Chaps. 101-120.

Chap. 101.—The Aproxis: Six Remedies.

Pythagoras makes mention, too, of a plant called aproxis, the root of which takes fire [Fée says that the only cases known of a phænomenon resembling this, are those of the Dictamnus albus, white dittany, which attracts flame momentarily when in flower, and of the Tropæolum majus, or great Indian cress. He thinks, however, that there are some trees so rich in essential oil, that they might possibly ignite as readily as naphtha.] at a distance, like naphtha, of which we have made some mention, when speaking [In B. ii. c. 109.] of the marvellous productions of the earth. He says too, that if the human body happens to be attacked by any disease while the cabbage [Another reading here is “aproxis,” which seems more probable.] is in blossom, the person, although he may have been perfectly cured, will be sensible of a recurrence of the symptoms, every time that plant comes into blossom; a peculiarity which he attributes to it in common with wheat, hemlock, and the violet.

I am not ignorant, however, that the work of his from which I have just quoted is ascribed to the physician Cleemporus by some, though antiquity and the unbroken current of tradition concur in claiming it for Pythagoras. It is quite enough, however, to say in favour of a book, that the author has deemed the results of his labours worthy to be published under the name of so great a man. And yet who can believe that Cleemporus would do this, seeing that he has not hesitated to publish other works under his own name?

Chap. 102.—The Aglaophotis or Marmaritis. The Achæmenis or Hippophobas. The Theobrotion or Semnion. The Adamantis. The Arianis. The Therionarca. The Æthiopis or Merois. The Ophiusa. The Thalassegle or Potamaugis. The Theangelis. The Gelotophyllis. The Hestiatoris or Protomedia. The Casignetes or Dionysonymphas. The Helianthes or Heliocallis. Hermesias. The Æschynomene. The Crocis. The Œnotheris. The Anacampseros.

As to Democritus, there can be no doubt that the work called “Chirocmeta” [“The work of his own hands,” according to Hesychius.] belongs to him. How very much more marvellous too are the accounts given in this book by the philosopher who, next to Pythagoras, has acquired the most intimate knowledge of the learning of the Magi! According to him, the plant aglaophotis, [“Admiration of man.” It is impossible to say what plant is meant under this name, but the pæony, Pæonia officinalis, has been suggested; also the Tropæolum majus. Desfontaines queries whether it may not be the Cæsalpinia pulcherrima, a native of the East. Some authors, Fée says, have identified it with the “Moly” of Homer.] which owes its name to the admiration in which its beauteous tints are held by man, is found growing among the marble quarries of Arabia, on the side of Persia, a circumstance which has given it the additional name of “marmaritis.” By means of this plant, he says, the Magi can summon the deities into their presence when they please.

The achæmenis, [So called from Achæmenes, the ancestor of the Persian kings. Fée thinks that it was a variety of the Euphorbia antiquorum, or else a nightshade.] he says, a plant the colour of amber, and destitute of leaves, grows in the country of the Tradastili, an Indian race. The root of it, divided into lozenges and taken in wine in the day time, torments the guilty to such a degree during the night by the various forms of avenging deities presented to the imagination, as to extort from them a confession of their crimes. He gives it the name also of “hippophobas,” it being an especial object of terror to mares.

The theobrotion [“Food for the gods.”] is a plant found at a distance of thirty schœni [See B. xii. c. 30; also the Introduction to Vol. III.] from the river Choaspes; it represents the varied tints of the peacock, and the odour of it is remarkably fine. The kings of Persia, he says, are in the habit of taking it in their food or drink, for all maladies of the body, and derangements of the mind. It has the additional name of semnion, [“Venerable” or “majestic.”] from the use thus made of it by majesty.

He next tells us of the adamantis, [“Hard as a diamond.”] a plant grown in Armenia and Cappadocia: presented to a lion, he says, the beast will fall upon its back, and drop its jaws. Its name originates in the fact that it is impossible to bruise it. The arianis, [The Spina Ariana is mentioned in B. xii. c. 18.] he says, is found in the country of the Ariani; it is of a fiery colour, and is gathered when the sun is in Leo. Wood rubbed with oil will take fire on coming in contact with this plant. The therionarca, [See B. xx. c. 65, where a plant is mentioned by this name.] he tells us, grows in Cappadocia and Mysia; it has the effect of striking wild beasts of all kinds with a torpor which can only be dispelled by sprinkling them with the urine of the hyæna. He speaks too of the æthiopis, [Dalechamps thinks that an Euphorbia is meant under this name.] a plant which grows in Meroë; for which reason it is also known as the “meroïs.” In leaf it resembles the lettuce, and, taken with honied wine, it is very good for dropsy. The ophiusa, [“Serpent-plant.” Fée thinks that a hemlock may possibly be meant, or perhaps the Arum serpentaria; see c. 93 of this Book.] which is found in Elephantine, an island also of Æthiopia, is a plant of a livid colour, and hideous to the sight. Taken by a person in drink, he says, it inspires such a horror of serpents, which his imagination continually represents as menacing him, that he commits suicide at last; hence it is that persons guilty of sacrilege are compelled to drink an infusion of it. Palm wine, he tells us, is the only thing that neutralizes its effects.

The thalassægle [“Brightness of the sea.” A narcotic plant, Fée thinks, probably a night-shade.] he speaks of as being found on the banks of the river Indus, from which circumstance it is also known as the potamaugis. [Hardouin suggests “potamitis,” river-plant.] Taken in drink it produces a delirium, [It is not impossible that this may in reality be an allusion to the effects of opium, or of hasheesh.] which presents to the fancy visions of a most extraordinary nature. The theangelis, [“Messenger of the gods,” apparently.] he says, grows upon Mount Libanus in Syria, upon the chain of mountains called Dicte in Crete, and at Babylon and Susa in Persis. An infusion of it in drink, imparts powers of divination to the Magi. The gelotophyllis [“Laughing leaves.” Possibly, Fée thinks, the Ranunculus philonotis, the Herba Sardoa or Sardonic plant of Virgil, known by some authorities as the Apium risus, or “laughing parsley.” Desfontaines suggests that hemp (prepared in the form of hasheesh) is meant.] too, is a plant found in Bactriana, and on the banks of the Borysthenes. Taken internally with myrrh and wine, all sorts of visionary forms present themselves, and excite the most immoderate laughter, which can only be put an end to by taking kernels of the pine-nut, with pepper and honey, in palm wine.

The hestiatoris, [“Convivial” plant. Desfontaines identifies it with the Areca catechu, which is chewed in India for the benefit of the teeth and stomach, and as a sweetener of the breath.] he tells us, is a Persian plant, so called from its promotion of gaiety and good fellowship at carousals. Another name for it is protomedia, because those who eat of it will gain the highest place in the royal favour. The casignetes [“Brother” plant.] too, we learn, is so called, because it grows only among plants of its own kind, and is never found in company with any other; another name given to it is “dionysonymphas,” [“Bride of Dionysus or Bacchus.”] from the circumstance of its being remarkably well adapted to the nature of wine. Helianthes [“Sun-flower.” Not the plant, however, known to us by that name.] is the name he gives to a plant found in the regions of Themiscyra and the mountainous parts of maritime Cilicia, with leaves like those of myrtle. This plant is boiled up with lion’s fat, saffron and palm wine being added; the Magi, he tells us, and Persian monarchs are in the habit of anointing the body with the preparation, to add to its graceful appearance: he states also, that for this reason it has the additional name of “heliocallis.” [“Beauty of the sun,” apparently.] What the same author calls “hermesias,” [“Mixture of Hermes,” apparently.] has the singular virtue of ensuring the procreation of issue, both beautiful as well as good. It is not a plant, however, but a composition made of kernels of pine nuts, pounded with honey, myrrh, saffron, and palm wine, to which theobrotium [Previously mentioned in this Chapter.] and milk are then added. He also recommends those who wish to become parents to drink this mixture, and says, that females should take it immediately after conception, and during pregnancy. [As Fée remarks, it has been a notion in comparatively recent times, that it is possible to procreate children of either sex at pleasure.] If this is done, he says, the infant will be sure to be endowed with the highest qualities, both in mind and body. In addition to what has here been stated, Democritus gives the various names by which all these plants are known to the Magi.

Apollodorus, one of the followers of Democritus, has added to this list the herb æschynomene, [The “bashful” plant. An Acacia, Fée thinks; see B. xiii. c. 19. The Mimosa casta, pudica, and sensitiva, have similar properties: the Sensitive Plant is well known in this country.] so called from the shrinking of its leaves at the approach of the hand; and another called “crocis,” [Fée queries whether this may not be the Silene muscipula of Linnæus, the fly-trap.] the touch of which is fatal to the phalangium. Crateuas, also, speaks of the œnotheris, [The “wine-tamer.”] an infusion of which in wine, sprinkled upon them, has the effect of taming all kind of animals, however wild. A celebrated grammarian, [Hardouin thinks that he alludes to the Grammarian Apion. Dalechamps thinks that it is either Apion or Apollodorus.] who lived but very recently, has described the anacampseros, [The “returning” plant. Fée says that the Sedum Telephium of Linnæus, or orpine, is called in the dictionaries by this name. He queries whether it may not be the Sedum anacampseros, or evergreen orpine, as Hesychius says that it continues to live after being taken up from the earth; a peculiarity, to some extent, of the house-leek.] the very touch of which recalls former love, even though hatred should have succeeded in its place. It will be quite sufficient for the present to have said thus much in reference to the remarkable virtues attributed to certain plants by the Magi; as we shall have occasion to revert to this subject in a more appropriate place. [He probably alludes to his remarks upon Magic, in Books xxix. and xxx.]

Chap. 103. (18.)—The Eriphia.

Many authors have made mention of the eriphia, [From ἔριφος, a “kid.” Ruellius has attempted to identify this plant with one of the Ranunculaceæ; but there is little doubt, as Fée says, that both plant and insect are imaginary.] a plant which contains a kind of beetle in its hollow stem. This beetle is continually ascending the interior of the stalk, and as often descending, while it emits a sound like the cry of a kid; a circumstance to which the plant is indebted for its name. There is nothing in existence, they say, more beneficial to the voice.

Chap. 104.—The Wool Plant: One Remedy. The Lactoris: One Remedy. The Militaris: One Remedy.

The wool plant, [“Herba lanaria.” See B. xix. c. 18.] given to sheep fasting, greatly increases the milk. The plant commonly called lactoris, [Hardouin identifies it with the Ulva lactuca of Linnæus; but that plant, Fée says, contains no milky juice, and does not act as an emetic. One of the Euphorbiaceæ is probably meant.] is equally well known: it is full of a milky juice, the taste of which produces vomiting. Some persons say that this is identical with, while others say that it only resembles, the plant known as “militaris,” [“Military” plant. Hardouin identifies it with the Achillea millefolium of Linnæus, mentioned in c. 95 of this Book. Fée, however, does not recognize the identity.] from the fact that, applied with oil, it will effect the cure, within five days, of any wound that has been inflicted with iron.

Chap. 105.—The Stratiotes: Five Remedies.

The Greeks speak in high terms also of the stratiotes, [“Soldier” plant. Cæsalpinus identifies it with the Salvinia natans; but Fée thinks, with Sprengel, that it is the Pistia stratiotes of Linnæus, great duckweed or pondweed.] though that is a plant which grows in Egypt only, and during the inundations of the river Nilus. It is similar in appearance to the aizoön, [“Always living.” See B. xix. c. 58.] except that the leaves are larger. It is of a remarkably cooling nature, and, applied with vinegar, it heals wounds, as well as erysipelas and suppurations. Taken in drink with male frankincense, it is marvellously useful for discharges of blood from the kidneys.

Chap. 106. (19.)—A Plant Growing on the Head of a Statue: One Remedy.

It is asserted also, that a plant growing [It is pretty clear that in relating this absurdity he is not speaking of one plant solely, but of any plant which may chance to grow on the head of a statue. Numerous mosses grow upon marble; and statues are gradually covered, Fée says, with the Byssus antiquitatis.] on the head of a statue, gathered in the lappet of any one of the garments, and then attached with a red string to the neck, is an instantaneous cure for head-ache.

Chap. 107.—A Plant Growing on the Banks of a River: One Remedy.

Any plant that is gathered before sunrise on the banks of a stream or river, due care being taken that no one sees it gathered, attached to the left arm without the patient knowing what it is, will cure a tertian fever, they say.

Chap. 108.—The Herb Called Lingua: One Remedy.

There is a herb called “lingua,” [“Tongue” plant. Fée identifies it with the Scolopendrium officinarum of Willdenow, the Lingua cervina of other botanists. See B. xxv. c. 84.] which grows in the vicinity of fountains. The root of it, reduced to ashes and beaten up with hog’s lard—the hog, they say, must have been black and barren—will cure alopecy, the head being rubbed with it in the sun.

Chap. 109.—Plants That Take Root in a Sieve: One Remedy.

Plants that take root in a sieve that has been thrown in a hedge-row, if gathered and worn upon the person by a pregnant woman, will facilitate delivery.

Chap. 110.—Plants Growing Upon Dunghills: One Remedy.

A plant that has been grown upon a dungheap in a field, is a very efficacious remedy, taken in water, for quinzy.

Chap. 111.—Plants That Have Been Moistened with the Urine of a Dog: One Remedy.

A plant upon which a dog has watered, torn up by the roots, and not touched with iron, is a very speedy cure for sprains.

Chap. 112.—The Rodarum: Three Remedies.

We have already [In B. xiv. c. 3.] made mention of the rumpotinus, when speaking of the vine-growing [Or “vine-supporting.”] trees. Near the tree, when not accompanied by the vine, there grows a plant, known to the Gauls as the “rodarum.” [Fée suggests that this may possibly be the Spiræa ulmaria of Linnæus.] It has a knotted stem like the branch of a fig-tree, and the leaves, which are very similar to those of the nettle, are white in the middle, though in process of time they become red all over. The blossom of it is of a silvery hue. Beaten up with stale axle-grease, due care being taken not to touch it with iron, this plant is extremely useful for tumours, inflammations, and gatherings; the patient, however, on being anointed with it must spit three times on the right side. They say too, that as a remedy it is still more efficacious, if three persons of three different nations rub the right side of the body with it.

Chap. 113.—The Plant Called Impia: Two Remedies.

The plant called “impia” [The “impious” or “unnatural” plant. Fée identifies it with the Filago Gallica of Linnæus, the corn cudweed. It is destitute of medicinal properties, and what Pliny states is without foundation.] is white, resembling rosemary in appearance. It is clothed with leaves like a thyrsus, and is terminated by a head, from which a number of small branches protrude, terminated, all of them, in a similar manner. It is this peculiar conformation that has procured for it the name of “impia,” from the progeny thus surmounting the parent. Some persons, however, are of opinion that it is so called because no animal will touch it. Bruised between two stones it yields an effervescent juice, which, in combination with wine and milk, is remarkably efficacious for quinzy.

There is a marvellous property attributed to this plant, to the effect that persons who have once tasted it will never be attacked by quinzy; for which reason it is given to swine: those among them, however, which refuse to take it will be sure to die of that disease. Some persons too are of opinion that if slips of it are put into a bird’s nest, they will effectually prevent the young birds from choking themselves by eating too voraciously.

Chap. 114.—The Plant Called Venus’ Comb: One Remedy.

From its resemblance to a comb, they give the name of “Venus’ comb” [Generally identified with the Scandix pecten Veneris, corn cicely, or shepherd’s needle. See B. xxii. c. 38.] to a certain plant, the root of which, bruised with mallows, extracts all foreign substances from the human body.

Chap. 115.—The Exedum. The Plant Called Notia: Two Remedies.

The plant called “exedum” [Fée queries whether this may not possibly be the Rhus coriaria of Linnæus, elm-leaved sumach, mentioned in B. xiii. c. 13. He would appear, however, to have confounded it with the Notia, next mentioned.] is curative of lethargy. The herbaceous plant called “notia,” which is used by curriers for dyeing leather a bright, cheerful colour, and known by them under various names—is curative of cancerous ulcers; I find it also stated that, taken in wine or in oxycrate, it is extremely efficacious for stings inflicted by scorpions.

Chap. 116.—The Philanthropos: One Remedy. The Lappa Canaria: Two Remedies.

The Greeks wittily give the name of “philanthropos” [“Man-loving,” or rather “attached to man.” Identified with the Galium aparine of Linnæus, goose-grass, or common ladies bedstraw; the seeds of which attach themselves to the dress.] to a certain plant, because it attaches itself to articles of dress. [See B. xxi. c. 64.] A chaplet made of this plant has the effect of relieving headache.

As to the plant known as the “lappa canaria,” [The dog-bur. The Lappa tomentosa of Lamarck. See B. xxvi. c. 65.] beaten up in wine with plantago and millefolium, [See c. 95 of this Book.] it effects the cure of carcinomatous sores, the application being removed at the end of three days. Taken out of the ground without the aid of iron, and thrown into their wash, or given to them in wine and milk, it cures diseases in swine. Some persons add, however, that the person, as he takes it up, must say—“This is the plant argemon, a remedy discovered by Minerva for such swine as shall taste thereof.”

Chap. 117.—Tordylon or Syreon: Three Remedies.

Tordylon is, according to some authorities, the seed of sili, [Or hartwort; see B. xx. cc. 18, 87.] while according to others it is a distinct plant, [The Tordylium officinale of Linnæus, officinal hart-wort.] known also as “syreon.” I find no particulars relative to it, except that it grows upon mountains, and that the ashes of it, taken in drink, act as an emmenagogue and facilitate expectoration. It is stated also, that for this last purpose the root is even more efficacious than the stem; that the juice of it, taken in doses of three oboli, cures diseases of the kidneys; and that the root is used as an ingredient for emollient plasters.

Chap. 118.—Gramen: Seventeen Remedies.

Gramen [“Grass.” The Triticum repens, or Paspalum dactylon of Linnæus, our couch-grass.] is of all herbaceous productions the most common. As it creeps along the ground it throws out jointed stems, from the joints of which, as well as from the extremity of the stem, fresh roots are put forth every here and there. In all other parts of the world the leaves of it are tapering, and come to a point; but upon Mount Parnassus [This is probably quite a different production, being the Parnassia palustris, according to Dodonæus; but Fée is inclined to think that it is the Campanula rapunculus of Linnæus, bell-flower or rampions.] they resemble the leaves of the ivy, the plant throwing out a greater number of stems than elsewhere, and bearing a blossom that is white and odoriferous. There is no vegetable production that is more grateful [Fée thinks that this applies to the plant of Parnassus, and not to the common Gramen.] to beasts of burden than this, whether in a green state or whether dried and made into hay, in which last case it is sprinkled with water when given to them. It is said that on Mount Parnassus a juice is extracted from it, which is very abundant and of a sweet flavour.

In other parts of the world, instead of this juice a decoction of it is employed for closing wounds; an effect equally produced by the plant itself, which is beaten up for the purpose and attached to the part affected, thereby preventing inflammation. To the decoction wine and honey are added, and in some cases, frankincense, pepper, and myrrh, in the proportion of one third of each ingredient; after which it is boiled again in a copper vessel, when required for tooth-ache or defluxions of the eyes. A decoction of the roots, in wine, is curative of griping pains in the bowels, strangury, and ulcerations of the bladder, and it disperses calculi. The seed is still more powerful as a diuretic, [This property, Fée says, is still attributed to couch-grass.] arrests looseness and vomiting, and is particularly useful for wounds inflicted by dragons. [“Draconum.” A peculiar kind of serpent. See Lucan’s Pharsalia, B. ix. ll. 727-8.] There are some authorities which give the following prescription for the cure of scrofulous sores and inflamed tumours:—From one, two, or three stems, as many as nine joints must be removed, which must then be wrapped in black wool with the grease in it. The party who gathers them must do so fasting, and must then go, in the same state, to the patient’s house while he is from home. When the patient comes in, the other must say to him three times, “I come fasting to bring a remedy to a fasting man;” and must then attach the amulet to his person, repeating the same ceremony three consecutive days. The variety of this plant which has seven [No such variety is known.] joints is considered a most excellent amulet for the cure of head-ache. For excruciating pains in the bladder, some recommend a decoction of gramen, boiled down in wine to one half, to be taken immediately after the bath.

Chap. 119.—Dactylos; Five Remedies.

There are some authorities who mention three varieties of the pointed gramen. That which has at the extremity five [Fée is somewhat at a loss as to its identity, but thinks that it may be the Panicum sanguinale of Linnæus, or possibly the Cynodon dactylon.] points at the utmost, is called “dactylos.” Twisting these points together, persons introduce them into the nostrils and then withdraw them, with the view of preventing hæmorrhage. The second kind, which, resembles aizoön, [See B. xix. c. 58, and B. xxv. c.. Possibly a Sedum or houseleek, Fée thinks; certainly not a grass.] is employed with axle-grease for whitlows and hangnails, and for fleshy excrescences upon the nails: this also is called “dactylos,” because it is so useful as a remedy for diseases of the fingers.

The third [Fée queries whether this may not be the Poa rigida of Linnæus, hard meadow-grass.] kind, which is also known as “dactylos,” is more diminutive, and is found growing upon walls or tiles. It has certain caustic properties, and arrests the progress of serpiginous ulcers. By placing a wreath of gramen round the head, bleeding at the nose is stopped. In Babylonia, it is said, the gramen [An Euphorbia, Fée thinks.] which grows by the wayside is fatal to camels.

Chap. 120.—Fenugreek Ok Silicia: Thirty-one Remedies.

Nor is fenugreek held in less esteem. By some it is known as “telis,” by others as “carphos,” and by others again as “buceras,” or “ægoceras,” [“Bull’s horn” or “goat’s horn.”] the produce of it bearing some resemblance to horns. Among us it is known as “silicia.” The mode of sowing it we have already [In B. xviii. c. 39.] described on the appropriate occasion. Its properties are desiccative, [The seed contains a mucilage, and is considered emollient and resolvent. Till recently, Fenugreek was the base, Fée says, of a plaster held in high esteem.] emollient, and resolvent. A decoction of it is useful for many female maladies, indurations for instance, tumours, and contractions of the uterus; in all which cases it is employed as a fomentation or used for a sitting-bath: it is serviceable also as an injection. It removes cutaneous eruptions on the face; and a decoction of it, applied topically with nitre or vinegar, cures diseases of the spleen or liver. In cases of difficult labour, Diodes recommends the seed pounded, in doses of one acetabulum, mixed with boiled [“Sapa.” Grape-juice boiled down to one-third.] must. After taking one third of the mixture, the patient must use a warm bath, and then, while in a perspiration, she must take another third, and, immediately after leaving the bath, the remainder—this, he says, will prove a most effectual means of obtaining relief.

The same authority recommends fenugreek boiled, with barley or linseed, in hydromel, as a pessary for violent pains in the uterus: he prescribes it also as an external application for the lower regions of the abdomen. He speaks also of treating leprous sores and freckles with a mixture composed of equal proportions of sulphur and meal of fenugreek, recommending it to be applied repeatedly in the course of the day, due care being taken not to rub the part affected.

For the cure of leprosy, Theodorus prescribes a mixture of fenugreek, and one fourth part of cleaned nasturtium, the whole to be steeped in the strongest vinegar. Damion used to give a potion by way of emmenagogue, consisting of half an acetabulum of fenugreek seed in nine cyathi of boiled must [“Sapa.”] and water. There is no doubt too, that a decoction of it is remarkably useful for diseases of the uterus and for ulcerations of the intestines, and that the seed is beneficial for affections of the joints and chest. Boiled with mallows and then taken in honied wine, fenugreek is extolled in the highest terms, as serviceable for affections of the uterus and intestines. Indeed, the very steam that arises from the decoction may be productive of considerable benefit. A decoction too of fenugreek seed is a corrective of the rank odours of the armpits. Meal of fenugreek, with wine and nitre, speedily removes ring-worm and dandriff of the head; and a decoction of it in hydromel, with the addition of axle-grease, is used for the cure of diseases of the generative organs, inflamed tumours, imposthumes of the parotid glands, gout in the feet and hands, maladies of the joints, and denudations of the bones. Kneaded with vinegar, it effects the cure of sprains, and, boiled in oxymel only, it is used as a liniment for affections of the spleen. Kneaded with wine, it acts as a detergent upon carcinomatous sores; after which, applied with honey, it effects a perfect cure. A pottage too is made of this meal, which is taken for ulcerations of the chest and chronic coughs; it is kept boiling a considerable time, in order to remove the bitterness, [Fée remarks, that in reality there is no bitterness in fenugreek. He suggests therefore, that the meaning may be “offensive smell,” that emitted by fenugreek being far from agreeable.] after which honey is added.

We shall now proceed to speak of the plants which have gained a higher degree of reputation.

Summary.—Remedies, narratives, and observations, eleven hundred and seventy-six.

Roman authors quoted.—C. Valgius, [See end of B. xx.] Pompeius Lenæus, [See end of B. xiv.] Sextius Niger [See end of B. xii.] who wrote in Greek, Julius Bassus [See end of B. xx.] who wrote in Greek, Antonius Castor, [See end of B. xx.] Cornelius Celsus. [See end of B. vii.]

Foreign authors quoted.—Theophrastus, [See end of B. iii.] Apollodorus, [See end of B. xi.] Democritus, [See end of B. ii.] Orpheus, [See end of B. xx.] Pythagoras, [See end of B. ii.] Mago, [See end of B. viii.] Menander [See end of B. xix.] who wrote the “Biochresta,” Nicander, [See end of B. viii.] Homer, Hesiod, [See end of B. vii.] Musæus, [See end of B. xxi.] Sophocles, [See end of B. xxi.] Anaxilaüs. [See end of B. xxi.]

Medical authors quoted.—Mnesitheus, [See end of B. xxi.] Callimachus, [See end of B. iv.] Phanias [See end of B. xxi.] the physician, Timaristus, [See end of B. xxi.] Simus, [See end of B. xxi.] Hippocrates, [See end of B. vii.] Chrysippus, [See end of B. xx.] Diocles, [See end of B. xx.] Ophelion, [See end of B. xx.] Heraclides, [See end of B. xii.] Hicesius, [See end of B..] Dionysius, [See end of B. xxii.] Apollodorus [See end of B. xx.] of Citium, Apollodorus [See end of B. xx.] of Tarentum, Praxagoras, [See end of B. xx.] Plistonicus, [See end of B. xx.] Medius, [See end of B. xx.] Dieuches, [See end of B. xx.] Cleophantus, [See end of B. xx.] Philistion, [See end of B. xx.] Asclepiades, [See end of B. vii.] Crateuas, [See end of B. xx.] Petronius Diodotus, [See end of B. xx.] Iollas, [See end of B. xii.] Erasistratus, [See end of B. xi.] Diagoras, [See end of B. xii.] Andreas, Mnesides, [See end of B. xx.] Epicharmus, [See end of B. xii.] Damion, [See end of B. xx.] Sosimenes, [See end of B. xx.] Tlepolemus, [See end of B. xx.] Metrodorus, [See end of B. xx.] Solon, [See end of B. xx.] Lycus, [See end of B. xx.] Olympias [See end of B. xii.] of Thebes, Philinus, [See end of B. xx.] Petrichus, [See end of B. xx.] Micton, [See end of B. xix.] Glaucias, [See end of B. xx.] Xenocrates. [See end of B. xx.]