relics.
Naturally, then, the corporations, whether lay or ecclesiastical, which drew large revenue from relics looked with little favor on a science which tended to discredit their investments.
Nowhere perhaps in Europe can the philosophy of this development of fetichism be better studied than at Cologne. At the cathedral, preserved in a magnificent shrine since about the twelfth century, are the skulls of the Three Kings or Wise Men of the East, who, guided by the star of Bethlehem, brought incense to the Saviour. These relics were an enormous source of wealth to the cathedral chapter during many centuries. But other ecclesiastical bodies in that city were both pious and shrewd, and so we find that not far off, at the church of St. Gereon, a cemetery has been dug up, and the bones distributed over the
- ↑ For Origen, see the Contra Celsum, lib. vii, chap. 31. For Augustine, De Divinit. et Demon., chap, hi, p. 371. For Tertullian and Gregory of Nazianzen, see citations in Sprengel and in Fort, p. 6. For Gregory of Tours and St. Nilus, see History of France, vol. v, p. 6; De Mirac. S. Martini, vol. ii, p. 60; cited in the History of the Iniquisition of the Middle Ages, by Henry Charles Lea, New York, 1888, p. 410, note. For the turning of the Greek mythology into a demonology as largely due to St. Paul, see I Corithians, chap. x, v. 20: "The things which the Gentiles sacrifice, they sacrifice to devils and not to God."
