iv, c.81.For its use by St.
Francis Xavier, see Coleridge, Life and Letters of St.Francis Xavier, London, 1872.
As the theological atmosphere thickened, nearly every country had its long list of saints, each with a special power over some one organ or disease.

The clergy, having great influence over the medical schools, conscientiously mixed this fetich medicine with the beginnings of science.

In the tenth century, even at the School of Salerno, we find that the sick were cured not only by medicine, but by the relics of St.
Matthew and others.
Human nature, too, asserted itself, then as now, by making various pious cures fashionable for a time and then allowing them to become unfashionable.

Just as we see the relics of St.Cosmo and St.Damian in great vogue during the early Middle Ages, but out of fashion and without efficacy afterward, so we find in the thirteenth century that the bones of St.Louis, having come into fashion, wrought multitudes of cures, while in the fourteenth, having become unfashionable, they ceased to act, and gave place for a time to the relics of St.Roch of Montpellier and St.Catherine of Sienna, which in their turn wrought many cures until they too became out of date and yielded to other saints.

Just so in modern times the healing miracles of La Salette have lost prestige in some measure, and those of Lourdes have come into fashion.( 314) (314) For one of these lists of saints curing diseaes, see Pettigrew, On Superstitions connected with Medicine; for another, see Jacob, Superstitions Populaires, pp.