[75] Job, Chap. xviii. Verse 5, 6, 7.

[76] Matthew, Chap. vi. Verse 23. John, Ep. i. Chap. ii. Verse 11.

[77] Academ. iv. 8.

[78] James, Epist. Chap. i. Verse 17.

But he goes on, and adds, what well agrees with the foregoing explanation. The clouds return after rain. That is, cares and troubles crowd on each other, and daily oppress aged folks. As in moist climates, and those liable to storms, even when the clouds seem to be exhausted, others soon follow, and the rains become almost perpetual. And these inconveniencies are felt the more sensibly, in proportion to the debilitation of the powers of the mind, whereby they are rendered less able now, than formerly, either to bear, or get the better of their oppressions.

But from the mind our royal author now passes to the body. The keepers of the house, says he, shall tremble, and the soldiers shall give way, and the diminished grinders shall cease. The limbs, and firmest parts of the body, are damaged by age: the hands and knees grow weak, thro' the relaxation of the nerves. Hence those are rendered incapable of defending us against injuries, and of performing innumerable other good offices, for which they were originally intended; and these becoming unequal to the weight they were wont to sustain, lose their active suppleness, and fail in bending. Likewise the double teeth or grinders, either drop out, or rot away; so as now to be too few remaining to comminute solid food. In the translation of the Hebrew word, which I have here rendered by double teeth or grinders, I followed Arias Montanus, who, in my opinion, has translated it right. For it is in this passage used by the author in the plural number; who afterwards employs it in the singular, but in a quite different sense, when he treats of the sense of tasting; as I shall shew anon, when I come to that passage. For, that Solomon's intention in this place was, to describe those defects of the senses, which generally steal on old-age, I have not the least doubt.

Wherefore now proceeding to them, he begins by the sight. Those, says he, that look thro' holes shall be darkened. By which words it is manifest, that he points out the failing of the eyes, which most people, far advanced in years, feel by sad experience.

Next follows the taste, which he thus describes: The doors shall be shut outwardly, with a low sound of the mill. As old people, thro' diminution of appetite, open their mouths seldomer than formerly; so for want of teeth to comminute their food, they do it with less noise. Now this last inconvenience seems to be meant and expressed very elegantly by the words a low sound of the mill: for by the word mill, which in the Hebrew is used in the singular number, the grinding of the food may very well be meant; and this grinding, as it is not done by the assistance of the teeth, which they have lost, but by that of the gums, is performed with less noise.

Sleep is the sweet soother of our labours, and the restorer of our exhausted strength. But the loss of appetite, and disgust to our food, generally robs us of this comfort. Hence subjoining this evil of old-age to the foregoing, he says: he shall rise up at the voice of the bird; that is, the old man is awaked at the cock's first crowing. Wherefore his sleep is short and interrupted, tho' his weakness would require longer rest.

But he returns to the senses, among which he gives the third place to hearing; for receiving the benefits of which the Creator gave us the use of ears. Now this is frequently diminished, and sometimes entirely taken away in old-age; which the royal author seems to indicate in the following words: The daughters of music shall be of no avail. For thus he thought proper to express the ears, to which at this time of life, not only the pleasure of harmonious sounds is sought in vain; but, what is much more disagreeable, the words in conversation are not easily understood: whereby the enjoyment, and one of the greatest conveniencies of life, are gradually lost. Hence in the jewish history, Barzillai, at eighty years of age, complains that he could no longer hear the voice of the singing men and singing women.[79]

[79] Samuel, (al. Kings) ii. Chap. xix. Verse 35.

These defects of the organs of hearing, are immediately followed by those of the sense of feeling. Now the touch, as Cicero says, is uniformly spread over the whole body; that we may feel all strokes and appulses of things.[80] Wherefore this sense, besides its other uses, contributes vastly to the safety of the body, and the removal of many evils, to which it is perpetually exposed. And this the sagacious author seems to have principally in view, when he says: They shall be afraid of high places, and stumblings in the way. For as old folks are unsure of foot, even in a plain smooth way, by reason of the weakness of their limbs; so when they come to a rugged uneven road, thro' the dulness of this sense, they do not soon enough perceive the depressions or elevations of the ground whereby they run the hazard of stumbling and hurting their feet. Therefore they are not unjustly represented as being afraid.

[80] Nat. Deor. ii. 56.

The only one that remains of the senses is that of smelling, the diminution of which in old men, he describes with equal elegance and brevity in this manner: the almond tree shall flower. By which words he seems to mean, that old people, as if they lived in a perpetual winter, no longer perceive the agreeable odors exhaling from plants and flowers in the spring and summer seasons. That this tree flowers in winter, we learn from Pliny, who in treating of it says: The almond tree flowers the first of all trees, in the month of January.[81] I am not to learn, that these words are by most interpreters understood as relating to grey hairs, which being generally a sure token of old age, they would have us believe, are denoted by the white flowers of the almond tree. But then, who can imagine, that this wise author, after having indicated the defects of four of the senses, by clear and distinct marks, would designedly pass over the fifth in silence? Besides, white hairs are by no means to be esteemed a sure and indubitable token of old-age; since there are not a few to be found, who turn gray in the middle stage of life, before their bodily strength is any ways impaired. Moreover, what they say of the flowers of the almond tree, does not seem to agree with the things they mean by them: for they are not, strictly speaking, white, but of a purplish cast. Thus far concerning the senses: let us proceed to the remaining part.

[81] Lib. xvi. Sec.. 42.

The scrotal rupture is a disease common to persons far advanced in years; whether it be formed by the intestine or omentum slipping down into the scrotum, or proceed from a humor distending that part. In either case the part is tumefied. This pernicious disease the Preacher thought proper to compare to a grasshopper. The grasshopper, says he, shall be a burthen, Oneri erit locusta. For thus the Hebrew phrase is more literally translated, than by convenient cicadae, the cicadae shall come together, as the learned Castalio has rendered it. Indeed the Vulgate version has impinguabitur locusta, the grasshopper shall be fatted. The Septuagint [Greek: Pachynthe e achris]. The grasshopper shall be fatted. The Arabic version, turned into Latin, pinguescet locusta, The grasshopper shall grow fat. But our English translation, The grasshopper shall be a burden. It is well known, that the Hebrew language is always modest, and that the sacred Writers, in expressing such things as belong to the genital members, abstain from indecent and obscene words, for fear of offending chaste ears, and therefore borrow similitudes from any other things at discretion. Which is particularly observable in the Canticum Canticorum, or Solomon's Song, written by our Author. Now the grasshopper, or locust, is an odd-shaped animal, made up chiefly of belly; and therefore, especially when full of eggs, may be said to bear some resemblance to a scrotum, swoln by a rupture.

These parts being thus affected, the wise author adds, the appetite shall be lost; wherein he does not attend so much to the appetite for victuals, as for those other things, which are sought after in the vigor of life. For as the author of the Art of Love has rightly said: Turpe senilis amor[82].

[82] Ovid. Amorum, lib. i. Eclog. ix. ver. 4.

That old people are crushed to death by so great a heap of evils and infirmities, and depart to their eternal habitation, to the grief of their friends, can be no matter of wonder. But in the remaining part of the discourse we are admonished, that their miseries in this life are not confined within these bounds, but that sometimes there is still an accession of others.

For loss of strength in old age does not terminate at the limbs, or extremities of the body; the spine of the back also loses considerably of its firmness, by the daily diminution of power in its muscles and ligaments: hence an old man can seldom stand upright, but stoops his body towards the earth, which is shortly to cover it. This part is likened to a silver chain, which is said to be broken asunder. For the vertebrae, of which it is composed, may be looked upon as the rings or links, and they give way outward by the bending of the body. Moreover the medulla oblongata, which passes through them, is of a silver or whitish colour.

These points, which we have hitherto handled, are very difficult of explanation. But the three inconveniencies, which close the discourse, are true aenigma's, and require an Oedipus to solve them. And as such an one, in my opinion, has not appeared hitherto, I will use my endeavours to do it. The golden ewer, says he, is dashed in pieces: the pitcher is broken at the fountain-head; and the chariot is dashed in pieces at the pit.

Old men are troubled with defluxions from the head to the nose, mouth and lungs; which are compared to water rushing out of a broken bottle or ewer. And the ewer is said to be of gold, to express the dignity of the head.

Nor does phlegm flow from the head alone; but other parts also pour forth their juices too abundantly or irregularly. For the serosities, which are secreted by the kidneys (whose cavity is even at this day named pelvis by Anatomists) runs into the bladder; which, by reason of the relaxation of its sphincter, as if the pitcher were broken at the fountain head, is not able to retain its contents a sufficient time. Hence an incontinence or dribbling of urine is continually troublesome.

Now, the evils hitherto enumerated lodge in particular parts; but the last calamity, both in this discourse, as well as in old people, is that the whole body is afflicted. The very course of the blood is interrupted; hence wretched man is seized with difficulty of breathing, apoplexies or lethargies. The heart also, the principle and fountain of life, sinks thro' want of its usual force, and the broken chariot falls into the pit. The ancients indeed did not know of the circulation of the blood; but they could not be ignorant, that it was moved thro' the body, that it cherished the viscera and members by its heat, and lastly, that it concreted and grew cold in death.

But nothing in this whole discourse is so much worthy of our serious attention as these words, with which he closes it. The dust returns to the earth, such as it had been; and the spirit returns to God, who gave it. For by these words his intention seems plainly to have been, to refute the ignorant notions of those, who thought that the soul perished with the body, and to assert its immortality.



CHAPTER VII.

The disease of king Nebuchadnezzar.

Those things, which are related of Nebuchadnezzar king of Babylon, appear so surprizing and contrary to nature, that some interpreters have imagined that he was really transformed into a beast. For "being driven from the company of men for seven years, his dwelling was with the beasts of the field, he fed on grass as oxen; his body was wetted with the dew of heaven; his hair and nails were grown like those of birds. At length at the end of that space of time, his understanding was restored to him, and he was established in his kingdom, and excellent majesty was added unto him. Now his crime was pride and the contempt of God[83]."

[83] See Daniel, Chap. iv. and v.

All these circumstances agree so perfectly well with hypochondriacal madness, that to me it appears evident, that Nebuchadnezzar was seized with this distemper, and under its influence ran wild into the fields: and that, fancying himself transformed into an ox, he fed on grass in the manner of cattle. For every sort of madness is, as I shall specify more particularly hereafter[84], a disease of a disturbed imagination; which this unhappy man laboured under full seven years. And thro' neglect of taking proper care of himself, his hair and nails grew to an excessive length; whereby the latter growing thicker and crooked, resembled the claws of birds. Now, the ancients called persons affected with this species of madness [Greek: lykanthropoi] or [Greek: kynanthropoi]; because they went abroad in the night, imitating wolves or dogs; particularly intent upon opening the sepulchres of the dead, and had their legs much ulcerated either by frequent falls, or the bites of[85] dogs. In like manner are the daughters of Proetus related to have been mad, who, as Virgil says,

—Implerunt falsis mugitibus agros.[86]

—With mimick'd mooings fill'd the fields.

[84] See Chap. ix. of Demoniacs.

[85] See Aetius, Lib. medecin. Lib. vi. and Paul. AEgineta, Lib. iii. Cap. xvi.

[86] Eclog. vi. 48.

For, as Servius observes, Juno possessed their minds with such a species of madness, that fancying themselves cows, they ran into the fields, bellowed often, and dreaded the plough. But these, according to Ovid, the physician Melampus,

—per carmen & herbas Eripuit furiis.[87]

Snatch'd from the furies by his charms and herbs.

[87] Metamorph. xv. 325.

Nor was this disorder unknown to the moderns; for Schenckius records a remarkable instance of it in a husbandman of Padua, who imagining that he was a wolf, attack'd, and even killed several persons in the fields; and when at length he was taken, he persevered in declaring himself a real wolf, and that the only difference consisted in the inversion of his skin and hair[88].

[88] Observat. med. rar. de Lycanthrop. Obs. 1.

But it may be objected to our opinion, that this misfortune was foretold to the king, so that he might have prevented it by correcting his morals; and therefore it is not probable that it befel him in the course of nature. But we know, that those things, which God executes either thro' clemency or vengeance, are frequently performed by the assistance of natural causes. Thus having threatened Hezekiah with death, and being afterwards moved by his prayers, he restored him to life, and made use of figs laid on the tumor, as a medicine for his[89] disease. He ordered king Herod, upon account of his pride, to be devoured by worms[90]. And no body doubts but that the plague, which is generally attributed to the divine wrath, most commonly owes its origin to corrupted air.

[89] See above Chap. v. p. 36.

[90] See below, Chap. xv.



CHAPTER VIII.

The Palsy.

There are three paralytics recorded in the holy gospels to have been cured by Jesus Christ[91]. The case of one of these, which is the third, having some singularities in it, I shall relate the particulars of it in the words of St. John, "There is (says the Evangelist) at Jerusalem, by the sheep market, a pool, near which lay a great multitude of impotent folk, blind, halt, and withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had. And a certain man was there, who had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool; but while I am coming, another steppeth down before me. Jesus saith unto him: Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked."

[91] See Matthew, Chap. viii. and ix., and John, Chap. v.

This pool, or at least some other in its stead, is shewn to travellers even at this day by the friars who reside there.[92] But, what is much more to the purpose, Eusebius asserts that it actually existed in his time, and had two basons; both of which were filled every year by the rains, at a stated time; and the water of one of them was of a surprizing red colour:[93] which last phoenomenon he attributes, according to the vulgar opinion, to the sacrifices, which were formerly cleansed there. But I am clearly of opinion, that it was owing to a red earth or ocre, which is frequently found in baths, raised up from the bottom at certain times by the rains, and mixing with the water.

[92] See Cotovici Itinerarium Hierosolymitarum, Lib. ii. Cap. ii. and Maundrell's Journey from Aleppo to Jerusalem, 8vo. p. 107. Oxford 1714.

[93] Onomasticon urbium & locorum sacrae scripturae, in voce [Greek: Bezatha].

Commentators find more than one difficulty here. For first they enquire what sort of water this was; next why it could not exert its virtue without being troubled; then what was the nature of this troubling; and lastly, concerning the angel they do not agree, who he was. Wherefore I will offer my opinion, in a concise manner, on these several points.

First then, mineral waters were in high esteem among the ancients for many diseases: they used them inwardly and outwardly, and recommended them for different distempers according to the nature of the mineral, with which they were impregnated. Thus in paralitic cases, Celsus recommends swimming or bathing in the natural sea or salt water, where it can conveniently be come at; where it cannot, even in water made salt by art.[94] And Pliny says, sulphureous water is useful for the nerves, aluminous for paralytics, or other relaxed habits of the body. He likewise adds; They use the mud of those fountains with advantage, especially if, when it is rubbed on, it be suffered to dry in the sun.[95] The same author relates strange things of some springs. In Boaetia, says he, there are two springs, one of which retrieves the memory, the other destroys it.[96] In Macedonia two streams meet, one of them extremely wholsome to drink, the other mortal.[97] And other things of the same nature. To these may be added what Lucian, an eye-witness relates of the river Adonis in the country of the Byblii. The water of that river changes its colour once a year, and turning as red as blood, gives a purple tinge to the sea, into which it runs: and the cause of this phoenomenon he ascribes to its passing thro' mount Libanus, whose earth is red.[98] Nor is it foreign to the purpose to observe, that there are wonderful eruptions of water in some countries. In the province of Conaught in Ireland, there is a fountain of fresh water on the top of a high mountain, which imitates the tide, by sinking and overflowing twice a day.[99] A certain spring in Hungary in the county of Saros, is under the influence of the moon: since it is well known to increase with the moon's increase, to diminish with its decrease, and to run quite dry at the great change or new moon.[100] In fine, medicinal waters were not uncommon in Palestine, the accounts of which are collected by that great master of oriental literature, Hadrian Reland.[101]

[94] Lib. iii. Cap. xxvii.

[95] Lib. xxxi. Sec.. 32.

[96] Ib. Sec.. ii.

[97] Ib. Sec.. 19.

[98] De Dea Syria.

[99] Vid. Ortelii Theatrum orbis terrarum.

[100] Vid. Geo. Wernher. de admirandis Hungariae aquis.

[101] Palaestina ex monument. vet. illustr. p. 300, &c.

Nevertheless those who contend for a miracle in this place, say that there are no baths known, which can cure all distempers; nor any that retain their virtue but one single month in the year: they likewise add, that it was the action of the angel troubling this water, that gave it its sanative qualities. Those who are of a different sentiment, enumerate a number of waters, which become salutary at certain times of the year, by being then charged with metallic salts; the mud of which being brought up from the bottom, has been serviceable in many diseases. Wherefore they say, it is not just to have recourse to a supernatural power for effects, which may be produced by the ordinary course of nature. But as far as I am able to judge of these contradictory opinions, a middle way between them seems to me to come nearest the truth.

For my notion of the matter is, that the water of this pool acquired its medicinal virtues from the mud settled at the bottom, which was charged with metallic salts, perhaps from sulphur, allum, or nitre. And whenever it happened that the water was troubled by any natural cause whatsoever, perhaps a subterraneous heat, or rains; these salts were raised up and mixed with it, and might well be beneficial to those, who went down into the pool, before the metallic particles subsided. Wherefore it is no wonder, that there lay, in the porches of this bath, which the evangelist says were five in number, a great multitude of impotent folk waiting for the moving of the water; and especially of such as laboured under those diseases, for which it was serviceable, as blindness, palsies, and decays. And it was very natural for every individual person to endeavour to get into it as soon as possible; for fear of being frustrated of their cure by the subsidence of the mud. Wherefore he who first stept in, experienced the virtue of the water.

The next circumstance to be observed is, that the fact here related, happened when there was a feast of the jews, that is, the pentecost. And we learn from Eusebius, that this method of curing prevailed but once in a year.[102] But it is well known that this feast was celebrated in the month of May or beginning of June: which is a very proper season for the virtues of medicinal waters. Upon which account the patients flock'd thither the more eagerly, that they might catch a medicine, which they could make use of but once a year.

[102] Loco citato.

Lastly, with relation to the angel, who is said to have troubled the water at a certain season; those who contend for a miracle, attribute the sanative quality of the pool to him. But we have already taken notice, that whenever any thing uncommon or surprizing happened, of which the jews could not investigate the cause, they were accustomed to say, it was done by the angel of the Lord. Yet it is possible, that God might have added this miraculous circumstance to natural effects, that this pool should be sanative, at one certain time of the year only, and that too, when the whole nation were assembled to celebrate their solemn festival; and to him only, who first went into it. The reason of which proceeding (if it be allowed to form a conjecture on the divine counsels) might perhaps have been, that God was pleased to testify by so manifest a sign, that he would not, as he had promised, entirely abandon his chosen people; before the coming of the Messias.

Wherefore upon the whole, this salutary virtue of the water, which might be medicinal by nature, seems to be so regulated by God, as at the same time to afford the jews a token of his presence. But the power of Christ, administered to this infirm man, a more noble remedy than that water, his evil-chasing[103] word. And this power was the more seasonable in this case, because the disease was of so many years standing, that it could not be removed by a natural remedy: whence his divine virtue shone forth the more brightly.

[103] [Greek: Alexikakon].



CHAPTER IX.

Of Demoniacs.

That the Daemoniacs, [Greek: daimonizomenoi], mentioned in the gospels, laboured under a disease really natural, tho' of an obstinate and difficult kind, appears to me very probable from the accounts given of them. They were indeed affected various ways. For sometimes, they rent their garments, and ran about naked; striking terror into all those whom they met, and even wounding their own bodies; so very furious, that tho' bound with chains and fetters, they broke their bonds, and rambled in the most lonely places, and among the sepulchres of the dead. Sometimes also they cried out, that they were possessed by many devils, which they imagined could pass out of themselves into other bodies.[104] At other times, either they were worried, and made a hideous noise;[105] or were thrown on the ground, without being hurt, and the devil went out of them.[106]

[104] See Matthew, Ch. viii. v. 28. Mark, Ch. v. v. 2. and Luke, Chap. viii. v. 27.

[105] Mark, Chap. i. v. 23-26.

[106] Luke, Chap. iv. v. 33-35.

These are all actions of madmen; but the dispute is, whether they were wrought by devils, or by the violence of the disease. Thus much is certain, that in those times it was a common opinion among the jews, that evil spirits frequently took possession of people, and tortured them in so surprizing a manner, as if they were agitated by furies. For in the whole catalogue of diseases, which afflict mankind, there is no other, that seems so much to surpass the force of nature, as this, in wretchedly tormenting the patient by fierce distractions of the mind, and excessively strong, tho' involuntary, motions of the body. But most certainly we find nothing sacred in all this, nothing but what may arise from a natural indisposition of body. And in order to place this my opinion in the stronger light, it may not be improper to give a short discourse on madness; not indeed on that species, which comes on in an acute fever, and goes off with it, which is called a phrenzy, and is always of short duration; but that other sort, which is rivetted in the body, and constitutes a chronical disease.

Wherefore all madness is a disease of an injured imagination, which derives its origin from the mind, having been too long a time fixed on any one object. Hence proceed uneasiness and anxieties of mind concerning the event. And by how much the things, whose images incessantly occur to the imagination, are of greater moment in life, the more violently they disturb the person; examples of which we see particularly in love and religion, wherein hope, fear, despair, and other contrary passions, succeeding each other by turns, drag the person different ways. That this is the case, will not be doubted by any one, who recollects, that a madman often has a good memory; manages his affairs, except when some vain ideas come across his mind, with tolerable prudence, nay sometimes with more than ordinary cunning; and that he ofttimes recovers the intire and permanent use of his reason, by a course of proper medicines. Therefore in this disorder the person is first over-whelmed by terrifying ideas, which are followed by wrath and fury, as attendants on anxiety: whence he threatens and attempts to do acts of the utmost cruelty to those who approach him, and thro' excess of anguish, frequently lays violent hands even on himself: then he grows again melancholic; and thus rage and dejection of spirits affect him alternately: moreover it is no uncommon thing to see a person under these circumstances, especially when the disease has taken deep root by length of time, seeking unfrequented and solitary places, in order to avoid the conversation of his fellow creatures,

Ipse suum cor edens, hominum vestigia vitans.[107]

Gnawing his heart, shunning the steps of men.

[107] Cicero, Tuscul. Disp. Lib. iii. 26. who has turn'd into Latin this verse of Homer: "[Greek: Hon thumon katedon, paton anthropon aleeinon]." Il. Z. v. 202.

Now, people afflicted with this disorder, often live a long time. For all mad folks in general bear hunger, cold, and any other inclemency of the weather; in short, all bodily inconveniencies, with surprizing ease; as they enjoy a strength of constitution superior to what might be easily imagined. Likewise it frequently happens, that an epilepsy comes on madness of a long standing. For these diseases are nearly related; and in this case, we know by experience, that there remain not the least hopes of recovery. Lastly it is to be observed, that the patient is either frantic or melancholic, according as his habit of body is disposed to receive this or that injury.

But that the casting out of devils, is nothing more than the removal of madness, many do not believe, upon this account, that those things which happen to persons thus affected, seem to them impossible to be done by the force of nature. But certainly these gentlemen are too much strangers to physic, and have not sufficiently attended to phoenomena no less surprizing, which daily occur in other diseases. Do we not often see that violent affections of the mind are the cause of death? A sudden fright has destroyed many, and even excessive joy has been fatal. A dangerous distemper sometimes passes from one part of the body to another, in the twinkling of an eye. The venom thrown into the mass of blood by the bite of a mad dog, generally lies still a good while; and at the end of some weeks, sometimes months, exerting its strength, it produces symptoms not inferior to those, which are said to be produced by devils. What is more surprizing than some things which fall out in pregnancies? If a pregnant woman happens to have an eager desire for any thing, and is disappointed, she sometimes marks the foetus with the figure or likeness of the object longed for, on this or that part of the body. And, what is still more, and approaches to a prodigy, upon the mother being terrified by a sudden injury done to any one part, that very part in the child suffers the same evil, and decays for want of nourishment. I know that the truth of stories of this kind, is called in doubt by some physicians; because they cannot conceive, how such things can happen. But many examples, of which I have been an eye-witness, have freed my mind of all scruples on this head. Now, the power of the imaginative faculty is so stupendous, that the mind is not less affected by false, than by true images, when daily subjected to them. This we find by experience in those women, who are called witches, who, being under the influence of such an error of the mind, frequently imagine that they not only converse with devils, but also have enter'd into compacts with them; and persist in these notions with such obstinacy, that, when they are brought to a trial, they confess themselves guilty of wickednesses, which they never perpetrated, though they know that they must suffer death for their confession. Moreover, every body knows how wonderfully the mind is disturbed in melancholies. One of them thinks his head is made of glass, and is afraid of stirring abroad, for fear of having it broken: another believes himself to be actually dead, and refuses food, because the dead ought not to eat. There are a thousand stories of this kind. I remember, a man of letters, with whom I was well acquainted, who positively asserted that he was big with child, and was vastly anxious for a happy delivery. I saw two others, who, when alone, fancied they heard the words of people whispering them in the ear. Nor is their case different, in my opinion, who persuade themselves that they see ghosts and hobgoblins. For deliriums are a kind of dreams of people awake; and the mind in both cases affects the body differently, according to the nature of its objects.

From what we have said, it manifestly appears, how many different ways the lessons of imagination, when they are confirm'd by long habit, are capable of affecting a man, and entirely ruining his whole frame. But every body knows, that the human mind is disturbed by nothing more than by fear; the cause of which is self-love ingrafted in all men. Whereas then, as Cicero very justly observes, there is no nation so savage, no man so rude, as not to have some notion of the gods;[108] it is no wonder, that men conscious of wicked deeds, should be struck with the fear of God, whose empire over all created things they acknowledged. For, as they attributed every good thing, every benefit of this life, to the gods; so they were of opinion, that evils and calamities were sent down by them in punishment of crimes. Now, idolatry, as I said above,[109] had its origin among the Chaldeans; and at first it consisted in the worship of the sun and moon, but afterwards it was extended to the adoration of daemons.[110] But these were believed to be divine ministers; and that they were originally the souls of heroes and great men, who were worshipped for services done to mankind in general, or to their native country in particular. And this daemoniac religion being propagated from the Chaldaeans to the Phoenicians, then to the Egyptians, came afterwards to the Greeks, thence to the Romans, and in progress of time to the other nations.

[108] Tusc. quaest. Lib. i. 13.

[109] Cap. i. p. 5.

[110] See Sir Isaac Newton's Chronology, p. 160.

But the jews, accustomed to ascribe every uncommon or wonderful work of nature to the agency of angels, as ministers of the supreme deity, could easily work up their minds to believe, that some dreadful diseases, which injured the mind and body together, the causes whereof they could not investigate, arose from the operation of evil angels. For we learn from Philo Judaeus,[111] with whom Josephus also agrees in opinion, that they believed there were bad as well as good angels; that the good executed the commands of God on men, that they were irreprehensible and beneficent; but the bad execrable, and every way mischievous.[112] But a more illustrious example of this matter cannot be given, than in the narrative of Saul's disease,[113] of which I have already treated.[114] Nor were madness and the epilepsy the only diseases, which they imputed to devils. When Jesus had restored speech to the furious dumb man, he is said to have done it by casting out a devil.[115] And when he had cured another furious person, who was blind and dumb, the pharisees reproached him with casting out devils by beelzebub the prince of the devils.[116] In fine, Christ himself uses this common way of expression, on occasion of the woman which had a spirit of infirmity eighteen years, whom he freed from that infirmity; by saying, that satan had held her bound these eighteen years.[117]

[111] Lib. de gigantibus.

[112] De bello judaico, Lib. vii. Cap. 6.

[113] See Samuel (or Kings) Book i. Chap. xvi.

[114] Chap. iii. page 28, &c.

[115] Matthew, Chap. ix. Verse 32.

[116] Ib. Chap. xii. Verse 22.

[117] Luke, Ch. xiii. v. 16.

And this custom of taking madmen for demoniacs, was not so peculiar to the jews, but that it prevailed in other nations also. Hence in Herodotus king Cleomenes is said to be driven into madness, not by any daemon, but by a habit of drunkenness, which he had contracted among the Scythians, whereby he became frantic.[118] And whereas [Greek: daimonan] signifies the same thing as [Greek: daimonion echein], Xenophon uses this word for furere, to be raging mad or furious.[119] Moreover Aristophanes, intending to express a high degree of the same disease, employs the word [Greek: kakodaimonan], and calls the highest degree of madness, not [Greek: manian], but [Greek: kakodaimonian][120]. Hence also, as Aretaeus observes, this disease was called morbus sacer, or the sacred disease, because it was imagined that some daemon had entered into the man.[121] Wherefore the physicians found it absolutely necessary to oppose this false notion with all their might. Because the people were generally persuaded, that diseases, which they believed to be caused by evil spirits, were to be expelled, not by medical skill, but by religious rites and ceremonies. Upon this account the prince of physicians Hippocrates, or at least some one of his scholars, wrote a very useful piece,[122] wherein he asserts that no diseases are inflicted on man, immediately, by any divine power; and that those persons ought to be accounted magicians and jugglers, who cover their ignorance with a veil of sanctity, by infusing such notions into the minds of the people.

[118] Lib. vi. Cap. 84.

[119] Memorabil. Lib. i.

[120] Vid. Plutum, Act. ii. Scen. 3. v. 38. & Act. ii. Scen. 5. v. 15.

[121] [Greek: Dia tes doxes daimonos es ton anthropon eisodou.] De causis morbo diuturn. Lib. i. Cap. 4.

[122] De morbo sacro.

But with regard to this power of the devils over human bodies, believed equally by the jews and other nations, I have already said, that the divinity ought not to be made a party concerned in imposing diseases, which may possibly have natural causes; unless it be expresly declared, that they were inflicted immediately by the hand of God.[123] For of all the diseases, with which miserable mortals are tormented, there are none so wonderful and dreadful to appearance, but may be the natural consequences of bodily indispositions. Wherefore God himself, if he thinks proper, can employ either natural causes, or the ministry of good angels, to inflict all sorts of diseases on mankind. And I hope nobody will believe, that the devils have had the power granted them of torturing men at their wanton pleasure. But to say more on this subject seems the less necessary; because two very learned divines of our nation have already treated it in a full and ample manner.[124]

[123] Chap. iii. page 30.

[124] See the works of Jos. Mede 1677 fol. discourse vi. and enquiry into the meaning of demoniacs, &c.

Therefore in order to put an end to these demoniacal diseases, I will now briefly shew, how they are to be treated. And first of all, particular care should be taken, to keep the patient's mind employed in thoughts directly contrary to those, which possessed it before: for one set of ideas gives place to another, and by effecting this change, the mind is brought out of the state in which it was: a circumstance, to which the generality of physicians do not give sufficient attention. When this can be brought about, the disease is sometimes speedily cured. But when either the long standing of the distemper, or some other cause, renders this total change impracticable; at least the strength of the present set of ideas ought to be diminished and destroyed by all possible means. The vain fears of some are to be diverted, and their dismal thoughts dispelled. The daring ferocity of others is to be curb'd; for which end it is often necessary, to use hard words and threats. Likewise sudden frights, which may give the mind a different commotion, from that which before disturbed it, have been found to afford a temporary relief at least. The ancients prescribed some corrections, such as bindings and stripes.[125] And indeed it is sometimes necessary to bind those, who are too unruly; to prevent their doing mischief to themselves or others. But there is the less necessity for torments and stripes, because all mad men are of such a cowardly disposition; that even the most frantic and mischievous, after being once or twice tied, surrender at discretion, and thence forward refrain from committing any outrage, thro' fear of the punishment.

[125] Vid. Celsus, Lib. iii. Cap. xviii.

As to the medical part, the gross humors of the body are to be thinned, and the disorderly motion of the animal spirits is to be calmed. For which end blood-lettings, emetics, cathartics, blisters, and setons, also sometimes coolings of the head are to be employed. To these the foetid gums are to be added, especially assa foetida, myrrh, and galbanum. And camphire has been frequently found serviceable in excessive ferocity and want of sleep. But when the disease is accompanied by a fever, nothing is more proper than nitre, given in as large quantities as the stomach will bear. Lastly, the patient is to be kept to a slender diet, and compelled to use exercise. But in all evacuations, a certain degree of moderation ought to be used, lest the madness be changed into a contrary disease, which the ancients termed morbus cardaicus,[126] that is, an excessive weakness of body. In which case, the patient is so far exhausted, that medicines are of no avail; but the miserable dejected man drags the remains of life, alass! generally too long.

[126] Idem, Lib. iii. Cap. xix.



CHAPTER X.

Of Lunatics.

As some ancient physicians attributed the falling sickness to some divine power, so they ascribed madness to the influence of the moon. Yet the lunatic, [Greek: seleniazomenos], whose disease is described in the gospels, was affected with the falling sickness.[127] Wherefore this patient (for there is but one of this kind expresly recorded there) was either mad and epileptic at the same time, which is not uncommon; or he laboured under a periodical epilepsy, returning with the changes of the moon, which is a very common case. For the account given of him is very short, that he ofttimes fell into the fire and oft into the water. Now in this distemper a person falls down suddenly, and lies for some time as dead; or by a general convulsion of his nerves, his body is agitated, with distorted eyes, and he foams at the mouth. But at length he recovers out of the fit, and has no more knowledge or remembrance of it, than if nothing had happened to him. Yet Jesus is said to have rebuked the devil, and he departed out of him, and the child was cured. That this child's case was epileptic, appears more manifestly from the account given of it by the evangelist, who was also a physician: for he says, that as soon as the spirit has seized the patient, he cries out, foams at the mouth, and is torn and worried by him.[128]

[127] Matthew, Chap. xvii. v. 15 and 18.

[128] Luke, Chap. ix. v. 39, &c.

Now, as to these [Greek: seleniazomenoi], who are subjoined to the demoniacs, as if their diseases were different, and whom Jesus is said to have cured;[129] they were either mad, or mad and epileptic together, which is not an uncommon case, as we have just now said. And as to devils, we have treated of them sufficiently. But with relation to the moon, there is not the least reason to doubt, but that the regular returns of the paroxysms at certain times of the month, gave occasion to men to believe, that this disease was lunar. For that planet has such a real influence on this disease, that it frequently happens to some patients, never to be seized with the fit but about the new and full moon; which seems to join its energy to those causes, that are adapted to produce this evil. But the manner of accounting for this I have delivered in another place; where I have plainly shewn that our atmosphere has its tides as well as the sea.[130]

[129] Matthew, Chap. iv. v. 24.

[130] De morbo sacro.

And indeed the great Hippocrates has long since taught, that this disease is owing to natural causes, and consequently, by no means divine.[131] For altho' in his time, neither the inward parts of the animal body, nor the properties of the blood and humors, especially of the nervous fluid, were sufficiently known; yet by his great sagacity and experience, he has left us several useful observations, in relation both to the nature of the disease, and to its cure. For he has shewn, that it arises from too great a quantity of humors in the brain; and therefore that the best method of cure is to dry up, and lessen the quantity of this peccant matter; without having recourse to incantations and juggling tricks, so much in use in those days.

[131] See influence of the sun and moon, Chap. i. and ii.

But when in succeeding ages, the use of medicines became more common, a great number of remedies for this dreadful disease were invented, some of which indeed were too filthy and shocking: such as drinking the warm blood of a gladiator just slain; eating human or horse's flesh, the testicles and penis of some animals, and other things of the same kind;[132] as if matters so repugnant to nature, could be contrary to such grievous defects of it. For so it often happens, that when a rational medicine is not to be found, any improper and rash one is attempted. But such experiments are to be abandoned to itinerant quacks, and credulous old women. Though even in our days our art is not sufficiently purged of this filth in these cases; seeing the dung of some birds, and the hoofs of quadrupeds are still ordered to be swallowed down by the sick. But whereas chemistry has furnished us with the means of extracting the salts, and other most active principles from bodies; to me it is matter of admiration, why physicians do not choose to order these principles to be taken pure into the body, rather than the coarse and foeculant substances, that contain them; which are always disagreeable, and sometimes hurtful also, to the stomach. But this most difficult distemper demands helps far superior to these; nor will any one method of cure answer in all cases, but the course must be altered according to the difference of constitution, &c. However, I will here propose those things, which have been found to be most generally serviceable.

[132] See Celsus, Lib. iii. Cap. xxiii. & Cael. Aurelian, Lib. i. Cap. 4.

Blood is to be taken away several times, according to the strength of the patient, in order to check its impetus. Vomits are to be administered now and then, but cathartics more frequently. It is particularly requisite to draw the redundant humor from the head, which is done by blisters; but better, by applying a caustic near the occiput, and making an issue, which is to be kept constantly running.

These remedies contribute indeed to weaken the paroxysms; but for removing the cause, when it can be done (for sometimes it cannot) other helps are requisite. For it is manifest, that the cause lies chiefly in the nervous fluid, commonly called animal spirits. But to investigate the manner how this fluid is affected in diseases of this kind, would, in my opinion, be a fruitless labour. However, as I have shewn on another occasion,[133] that it consists of very minute particles secreted from the blood in the brain, and receives and imprisons a considerable quantity of that elastic matter, universally diffused throughout all nature; it cannot be doubted, but that it may be so corrupted by some indisposition of the body or mind, as to become more or less improper for executing the functions of life, and perform all animal motions, not at the command of the will, but in a disorderly manner, and with a certain ungovernable impetuosity. Now the best remedies for correcting this depraved condition of the animal spirits, are chiefly those, which have the most powerful faculties of attenuating the humors, and throwing them out of the body by sweat. Of these the most excellent are the Root of wild Valerian, Russian Castor, the foetid Gums, and Native Cinnabar, taken daily in pretty large quantities; with the interposition of cathartics at proper intervals, among which there is none better than the Tinctura sacra. I have long known by experience, that the celebrated Misleto of the Oak, is an useless weed. And indeed how can it be otherwise, since it has scarcely any taste or smell, and is entirely indebted to the religion of the Druids for its great character. Wherefore it is to be rank'd with those other frivolous things, which superstition has introduced into physick; unless a person can work himself up into a belief, that the golden sickle, with which it was cut down, the priest's snow-white garment, the sacrifice of white bulls, and other such trifling circumstances, are conducive towards a cure.[134]

[133] Account of poisons, ed. 3. introduction.

[134] Plin. hist. nat. Lib. xvi. Sec.. ult.



CHAPTER XI.

The issue of blood in a woman.

Saint Matthew relates, that "Christ, by his word alone, cured a woman who had been diseased with an issue of blood for twelve[135] years."

[135] Chap. ix. v. 20.

And here arises a question, concerning the nature of this disease. But as the words in the Greek are [Greek: gyne haimorrhoousa], I am of opinion, that it was a flux of blood from the natural parts, which Hippocrates[136] calls [Greek: rhoon haimatode], and observes, that it is necessarily tedious. Wherefore having been exhausted by it for twelve years, may justly be said to be incurable by human art.

[136] De morb. Lib. i. Sect. 3.



CHAPTER XII.

Weakness of the back, with a rigidity of the back-bone.

"There was a woman which had a spirit of infirmity eighteen years, and was so bowed together, that she could in no wise lift up herself, and Jesus laid his hands on her, and she was freed from her infirmity, and immediately made[137] strait."

[137] Luke, Chap. xiii. v. 11, &c.

This woman was [Greek: sygkyptousa], that is, stooping forward; being unable [Greek: anakypsai], or to lift up her head. Now that spirit, according to the common way of speaking of the jews, was satan. For thus Christ himself, answering the ruler of the synagogue, who was angry that the woman had been cured on the sabbath day, says, that satan had held her bound these eighteen years. And exactly in the same sense saint Mark employs [Greek: pneuma alalon] for a spirit, which obstructed the faculty of speech.[138]

[138] Chap. ix. v. 17.

This infirmity often befalls those, who have been very long afflicted with a disorder of the loins: whence the muscular fibres of that part become contracted and rigid. Wherefore it is very probable, that this tedious disease proceeded from that very cause, and was curable by the divine assistance only.



CHAPTER XIII.

The bloody sweat of Christ.

Saint Luke relates of Christ himself, that, "when he was in an agony by the fervency of his prayers, his sweat was like drops of blood falling down on the[139] ground."

[139] Chap. xxii. v. 44.

This passage is generally understood, as if the Saviour of mankind had sweated real blood. But the text does not say so much. The sweat was only [Greek: hosei thromboi haimatos], as it were, or like drops of blood; that is, the drops of sweat were so large, thick and viscid, that they trickled to the ground like drops of blood. Thus were the words understood by Justin Martyr, Theophylactus and Euthymius. And yet Galen has observed, that it sometimes happens, that the pores are so vastly dilated by a copious and fervid spirit; that even blood issues thro' them, and constitutes a bloody sweat.[140]

[140] Lib. de utilitate respirationis.



CHAPTER XIV.

The disease of Judas.

In the number of diseases, I rank the death of Judas, the wicked betrayer of Christ; of which I shall treat the more willingly, because very learned interpreters of the holy scriptures have run into different opinions concerning it. And about fifty years ago, two famous professors of history in the university of Leyden, Jacobus Gronovius and Jacobus Perizonius, handled this controversy in print with too much passion. For polite literature does not always polish its admirers.

The origin of the dispute was this. Perizonius had published AElian's variae historiae, with his own notes and those of others; where taking occasion from what AElian says of Poliager,[141] he diligently examines the signification of the verb [Greek: apagchesthai], which saint Matthew[142] employs in relating the death of Judas; and insists that that word does not only mean strangling with a halter, but also sometimes excessive grief, by which a person is brought to the brink of death, and frequently even destroys himself. This criticism was taken amiss by Gronovius, who had already published a book de morte Judae, wherein he had said that the wretch had voluntarily put an end to his life by a halter; wherefore he drew his pen, in order to refute his adversary's reasonings, and corroborate his own. Moreover he quarrels with Perizonius about the phrase [Greek: prenes genomenos], which he positively affirms ought to be understood not of a dying man, but solely of one actually dead, or of a dead body cast or tumbled down. For St. Matthew simply says [Greek: apegxato],[143] but St. Luke more fully, [Greek: prenes genomenos elakese mesos, kai exechythe panta ta splagchna autou],[144] that is, falling headlong, he burst asunder in the midst, and all his bowels gushed out. Wherefore, if the verb [Greek: apagchesthai] can bear no other signification than that strangling, which is performed by a halter, it is plain that the two evangelists do not agree together; unless we say with the learned Casaubon, that Judas hanged himself, but the rope broke, and he tumbled headlong down. But this does not explain the manner of his death; which saint Luke manifestly seems to have intended; but barely adds a circumstance of little moment, which happen'd after it, or at the very instant of it. Upon the whole it is certain, that by this word is not only meant suffocation by hanging, but also excessive grief, with which those who are violently overpowered, frequently compass their own death. For, as Ovid says: strangulat inclusus dolor. And indeed Perizonius has clearly proved this point by a number of examples, drawn from ancient authors.[145] Nor is it less to be doubted, but that the expression [Greek: prenes genomenos], may be used for one, who voluntarily throws himself headlong down, as well as for one, who falls headlong by some accident: which he has amply demonstrated.

[141] Lib. v. Cap. 8.

[142] Chap. xxvii. v. 5.

[143] Ibid.

[144] Acts, Chap. i. v. 18.

[145] Vid. dissert. de morte Judae, & responsones duas ad Gronovium, Lugd. Bat. 1702 & 3.

This controversy cost more than one dissertation. But after seriously considering the strength of the arguments produced by both parties; I am of opinion, that the words of saint Matthew may be reconciled with the account given by saint Luke from saint Peter's speech, in this manner. When that most unhappy traitor saw that Christ was condemned to death, he began to repent of his deed; and being thereupon wreck'd with grief and despair, or seized with the swimming in the head (which often happens in such cases) he fell headlong down some precipice; or, which is more probable, he designedly threw himself down, and his body chancing to pitch on some large stone or stump of a tree, his bowels burst forth, and he was killed. Wherefore Matthew declared his tortures of mind, which made him destroy himself; but Luke has clearly and properly determined the manner of his death. Thus this kind of death ought, with good reason, to find a place in the list of diseases, upon account of the real disorder of the mind.



CHAPTER XV.

The disease of king Herod.

THE disease with which Herod Agrippa is said to have been smitten, by the just judgment of God, in punishment for his pride and of which he died, is remarkable. For he finished his miserable life [Greek: skolekobrotos], that is, eaten by worms, as the sacred historian relates, in these words, "Upon a set day, Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them: and the people gave a shout, saying, it is the voice of a god, and not of a man. And immediately the angel of the Lord smote him, because he gave not God the glory; and he was eaten of worms, and gave up the[146] ghost." Josephus indeed, in his account of the fact, makes no mention of worms, but says that he was suddenly seized with violent gripings, and after being incessantly tortured with pains in his bowels for five days, he expired.[147] But saint Luke has informed us, that the worms, by which his bowels were eroded, were the cause of the gripes.

[146] Acts, Chap. xii. v. 21-23.

[147] Antiq. jud. Lib. xix. Cap. viii. Sec.. 2.

Now the greatest singularity in this king's disease is, that it was instantly inflicted on him from heaven (which he himself acknowledged according to Josephus[148]) otherwise as to verminose putrefaction in human bodies, we have several instances of it. For this very king's grandfather, Herod, surnamed the Great, is said to have labour'd under this disease a long time, till at length it threw him into a decay, of which he died.[149] Likewise Herodotus relates of Pheretima, the mother of Arcesilaus, king of Cyrene, that she was rotted alive by worms.[150] And it is recorded of the Roman emperor Galerius Maximianus, that this same loathsome disease not only eat away his genital members, but put an end to his life.[151] Wherefore it was impossible, but that some at least of the Greek physicians must have observed some cases of this kind. And accordingly Galen has proposed medicines for ulcers, [Greek: skolekas echonta], that is, abounding with worms.[152] For he says, in abscesses there are frequently found animals, [Greek: zoa], very like those, which are engendered from corruption.[153] And Philoxenus in Aetius says, that in the humor of Atheroma's, he sometimes found animals, like gnats or little flies.[154] In fine, Paulus Aegineta teaches the method of getting rid of them.[155]

[148] Ubi supra.

[149] Josephus Ant. Jud. Lib. xvii. Cap. vi. (an. viii?) Sec. 5. & De Bello Jud. Lib. i. Cap. xxxiii. Sec. 5.

[150] Hist. Lib. 4. a fine [Greek: Zosa euleon exezese].

[151] Sext. Aurel. Victor. Epitom. & Pompon. Laeti Rom. Hist. compend.

[152] De compos. Medic. per genera, L. iv. Cap. x.

[153] Lib. de tumorib. praeter nat. Cap. iv.

[154] Lib. xv. Cap. vii.

[155] Lib. iv. Cap. xlii.

In so clear a case, it is needless to collect a greater number of authorities from the ancients, especially since several modern physicians have made the same observations. For Marcellus Donatus mentions a person of high rank, extremely fat, whose belly was eroded and mortified by little worms engendered in his skin, which was excessively distended by fat and humors; and these worms were not unlike those produced in old rotten cheese.[156] The learned Nicolaus Tulpius saw worms very like these, issuing with the urine out of the body of a very celebrated physician.[157] And the Ephemerides naturae curiosorum, contain three remarkable cases of this kind. The first is that of a certain Frenchman, whose blood was so corrupted, that very minute animals came forth day and night with horrid tortures, thro' most of the outlets of the skin, as the eyes, nose, mouth, and bladder; and at length put an end to his miserable life.[158] In the second, black worms, not unlike scarabaei or beetles, came out of an abscess formed in the calf of the leg of a girl.[159] And in the third it is said, that very small white worms issued with the milk from the breasts of a woman in childbed.[160] Nor can I omit two similar cases, one of which is related by Poterius, the other by his commentator Frideric Hoffman. The former attended a countryman, for a tumor on his right knee, out of which, when opened, little live worms issued, which caused an intolerable pain in the part by their bitings. And the latter saw a tradesman, who had a hard tumor about the veins of the arms, which was very troublesome to him. This was opened by a surgeon several times without any benefit; until an ulcer was formed, out of which he took a great number of little black worms, armed with stings or prickles.[161]

[156] De hist. medic. mirab. Lib. i. Cap. v.

[157] Observ. medic. Lib. ii. Cap. 1.

[158] Decur. 2. ann. 5. append. Artic. 38.

[159] Ibid. Artic. 52.

[160] Ibid. Artic. 109.

[161] Poterii opera cum annot. Frid. Hoffmanni edita, Francof. 1698. pag. 72.

Now these histories, wonderful as they seem, are not to be refused credit. For all nature is animated in a surprizing degree. The air which we breathe, the food which we eat; all fluids especially, are full of animalcula of very different kinds. Whence it is possible, that some of these, being received into our bodies, and conveyed into the minute passages of the softest parts, as into nests, may there grow, as worms do in the intestines, to their proper size. Hence by the obstruction of the smallest vessels, tumors arise; which being suppurated by heat, and bursting, pour forth their foul offspring in the shape of worms.

Wherefore I cannot agree with those interpreters, who imagine that Herod was consumed by, and died of the phthiriasis, or louzy disease. For [Greek: skolex] is a different creature from [Greek: phtheir]; this corrodes the surface of the skin, that the inner parts of the body. Nor can it admit of doubt, that saint Luke, who was a physician, well understood the meaning of both the words. And yet I know that the disease proceeding [Greek: hypo ton phtheiron] is by some learned men confounded with that caused [Greek: hypo ton skolekon]; of the first of which Pherecides Syrius,[162] and Lucius Sylla,[163] are said to have died. Whereupon Kuhnius says,[164] I look upon the word [Greek: skolekobrotos] in saint Luke, and [Greek: phtheirobrotos] in Hesychius,[165] to be synonimous terms: and his reason is, because lice are worms.

[162] AElian. var. hist. Lib. iv. Cap. 28.

[163] Plutarcho in ejus vita.

[164] Not. ad AElianum.

[165] Lib. de vit. philos.

The END.

Transcriber's Note

Obvious punctuation errors have been corrected. Due to the age of the text, varied spelling has been preserved.