2. Gregory's Panegyric on Gregory Thaumaturgus is described and characterized, and its true character shown, by Th. Trede, W under glaube im Heidentum und in der alien Kirche, 1900, pp. 144 ff. : "Our declaimer attains the climax of rhetorical fire- works in his Christian Panegyric on Gregory Thaumaturgus." In this connec- tion Trede makes some very illuminating remarks on the transfer- ence into the church of the bad traditions of the heathen rhetorical schools in which so many of the Christian leaders had their training.
3. Cap. 8.
4. The confidence which Augustine reposed in these narratives is perhaps most strongly shown in such an incidental remark as meets us in the City of God, 22 : 28. He is speaking of Plato and Cornelius Labeo, and reporting what they say of resuscitations. He remarks: "But the resurrection which these writers instance resembles that of those persons whom we have ourselves known to rise again, and who came back indeed to this life, but not so as never to die again." Augustine supposes himself to have actually known people once dead to have come back to this life; he has no doubt of it at all.
5. Raising the dead, so common an occurrence in Augustine's day, seems later to have passed somewhat out of fashion. John of Salisbury, at all events, when speaking of the miracles wrought at
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the tomb of Thomas a Becket (f 1170), includes this among them, but speaks of it as something new to experience: "And (a thing un- heard of from the days of our fathers) the dead are raised" (E. A. Abbott, St. Thomas of Canterbury, 1898, I, p. 227, cf. II, p. 17, and, in general, the Index sub voc, "Death, Restoration from"). Later, however, this miracle recovered its popularity. No less than fourteen instances of it are attributed to Francis Xavier — although he himself, unfortunately, died without knowledge of them. Andrew D. White (The Warfare of Science with Theology in Christendom, ed. 1896, vol. II, p. 17) sums up the facts thus: "Al- though during the lifetime of Xavier there is neither in his own writings, nor in any contemporary account any assertion of a resur- rection from the dead wrought by him, we find that shortly after his death such stories began to appear. A simple statement of the growth of these may throw some light on the evolution of mirac- ulous accounts generally. At first it was affirmed that some people at Cape Comorin said that he had raised one person; then it was said that he had raised two persons; then in various authors — Emmanuel Acosta, in his commentaries written as an afterthought nearly twenty years after Xavier's death, De Quadros, and others — the story wavers between one and two cases; finally in the time of Tursellinus, four cases had been developed. In 1622, at the canon- ization proceedings, three were mentioned; but by the time of Father Bonhours there were fourteen, all raised from the dead by Xavier himself during his lifetime, and the name, place, and cir- cumstances are given with much detail in each case." The refer- ences to Bonhours are given thus: The Life of St. Francis Xavier, by Father Dominic Bonhours, translated by James Dryden, Dublin, 1838, pp. 69, 82, 93, in, 218, 307, 316, 321. For the repeated oc- currence of raisings of the dead in mediaeval legend, see H. Giinter, Die chfistliche Legende des Abendlandes, 1910, pp. 25, 32, 43, 47, 191; it is, in spite of John of Salisbury's ignorance of it, of common occurrence in the legends. An instructive instance is repeated to us by H. Delehaye, Les Legendes Eagiographiques, 1905, p. 101: "When St. Bernard was preaching the crusade in the diocese of Constance, an archer in the following of the Duke of Zahringen jeered at his preaching and at the preacher himself, saying, 'He cannot work miracles any more than I can.' When the saint pro- ceeded to lay his hands on the sick, the mocker saw it, and sud- denly fell over as if dead; he remained a considerable time without consciousness. Alexander of Cologne adds: 'I was close to him when the thing happened. . . . We called the Abbe, and this poor man could not get up until Bernard came, made a prayer and lifted him up.' No single eye-witness says a word which can make
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us think of a resuscitation of a dead man. Yet, a century later, Herbert, author of a collection of the miracles of St. Bernard, Conrad, author of the Exordium, and Cesar of Heisterbach, affirm that the archer was dead and the saint restored him to life." Dele- haye refers to G. Hiiffer, Der heilige Bernard von Clairvaux, vol. I (Minister, 1886), pp. 92, 182.
6. 25 : 47.
7. § 34: Nicene and Post-Nicene Fathers, vol. Ill, p. 364.
8. I, 14, 5- 9- I, 13, 7-
10. Ibid.
11. Nicene and Post-Nicene Fathers, vol. I, p. 346.
12. Tract, in J oh., 13, (15): Nicene and Post-Nicene Fathers, vol. VII, p. 93. When he says: "Contra istos, ut sic loquar, mira- biliarios cautum me fecit Deus meus, he is obviously using a contemptuous term.