[46] I am indebted to P. Dearmer, _Body and Soul_, pp. 278-281, 314-318, for the material on incubation. For fuller study, see L. Deubner, _De Incubatione_, and M. Hamilton, _Incubation_. [47] G. F. Fort, _History of Medical Economy During the Middle Ages_, p. 227. [48] _Ibid._, pp. 210-214, 226 f., 278. [49] A. D. White, _History of the Warfare of Science with Theology_, II, p. 30. [50] _Ibid._, II, pp. 21, 29, 43. [51] P. Dearmer, _Body and Soul_, pp. 374 f. [52] C. Mackay, _Extraordinary Popular Delusions_, II, p. 304. [53] P. Dearmer, _Body and Soul_, pp. 105 f. [54] R. F. Clarke, _The Holy Coat of Treves_. [55] A. T. Myers and F. W. H. Myers, "Mind Cure, Faith Cure, and the Miracles at Lourdes," _Proceedings Society Psychical Research_, IX, pp. 160-409; E. Berdoe, "A Medical View of the Miracles at Lourdes," _Nineteenth Century_, October, 1895; J. B. Estrade, _Les apparitions de Lourdes, Souvenirs intimes d'un temoin_; H. Bernheim, _Suggestive Therapeutics_, pp. 200-202; A. Imbert-Gourbyzee, _La Stigmatisation, l'extase divine, et les miracles de Lourdes_, II, chaps. XXI and XXVII; E. Zola, _Lourdes_. [56] C. Mackay, _Extraordinary Popular Delusions_, II, p. 306. CHAPTER V HEALERS "This is an art Which doth mend nature--but The art itself is nature."--_Winter's Tale._ "Some are molested by Phantasie; so some, again, by Fancy alone and a good conceit, are as easily recovered.... All the world knows there is no virtue in charms, &c., but a strong conceit and opinion alone, as Pomponatius holds, which forceth a motion of the humours, spirits, and blood, which takes away the cause of the malady from the parts affected. The like we may say of the magical effects, superstitious cures, and such as are done by montebanks and wizards. As by wicked incredulity many are hurt (so saith Wierus), we find, in our experience, by the same means, many are relieved." In discussing the subject of healers one must keep in mind the fact that the healers of the first millennium of our era were almost wholly exorcists, on account of the prevailing theory, and even after that time exorcism, on the one hand, and the faith in relics and shrines on the other, formed the principal means of cure. It is therefore difficult to differentiate the other healers from the exorcists, and to decide whether certain cures were performed by healers or by relics. Another difficulty confronts us. Many authentic cures have probably been wrought by saints, but unfortunately most of those performed by them have little contemporary evidence to support them, but rest on the very shaky testimony of tradition. White,[57] in a keen analysis, shows how the legends of miraculous cures have grown around great benefactors of humanity, taking Francis Xavier as a pertinent example.