BOOK XXVIII. REMEDIES DERIVED FROM LIVING CREATURES.

CHAP. 1. (1.)—INTRODUCTION.

WE should have now concluded our description of the various things 1 that are produced between the heavens and the earth, and it would have only remained for us to speak of the substances that are dug out of the ground itself; did not our exposition of the remedies derived from plants and shrubs necessarily lead us into a digression upon the medicinal properties which have been discovered, to a still greater extent, in those living creatures themselves which are thus indebted [to other objects] for the cure of their respective maladies. For ought we, after describing the plants, the forms of the various flowers, and so many objects rare and difficult to be found—ought we to pass in silence the resources which exist in man himself for the benefit of man, and the other remedies to be derived from the creatures that live among us—and this more particularly, seeing that life itself is nothing short of a punishment, unless it is exempt from pains and maladies? Assuredly not; and even though I may incur the risk of being tedious, I shall exert all my energies on the subject, it being my fixed determination to pay less regard to what may be amusing, than to what may prove practically useful to mankind.

Nay, even more than this, my researches will extend to the usages of foreign countries, and to the customs of barbarous nations, subjects upon which I shall have to appeal to the good faith of other authors; though at the same time I have made it my object to select no 2 facts but such as are established by pretty nearly uniform testimony, and to pay more attention to scrupulous exactness than to copiousness of diction.

It is highly necessary, however, to advertise the reader, that whereas I have already described the natures of the various animals, and the discoveries 3 due to them respectively—for, in fact, they have been no less serviceable in former times in dis- covering remedies, than they are at the present day in providing us with them—it is my present intention to confine myself to the remedial properties which are found in the animal world, a subject which has not been altogether lost sight of in the former portion of this work. These additional details therefore, though of a different nature, must still be read in connexion with those which precede.

CHAP. 2.—REMEDIES DERIVED FROM MAN.

We will begin then with man, and our first enquires will be into the resources which he provides for himself-a subject replete with boundless difficulties at the very outset. 4

Epileptic patients are in the habit of drinking the blood even of gladiators, draughts teeming with life, 5 as it were; a thing that, when we see it done by the wild beasts even, upon the same arena, inspires us with horror at the spectacle! And yet these persons, forsooth, consider it a most effectual cure for their disease, to quaff the warm, breathing, blood from man himself, and, as they apply their mouth to the wound, to draw forth his very life; and this, though it is regarded as an act of impiety to apply the human lips to the wound even of a wild beast! Others there are, again, who make the marrow 6 of the leg-bones, and the brains of infants, the objects of their research!

Among the Greek writers, too, there are not a few who have enlarged upon the distinctive flavours of each one of the viscera and members of the human body, pursuing their researches to the very parings of the nails! as though, forsooth, it could possibly be accounted the pursuit of health for man to make himself a wild beast, and so deserve to contract disease from the very remedies he adopts for avoiding it. Most righteously, by Hercules! if such attempts are all in vain, is he disappointed of his cure! To examine human entrails is deemed an act of impiety; 7 what then must it be to devour them?

Say, Osthanes, 8 who was it that first devised these practices; for it is thee that I accuse, thou uprooter of all human laws, thou inventor of these monstrosities; devised, no doubt, with the view that mankind might not forget thy name! Who was it that first thought of devouring each member of the human body? By what conjectural motives was he induced? What can possibly have been the origin of such a system of medicine as this? Who was it that thus made the very poisons less baneful than the antidotes prescribed for them? Granted that barbarous and outlandish tribes first devised such practices, must the men of Greece, too, adopt these as arts of their own?

We read, for instance, in the memoirs of Democritus, still extant, that for some diseases, the skull of a malefactor is most efficacious, while for the treatment of others, that of one who has been a friend or guest is required. Apollonius, again, informs us in his writings, that the most effectual remedy for tooth-ache is to scarify the gums with the tooth of a man who has died a violent death; and, according to Miletus, human gall is a cure for cataract. 9 For epilepsy, Artemon has prescribed water drawn from a spring in the night, and drunk from the skull of a man who has been slain, and whose body remains unburnt. From the skull, too, of a man who had been hanged, Antæus made pills that were to be an antidote to. the bite of; mad dog. Even more than this, man has resorted to similar remedies for the cure of four-footed beasts even—for tympanitis in oxen, for instance, the horns have been perforated, and human bones inserted; and when swine have been found to be diseased, fine wheat has been given them which has lain for a night in the spot where a human being has been slain or burnt!

Far from us, far too from our writings, be such prescriptions 10 as these! It will be for us to describe remedies only, and not abominations; 11 cases, for instance, in which the milk of a nursing woman may have a curative effect, cases where the human spittle may be useful, or the contact 12 of the human body, and other instances of a similar nature. We do not look upon life as so essentially desirable that it must be prolonged at any cost, be it what it may—and you, who are of that opinion, be assured, whoever you may be, that you will die none the less, even though you shall have lived in the midst of obscenities or abominations!

Let each then reckon this as one great solace to his mind, that of all the blessings which Nature has bestowed on man, there is none greater than the death 13 which comes at a seasonable hour; and that the very best feature in connexion with it is, that every person has it in his own power to procure it for himself. 14

CHAP. 3. (2.)—WHETHER WORDS ARE POSSESSED OF ANY HEALING EFFICACY.

In reference to the remedies derived from man, there arises first of all one question, of the greatest importance and always attended with the same uncertainty, whether words, charms, and incantations, are of any efficacy or not? 15 For if such is the case, it will be only proper to ascribe this efficacy to man himself; 16 though the wisest of our fellow-men, I should remark, taken individually, refuse to place the slightest faith in these opinions. And yet, in our every-day life, we practically show, each passing hour, that we do entertain this belief, though at the moment we are not sensible of it. Thus, for instance, it is a general belief that without a certain form of prayer 17 it would be useless to immolate a victim, and that, with such an informality, the gods would be consulted to little purpose. And then besides, there are different forms of address to the deities, one form for entreating, 18 another form for averting their ire, and another for commendation.

We see too, how that our supreme magistrates use certain formulæ for their prayers: that not a single word may be omitted or pronounced out of its place, it is the duty of one person to precede the dignitary by reading the formula before him from a written ritual, of another, to keep watch upon every word, and of a third to see that 19 silence is not ominously broken; while a musician, in the meantime, is performing on the flute to prevent any other words being heard. 20 Indeed, there are memorable instances recorded in our Annals, of cases where either the sacrifice has been interrupted, and so blemished, by imprecations, or a mistake has been made in the utterance of the prayer; the result being that the lobe of the liver or the heart has disappeared in a moment, or has been doubled, 21 while the victim stood before the altar. There is still in existence a most remarkable testimony, 22 in the formula which the Decii, father and son, pronounced on the occasions when they devoted themselves. 23 There is also preserved the prayer uttered by the Vestal Tuccia, 24 when, upon being accused of incest, she carried water in a sieve—an event which took place in the year of the City 609. Our own age even has seen a man and a woman buried alive in the Ox Market, 25 Greeks by birth, or else natives of some other 26 country with which we were at war at the time. The prayer used upon the occasion of this ceremonial, and which is usually pronounced first by the Master of the College of the Quindecimviri, 27 if read by a person, must assuredly force him to admit the potency of formulæ; when it is recollected that it has been proved to be effectual by the experience of eight hundred and thirty years.

At the present day, too, it is a general belief, that our Vestal virgins have the power, by uttering a certain prayer, to arrest the flight of runaway slaves, and to rivet them to the spot, provided they have not gone beyond the precincts of the City. If then these opinions be once received as truth, and if it be admitted that the gods do listen to certain prayers, or are influenced by set forms of words, we are bound to conclude in the affirmative upon the whole question. Our ancestors, no doubt, always entertained such a belief, and have even assured us, a thing by far the most difficult of all, that it is possible by such means to bring down lightning from heaven, as already 28 mentioned on a more appropriate occasion.

CHAP. 4.—THAT PRODIGIES AND PORTENTS MAY BE CONFIRMED, OR MADE OF NO EFFECT.

L. Piso informs us, in the first Book of his Annals, that King Tullus Hostilius, 29 while attempting, in accordance with the books of Numa, to summon Jupiter from heaven by means of a sacrifice similar to that employed by him, was struck by lightning in consequence of his omission to follow certain forms with due exactness. Many other authors, too, have attested, that by the power of words a change has been effected in destinies and portents of the greatest importance. While they were digging on the Tarpeian Hill for the foundations of a temple, a human head was found; upon which deputies were sent to Olenus Calenus, the most celebrated diviner of Etruria. He, foreseeing the glory and success which attached to such a presage as this, attempted, by putting a question to them, to transfer the benefit of it to his own nation. First describing, on the ground before him, the outline of a temple with his staff—"Is it so, Romans, as you say?" said he; "here then must be the temple 30 of Jupiter, all good and all powerful; it is here that we have found the head"—and the constant asseveration of the Annals is, that the destiny of the Roman empire would have been assuredly transferred to Etruria, had not the deputies, forewarned by the son of the diviner, made answer—"No, not here exactly, but at Rome, we say, the head was found."

It is related also that the same was the case when a certain four-horse chariot, made of clay, and intended for the roof of the same temple, had considerably increased while in the furnace; 31 and that on this occasion, in a similar manner, the destinies of Rome were saved. Let these instances suffice then to show, that the virtues of presages lie in our own hands, and that they are valuable in each instance according as they are received. 32 At all events, it is a principle in the doctrine of the augurs, that neither imprecations nor auspices of any kind have any effect upon those who, when entering upon an undertaking, declare that they will pay no attention whatever to them; a greater instance than which, of the indulgent disposition of the gods towards us, cannot be found.

And then besides, in the laws themselves of the Twelve Tables, do we not read the following words—"Whosoever shall have enchanted the harvest," 33 and in another place, "Whosoever shall have used pernicious incantations"? 34 Verrius Flaccus cites authors whom he deems worthy of credit, to show that on the occasion of a siege, it was the usage, the first thing of all, for the Roman priests to summon forth the tutelary divinity of that particular town, and to promise him the same rites, or even a more extended worship, at Rome; and at the present day even, this ritual still forms part of the discipline of our pontiffs. Hence it is, no doubt, that the name 35 of the tutelary deity of Rome has been so strictly kept concealed, lest any of our enemies should act in a similar manner. There is no one, too, who does not dread being spell-bound by means of evil imprecations; 36 and hence the practice, after eating eggs or snails, of immediately breaking 37 the shells, or piercing them with the spoon. Hence, too, those love-sick imitations of enchantments which we find described by Theocritus among the Greeks, and by Catullus, and more recently, Virgil, 38 among our own writers. Many persons are fully persuaded that articles of pottery may be broken by a similar agency; and not a few are of opinion even that serpents can counteract incantations, and that this is the only kind of intelligence they possess—so much so, in fact, that by the agency of the magic spells of the Marsi, they may be attracted to one spot, even when asleep in the middle of the night. Some people go so far, too, as to write certain words 39 on the walls of houses, deprecatory of accident by fire.

But it is not easy to say whether the outlandish and unpronounceable words that are thus employed, or the Latin expressions that are used at random, and which must appear ridiculous to our judgment, tend the most strongly to stagger our belief-seeing that the human imagination is always conceiving something of the infinite, something deserving of the notice of the divinity, or indeed, to speak more correctly, something that must command his intervention perforce. Homer 40 tells us that Ulysses arrested the flow of blood from a wound in the thigh, by repeating a charm; and Theophrastus 41 says that sciatica may be cured by similar means. Cato 42 has preserved a formula for the cure of sprains, and M. Varro for that of gout. The Dictator Cæsar, they say, having on one occasion accidentally had a fall in his chariot, 43 was always in the habit, immediately upon taking his seat, of thrice repeating a certain formula, with the view of ensuring safety upon the journey; a thing that, to my own knowledge, is done by many persons at the present day.

CHAP. 5.—A DESCRIPTION OF VARIOUS USAGES.

I would appeal, too, for confirmation on this subject, to the intimate experience of each individual. Why, in fact, upon the first day of the new year, do we accost one another with prayers for good fortune, 44 and, for luck's sake, wish each other a happy new year? Why, too, upon the occasion of public lustrations, do we select persons with lucky names, to lead the victims? Why, to counteract fascinations, do we Romans observe a peculiar form of adoration, in invoking the Nemesis of the Greeks; whose statue, for this reason, has been placed in the Capitol at Rome, although the goddess herself possesses no Latin name? 45 Why, when we make mention of the dead, do we protest that we have no wish 46 to impeach their good name? 47 Why is it that we entertain the belief that for every purpose odd numbers are the most effectual; 48 —a thing that is particularly observed with reference to the critical days in fevers? Why is it that, when gathering the earliest fruit, apples, on pears, as the case may be, we make a point of saying

"This fruit is old, may other fruit be sent us that is new?" Why is it that we salute 49 a person when he sneezes, an observance which Tiberius Cæsar, they say, the most unsociable of men, as we all know, used to exact, when riding in his chariot even? Some there are, too, who think it a point religiously to be observed to mention the name as well of the person whom they salute.

And then, besides, it is a notion 50 universally received, that absent persons have warning that others are speaking of them, by the tingling of the ears. Attalus 51 assures us, that if a person, the moment he sees a scorpion, says "Duo," 52 the reptile will stop short, and forbear to sting. And now that I am speaking of the scorpion, I recall to mind that in Africa no one ever undertakes any matter without prefacing with the word "Africa;" while in other countries, before an enterprise is commenced, it is the practice to adjure the gods that they will manifest their good will.

In addition to this, it is very clear that there are some religious observances, unaccompanied by speech, which are considered to be productive of certain effects. Thus, 53 when we are at table, for instance, it is the universal practice, we see, to take the ring from off the finger. Another person, again, will take some spittle from his mouth and place it with his finger behind the ear, to propitiate and modify disquietude of mind. When we wish to signify applause, we have a proverb even which tells us we should press the thumbs. 54 When paying adoration, we kiss the right hand, and turn the whole body to the right: while the people of the Gallic provinces, on the contrary, turn to the left, and believe that they show mere devoutness by so doing. To salute summer lightning with clapping of the hands, is the universal practice with all nations. If, when eating, we happen to make mention of a fire that has happened, we avert the inauspicious omen by pouring water beneath the table. To sweep the floor at the moment that a person is rising from table, or to remove the table or tray, 55 as the case may be, while a guest is drinking, is looked upon as a most unfortunate presage. There is a treatise, written by Servius Sulpicius, a man of the highest rank, in which reasons are given why we should never leave the table we are eating at; for in his day it was not yet 56 the practice to reckon more tables than guests at an entertainment. Where a person has sneezed, it is considered highly ominous for the dish or table to be brought back again, and not a taste thereof to be taken, after doing so; the same, too, where a person at table eats nothing at all.

These usages have been established by persons who entertained a belief that the gods are ever present, in all our affairs and at all hours, and who have therefore found the means of appeasing them by our vices even. It has been remarked, too, that there is never a dead silence on a sudden among the guests at table, except when there is an even number present; when this happens, too, it is a sign that the good name and repute of every individual present is in peril. In former times, when food fell from the hand of a guest, it was the custom to return it by placing it on the table, and it was forbidden 57 to blow upon it, for the purpose of cleansing it. Auguries, too, have been derived from the words or thoughts of a person at the moment such an accident befalls him; and it is looked upon as one of the most dreadful of presages, if this should happen to a pontiff, while celebrating the feast of Dis. 58 The proper expiation in such a case is, to have the morsel replaced on table, and then burnt in honour of the Lar. 59 Medicines, it is said, will prove ineffectual, if they happen to have been placed on a table before they are administered. It is religiously believed by many, that it is ominous in a pecuniary point of view, for a person to pare his nails without speaking, on the market days 60 at Rome, or to begin at the forefinger 61 in doing so: it is thought, too, to be a preventive of baldness and of head-ache, to cut the hair on the seventeenth and twenty-ninth 62 days of the moon.

A rural law observed in most of the farms of Italy, forbids 63 women to twirl their distaffs, or even to carry them uncovered, while walking in the public roads; it being a thing so prejudicial to all hopes and anticipations, those of a good harvest 64 in particular. It is not so long ago, that M. Servilius Nonianus, the principal citizen at Rome, 65 being apprehensive of ophthalmia, had a paper, with the two Greek letters P and A 66 written upon it, wrapped in linen and attached to his neck, before he would venture to name the malady, and before any other person had spoken to him about it. Mucianus, too, who was thrice consul, following a similar observance, carried about him a living fly, wrapped in a piece of white linen; and it was strongly asserted, by both of them, that to the use of these expedients they owed their preservation from ophthalmia. There are in existence, also, certain charms against hail-storms, diseases of various kinds, and burns, some of which have been proved, by actual experience, to be effectual; but so great is the diversity of opinion upon them, that I am precluded by a feeling of extreme diffidence from entering into further particulars, and must therefore leave each to form his own conclusions as he may feel inclined.

CHAP. 6. (3.)—TWO HUNDRED AND TWENTY-SIX OBSERVATIONS ON REMEDIES DERIVED FROM MAN. EIGHT REMEDIES DERIVED, FROM CHILDREN.

We have already, 67 when speaking of the singular peculiarities of various nations, made mention of certain men of a monstrous nature, whose gaze is endowed with powers of fascination; and we have also described properties belonging to numerous animals, which it would be superfluous here to repeat. In some men, the whole of the body is endowed with remarkable properties, as in those families, for instance, which are a terror to serpents; it being in their power to cure persons when stung, either by the touch or by a slight suction of the wound. To this class belong the Psylli, the Marsi, and the people called "Ophiogenes," 68 in the Isle of Cyprus. One Euagon, a member of this family, while attending upon a deputation at Rome, was thrown by way of experiment, by order of the consuls, into a large vessel 69 filled with serpents; upon which, to the astonishment of all, they licked his body all over with their tongues. One peculiarity of this family—if indeed it is still in existence—is the strong offensive smell which proceeds from their body in the spring; their sweat, too, no less than their spittle, was possessed of remedial virtues. The people who are born at Tentyris, an island in the river Nilus, are so formidable 70 to the crocodiles there, that their voice even is sufficient to put them to flight. The presence even, it is well known, of all these different races, will suffice for the cure of injuries inflicted by the animals to which they respectively have an antipathy; just in the same way that wounds are irritated by the approach of persons who have been stung by a serpent at some former time, or bitten by a dog. Such persons, too, by their presence, will cause the eggs upon which a hen is sitting to be addled, and will make pregnant cattle cast their young and miscarry; for, in fact, so much of the venom remains in their body, that, from being poisoned themselves, they become poisonous to other creatures. The proper remedy in such case is first to make them wash their hands, and then to sprinkle with the water the patient who is under medical treatment. When, again, persons have been once stung by a scorpion they will never afterwards be attacked by hornets, wasps, or bees: a fact at which a person will be the less surprised when he learns that a garment which has been worn at a funeral will never be touched by moths; 71 that it is hardly possible to draw serpents from their holes except by using the left hand; and that, of the discoveries made by Pythagoras, one of the most unerring, is the fact, that in the name given to infants, an odd number of vowels is portentous of lameness, loss of eyesight, or similar accidents, on 72 the right side of the body, and an even number of vowels of the like infirmities on the left.

(4.) It is said, that if a person takes a stone or other missile which has slain three living creatures, a man, a boar, and a bear, at three blows, and throws it over the roof of a house in which there is a pregnant woman, her delivery, however difficult, will be instantly accelerated thereby. In such a case, too, a successful result will be rendered all the more probable, it a light infantry lance 73 is used, which has been drawn from a man's body without touching the earth; indeed, if it is brought into the house it will be productive of a similar result. In the same way, too, we find it stated in the writings of Orpheus and Archelaiis, that arrows, drawn from a human body without being allowed to touch the ground, and placed beneath the bed, will have all the effect of a philtre; and, what is even more than this, that it is a cure for epilepsy if the patient eats the flesh of it wild beast killed with an iron weapon with which a human being has been slain.

Some individuals, too, are possessed of medicinal properties in certain parts of the body; the thumb of King Pyrrhus, for instance, as already 74 mentioned. At Elis, there used to be shown one of the ribs 75 of Pelops, which, it was generally asserted, was made of ivory. At the present day even, there are many persons, who from religious motives will never clip the hair growing upon a mole on the face.

CHAP. 7.—PROPERTIES OF THE HUMAN SPITTLE.

But it is the fasting spittle of a human being, that is, as already 76 stated by us, the sovereign preservative against the poison of serpents; while, at the same time, our daily experience may recognize its efficacy and utility, 77 in many other respects. We are in the habit of spitting, 78 for instance, as a preservative from epilepsy, or in other words, we repel contagion thereby: in a similar manner, too, we repel fascinations, and the evil presages attendant upon meeting a person who is lame in the right leg. We ask pardon of the gods, by spitting in 79 the lap, for entertaining some too presumptuous hope or expectation. 80 On the same principle, it is the practice in all cases where medicine is employed, to spit three times on the ground, and to conjure the malady as often; the object being, to aid the operation of the remedy employed. It is usual, too, to mark a boil, when it first makes its appearance, three times with fasting 81 spittle. What we are going to say is marvellous, but it may easily be tested 82 by experiment: if a person repents of a blow given to another, either by hand or with a missile, he has nothing to do but to spit at once into the palm of the hand which has inflicted the blow, and all feelings 83 of resentment will be instantly alleviated in the person struck. This, too, is often verified in the case of a beast of burden, when brought on its haunches with blows; for upon this remedy being adopted, the animal will immediately step out and mend its pace. Some persons, however, before making an effort, spit into the hand in manner above stated, in order to make the blow more heavy. 84

We may well believe, then, that lichens and leprous spots may be removed by a constant application of fasting spittle; that ophthalmia may be cured by anointing, as it were, the eyes every morning with fasting spittle; that carcinomata may be effectually treated, by kneading the root of the plant known as "apple of the earth," 85 with human spittle; that crick in the neck may be got rid of by carrying fasting spittle to the right knee with the right hand, and to the left knee with the left; and that when an insect has got into the ear, it is quite sufficient to spit into that organ, to make it come out. Among the counter-charms too, are reckoned, the practice of spitting into the urine the moment it is voided, of spitting into the shoe of the right foot before putting it on, and of spitting while a person is passing a place in which he has incurred any kind of peril.

Marcion of Smyrna, who has written a work on the virtues of simples, informs us that the sea scolopendra will burst asunder if spit upon; and that the same is the case with bram- ble-frogs, 86 and other kinds of frogs. Opilius says that serpents will do the same, if a person spits into their open mouth; and Salpe tells us, that when any part of the body is asleep, the numbness may be got rid of by the person spitting into his lap, or touching the upper eyelid with his spittle. If we are ready to give faith to such statements as these, we must believe also in the efficacy of the following practices: upon the entrance of a stranger, or when a person looks at an infant while asleep, it is usual for the nurse to spit three times upon the ground; and this, although infants are under the especial guardianship of the god Fascinus, 87 the protector, not of infants only, but of generals as well, and a divinity whose worship is entrusted to the Vestal virgins, and forms part of the Roman rites. It is the image of this divinity that is attached beneath the triumphant car of the victorious general, protecting him, like some attendant physician, against the effects of envy; 88 while, at the same time, equally salutary is the advice of the tongue, which warns him to be wise in time, 89 that so Fortune may be prevailed upon by his prayers, not to follow, as the destroyer of his glory, close upon his back.

CHAP. 8.—REMEDIES DERIVED FROM THE WAX OF THE HUMAN EAR.

The human bite is also looked upon as one of the most dangerous of all. The proper remedy for it is human ear-wax: a thing that we must not be surprised at, seeing that, if applied immediately, it is a cure for the stings of scorpions even, and serpents. The best, however, for this purpose, is that taken from the ears of the wounded person. Agnails, too, it is said, may be cured in a similar manner. A human tooth, reduced to powder, is a cure, they say, for the sting of a serpent.

CHAP. 9.—REMEDIES DERIVED FROM THE HUMAN HAIR, TEETH, ETC.

The first hair, it is said, that is cut from an infant's head, and, in fact, the hair of all persons that have not reached the age of puberty, attached to the limbs, will modify the attacks of gout. A man's hair, applied with vinegar, is a cure for the bite of a dog, and, used with oil or wine, for wounds on the head. It is said, too, if we choose to believe it, that the hair of a man torn down from the cross, is good for quartan fevers. Ashes, too, of burnt human hair are curative of carcinomata. If a woman takes the first tooth that; a child has shed, provided it has not touched the ground, and has it set in a bracelet, and wears it constantly upon her arm, it will preserve her from all pains in the uterus and adjacent parts. If the great toe is tied fast to the one next to it, it will reduce tumours in the groin; and if the two middle fingers of the right hand are slightly bound together with a linen thread, it will act as a preservative against catarrhs and ophthalmia. A stone, it is said, that has been voided by a patient suffering from calculi, if attached to the body above the pubes, will alleviate the pains of others similarly afflicted, as well as pains in the liver; it will have the effect, also, of facilitating delivery. Granius 90 adds, however, that for this last purpose, the stone will be more efficacious if it has been extracted with the knife. Delivery, when near at hand, will be accelerated, if the man by whom the woman has conceived, unties his girdle, and, after tying it round her, unties it, adding at the same time this formula, "I have tied it, and I will untie it," and then taking his de- parture.

CHAP. 10.—REMEDIES DERIVED FROM THE HUMAN BLOOD, THE SEXUAL CONGRESS, ETC.

The blood of the human body, come from what part it may, is most efficacious, according to Orpheus and Archelaiis, as an application for quinzy: they say, too, that if it is applied to the mouth of a person who has fallen down in a fit of epilepsy, he will come to himself immediately. Some say that, for epilepsy, the great toes should be pricked, and the drops of blood that exude therefrom applied to the face; or else, that a virgin should touch the patient with her right thumb—a cir- cumstance that has led to the belief that persons suffering from epilepsy should eat the flesh of animals in a virgin state. Æschines of Athens used to cure quinzy, carcinoma, and affec- tions of the tonsillary glands and uvula, with the ashes of burnt excrements, a medicament to which he gave the name of "botryon." 91 There are many kinds of diseases which disappear entirely after the first sexual congress, 92 or, in the case of females, at the first appearance of menstruation; indeed, if such is not the case, they are apt to become chronic, epilepsy in particular. Even more than this-a man, it is said, who has been stung by a serpent or scorpion, experiences relief from the sexual congress; but the woman, on the other hand, is sensible of detriment. We are assured, too, that if persons, when washing their feet, touch the eyes three times with the water, they will never be subject to ophthalmia or other diseases of the eyes.

CHAP. 11.—REMEDIES DERIVED FROM THE DEAD.

Scrofula, imposthumes of the parotid glands, and throat diseases, they say, may be cured by the contact of the hand of a person who has been carried off. by an early death: indeed there are some who assert that any dead body will produce the same effect, provided it is of the same sex as the patient, and that the part affected is touched with the back of the left hand. 93 To bite off a piece from wood that has been struck by lightning, the hands being held behind the back, and then to apply it to the tooth, is a sure remedy, they say, for toothache. Some persons recommend the tooth to be fumigated with the smoke of a burnt tooth, which has belonged to another person of the same sex; or else to attach to the person a dogtooth, as it is called, which has been extracted from a body before burial. Earth, they say, taken from out of a human skull, acts as a depilatory to the eyelashes; it is asserted, also, that any plant which may happen to have grown there, if chewed, will cause the teeth to come out; and that if a circle is traced round an ulcer with a human bone, it will be effectually prevented from spreading.

Some persons, again, mix water in equal proportions from three different wells, and, after making a libation with part of it in a new earthen vessel, administer the rest to patients suffering from tertian fever, when the paroxysms come on. So, too, in cases of quartan fever, they take a fragment of a nail from a cross, or else a piece of a halter 94 that has been used for crucifixion, and, after wrapping it in wool, attach it to the patient's neck; taking care, the moment he has recovered, to conceal it in some hole to which the light of the sun cannot penetrate.

CHAP. 12.—VARIOUS REVERIES AND DEVICES OF THE MAGICIANS.

The following are some of the reveries of magic. 95 A whetstone upon which iron tools have been frequently sharpened, if put, without his being aware of it, beneath the pillow of a person sinking under the effects of poison, will make him give evidence and declare what poison has been administered, and at what time and place, though at the same time he will not disclose the author of the crime. When a person has been struck by lightning, if the body is turned upon the side which has sustained the injury, he will instantly recover the power of speech—that is quite certain. 96 For the cure of inguinal tumours, some persons take the thrum of an old web, and after tying seven or nine knots in it, mentioning at each knot the name of some widow woman or other, attach it to the part affected. To assuage the pain of a wound, they recommend the party to take a nail or any other substance that has been trodden under foot, and to wear it, attached to the body with the thrum of a web. To get rid of warts, some lie in a footpath with the face upwards, when the moon is twenty days old at least, and after fixing their gaze upon it, extend their arms above the head, and rub themselves with anything within their reach. If a person is extracting a corn at the moment that a star shoots, he will experience an immediate cure, 97 they say. By pouring vinegar upon the hinges of a door, a thick liniment is formed, which, applied to the forehead, will alleviate headache: an effect equally produced, we are told, by binding the temples with a halter with which a man has been hanged. When a fish-bone happens to stick in the throat, it will go down immediately, if the person plunges his feet into cold water; but where the accident has happened with any other kind of bone, the proper remedy is to apply to the head some fragments of bones taken from the same dish. In cases where bread has stuck in the throat, the best plan is to take some of the same bread, and insert it in both ears.

CHAP. 13.—REMEDIES DERIVED FROM THE HUMAN EXCRETIONS.

In Greece, where everything is turned to account, the owners of the gymnasia have introduced the very excretions 98 even of the human body among the most efficient remedies; so much so, indeed, that the scrapings from the bodies of the athletes are looked upon as possessed of certain properties of an emollient, calorific, resolvent, and expletive nature, resulting from the compound of human sweat and oil. These scrapings are used, in the form of a pessary, for inflammations and contractions of the uterus: similarly employed, they act as an emmenagogue, and are useful for reducing condylomata and inflammations of the rectum, as also for assuaging pains in the sinews, sprains, and nodosities of the joints. The scrapings obtained from the baths are still more efficacious for these purposes, and hence it is that they form an ingredient in maturative preparations. Such scrapings as are impregnated with wrestlers' oil, 99 used in combination with mud, have a mollifying effect upon the joints, and are more particularly efficacious as a calorific and resolvent; but in other respects their properties are not so strongly developed.

The shameless and disgusting researches that have been made will quite transcend all belief, when we find authors of the very highest repute proclaiming aloud that the male seminal fluid is a sovereign remedy for the sting of the scorpion! In the case too, of women afflicted with sterility, they recommend the application of a pessary, made of the first excrement that is voided by an infant at the moment of its birth; the name they give it is "meconium." 100 They have even gone so far, too, as to scrape the very filth from off the walls of the gymnasia, and to assert that this is also possessed of certain calorific properties. These scrapings are used as a resolvent for inflamed tumours, and are applied topically to ulcers upon aged people and children, and to excoriations and burns.

CHAP. 14.—REMEDIES DEPENDING UPON THE HUMAN WILL.

It would be the less becoming then for me to omit all mention of the remedies which depend upon the human will. Total abstinence from food or drink, or from wine only, from flesh, or from the use of the bath, in cases where the health requires any of these expedients, is looked upon as one of the most effectual modes of treating diseases. To this class of remedies must be added bodily exercise, exertion of the voice, 101 anointings, and frictions according to a prescribed method: for powerful friction, it should be remembered, has a binding effect upon the body, while gentle friction, on the other hand, acts as a laxative; so too, repeated friction reduces the body, while used in moderation it has a tendency to make flesh. But the most beneficial practice of all is to take walking or carriage 102 exercise; this last being performed in various ways. Exercise on horseback is extremely good for affections of the stomach and hips, a voyage for phthisis, 103 and a change of locality 104 for diseases of long standing. So, too, a cure may sometimes be effected by sleep, by a recumbent position in bed, or by the use of emetics in moderation. To lie upon the back is beneficial to the sight, to lie with the face downwards is good for a cough, and to lie on the side is recommended for patients suffering from catarrh.

According to Aristotle and Fabianus, it is towards spring and autumn that we are most apt to dream; and they tell us that persons are most liable to do so when lying on the back, but never when lying with the face downwards. Theophrastus assures us that the digestion is accelerated by lying on the right side; while, on the other hand, it is retarded by lying with the face upwards. The most powerful, however, of all remedies, and one which is always at a person's own command, is the sun: violent friction, too, is useful by the agency of linen towels and body-scrapers. 105 To pour warm water on the head before taking the vapour-bath, and cold water after it, is looked upon as a most beneficial practice; so, too, is the habit of taking cold water before food, of drinking it every now and then while eating, of taking it just before going to sleep, and, if practicable, of waking every now and then, and taking a draught. It is worthy also of remark, that there is no living creature but man 106 that is fond of hot drinks, a proof that they are contrary to nature. It has been ascertained by experiment, that it is a good plan to rinse the mouth with undiluted wine, before going to sleep, for the purpose of sweetening the breath; to rinse the mouth with cold water an odd number of times every morning, as a preservative against tooth-ache; and to wash the eyes with oxycrate, as a preventive of ophthalmia. It has been remarked also, that the general health is improved by a varying regimen, subject to no fixed rules.

(5.) Hippocrates informs us that the viscera of persons who do not take the morning meal 107 become prematurely aged and feeble; but then he has pronounced this aphorism, it must be remembered, by way of suggesting a healthful regimen, and not to promote gluttony; for moderation in diet is, after all, the thing most conducive to health. L. Lucullus gave charge to one of his slaves to overlook him in this respect; and, a thing that reflected the highest discredit on him, when, now an aged man and laden with triumphs, he was feasting in the Capitol even, his hand had to be removed. from the dish to which he was about to help himself. Surely it was a disgrace for a man to be governed by his own slave 108 more easily than by himself!

CHAP. 15. (6.)—REMEDIES DERIVED FROM SNEEZING.

Sneezing, provoked by a feather, relieves heaviness in the head; it is said too, that to touch the nostrils of a mule with the lips, will arrest sneezing and hiccup. For this last purpose, Varro recommends us to scratch the palm, first of one hand and then of the other; while many say that it is a good plan to shift the ring from off the left hand to the longest finger of the right, and then to plunge the hands into hot water. Theophrastus says, that aged persons sneeze with greater difficulty than others.

CHAP. 16.—REMEDIES DERIVED FROM THE SEXUAL CONGRESS.

Democritus spoke in condemnation of the sexual congress, as 109 being merely an act through which one human being springs from another; and really, by Hercules! the more rarely it is used the better. Still however, athletes, we find, when they become dull and heavy, are re-established by it: the voice, too, is restored by it, when from being perfectly clear, it has degenerated into hoarseness. The congress of the sexes is a cure also for pains in the loins, dimness of the eyesight, 110 alienation of the mental difficulties, and melancholy.

CHAP. 17.—VARIOUS OTHER REMEDIES.

To sit by a pregnant woman, or by a person to whom any remedy is being administered, with the fingers of one hand inserted between those of the other, acts as a magic spell; a discovery that was made, it is said, when Alcmena 111 was delivered of Hercules. If the fingers are thus joined, clasping one or both knees, or if the ham of one leg is first put upon the knee of the other, and then changed about, the omen is of still worse signification. Hence it is, that in councils held by generals and persons in authority, our ancestors forbade these postures, as being an impediment to all business. 112 They have given a similar prohibition also with reference to sacrifices and the offering of public vows; but as to the usage of uncovering the head in presence of the magistrates, that has been enjoined, Varro says, not as a mark of respect, but with a view to health, the head being strengthened 113 by the practice of keeping it uncovered.

When anything has got into the eye, it is a good plan to close the other; and when water has got into the right ear, the person should hop about on the left foot, with the head reclining upon the right shoulder, the reverse being done when the same has happened to the left ear. If the secretion of the phlegm produces coughing, the best way of stopping it is for another person to blow in the party's face. When the uvula is relaxed, another person should take the patient with his teeth by the crown, 114 and lift him from the ground; while for pains in the neck, the hams should be rubbed, and for pains in the hams the neck. If a person is seized in bed with cramp in the sinews of the legs or thighs, he should set his feet upon the ground: so, too, if he has cramp on the left side, he should take hold of the great toe of the left foot with the right hand, and if on the right side, the great toe of the right foot with the left hand. For cold shiverings or for excessive bleeding at the nostrils, the extremities of the body should be well rubbed with sheep's wool. To arrest incontinence of urine, the extremities of the generative organs should be tied with a thread of linen or papyrus, and a binding passed round the middle of the thigh. For derangement of the stomach, it is a good plan to press the feet together, or to plunge the hands into hot water.

In addition to all this, in many cases it is found highly beneficial to speak but little; thus, for instance, Mæcenas Melissus, 115 we are told, enjoined silence on himself for three years, in consequence of spitting blood after a convulsive fit. When a person is thrown from a carriage, or when, while mounting an elevation or lying extended at full length, he is menaced with any accident, or if he receives a blow, it is singularly beneficial to hold the breath; a discovery for which we are indebted to an animal, as already 116 stated.

To thrust an iron nail into the spot where a person's head lay at the moment he was seized with a fit of epilepsy, is said to have the effect of curing him of that disease. For pains in the kidneys, loins, or bladder, it is considered highly soothing to void the urine lying on the face at full length in a reclining bath. It is quite surprising how much more speedily wounds will heal if they are bound up and tied with a Hercules' knot: 117 indeed, it is said, that if the girdle which we wear every day is tied with a knot of this description, it will be productive of certain beneficial effects, Hercules having been the first to discover the fact.

Demetrius, in the treatise which he has compiled upon the number Four, alleges certain reasons why drink should never be taken in proportions of four cyathi or sextarii. As a preventive of ophthalmia, it is a good plan to rub the parts behind the ears, and, as a cure for watery eyes, to rub the forehead. As to the presages which are derived from man himself, there is one to the effect that so long as a person is able to see himself reflected in the pupil of the patient's eye, there need be no apprehension of a fatal termination to the malady.

CHAP. 18.—REMEDIES DERIVED FROM THE URINE.

The urine, 118 too, has been the subject not only of numerous theories with authors, but of various religious observances as well, its properties being classified under several distinctive heads: thus, for instance, the urine of eunuchs, they say, is highly beneficial as a promoter of fruitfulness in females. But to turn to those remedies which we may be allowed to name without impropriety—the urine of children who have not arrived at puberty is a sovereign remedy for the poisonous secretions of the asp known as the "ptyas," 119 from the fact that it spits its venom into the eyes of human beings. It is good, too, for the cure of albugo, films and marks upon the eyes, white specks 120 upon the pupils, and maladies of the eyelids. In combination with meal of fitches, it is used for the cure of burns, and, with a head of bulbed leek, it is boiled down to one half, in a new earthen vessel, for the treatment of suppurations of the ears, or the extermination of worms breeding in those organs: the vapour, too, of this decoction acts as an emmenagogue. Salpe recommends that the eyes should be fomented with it, as a means of strengthening the sight; and that it should be used as a liniment for sun scorches, in combination with white of egg, that of the ostrich being the most effectual, the application being kept on for a couple of hours.

Urine is also used for taking out ink spots. Male urine cures gout, witness the fullers for instance, 121 who, for this reason, it is said, are never troubled with that disease. With stale urine some mix ashes of calcined oyster-shells, for the cure of eruptions on the bodies of infants, and all kinds of running ulcers: it is used, too, as a liniment for corrosive sores, burns, diseases of the rectum, chaps upon the body, and stings inflicted by scorpions. The most celebrated midwives have pronounced that there is no lotion which removes itching sensations more effectually; and, with the addition of nitre, 122 they prescribe it for the cure of ulcers of the head, porrigo, and cancerous sores, those of the generative organs in particular. But the fact is, and there is no impropriety in saying so, that every person's own urine is the best for his own case, due care being taken to apply it immediately, and unmixed with anything else; in such cases as the bite of a dog, for instance, or the quill of a hedge-hog entering the flesh, a sponge or some wool being the vehicle in which it is applied. Kneaded up with ashes, it is good for the bite of a mad dog, and for the cure of stings inflicted by serpents. As to the bite of the scolopendra, the effects of urine are said to be quite marvellous—the person who has been injured has only to touch the crown of his head with a drop of his own urine, and he will experience an instantaneous cure.

CHAP. 19.—INDICATIONS OF HEALTH DERIVED FROM THE URINE.

Certain indications of the health are furnished by the urine. Thus, for example, if it is white at first in the morning and afterwards high-coloured, the first signifies that the digestion is going on, the last that it is completed. When the urine is red, it is a bad sign; but when it is swarthy, it is the worst sign of all. So, too, when it is thick or full of bubbles, it is a bad sign; and when a white sediment forms, it is a symptom of pains in the region of the viscera or in the joints. A green-coloured urine is indicative of disease of the viscera, a pale urine of biliousness, and a red urine of some distemper in the blood. The urine is in a bad state, too, when certain objects form in it, like bran or fine clouds in appearance. A thin, white, urine also is in a diseased state; but when it is thick and possessed of an offensive smell, it is significant of approaching death: so, too, when with children it is thin and watery.

The adepts in magic expressly forbid a person, when about to make water, to uncover the body in the face of the sun 123 or moon, or to sprinkle with his urine the shadow of any object whatsoever. Hesiod 124 gives a precept, recommending persons to make water against an object standing full before them, that no divinity may be offended by their nakedness being uncovered. Osthanes maintains that every one who drops some urine upon his foot in the morning will be proof against all noxious medicaments.

CHAP. 20. (7.)—FORTY-ONE REMEDIES DERIVED FROM THE FEMALE SEX.

The remedies said to be derived from the bodies of females closely approach the marvellous nature of prodigies; to say nothing of still-born infants cut up limb by limb for the most abominable practices, expiations made with the menstrual discharge, and other devices which have been mentioned, not only by midwives but by harlots 125 even as well! The smell of a woman's hair, burnt, will drive away serpents, and hysterical suffocations, it is said, may be dispelled thereby. The ashes of a woman's hair, burnt in an earthen vessel, or used in combination with litharge, will cure eruptions and prurigo of the eyes: used in combination with honey they will remove warts and ulcers upon infants; with the addition of honey and frankincense, they will heal wounds upon the head, and fill up all concavities left by corrosive ulcers; used with hogs' lard, they will cure inflammatory tumours and gout; and applied topically to the part affected, they will arrest erysipelas and hæmorrhage, and remove itching pimples on the body which resemble the stings of ants.

CHAP. 21.—REMEDIES DERIVED FROM WOMAN'S MILK.

As to the uses to which woman's milk has been applied, it is generally agreed that it is the sweetest and the most delicate of all, and that it is the best 126 of remedies for chronic fevers and cœliac affections, when the woman has just weaned her infant more particularly. In cases, too, of sickness at stomach, fevers, and gnawing sensations, it has been found by experience to be highly beneficial; as also, in combination with frankincense, for abscesses of the mamillæ. When the eyes are bloodshot from the effects of a blow, or affected with pain or defluxion, it is a very good plan to inject woman's milk into them, more particularly in combination with honey and juice of daffodil, or else powdered frankincense. In all cases, however, the milk of a woman who has been delivered of a male child is the most efficacious, and still more so if she has had male twins; provided always she abstains from wine and food of an acrid nature. Mixed with the white of an egg in a liquid state, and applied to the forehead in wool, it arrests defluxions of the eyes. If a frog 127 has spirted its secretions 128 into the eye, woman's milk is a most excellent remedy; and for the bite of that reptile it is used both internally and externally.

It is asserted that if a person is rubbed at the same moment with the milk of both mother and daughter, he will be proof for the rest of his life against all affections of the eyes. Mixed with a small quantity of oil, woman's milk is a cure for diseases of the ears; and if they are in pain from the effects of a blow, it is applied warm with goose-grease. If the ears emit an offensive smell, a thing that is mostly the case in diseases of long standing, wool is introduced into those organs, steeped in woman's milk and honey. While symptoms of jaundice are still visible in the eyes, woman's milk is injected, in combination with elaterium. 129 Taken as a drink, it is productive of singularly good effects, where the poison of the sea-hare, the buprestis, 130 or, as Aristotle tells us, the plant dorycnium 131 has been administered; as a preventive also of the madness produced by taking henbane. Woman's milk also, mixed with hemlock, is recommended as a liniment for gout; while some there are who employ it for that purpose in combination with wool-grease 132 or goose-grease; a form in which it is used as an application for pains in the uterus. Taken as a drink, it arrests diarrhœa, Rabirius 133 says, and acts as an emmenagogue; but where the woman has been delivered of a female child, her milk is of use only for the cure of face diseases.

Woman's milk is also a cure for affections of the lungs; and, mixed with the urine of a youth who has not arrived at puberty, and Attic honey, in the proportion of one spoonful of each, it removes singing in the ears, I find. Dogs which have once tasted the milk of a woman who has been delivered of a male child, will never become mad, they say.

CHAP. 22.—REMEDIES DERIVED FROM THE SPITTLE OF FEMALES.

A woman's fasting spittle is generally considered highly efficacious for bloodshot eyes: it is good also for defluxions of those organs, the inflamed corners of the eyes being moistened with it every now and then; the result, too, is still more successful, if the woman has abstained from food and wine the day before.

I find it stated that head-ache may be alleviated by tying a woman's fillet 134 round the head.

CHAP. 23.—FACTS CONNECTED WITH THE MENSTRUAL DISCHARGE.

Over and above these particulars, there is no limit to the marvellous powers attributed to females. For, in the first place, hailstorms, they say, whirlwinds, and lightning 135 even, will be scared away by a woman uncovering her body while her monthly courses are upon her. The same, too, with all other kinds of tempestuous weather; and out at sea, a storm may be lulled by a woman uncovering her body merely, even though not menstruating at the time. As to the menstrual discharge itself, a thing that in other respects, as 136 already stated on a more appropriate occasion, is productive of the most monstrous effects, there are some ravings about it of a most dreadful and unutterable nature. Of these particulars, however, I do not feel so much shocked at mentioning the following. If the menstrual discharge coincides with an eclipse of the moon or sun, the evils resulting from it are irremediable; and no less so, when it happens while the moon is in conjunction with the sun; the congress with a woman at such a period being noxious, and attended with fatal effects to the man. At this period also, the lustre of purple is tarnished by the touch of a woman: so much more baneful is her influence at this time than at any other. At any other time, also, if a woman strips herself naked while she is menstruating, and walks round a field of wheat, the caterpillars, worms, beetles, and other vermin, will fall from off the ears of corn. Metrodorus of Scepsos tells us that this discovery was first made in Cappadocia; and that, in consequence of such multitudes of can- tharides being found to breed there, it is the practice for women to walk through the middle of the fields with their garments tucked up above the thighs. 137 In other places, again, it is the usage for women to go barefoot, with the hair dishevelled and the girdle loose: due precaution must be taken, however, that this is not done at sun-rise, for if so, the crop will wither and dry up. Young vines, too, it is said, are injured irremediably by the touch of a woman in this state; and both rue and ivy, plants possessed of highly medicinal virtues, will die instantly upon being touched by her.

Much as I have already stated on the virulent effects of this discharge, I have to state, in addition, that bees, it is a well-known fact, will forsake their hives if touched by a menstruous woman; that linen boiling in the cauldron will turn black, that the edge of a razor will become blunted, and that copper vessels will contract a fetid smell and become covered with verdigrease, on coming in contact with her. A mare big with foal, if touched by a woman in this state, will be sure to miscarry; nay, even more than this, at the very sight of a woman, though seen at a distance even, should she happen to be menstruating for the first time after the loss of her virginity, or for the first time, while in a state of virginity. The bitumen 138 that is found in Judæa, will yield to nothing but the menstrual discharge; its tenacity being overcome, as already stated, by the agency of a thread from a garment which has been brought in contact with this fluid. Fire itself even, an element which triumphs over every other substance, is unable to conquer this; for if reduced to ashes and then sprinkled upon garments when about to be scoured, it will change their purple tint, and tarnish the brightness of the colours. Indeed so pernicious are its properties, that women themselves, the source from which it is derived, are far from being proof against its effects; a pregnant woman, for instance, if touched with it, or indeed if she so much as steps over it, will be liable to miscarry.

Laïs and Elephant is 139 have given statements quite at variance, on the subject of abortives; they mention the efficacy for that purpose of charcoal of cabbage root, myrtle root, or tamarisk root, quenched in the menstrual discharge; they say that she-asses will be barren for as many years as they have eaten barley-corns steeped in this fluid; and they have enumerated various other monstrous and irreconcileable properties, the one telling us, for instance, that fruitfulness may be ensured by the very same methods, which, according to the statement of the other, are productive of barrenness; to all which stories it is the best plan to refuse credit altogether. Bithus of Dyrrhachium informs us that a mirror, 140 which has been tarnished by the gaze of a menstruous female, will recover its brightness if the same woman looks steadily upon the back of it; he states, also, that all evil influences of this nature will be entirely neutralized, if the woman carries the fish known as the sur mullet about her person.

On the other hand, again, many writers say that, baneful as it is, there are certain remedial properties in this fluid; that it is a good plan, for instance, to use it as a topical application for gout, and that women, while menstruating, can give relief by touching scrofulous sores and imposthumes of the parotid glands, inflamed tumours, erysipelas, boils, and defluxions of the eyes. According to Laïs and Salpe, the bite of a mad (log, as well as tertian or quartan fevers, may be cured by putting some menstruous blood in the wool of a black ram and enclosing it in a silver bracelet; and we learn from Diotimus of Thebes that the smallest portion will suffice of any kind of cloth that has been stained therewith, a thread even, if inserted and worn in a bracelet. The midwife Sotira informs us that the most efficient cure for tertian and quartan fevers is to rub the soles of the patient's feet therewith, the result being still more successful if the operation is performed by the woman herself, without the patient being aware of it; she says, too, that this is an excellent method for reviving persons when attacked with epilepsy.

Icetidas the physician pledges his word that quartan fever may be cured by sexual intercourse, provided the woman is just beginning to menstruate. It is universally agreed, too, that when a person has been bitten by a dog and manifests a dread of water and of all kinds of drink, it will be quite sufficient to put under his clip a strip of cloth that has been dipped in this fluid; the result being that the hydrophobia will immediately disappear. This arises, no doubt, from that powerful sympathy which has been so much spoken of by the Greeks, and the existence of which is proved by the fact, 141 already mentioned, that dogs become mad upon tasting this fluid. It is a well- known fact, too, that the menstruous discharge, reduced to ashes, and applied with furnace soot and wax, is a cure for ulcers upon all kinds of beasts of burden; and that stains made upon a garment with it can only be removed by the agency of the urine of the same female. Equally certain it is, too, that this fluid, reduced to ashes and mixed with oil of roses, is very useful, applied to the forehead, for allaying head-ache, in women more particularly; as also that the nature of the discharge is most virulent in females whose virginity has been destroyed solely by the lapse of time.

Another thing universally acknowledged and one which I am ready to believe with the greatest pleasure, is the fact, that if the door-posts are only touched with the menstruous fluid all spells of the magicians will be neutralized—a set of men the most lying in existence, as any one may ascertain. I will give an example of one of the most reasonable of their prescriptions—Take the parings of the toe-nails and finger-nails of a sick person, and mix them up with wax, the party saying that he is seeking a remedy for a tertian, quartan, or quotidian fever, as the case may be; then stick this wax, before sunrise, upon the door of another person—such is the prescription they give for these diseases! What deceitful persons they must be if there is no truth in it! And how highly criminal, if they really do thus transfer diseases from one person to another! Some of them, again, whose practices are of a less guilty nature, recommend that the parings of all the finger-nails should be thrown at the entrance of ant-holes, the first ant to be taken which attempts to draw one into the hole; this, they say, must be attached to the neck of the patient, and he will experience a speedy cure.

CHAP. 24. (8.)—REMEDIES DERIVED FROM FOREIGN ANIMALS: THE ELEPHANT, EIGHT REMEDIES.

Such then are the remedies from human beings which may with any degree of propriety be described, and many of those only with the leave and good-will of the reader. The rest are of a most execrable and infamous nature, such, in fact, as to make me hasten to close my description of the remedies derived from man: we will therefore proceed to speak of the more remarkable animals, and the effects produced by them. The blood of the elephant, the male in particular, arrests all those defluxions known by the name of "rheumatismi." Ivory shavings, it is said, in combination with Attic honey, are good for the removal of spots upon the face: with the sawdust, too, of ivory, hangnails are removed. By the touch of an elephant's trunk head-ache is alleviated, if the animal happens to sneeze at the time more particularly. The right side of the trunk, attached to the body with red earth of Lemnos, acts powerfully as an aphrodisiac. Elephant's blood is good for consumption, and the liver for epilepsy.

CHAP. 25.—TEN REMEDIES DERIVED FROM THE LION.

Lion's fat, mixed with oil of roses, protects the skin of the face from all kinds of spots, and preserves the whiteness of the complexion; it is remedial also for such parts of the body as have been frozen by snow, and for swellings in the joints. The frivolous lies of the magicians assert that persons who are anointed with lion's fat, will more readily win favour with kings and peoples; more particularly when the fat has been used that lies between the eyebrows of the animal-a place, in fact, where there is no fat to be found! The like effects they promise also from the possession of a lion's tooth, one from the right side in particular, as also the shaggy hairs that are found upon the lower jaw. The gall, used as an ointment in combination with water, improves the eyesight, and, employed with the fat of the same animal, is a cure for epilepsy; but a slight taste only must be taken of it, and the patient must run immediately after swallowing it, in order to digest it. A lion's heart, used as food, is curative of quartan fevers, and the fat, taken with oil of roses, of quotidian fevers. Wild beasts will fly from persons anointed with lion's fat, and it is thought to be a preservative even against treacherous practices.

CHAP. 26.—TEN REMEDIES DERIVED FROM THE CAMEL.

A camel's 142 brains, dried and taken in vinegar, are a cure, they say, for epilepsy: the same, too, with the gall, taken with honey; which is a remedy also for quinzy. A camel's tail dried, it is said, is productive of diarrhœa, and ashes of burnt camel's dung, mixed with oil, make the hair curl. These ashes, applied topically, are very useful for dysentery, as also taken in drink, the proper dose being a pinch in three fingers at a time; they are curative also of epilepsy. Camel's urine it is said, is very useful to fullers, and is good for the cure of running sores. Barbarous nations, we are told, are in the habit of keeping it till it is five years old, and then taking it as a purgative, in doses of one semisextarius. The hairs of the tail, it is said, plaited and attached to the left arm, are a cure for quartan fevers.

CHAP. 27.—SEVENTY-NINE REMEDIES DERIVED FROM THE HYÆNA.

But of all animals, it is the hyæna that has been held in the highest admiration by the magicians, who have gone so far as to attribute to it certain magical virtues even, and the power of alluring 143 human beings and depriving them of their senses. Of its change of sex each year, and other monstrous peculiarities 144 in its nature, we have spoken already; 145 we will now proceed to describe the medicinal virtues that are ascribed to it.

The hyæna, it is said, is particularly terrible to panthers; so much so, indeed, that they will not attempt to make the slightest resistance to it, and will never attack a man who has any portion of a hyæna's skin about him. A thing truly marvellous to tell of, if the hides of these two animals are hung up facing one another, the hair will fall from off the panther's skin! When the hyæna flies before the hunter, it turns off on the right, and letting the man get before it, follows in his track: should it succeed in doing which, the man is sure to lose his senses and fall from his horse even. But if, on the other hand, it turns off to the left, it is a sign that the animal is losing strength, and that it will soon be taken. The easiest method, however, of taking it, they say, is for the hunter to tie his girdle with seven knots, and to make as many knots in the whip with which he guides his horse. In addition to all this, so full of quirks and subtleties are the vain conceits of the magicians, they recommend the hyæna to be captured while the moon is passing through the sign of Gemini, and every hair of it to be preserved, if possible. They say, too, that the skin of the head is highly efficacious, if attached to a person suffering from head-ache; that the gall, applied to the forehead, is curative of ophthalmia; and that if the gall is boiled down with three cyathi of Attic honey and one ounce of saffron, it will be a most effectual preservative against that disease, the same preparation being equally good for the dispersion of films on the eyes and cataract. If, again, this preparation is kept till it is old, it will be all the better for improving the sight, due care being taken to preserve it in a box of Cyprian copper: they assert also, that it is good for the cure of argema, eruptions and excrescences of the eyes, and marks upon those organs. For diseases 146 of the crystalline humours of the eyes, it is recommended to anoint them with the gravy of hyæna's liver roasted fresh, incorporated with clarified honey.

We learn also, from the same sources, that the teeth of the hyæna are useful for the cure of tooth-ache, the diseased tooth being either touched with them, or the animal's teeth being arranged in their regular order, and attached to the patient; that the shoulders of this animal are good for the cure of pains in the arms and shoulders; that the teeth, extracted from the left side of the jaw, and wrapped in the skin of a sheep or hegoat, are an effectual cure for pains in the stomach; that the lights of the animal, taken with the food, are good for cœliac affections; that the lights, reduced to ashes and applied with oil, are also soothing to the stomach; that the marrow of the backbone, used with old oil and gall, is strengthening to the sinews; that the liver, tasted thrice just before the paroxysms, is good for quartan fevers; that the ashes of the vertebræ, applied in hyena's skin with the tongue and right foot of a sea-calf and a bull's gall, the whole boiled up together, are soothing for gout; that for the same disease hyæna's gall is advantageously employed in combination with stone of Assos; 147 that for cold shiverings, spasms, sudden fits of starting, and palpitations of the heart, it is a good plan to eat some portion of a hyæna's heart cooked, care being taken to reduce the rest to ashes, and to apply it with the brains of the animal to the part affected; that this last composition, or the gall applied alone, acts as a depilatory, the hairs being first plucked out which are wanted not to grow again; that by this method superfluous hairs of the eyelids may be removed; that the flesh of the loins, eaten and applied with oil, is a cure for pains in the loins; and that sterility in females may be removed by giving them the eye of this animal to eat, in combination with liquorice and dill, conception within three days being warranted as the result.

Persons afflicted with night-mare and dread of spectres, will experience relief, they say, by attaching one of the large teeth of a hyæna to the body, with a linen thread. In fits of delirium too, it is recommended to fumigate the patient with the smoke of one of these teeth, and to attach one in front of his chest, with the fat of the kidneys, or else the liver or skin. They assert also that a pregnant woman will never miscarry, if she wears suspended from her neck, the white flesh from a hyena's breast, with seven hairs and the genitals of a stag, the whole tied up in the skin of a gazelle. The genitals, they say, eaten with honey, act as a stimulant upon a person, according to the sex, and this even though it should be the case of a man who has manifested an aversion to all intercourse with females.

Nay, even more than all this, we are assured that if the genitals and a certain joint of the vertebræ are preserved in a house with the hide adhering to them, they will ensure peace and concord between all members of the family; hence it is that this part is known as the "joint of the spine," 148 or "Atlantian 149 knot." This joint, which is the first, is reckoned among the remedies for epilepsy.

The fumes of the burnt fat of this animal will put serpents to flight, they say; and the jawbone, pounded with anise and taken with the food, is a cure for shivering fits. A fumigation made therewith has the effect of an emmenagogue; and such are the frivolous and absurd conceits of the professors of the magic art, that they boldly assert that if a man attaches to his arm a tooth from the right side of the upper jaw, he will never miss any object he may happen to aim at with a dart. The palate, dried and warmed with Egyptian alum, 150 is curative of bad odours and ulcers of the mouth, care being taken to renew the application three times. Dogs, they say, will never bark at persons who have a hyæna's tongue in the shoe, beneath the sole of the foot. The left side of the brain, applied to the nostrils, is said to have a soothing effect upon all dangerous maladies either in men or beasts. They say, too, that the skin of the forehead is a preservative against all fascinations; that the flesh of the neck, whether eaten or dried and taken in drink, is good for pains in the loins; that the sinews of the back and shoulders, used as a fumigation, are good for pains in the sinews; that the bristles of the snout, applied to a woman's lips, have all the effect of a philtre; and that the liver, administered in drink, is curative of griping pains and urinary calculi.

The heart, it is said, taken with the food or drink, is remedial for all kinds of pains in the body; the milt for pains in the spleen; the caul, in combination with oil, for inflammatoryulcers; and the marrow for pains in the spine and weakness in the sinews. The strings of the kidneys, they say, if taken with wine and frankincense, will restore fruitfulness, in cases where it has been banished through the agency of noxious spells; the uterus, taken in drink with the rind of a sweet pomegranate, is highly beneficial for diseases of the uterus; and the fat of the loins, used as a fumigation, removes all impediments to delivery, and accelerates parturition. The marrow of the back, attached to the body as an amulet, is an effectual remedy for fantastic illusions, 151 and the genitals of the male animal, used as a fumigation, are good for the cure of spasms. For ophthalmia, ruptures, and inflammations, the feet, which are kept for the purpose, are touched; the left feet for affections on the right side of the body, and the right feet for affections on the left. The left foot, if laid upon the body of a woman in travail, will be productive, they say, of fatal effects; but the right foot, similarly employed, will facilitate delivery. The vesicle which has contained the gall, taken in wine or with the food. is beneficial for the cardiac disease; and the bladder, taken in wine, is a good preservative against incontinence of urine. The urine, too, which is found in the bladder, taken with oil, sesame, and honey, is said to be useful for diseases of long standing.

The first rib and the eighth, used as a fumigation, are said to be useful for ruptures; the vertebræ for women in travail; and the blood, in combination with polenta, 152 for griping pains in the bowels. If the door-posts are touched with this blood, the various arts of the magicians will be rendered of no effect; they will neither be able to summon the gods into their presence nor to converse with them, whatever the method to which they have recourse, whether lamps or basin, water or globe, 153 or any other method.

The flesh of the hyæna, taken as food, is said to be efficacious for the bite of a mad dog, and the liver still more so. The flesh or bones of a human being which have been found in the belly of a slain hyæna, used as a fumigation, are said to be remedial for gout: but if among these remains the nails are found, it is looked upon as a presage of death to some one among those who have captured it. The excrements or bones which have been voided by the animal at the moment when killed, are looked upon as counter-charms to magic spells. The dung found in the intestines is dried and administered in drink for dysentery; and it is applied to all parts of the body with goose-grease, in the form of a liniment, in the case of persons who have received injury from some noxious medicament. By rubbing themselves with the grease, and lying upon the skin, of a hyæna, persons who have been bitten by dogs are cured.

On the other hand, the ashes of the left pastern-bone, they say, boiled with weasel's blood, and applied to a person's body, will ensure universal hatred; a similar effect being equally produced by the eye when boiled. But the most extraordinary thing of all is, their assertion that the extremity of the rectum of this animal is a preservative against all oppression on the part of chiefs and potentates, and an assurance of success in all petitions, judgments, and lawsuits, and this, if a person only carries it about him. The anus, according to them, has so powerful an effect as a philtre, that if it is worn on the left arm, a woman will be sure to follow the wearer the moment he looks at her. The hairs, too, of this part, reduced to ashes, and applied with oil to the body of a man who is living a life of disgraceful effeminacy, will render him not only modest, they assure us, but of scrupulous morals even.

CHAP. 28.—NINETEEN REMEDIES DERIVED FROM THE CROCODILE.

For fabulous stories connected with it the crocodile may challenge the next place; and, indeed for cunning, the one 154 which lives both upon land and in the water is fully its equal: for I would here remark, that there are two varieties of this animal. The teeth of the right jaw of the amphibious crocodile, attached to the right arm as an amulet, acts as an aphrodisiac, that is, if we choose to believe it. The eye-teeth of the animal, filled with frankincense—for they are hollow—are a cure for periodical fevers, care being taken to let the patient remain five days without seeing the person who has attached them to his body. A similar virtue is attributed to the small stones which are found in the belly of this animal, as being a check to the cold shiverings in fevers, when about to come on; and with the same object the Ægyptians are in the habit of anointing their sick with the fat of the crocodile.

The other kind of crocodile 155 resembles it, but is much inferior in size: it lives upon land only, and among the most odoriferous flowers; hence it is that its intestines are so greatly in request, being filled as they are with a mass of agreeable perfumes. This substance is called "crocodilea," and it is looked upon as extremely beneficial for diseases of the eyes, and for the treatment of films and cataract, being applied with leek-juice in the form of an ointment. Applied with oil of cyprus, 156 it removes blemishes growing upon the face; and, employed with water, it is a cure for all those diseases, the nature of which it is to spread upon the face, while at the same time it restores the natural tints of the skin. An application of it makes freckles disappear, as well as all kinds of spots and pimples; and it is taken for epilepsy, in doses of two oboli, in oxymel. Used in the form of a pessary it acts as an emmenagogue. The best kind of crocodilea, is that which is the whitest, friable, and the lightest in weight: when rubbed between the fingers it should ferment like leaven. The usual method is to wash it, as they do white lead. It is sometimes adulterated with amylum 157 or with Cimolian earth, but the most common method of sophistication is to catch the crocodiles and feed them upon nothing but rice. It is recommended as one of the most efficient remedies for cataract to anoint the eyes with crocodile's gall, incorporated with honey. We are assured also that it is highly beneficial for affections of the uterus to make fumigations with the intestines and rest of the body, or else to envelope the patient with wool impregnated with the smoke.

The ashes of the skin of either crocodile, applied with vinegar to such parts of the body as are about to undergo an incision, or indeed the very smell of the skin when burning, will render the patient insensible to the knife. The blood of either crocodile, applied to the eyes, effaces marks upon those organs and improves the sight. The body, with the exception of the head and feet, is eaten, boiled, for the cure of sciatica, and is found very useful for chronic coughs, in children more particularly: it is equally good, too, for the cure of lumbago. These animals have a certain fat also, which, applied to the hair, makes it fall off; persons anointed with this fat are effectually protected against crocodiles, and it is the practice to drop it into wounds inflicted by them. A crocodile's heart, attached to the body in the wool of a black sheep without a speck of any other colour, due care too being taken that the sheep was the first lamb yeaned by its dam, will effectually cure a quartan fever, it is said.

CHAP. 29.—FIFTEEN REMEDIES DERIVED FROM THE CHAMÆLEON.

To these animals we shall annex some others that are equally foreign, and very similar in their properties. To begin then with the chameleon, which Democritus has considered worthy to be made the subject of an especial work, and each part of which has been consecrated to some particular purpose—This book, in fact, has afforded me no small amusement, revealing as it does, and exposing the lies and frivolities of the Greeks.— In size, the chameleon resembles the crocodile last mentioned, and only differs from it in having the back-bone arched at a more acute angle, and a larger tail. There is no animal, it is thought, more 158 timid than this, a fact to which it owes its repeated changes of colour. 159 It has a peculiar ascendancy over the hawk tribe; for, according to report, it has the power of attracting those birds, when flying above it, and then leaving them a voluntary prey for other animals. Democritus 160 asserts that if the head and neck of a chamæleon are burnt in a fire made with logs of oak, it will be productive of a storm attended with rain and thunder; a result equally produced by burning the liver upon the tiles of a house. As to the rest of the magical virtues which he ascribes to this animal, we shall forbear to mention them, although we look upon them as unfounded; 161 except, indeed, in some few instances where their very ridiculousness sufficiently refutes his assertions.

The right eye, he says, taken from the living animal and applied with goats' milk, removes diseases of the crystalline humours of the eyes; and the tongue, attached to the body as an amulet, is an effectual preservative against the perils of child-birth. He asserts also that the animal itself will facilitate parturition, if in the house at the moment; but if, on the other hand, it is brought from elsewhere, the consequences, he says, will be most dangerous. The tongue, he tells us, if taken from the animal alive, will ensure a favourable result to suits at law; and the heart, attached to the body with black wool of the first shearing, is a good preservative against the attacks of quartan fever.

He states also that the right fore-paw, attached to the left arm in the skin of the hyena, is a most effectual preservative against robberies and alarms at night; that the pap on the right side is a preventive of fright and panics; that the left foot is sometimes burnt in a furnace with the plant which also has the name of "chamæleon," 162 and is then made up, with some unguent, into lozenges; and that these lozenges, kept in a wooden vessel, have the effect, if we choose to believe him, of making their owner invisible to others; that the possession, also, of the right shoulder of this animal will ensure victory over all adversaries or enemies, provided always the party throws the sinews of the shoulder upon the ground and treads them under foot. As to the left shoulder of the chamæleon, I should be quite ashamed to say to what monstrous purposes Democritus devotes it; how that dreams may be produced by the agency thereof, and transferred to any person we may think proper; how that these dreams may be dispelled by the employment of the right foot; and how that lethargy, which has been produced by the right foot of this animal, may be removed by the agency of the left side.

So, too, head-ache, he tells us, may be cured by sprinkling wine upon the head, in which either flank of a chameleon has been macerated. If the feet are rubbed with the ashes of the left thigh or foot, mixed with sow's milk, gout, he says, will be the result. It is pretty generally believed, however, that cataract and diseases of the crystalline humours of the eyes may be cured by anointing those organs with the gall for three consecutive days; that serpents may be put to flight by dropping some of it into the fire; that weasels may be attracted by water into which it has been thrown; and that, applied to the body, it acts as a depilatory. The liver, they say, applied with the lungs of a bramble-frog, is productive of a similar effect: in addition to which, we are told that the liver counteracts the effects of philtres; that persons are cured of melancholy by drinking from the warm skin of a chamæleon the juice of the plant known by that name; and that if the intestines of the animal and their contents—we should bear in mind that in reality the animal lives without food 163 —are mixed with apes' urine, and the doors of an enemy are besmeared with the mixture, he will, through its agency, become the object of universal hatred.

We are told, too, that by the agency of the tail, the course of rivers and torrents may be stopped, and serpents struck with torpor; that the tail, prepared with cedar and myrrh, and tied to a double branch of the date-palm, will divide waters that are smitten therewith, and so disclose every- thing that lies at the bottom—and I only wish 164 that Democri- tus himself had been touched up with this branch of palm, seeing that, as he tells us, it has the property of putting an end to immoderate garrulity. It is quite evident that this philosopher, a man who has shown himself so sagacious in other respects, and so useful to his fellow-men, has been led away, in this instance, by too earnest a desire to promote the welfare of mankind.

CHAP. 30.—FOUR REMEDIES DERIVED FROM THE SCINCUS.

Similar in appearance to the preceding animals is the scincus, 165 which by some writers has been called the land crocodile; it is, however, whiter in appearance, and the skin is not so thick. But the main difference between it and the cro- codile is in the arrangement of the scales, which run from the tail towards the head. The largest of these animals is the Indian scincus, and next to it that of Arabia; they are brought here salted. The muzzle and fat of the scincus, taken in white wine, act as an aphrodisiac; when used with satyrion 166 and rocket-seed more particularly, in the proportion of one drachma of each, mixed with two drachmæ of pepper; the whole being made up into lozenges of one drachma each, and so taken in drink. The flesh from the flanks, taken internally in a similar manner, in doses of two oboli, with myrrh and pepper, is generally thought to be productive of a similar effect, and to be even more efficacious for the purpose. According to Apelles, the flesh of the scincus is good for wounds inflicted by poisoned arrows, whether taken before or after the wound is inflicted: it is used as an ingredient, also, in the most celebrated anti- dotes. Sextius tells us, that, taken in doses of more than one drachma, in one semisextarius of wine, the flesh is productive of deadly results: he adds, too, that a broth prepared from it. taken with honey, acts as an antaphrodisiac.

CHAP. 31.—SEEN REMEDIES DERIVED FROM THE HIPPOPOTAMUS.

Between the crocodile, too, and the hippopotamus there is a certain affinity, frequenting as they do the same river, and being both of them of an amphibious nature. The hippopo- tamus was the first inventor of the practice of letting blood, a fact to which we have 167 made allusion on a previous occasion: it is found, too, in the greatest numbers in the parts above the prefecture of Saïs.

The hide, reduced to ashes and applied with water, is curative of inflamed tumours, and the fat, as well as the dung, used as a fumigation, is employed for the cure of cold agues. With the teeth of the left side of the jaw, the gums are scarified for the cure of tooth-ache. The skin of the left side of the forehead, attached to the groin, acts as an antaphrodisiac; and an application of the ashes of the same part will cause the hair to grow when lost through alopecy. The testes are taken in water, in doses of one drachma, for the cure of injuries inflicted by serpents. The blood is made use of by painters.

CHAP. 32.—FIVE REMEDIES DERIVED FROM THE LYNX.

To foreign countries, also, belongs the lynx, which of all quadrupeds is possessed of the most piercing sight. It is said that in the Isle of Carpathus a most powerful medicament is obtained by reducing to ashes the nails of the lynx, together with the hide; that these ashes, taken in drink, have the effect of checking abominable desires in men; and that, if they are sprinkled upon women, all libidinous thoughts will be restrained. They are good too for the removal of itching sensations in any part of the body. The urine of the lynx is a remedy for strangury; for which reason the animal, it is said, is in the habit of rooting up the ground and covering it the moment it is voided. 168 It is mentioned, too, that this urine is an effectual remedy for pains in the throat. Thus much with reference to foreign animals.

CHAP. 33. (9.)—REMEDIES FURNISHED IN COMMON BY ANIMALS OF THE SAME CLASS, WHETHER WILD OR TAME. FIFTY-FOUR MEDICINAL USES OF MILK, WITH OBSERVATIONS THEREON.

We will now return to our own part of the world, speaking, first of all, of certain remedies common to animals in general, but excellent in their nature; such as the use of milk, for example. The most beneficial milk to every creature is the mother's 169 milk. It is highly dangerous for nursing women to conceive: children that are suckled by them are known among us as "colostrati," 170 their milk being thick, like cheese in appearance—the name "colostra," 171 it should be remembered, is given to the first milk secreted after delivery, which assumes a spongy, coagulated form. The most nutritive milk, in all cases, is woman's milk, and next to that goats' milk, to which is owing, probably, the fabulous story that Jupiter was suckled by a goat. 172 The sweetest, next to woman's milk, is camels' milk; but the most efficacious, medicinally speaking, is asses' milk. It is in animals of the largest size and individuals of the greatest bulk, that the milk is secreted with the greatest facility. Goats' milk agrees the best with the stomach, that animal browsing more than grazing. Cows' milk is considered more medicinal, while ewes' milk is sweeter and more nutritive, but not so well adapted to the stomach, it being more oleaginous than any other.

Every kind of milk is more aqueous in spring than in summer, and the same in all cases where the animal has grazed upon a new pasture. The best milk of all is that which adheres to the finger nail, when placed there, and does not run from off it. Milk is most harmless when boiled, more particularly if sea pebbles 173 have been boiled with it. Cows' milk is the most relaxing, and all kinds of milk are less apt to inflate when boiled. Milk is used for all kinds of internal ulcerations, those of the kidneys, bladder, intestines, throat, and lungs in particular; and externally, it is employed for itching sensations upon the skin, and for purulent eruptions, it being taken fasting for the purpose. We have already 174 stated, when speaking of the plants, how that in Arcadia cows' milk is administered for phthisis, consumption, and cachexy. Instances are cited, also, of persons who have been cured of gout in the hands and feet, by drinking asses' milk.

To these various kinds of' milk, medical men have added another, to which they have given the name of "schiston;" 175 the following being the usual method of preparing it. Goats' milk, which is used in preference for the purpose, is boiled in a new earthen vessel, and stirred with branches of a fig-tree newly gathered, as many cyathi of honied wine being added to it as there are semisextarii of milk. When the mixture boils, care is taken to prevent it running over, by plunging into it a silver cyathus measure filled with cold water, none of the water being allowed to escape. When taken off the fire, the constituent parts of it divide as it cools, and the whey is thus separated from the milk. Some persons, again, take this whey, which is now very strongly impregnated with wine, and, after boiling it down to one third, leave it to cool in the open air. The best way of taking it, is in doses of one semisextarius, at stated intervals, during five consecutive days; after taking it, riding exercise should be used by the patient. This whey is admi- nistered in cases of epilepsy, melancholy, paralysis, leprosy, elephantiasis, and diseases of the joints.

Milk is employed as an injection where excoriations have been caused by the use of strong purgatives; in cases also where dysentery is productive of chafing, it is similarly employed, boiled with sea pebbles or a ptisan of barley. Where, however, the intestines are excoriated, cows' milk or ewes' milk is the best. New milk is used as an injection for dysentery; and in an unboiled state, it is employed for affections of the colon and uterus, and for injuries inflicted by serpents. It is also taken internally as an antidote to the venom of cantharides, the pine-caterpillar, the buprestis, and the salamander. Cows' milk is particularly recommended for persons who have taken colchicum, hemlock, dorycnium, 176 or the flesh of the seahare; and asses' milk, in cases where gypsum, white-lead, sulphur, 177 or quick-silver, have been taken internally. This last is good too for constipation attendant upon fever, and is remarkably useful as a gargle for ulcerations of the throat. It is taken, also, internally, by patients suffering from atrophy, for the purpose of recruiting their exhausted strength; as also in cases of fever unattended with head-ache. The ancients held it as one of their grand secrets, to administer to children, before taking food, a semisextarius of asses' milk, or for want of that, goats' milk; a similar dose, too, was given to children troubled with chafing of the rectum at stool. It is considered a sovereign remedy for hardness of breathing, to take cows' milk whey, mixed with nasturtium. In cases of ophthalmia, too, the eyes are fomented with a mixture of one semisextarius of milk and four drachmæ of pounded sesame.

Goats' milk is a cure for diseases of the spleen; but in such case the goats must fast a couple of days, and be fed on ivyleaves the third; the patient, too, must drink the milk for three consecutive days, without taking any other nutriment. Milk, under other circumstances, is detrimental to persons suffering from head-ache, liver complaints, diseases of the spleen, and affections of the sinews; it is bad for fevers, also, vertigo—except, indeed, where it is required as a purgative—-oppression of the head, coughs, and ophthalmia. Sows' milk is extremely use- ful in cases of tenesmus, dysentery, and phthisis; authors have been found too, to assert that it is very wholesome for females.

CHAP. 34.—TWELVE REMEDIES DERIVED FROM CHEESE.

We have already 178 spoken of the different kinds of cheese when treating of the mamillæ and other parts of animals. Sextius attributes the same properties to mares' milk cheese that he does to cheese made of cows' milk: to the former he gives the names of "hippace." Cheese is best for the stomach when not salted, or, in other words, when new cheese is used. Old [salted] cheese has a binding effect upon the bowels, and reduces the flesh, but is more wholesome to the stomach [than new salted cheese]. Indeed, we may pronounce of aliments in general, that salt meats reduce the system, while fresh food has a tendency to make flesh. Fresh cheese, applied with honey, effaces the marks of bruises. It acts, also, emolliently upon the bowels; and, taken in the form of tablets, boiled in astringent wine and then toasted with honey on a platter, it modifies and alleviates griping pains in the bowels.

The cheese known as "saprum," 179 is beaten up, in wine, with salt and dried sorb apples, and taken in drink, for the cure of celiac affections. Goats' milk cheese, pounded and applied to the part affected, is a cure for carbuncle of the generative organs; sour cheese, also, with oxymel, is productive of a similar effect. In the bath it is used as a friction, alternately with oil, for the removal of spots. 180

CHAP. 35.—TWENTY-FIVE REMEDIES DERIVED FROM BUTTER.

From milk, too, butter is produced; held as the most delicate of food among barbarous 181 nations, and one which distinguishes 182 the wealthy from the multitude at large. It is mostly made from cows' milk, and hence its name; 183 but the richest butter is that made from ewes' milk. There is a butter made also from goats' milk; but previously to making it, the milk should first be warmed, in winter. In su