In the Golden Legend, images rich and charming clothed the idea that grace and power resided in virginity. The hagiographers burst forth in loving praise of the brides of Jesus Christ; of those especially who put on the white robe of virginity and the red roses of martyrdom. It was during the passion of virgins that miracles of the most abounding grace were worked. Angels bring down to Dorothea celestial roses, which she scatters over her executioners. Virgin martyrs exercise their power over beasts. The lions of the amphitheatre lick the feet of Saint Thecla. The wild beasts of the circus gather together, and with tails interlaced, prepare a throne for Saint Euphemia; in the pit, aspics form a pleasing necklace for Saint Christina. It is not the will of the divine Spouse for whom they endure anguish that they should suffer in their modesty. When the executioner tears off Saint Agnes's garments, her hair grows thicker and clothes her in a miraculous garment. When Saint Barbara is to be taken naked through the streets, an angel brings her a white tunic. These Agneses and these Dorotheas, these Catherines and these Margarets, this legion of innocent conquerors prepared men's minds to believe in the miracle of a virgin stronger than armed men. Had not Saint Genevieve turned away Attila and his barbarian warriors from Paris? The fable of the Maid and the Unicorn, so widely known in those days, is a lively expression of this belief in a special virtue residing in the state of virginity. The unicorn was half goat and half horse, of immaculate whiteness; it bore a marvellous sword upon its forehead. Hunters, when they saw it pass in the thicket, had never been able to reach it, so rapid was its course. But if a virgin in the forest called the unicorn, the creature obeyed, came and laid its head on her lap, and allowed such feeble hands to take and bind it. If however a damsel corrupt and no longer a maid approached it, the unicorn slew her immediately.[778] [Footnote 778: _De l'unicorne qu'une jeune fille seduit_, in the _Bestiaire_ of R. de Fournival (Paulin Paris, _Manuscrits francais_, vol. iv, p. 25). Berger de Xivrey, _Traditions teratologiques_, p. 559. J. Doublet, _Histoire de l'abbaye de Saint-Denys_, vol. i, p. 320. Vallet de Viriville, _Nouvelles recherches sur Agnes Sorel_, in _Bulletin de la Societe des Antiquaires de Picardie_, vol. vi, p. 621. A. Maury, _Croyances et legendes du moyen age_, pp. 262 _et seq._] It was even said that a virgin had the power to cure king's evil, by reciting, fasting and naked, certain magic words; but they were not words from the Gospel.[779] [Footnote 779: Leber, _Des ceremonies du sacre_, Paris, 1825, in 8vo, p. 459.]