The early Scandinavians carried effigies carved out of gold or silver as safeguards against disease, or applied those made out of certain other materials, as the mandragora root or linen or wood, to the diseased part as a cure of physical infirmities. Some of these images were carried over into Christianity, for in Charlemagne's time, headache was frequently cured by following the saintly recommendation to shape the figure of a head and place it on a cross. Fort tells us that "The introduction of Christianity among the Teutonic races offered no hindrance to a perpetuation, under new forms, of those social observances with which Norse temple idolatry was so intimately associated. Offering to proselytes an unlimited number of demoniacal aeons, similar in individuality and prowess to those peopling the invisible universe, Northern mythology readily united with Christian demonology."[21] The relics of the saints came to be the favorite substitute for the heathen charms. With the acceptance of the demoniacal cause of disease, exorcism by relics gradually grew in importance until it was firmly established and a preferred form in the sixth and subsequent centuries. Down to this time there still existed a feeble recognition of a possible system adapted to the cure of maladies, so far, perhaps, as the practice was restricted to municipalities. The rapid advancement of saintly remedies, consecrated oils, and other puissant articles of ecclesiastical appliance, enabled and encouraged numerous churchmen to exercise the AEsculapian art; this, together with the ban put upon physicians and scientific means, soon gave the church the monopoly of healing. Perhaps the most thorough attestation of the contempt into which physicians had fallen, compared with saintly medicists, is the fact that cures were invariably attempted after earthly medicine had been exhausted.[22] Islam, Buddhism, and other religions have their shrines where some pilgrims are undoubtedly cured, but Christianity seems to have had the most varied and numerous collection. As early as the latter part of the fourth century miraculous powers were ascribed to the images of Jesus and the saints which adorned the walls of most of the churches of the time, and tales of wonderful cures were related of them. The intercessions of saints were invoked, and their relics began to work miracles.[23]