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the use of preachers was one which, judging from its frequent recurrence in monkish literature, must have sunk deep into the popular mind: "Two lazy beggars, one blind, the other lame, try to avoid the relics of St. Martin, borne about in procession, so that they may not be healed and lose their claim to alms. The blind man takes the lame man on his shoulders to guide him, but they are caught in the crowd and healed against their will."(312) (311) See Baas, p. 614; also Biedermann. (312) For the efficacy of flowers, see the Bollandist Lives of the Saints, cited in Fort, p. 279; also pp. 457, 458. For the story of those unwillingly cured, see the Exempla of Jacques de Vitry, edited by Prof. T. F. Crane, of Cornell University, London, 1890, pp. 52, 182. Very important also throughout the Middle Ages were the medical virtues attributed to saliva. The use of this remedy had early Oriental sanction. It is clearly found in Egypt. Pliny devotes a considerable part of one of his chapters to it; Galen approved it; Vespasian, when he visited Alexandria, is said to have cured a blind man by applying saliva to his eves; but the great example impressed most forcibly upon the medieval mind was the use of it ascribed in the fourth Gospel to Jesus himself: thence it came not only into Church ceremonial, but largely into medical practice.(313) (313) As to the use of saliva in medicine, see Story, Castle of St. Angelo, and Other Essays, London, 1877, pp. 208 and elsewhere. For Pliny, Galen, and others, see the same, p. 211; see also the book of Tobit, chap. xi, 2-13. For the case of Vespasian, see Suetonius, Life of Vespasian; also Tacitus, Historiae, lib. iv, c. 81. For its use by St. Francis Xavier, see Coleridge, Life and Letters of St. Francis Xavier,