FOOTNOTES:
[89] The Priestess of Apollo, by whom he delivered oracles. She was called Pythia from the god himself, who was styled Apollo Pythius, from his slaying the serpent Python. The Priestess was to be a pure virgin. She sat on the covercle or lid of a brazen vessel, mounted on a tripod, and thence, after a violent enthusiasm, she delivered his oracles; i.e. she rehearsed a few ambiguous and obscure verses, which were taken for oracles.
[90] These words are but ill explained by the best Greek Lexicographers. Servius ad Virg., Aen. vii. 88, says: Incubare dicuntur proprie hic, qui dormiunt accipienda responsa. Tertullian de Anima, C. 49, thence calls them Incubatores fanorum.
[91] Lib. XI. p. 108. Paris, fol. 1620.
[92] Ibid. lib. XVI. p. 761.
[93] De situ orbis, lib. I. cap. 1.
[94] Plutarch apud Agis et Cleomen. Cicero (de Div. 1. c. 48) probably alludes to this oracle, when he says, that the Ephori of Sparta were accustomed to sleep in the temple of Pasiphae on state emergencies. There was a similar oracle in the neighbourhood of Thalame, not fur from Aetylum, sacred to Ino.
[95] Strabo, lib. VI. p, 284.
[96] Pausanias, 1, 35.
[97] De vita Apoll. Thyan, 11. 37.
[98] Strabo, lib. xvii. p. 801. Anian. Exped. Alex, vii. 6.
[99] In Egypt lib. I, 25.
[100] Galen de comp. Med. p. Gen v. 2.
[101] Podalirius and Machaon, the two sons of Esculapius. The state of medicine at the time of the Trojan war was very imperfect, as we find exemplified by these two acting as surgeons general to the Grecian army. Their simple practice consisted chiefly in extracting darts or arrows, in staunching blood by some infusion of bitter herbs, and sometimes they added charms or incantations; which seemed to be a poetical way of hinting, that frequently wounds were healed or diseases cured in a manner unaccountable by any known properties they could discover either in the effects of their rude remedies, or in the then known powers of the human body to relieve itself. In Homer's description of the wound which Ulysses, when young, received in his thigh from the tusk of an enraged wild boar, the infusion of blood was stopped by divine incantations and divine songs, and some sort of bandage which must have acted by pressure. If any virtue could have acted as a charm, the very verse that describes the wound might have as good a right to such a claim as any other; but, in what manner the surgeons of ancient Greece, before the discovery of the circulation of the blood, might apply bandages for the purposes here mentioned, is not easily explained; though doubtless these bandages must have acted like a tourniquet, which is now the most effectual remedy for compressing a wounded artery, and thereby stopping an hemorrhage.
[102] Alexand. 1050.
[103] Suet. Claid. c. 28.
[104] Strabo. lib. xiii. Pausan. lib. ii.
[105] Scholia ad Plut. v. 621
[106] Aristoph, Plut act. ii, sc. 6, and iii. sc 2.
[107] Luciani, oper. t. ii. ed Reitzii.
[108] It is often called by antiquaries Tabella Marmorea apud Maffaeos, as it was first preserved in the collection.
[109] 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 Pergamus of the other.