windows 7 gadgets free download

to life the patient who touches at Cologne the bones of the Wise Men of the East who followed the star of the Nativity? If Naaman was cured by dipping himself in the waters of the Jordan, and so many others by going down into the Pool of Siloam, why should not men still be cured by bathing in pools which men equally holy with Elisha have consecrated? If one sick man was restored by touching the garments of St. Paul, why should not another sick man be restored by touching the seamless coat of Christ at Treves, or the winding-sheet of Christ at Besancon? And out of all these inquiries came inevitably that question whose logical answer was especially injurious to the development of medical science: Why should men seek to build up scientific medicine and surgery, when relics, pilgrimages, and sacred observances, according to an overwhelming mass of concurrent testimony, have cured and are curing hosts of sick folk in all parts of Europe? (315) (315) For sacred fountains in modern times, see Pettigrew, as above, p. 42; also Dalyell, Darker Superstitions of Scotland, pp. 82 and following; also Montalembert, Les Moines d'Occident, tome iii, p. 323, note. For those in Ireland, with many curious details, see S. C. Hall, Ireland, its Scenery and Character, London, 1841, vol. i, p. 282, and passim. For the case in Flintshire, see Authentic Documents relative to the Miraculous Cure of Winifred White, of the Town of Wolverhampton, at Holywell, Flintshire, on the 28th of June, 1805, by John Milner, D. D., Vicar Apostolic, etc., London, 1805. For sacred wells in France, see Chevart, Histoire de Chartres, vol. i, pp. 84-89, and French local histories generally. For superstitions attaching to springs in Germany, see Wuttke, Volksaberglaube, Sections 12 and 356. For one of the most exquisitely wrought works of modern fiction, showing perfectly the