Usually the Fathers of the Church were as interested in miracles as the uneducated laity. Ambrose, the great Archbishop of Milan, writes a long letter to his sister Marcellina upon finding the relics of certain martyrs, and the miracles wrought by this treasure-trove.[91] As for Jerome, of course, he is very open-minded, and none too careful in his own accounts. His passion for the relics of the saints appears in his polemic _Contra Vigilantium_. What interest, either in the writing or the hearing, would men have taken in a hermit desert life that was bare of miracles? The desert and the forest solitude have always been full of wonders. In Jerome’s Lives of Paulus and Hilarion, the romantic and picturesque elements consist exclusively in the miraculous. And again, how could any one devote himself to the cult of an almost contemporary saint or the worship of a martyr, and not find abundant miracles? Sulpicius Severus wrote the _Vita_ of St. Martin while the saint was still alive; and there would have been no reason for the worship of St. Felix, carried on through years by Paulinus of Nola, if Felix’s relics had not had saving power. It was to this charming tender of the dead, afterwards beatified as St. Paulinus of Nola,[92] that Augustine addressed his moderating treatise on these matters, entitled _De cura pro mortuis_. He can see no advantage in burying a body close to a martyr’s tomb unless in order to stimulate the prayers of the living. How the martyrs help us surpasses my understanding, says the writer; but it is known that they do help. Very few were as critical as the Bishop of Hippo; and all men recognized the efficacy of prayers to the martyred saints, and the magic power of their relics.