The more general influence of Galen upon all sides of the medicine of the following fifteen centuries has often been stated in sweeping terms, but is difficult to exaggerate. His general theories, his particular cures, his occasional marvelous stories, were often repeated or paraphrased. Oribasius has been called “the ape of Galen,” and we shall see that the epithet might with equal reason be applied to Aëtius of Amida. Indeed, as in the case of Pliny, we shall find plenty of instances of Galen’s influence in our later chapters. Perhaps as good a single instance of medieval study of Galen as could be given is from the _Concordances_ of John of St. Amand already mentioned, which bear the alternative title, “Recalled to Mind” (_Revocativum memoriae_), since they were written to “relieve from toil and worry scholars who often spend sleepless nights in searching for points in the books of Galen.”[744] Or we may note how the associates of the twelfth century translator from the Arabic, Gerard of Cremona, added a list of his works at the close of his translation of Galen’s _Tegni_, “imitating Galen in the commemoration of his books at the end of the same treatise,” as they themselves state.[745] Not that medieval men did not make additions of their own to Galen. For instance, the noted Jewish philosopher, Moses Maimonides, in adding his collection of medical _Aphorisms_ to the many previous compilations of this sort by Hippocrates, Rasis (Muhammad ibn Zakariya), Mesuë (Yuhanna ibn Masawaih), and others, states that he has drawn them mainly from the works of Galen, but that he supplements these with some in his own name and some by other “moderns.”[746] Not that Galen was not sometimes criticized or questioned. A later Greek writer, Symeon Seth, ventured to devote a special treatise to a refutation of some of Galen’s physiological views. In it, addressing himself to those “persons who regard you, O Galen, as a god,” he endeavored to make them realize that no human being is infallible.[747] Among the medical treatises of Gentile da Foligno, who was papal physician and performed a public dissection at Padua in 1341,[748] is found a brief argument against Galen’s fifth aphorism.[749] But such criticism or opposition only shows how generally Galen was accepted as an authority. III. _His Attitude Towards Magic_