drug-store; who at one time deprecated the art of temporal physicians in favor of medically skilled saints, at other times fled to human medicine for refuge. Finally the position of the medically learned monk and priest with reference to the general public, during the middle ages, was by no means an easy or an agreeable one. The people clung with invincible tenacity to the belief in demons and miracles. Ancient as well as Christian philosophy was firmly pledged to a belief in demons, whose existence was supported by the sacred testimony of the Gospel. It is not astonishing, therefore, that the people should cling to their belief in various forms of supernatural interference with the functions of organic beings, and thus it may frequently have happened that a medically enlightened priest, fearing the opposition of a people eager after celestial medicine, sacrificed his scientific convictions to the caprices of a mistaken faith. Unfortunately, only a few had in them the making of a scientific martyr, and the history of Christianity teaches us that it is much easier to be a martyr of faith than a martyr of science. But what has been stated thus far will by no means acquit the Christian priest of blame which he incurred by favoring medical superstition; such acquittal would be radically futile. But we mean to show that the conduct of the servants of our faith, altho not pardonable, is quite explicable. The historian, in order to present to his readers the relation which had gradually formed between Christianity and medical superstition, must show himself prosecutor and defendant at the same time. Equally with dogma and priesthood, theistic belief also has been a powerful instrument in the furthering of medical superstition, and this point we shall next consider.