The Christians, however, were not to be outdone as healers. Irenaeus (130-202) gives a long list of infirmities which were cured by the representatives of the church, and in writing, about the year 180, draws a comparison between them and the heretics. "For they [the heretics] can neither confer sight on the blind nor hearing on the deaf, nor chase away all sorts of demons (except those which are sent into others by themselves--if they can ever do as much as this): nor can they cure the weak, or the lame, or the paralytic; or those who are distressed in any other part of the body, as has often been done in regard to bodily infirmity. Nor can they furnish effective remedies for those external accidents which may occur. And so far are they from being able to raise the dead, as the Lord raised them (and the Apostles did by means of prayer, as has been frequently done in the brotherhood on account of some necessity--the entire church in that particular locality entreating with much fasting and prayer, the spirit of the dead man has returned, and he has been bestowed in answer to the prayers of the saints--) that they do not even believe that this could possibly be done." He further says: "Others again heal the sick by laying their hands upon them, and they are made whole. Yea, moreover, as I have said, the dead even have been raised up, and remained among us for many years." The great Origen (185-254), writing when he would be certain to have his words most severely criticised, says, after referring to the miracles of the apostles: "And there are still preserved among Christians traces of that Holy Spirit which appeared in the form of a dove. They expel evil spirits, and perform many cures, and foresee certain events, according to the will of the Logos." In another of his works we find the following: "For they [the Jews] have no longer prophets or miracles, traces of which to a considerable extent are still found among Christians, and some of them more remarkable than ever have existed among the Jews; and these we ourselves have witnessed." As has already been seen, different methods were used by various healers, and we must not omit a brief account of healing by unction. The very definite instructions laid down in the Epistle of James were evidently strictly carried out in the early church, but the first definite mention of anointing after that made by Mark and James is found in the writings of Tertullian (160-220). He speaks of the pagan emperor Severus being graciously mindful of Christians: "For he sought out the Christian Proculus, surnamed Torpacion, the steward of Euhodias, and in gratitude for his having once cured him by anointing, he kept him in his palace till the day of his death."[59]