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Herophilus, Erasistratus, and the School of Alexandria, see Sprengel, vol. i, pp. 433, 434 et seq. But with the coming in of Christianity a great new chain of events was set in motion which modified this development most profoundly. The influence of Christianity on the healing art was twofold: there was first a blessed impulse--the thought, aspiration, example, ideals, and spirit of Jesus of Nazareth. This spirit, then poured into the world, flowed down through the ages, promoting self-sacrifice for the sick and wretched. Through all those succeeding centuries, even through the rudest, hospitals and infirmaries sprang up along this blessed stream. Of these were the Eastern establishments for the cure of the sick at the earliest Christian periods, the Infirmary of Monte Cassino and the Hotel-Dieu at Lyons in the sixth century, the Hotel-Dieu at Paris in the seventh, and the myriad refuges for the sick and suffering which sprang up in every part of Europe during the following centuries. Vitalized by this stream, all medieval growths of mercy bloomed luxuriantly. To say nothing of those at an earlier period, we have in the time of the Crusades great charitable organizations like the Order of St. John of Jerusalem, and thenceforward every means of bringing the spirit of Jesus to help afflicted humanity. So, too, through all those ages we have a succession of men and women devoting themselves to works of mercy, culminating during modern times in saints like Vincent de Paul, Francke, Howard, Elizabeth Fry, Florence Nightingale, and Muhlenberg. But while this vast influence, poured forth from the heart of the Founder of Christianity, streamed through century after century, inspiring every development of mercy, there came from those who organized the Church which bears his name, and from those who afterward