[56] C. Mackay, Extraordinary Popular Delusions, II, p. 306.
CHAPTER V
HEALERS
"This is an art Which doth mend nature—but The art itself is nature."—Winter's Tale.
"Some are molested by Phantasie; so some, again, by Fancy alone and a good conceit, are as easily recovered.... All the world knows there is no virtue in charms, &c., but a strong conceit and opinion alone, as Pomponatius holds, which forceth a motion of the humours, spirits, and blood, which takes away the cause of the malady from the parts affected. The like we may say of the magical effects, superstitious cures, and such as are done by montebanks and wizards. As by wicked incredulity many are hurt (so saith Wierus), we find, in our experience, by the same means, many are relieved."
In discussing the subject of healers one must keep in mind the fact that the healers of the first millennium of our era were almost wholly exorcists, on account of the prevailing theory, and even after that time exorcism, on the one hand, and the faith in relics and shrines on the other, formed the principal means of cure. It is therefore difficult to differentiate the other healers from the exorcists, and to decide whether certain cures were performed by healers or by relics.
Another difficulty confronts us. Many authentic cures have probably been wrought by saints, but unfortunately most of those performed by them have little contemporary evidence to support them, but rest on the very shaky testimony of tradition. White,[57] in a keen analysis, shows how the legends of miraculous cures have grown around great benefactors of humanity, taking Francis Xavier as a pertinent example.
We must also remember, however, that what are called miracles formed part of the evidence which led to the canonization of a saint, and a large number of healing miracles was usually included in the list. The procedure of the court connected with the canonization was conducted with the greatest rigor. Sitting as examiners were learned and upright men from all nations, and the witness must be irreproachable as far as character was concerned. The two witnesses required for each miracle must testify concerning the nature of the disease and the cure, and sign the deposition after it had been read to them. Following that, the examiners sifted the evidence in a hypercritical way and emphasized the weak places. Benedict XIV justly said: "The degree of proof required is the same as that required for a criminal case, since the cause of religion and piety is that of the commonweal." Some consideration must be thus given to this testimony, but the value of it depends on the number of years elapsing after the cures were performed and the direct connection of the witnesses with the cure in question.