[84] Gregory then goes on to show that the miracles of the saints replace for him the wonders and feats of antique mythology. [85] Theodobert I, 534-548. [86] One of the most fertile spots in France. _Cf._ Lavisse, _Histoire de France_, I, pp. 296-301. [87] “Insequitur clamor virorum strepitusque mulierum, ululatus infantum,”--a reminiscence of Vergil, _Aen._ I, 87, “Insequitur clamorque virum stridorque rudentum.” [88] The vessel used for the purpose indicated here, the “monstrance,” was in the shape of a tower. _Cf._ DuCange, _art. Turris_. [89] The identification of flies with demons occurs also on page 237. For a similar case of disinclination to let a fly settle on a wine cup see Frazer, _The Golden Bough_, 8, 291. [90] Cf. p. 58. This punishment of Auvergne took place in 532, 6 years before Gregory’s birth. [91] The site of St. Julian’s church. Brioude is situated about 40 miles up the valley of the Allier from Clermont. [92] Gregory’s confessions of inability to write in a polished style, though probably hypocritical, are nevertheless in accordance with fact. [93] Gregory’s interest in this miracle is one of technique. As a rule material “touch” of the source of “virtue” was regarded as a necessity, but “mere invocation” was sometimes effective. The cure that is related is an extreme form of the latter. See _Introd._ xx, xxi. [94] See Bonnet, p. 272, _Note 3_. [95] _Tyriaca_ for _theriaca_, (_a_) antidote against the bite of serpents, (_b_) remedy in general. [96] Noon. [97] Gall would in that case have been a martyr with all a martyr’s advantages. He does not regret running away as an act of prudence, but as an injudicious act spiritually speaking. Cf. Marignan, _Le culte des saints sous les Mérovingiens_ (Paris, 1899), ch. 1. NOTES [A] P. =1=, l. 21 f. Gregory’s vague idea of a symmetrical chronological development of history leading up to a great termination, namely, “the approaching end of the world,” finds expression in a number of passages; cf. pp. 5, 6, 7, 105, 208, 244. It is a peculiar fact that the chronological tastes of the Christian historiographers and theologians were largely due to their interest in the future, which was as definitely marked out as the past by the Providence of God.