polytus had sacrificed twenty horses, in return for his having been restored to life by him. Five memorials only of this kind have reached the present age. One of them is to be found in the beginning of Galen's fifth book de Compos. medic. : it is taken from the temple of Phthas, near Memphis, and is the least interesting of the whole. Its subject is the use of the Diktamnus, borrowed from Heras of Cappadocia, a medical writer, frequently quoted by Galen. The remaining four are much more important: they were engraven on a marble slab,* of later date at Rome, and are thought, with much probability, to have belonged to the Esculapian temple in the Insula Tiberina. The present translation, in which some errors either of the artist or copyist are rectified, is extracted from the first volume of Gruter's Corp. Inscriptionum. The narrations are perspicuous and laconic.

1. In these latter days, a certain blind man, by name Caius, had this oracle vouchsafed to him'that he should draw near to the altar after the manner of one who could see; then walk from right to left, lay the five fingers of his right hand on the altar, then raise up his hand and place it on his eyes.' And behold! the multitude saw the blind man open his eyes, and they rejoiced, such splendid miracles should signalize the reign of our Emperor Antoninus."

2. "To Lucius, who was so wasted away by pains in his side, that all doubted of his recovery,

It is often called by antiquaries Tabella. Marmorea apud Maffaeos, as it was first preserved in the collection.

the god gave this response: Approach thou the

altar; take ashes from it, mix them up with wine and then lay thyself on thy sore side.' And the man recovered, and openly returned thanks to the god amidst the congratulations of the people."

3. To Julian who spitted blood, and was given over by every one, the god granted this response: Draw near, take pine apples from off the altar, and eat them with wine for three days. And the man got well, and came and gave thanks in the presence of the people."

4. A blind soldier, Valerius Asper by name, received this answer from the god: that he should mix the blood of a white cock with milk, make an eye ointment therewith, and rub his eyes with it for three days. And lo! the blind recovered his sight, and came, and publicly gave thanks to the god.”

The success with which the Priests of Esculapius carried on their impostures, and the popularity which their dexterous management, no less than the vulgar credulity obtained for them, will cease to surprise us on maturer consideration. It could not be a difficult task for them to give the minds of their patients whatever bias was best adapted to their purposes. These credulous beings passed several days and nights in the temple, and their imagination could not fail to be powerfully impressed with what was diligently told them of the prescriptions and cures of Æsculapius; nor to retain during their slumbers many lively impressions of their meditations by day; their priestly nurses too were neither so blind to their own interests, nor so careless of their reputations as to omit

the prescribing of such modes of diet and medical remedies as were calculated to appease their patients' sufferings. Besides which, however delusive and empirical their outward ceremonials and bold pretensions might have been, we should remember, that priests, having some acquaintance with the science of medicine, were generally selected to officiate on those spots where the incubitary process* was the order of the day. To this acquaintance were added the results of daily experience, and the frequent opportunities which the incessant demands of the infirm upon their skill afforded them of correcting previous errors and improving their practical knowledge: of gradually ascertaining the various kinds and appearances of human disorders; and of digesting such data as would enable them, with the least possible chance of failure, to prescribe the modes of cure and treatment suitable to the various stages and species of the applicant's maladies. With such means, it would have been not a little singular if the priests of Esculapius had failed in converting the popular veneration to his credit and their own emolument.

* It is somewhat singular, that Cicero's treatise on divination, as well as the works of Hippocrates and Galen, should be so destitute of information on the subject of a mode of cure which was of such long standing, and so universally esteemed. From the two last, one should at least have expected something more satisfactory: Cos being the birthplace of the one, and l'ergamus of the other.

CHAPTER XII.

ON AMULETS, CHARMS, TALISMANS PHITLERS, THEIR ORIGIN AND IMAGINARY EFFICACY, ETC.

AMULETS are certain substances worn about the neck or other parts of the body, under the superstitious impression of preventing diseases, of curing, or removing them.

The origin of amulets may be traced to the most remote ages of mankind. In our researches to discover and fix the period when remedies were first employed for the alleviation of bodily suffering, we are soon lost in conjecture or involved in fable. We are unable, indeed, to reach the period in any country, when the inhabitants were destitute of medical resources, and even among the most uncultivated tribes we find medicine cherished as a blessing and practised as an art. The feelings of the sufferer, and the anxiety of those about him, must, in the rudest state of society, have incited a spirit of industry and research to procure ease, the modification of heat and cold, of moisture and dryness; and the regulation and change of diet and habit, must

intuitively have suggested themselves for the relief of pain; and when these resources failed, charms, amulets, and incantations, were the natural expedients of the barbarians, ever more inclined to indulge the delusive hope of superstition than to listen to the voice of sober reason.

Traces of amulets may be discovered in very early history, though Dr. Warburton is evidently in error when he fixes the origin of these magical instruments to the age of the Ptolomies, which was not more than three hundred years before Christ. This assertion is refuted by Galen, who informs us the Egyptian King Nechepsus, who lived 630 years before Christ, had written, that a green jasper cut into the form of a dragon surrounded with rays, if applied externally, would strengthen the stomach and organs of digestion. This opinion, moreover, is supported by scripture: for what were the earrings which Jacob buried under the oak of Sechem, as related in Genesis, but amulets. And Josephus in his antiquities of the Jews,* informs us that Solomon discovered a plant efficacious in the cure of epilepsy, and that he employed the aid of a charm, for the purposes of assisting its virtues. The root of the herb was concealed in a ring, the nostrils of the demoniac; that he saw himself a Jewish of Solomon with complete success in the presence of the Emperor Vespasian, his sons and the tribunes of the Roman army. From this art of Solomon, exhibited

which was applied to and Josephus remarks priest practise the art

* Lib. viii. chap. 2. 5.