64. Harbey, Supplement aux Acta Sanctorum, vol. I, 1899, p. 203 (cited by Gunter). Cf. in general Saintyves, as cited, pp. 44 ff.
65. H. Gunter, Legenden-Studien, 1906, p. 109, note 6, citing the Vita S. Maximini, c. 9 (Scriptores rerum Merov., Ill, 78).
ROMAN CATHOLIC MIRACLES 269
66. Pausanias, III, 16, i (Pfister, p. 325); also Delehaye, p. 186, with references given there.
67. Henri Etienne, Apologie pour Herodote, ou Traite de la Con- formity des Merveilles anciennes avec les modernes, ed. le Duchat, 1735, chaps, xxix-xxvhi, as cited by P. Saintyves, as cited, p. 46, who may be consulted (pp. 44-48) on the general subject.
68. Cf. Paul Parfait, La Foire aux Reliques, pp. 137-138.
69. On Mary's milk, see the whole chapter on "Le Saint Lait d'Evron," in Paul Parfait, as cited, pp. 135-144. On what may lie in the background of this whole series of legends, see article "Milk," in Hastings's ERE, vol. VIII, pp. 633-637.
70. The Sacred Shrine, 1912, p. 363.
71. These words are Mechthild's; and Hirn adds: "The idea that the Madonna gives milk to all believers appears finely in a poem in the Swedish collection of Latin hymns, Pice Cantiones, p. 161:
' Super vinum et unguentum the mamme dant fomentum, fove, lacta parvulos.'"
72. P. 365.
73. He gives a series of references to instances.
74. Deutsche Schriften, I, p. 74.
75. Acta Sanctorum, 38, pp. 207-208.
76. Legenden-Studien, 1906, pp. 165 f. Compare Die christ- liche Legende des Abendlandes, 1910, p. 43: "That the legend [of Mary] praises the Mother of Pity also as the succorer of the sick is a matter of course. But the mysticism of the Mary-legend brought a new means of healing, in that it makes Mary give her breast to the sick." Cf. the curious details on p. 85. In the notes accompanying the passage quoted from the Legenden-Studien, Giinter shows how wide-spread and how full of variants such legends were. In one MS. the motive is varied in a threefold way: a cleric in his illness had bitten off his tongue and lips, and was suddenly healed by Mary's milk; a monk thought already dead was healed; another monk had his experience only in a dream, but with the same effect. Noting that the milk with which Fulbert, bishop of Chartres, was sprinkled and healed, is said in one MS. to have been gathered up and saved as a relic, Gtinter infers that the milk-relics date from this epoch. This is how the story of Ful- bert is told in Sablon, Histoire et Description de la Cathedrale de Chartres : "St. Fulbert, Bishop and Restorer of this Church, hav- ing been visited by God with an incurable fire which parched him and consumed his tongue, and seized with an insupportable pain
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which permitted him no rest through the night, saw as it were a noble lady who commanded him to open his mouth, and when he had obeyed her she at once ejected from her sacred breasts a flood of celestial and savory milk which quenched the fire at once and made his tongue more well than ever. Some drops had fallen on his cheeks, and these were afterwards put into a vial and kept in the treasury."
77. Giinter, Legenden-Sludien, p. 178; Die christliche Legende, pp. 85, 162.
78. Giinter, Legenden-Studien, p. 59.
79. Ibid., p. 208.
80. Ibid., p. 107; cf. the list of others of similar character in Th. Trede, Das Heidentum in der Romischen Kirche, I, 1889, pp. 158 ff.
81. Ibid.
8 1 a. Op. cit., p. 610.
82. Legenden-Studien, p. 106.