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and gentleness and devotion inherited by the earlier disciples from "the Master," produced good effects in soothing disturbed minds and in aiding their cure. Among the thousands of fetiches of various sorts then resorted to may be named, as typical, the Holy Handkerchief of Besancon. During many centuries multitudes came from far and near to touch it; for, it was argued, if touching the garments of St. Paul at Ephesus had cured the diseased, how much more might be expected of a handkerchief of the Lord himself! With ideas of this sort was mingled a vague belief in medical treatment, and out of this mixture were evolved such prescriptions as the following: "If an elf or a goblin come, smear his forehead with this salve, put it on his eyes, cense him with incense, and sign him frequently with the sign of the cross." "For a fiend-sick man: When a devil possesses a man, or controls him from within with disease, a spew-drink of lupin, bishopswort, henbane, garlic. Pound these together, add ale and holy water." And again: "A drink for a fiend-sick man, to be drunk out of a church bell: Githrife, cynoglossum, yarrow, lupin, flower-de-luce, fennel, lichen, lovage. Work up to a drink with clear ale, sing seven masses over it, add garlic and holy water, and let the possessed sing the Beati Immaculati; then let him drink the dose out of a church bell, and let the priest sing over him the Domine Sancte Pater Omnipotens."(346) (346) See Cockayne, Leechdoms, Wort-cunning, and Star-Craft of Early England in the Rolls Series, vol. ii, p. 177; also pp. 355, 356. For the great value of priestly saliva, see W. W. Story's essays.