From Galen’s habits of critical estimation rather than blind acceptation of authority, of scientific observation, careful measurement, and personal experiment, from his brilliant demonstrations by dissection, and his medical prognostication and therapeutics, sane and shrewd for his time,—from these we have now to turn to the other side of the picture, and examine what information his works afford us concerning the magic and astrology in ancient medicine, concerning the belief in occult virtues, suspensions, characters, incantations, and the like. We may first consider what he has to say concerning magic and divination as he understands those words, and then take up his attitude to those other matters which we look upon as almost equally deserving classification under those heads. [Sidenote: Accusations of magic against Galen.] Apollonius of Tyana and Apuleius of Madaura were not the only celebrated men of learning in the early Roman Empire to be accused of magic; we have already alluded to the charges of magic made against Galen by the envious physicians of Rome during his first residence in that city. It is hard to escape the conviction that at that time learned men were very liable to be suspected or accused of magic. Indeed, Galen makes the general assertion that when a physician prognosticates aright concerning the future course of a malady, this seems so marvelous to most men that they would receive him with great affection, if they did not often regard him as a wizard.[750] Soon after saying this, Galen begins the story of the prognostications he made and the cure he wrought, when all the other doctors took an opposite view of the case.[751] One of them then jealously suggested that Galen’s diagnosis was due to divination.[752] When asked by what kind of divination, he gave different answers at different times and to different persons, sometimes saying by dreams, sometimes by sacrificing, again by symbols, or by astrology. Afterwards such charges against Galen kept multiplying.[753] As a result, Galen says that since then he has not gone about advertising his prognostications like a herald, lest the physicians and philosophers hate him the more and slander him as a wizard and diviner, but that he now reveals his discoveries only to his friends.[754] In another treatise he represents Hippocrates as saying that a proficient doctor should be able to prognosticate the course of diseases, but adds that contemporary physicians call such a doctor a sorcerer and wonder-worker (γόητά τε καὶ παραδοξολόγον).[755] Again in his work on medicinal simples[756] he states that he abstained from testing the supposed virtue of crocodile’s blood in sharpening the vision, and the blood of house mice in removing warts, partly because he had other reliable eye-medicines and cures for warts—such as _myrmecia_, a gem with wart-like lumps, partly because by employing such substances he feared to incur the