We have a right to ask, in closing this chapter, how it was possible for men to believe in the power of relics to cure diseases. The practice seems to have developed from the reasoning that the saints who helped men while in the imperfections of the flesh, could be of even more benefit when they were with God in the perfections of the spiritual life. St. Augustine (426), for example, speaks of comparing the wonders performed by pagan "deities with our dead men," and that the miracles wrought by idols "are in no way comparable to the wonders wrought by our martyrs." Some might agree with this, and yet find no warrant for using relics. There was, however, the remembrance of the dead man who was restored to life by contact with the bones of Elisha, and of the handkerchiefs and aprons which touched Paul's body and were thereby filled with healing efficacy. Even to-day we do not fail to recognize the value of the association of places and objects, and one finds it difficult to enter Westminster Abbey, for instance, without feeling a thrill on account of the sacred clay reposing there. When we remember the beginning of the use of relics in the catacombs we can better understand the development of the practice. [21] G. F. Fort, _History of Medical Economy During the Middle Ages_, p. 201. [22] _Ibid._, pp. 142 and 156. [23] G. P. Fisher, _History of the Christian Church_, p. 117. [24] W. E. H. Lecky, _History of European Morals_, I, pp. 378 f. [25] _Ibid._, I, p. 379. [26] P. Dearmer, _Body and Soul_, pp. 268 f. [27] J. Moses, _Pathological Aspects of Religions_, p. 133. [28] C. Mackay, _Extraordinary Popular Delusions_, II, pp. 303 f. [29] J. W. Draper, _History of the Conflict Between Religion and Science_, p. 270. [30] J. Moses, _Pathological Aspects of Religions_, pp. 132 f. [31] Bede, _Ecclesiastical History_, ed. J. A. Giles, bk. IV, chap. XXXI. [32] T. J. Pettigrew, _Superstitions Connected with the History and Practice of Medicine and Surgery_, pp. 55-57. [33] G. F. Fort, _History of Medical Economy During the Middle Ages_, pp. 224 f., 273-277, 457. [34] A. D. White, _History of the Warfare of Science with Theology_, II, pp. 40 f. [35] G. F. Fort, _History of Medical Economy During the Middle Ages_, p. 273. [36] E. Salverte, _The Philosophy of Magic_ (trans. Thompson), II, p. 93. [37] _Tour of Wales_, I, p. 405. [38] Hasted, _Kent_, III, p. 176. [39] _History of His Life and Times_, p. 32. [40] _Statistical Account of Scotland_, VII, p. 213, and XII, p. 464. [41] _Ibid._, XVIII, p. 487. [42] C. S. Macaulay, _History of St. Kilda_, p. 95. [43] _Somersetshire_, III, p. 104. [44] I am much indebted to J. Brand, _Popular Antiquities_, pp. 1-17, for some of the quotations used in the discussion of this subject. [45] _Superstitions Connected with ... Medicine and Surgery_, pp. 57-61.