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recent evolution of miraculous powers at a fashionable spring in France, see Gustave Droz, Autour d'une Source. The reference to the old pious machinery at Trondhjem is based upon personal observation by the present writer in August, 1893. Still another development of the theological spirit, mixed with professional exclusiveness and mob prejudice, wrought untold injury. Even to those who had become so far emancipated from allegiance to fetich cures as to consult physicians, it was forbidden to consult those who, as a rule, were the best. From a very early period of European history the Jews had taken the lead in medicine; their share in founding the great schools of Salerno and Montpellier we have already noted, and in all parts of Europe we find them acknowledged leaders in the healing art. The Church authorities, enforcing the spirit of the time, were especially severe against these benefactors: that men who openly rejected the means of salvation, and whose souls were undeniably lost, should heal the elect seemed an insult to Providence; preaching friars denounced them from the pulpit, and the rulers in state and church, while frequently secretly consulting them, openly proscribed them. Gregory of Tours tells us of an archdeacon who, having been partially cured of disease of the eyes by St. Martin, sought further aid from a Jewish physician, with the result that neither the saint nor the Jew could help him afterward. Popes Eugene IV, Nicholas V, and Calixtus III especially forbade Christians to employ them. The Trullanean Council in the eighth century, the Councils of Beziers and Alby in the thirteenth, the Councils of Avignon and Salamanca in the fourteenth, the Synod of Bamberg and the Bishop of Passau in the fifteenth, the Council of Avignon in the sixteenth, with many others, expressly forbade the