mixture of oil and wine was used for the malady which attacked the army of Ælius Gallus, and was applied both externally and internally (Dion Cass. LIII. 29; Strabo XVI., p. 780). His physicians caused Herod the Great to be bathed in a vessel full of oil when he was supposed to be at death's door (Josephus, _Ant._ XVII. vi. 5). Celsus recommends rubbing with oil in the case of fevers and some other ailments (_De Med._ II. 14, 17; III. 6, 9, 19, 22; IV. 2).[94] But it is obvious that St. James does not recommend the oil merely as medicine, for he does not say that the oil shall cure the sick person, nor yet that the oil with prayer shall do so; but that "the prayer of faith shall save him that is sick," without mentioning the oil at all. On the other hand, he says that the anointing is to be done by the elders "in the name of the Lord." If the anointing were merely medicinal, it might have been performed by any one, without waiting for the elders. And it can hardly be supposed that oil was believed to be a remedy for all diseases. On the other hand, it seems to be too much to say that the anointing had nothing to do with bodily healing at all, and was simply a means of grace for the sick. Thus Döllinger says, "This is no gift of healing, for that was not confined to the presbyters; and for that Christ prescribed not unction, but laying on of hands. Had he meant that, St. James would have bidden or advised the sick to send for one who possessed this gift, whether presbyter or layman.... What was to be conveyed by this medium was, therefore, only sometimes recovery or relief, always consolation, revival of confidence and forgiveness of sins, on condition, of course, of faith and repentance" (_First Age of the Church_, p. 235, Oxenham's translation, 2nd ed.: Allen, 1867). But although the gift of healing was not confined to the elders, yet in certain cases they may have exercised it; and although Christ prescribed the laying on of hands (Mark xvi. 18), yet the Apostles sometimes healed by anointing with oil (Mark vi. 13). And that "shall _save_ him that is sick" (σώσει τὸν κάμνοντα) means "shall _cure_ him," is clear both from the context, and also from the use of the same word elsewhere. "Daughter, be of good cheer; thy faith hath _saved_ thee," to the woman with the issue of blood (Matt. ix. 22). Jairus prays, "Come and lay Thy hands on her, that she may be _saved_" (Mark v. 23). The disciples say of Lazarus, "Lord, if he is fallen asleep, he will be _saved_" (John xi. 12). And "the Lord shall raise him up" makes this interpretation still more certain. The same expression is used of Simon's wife's mother (Mark i. 31). "The Lord" is Christ, not the Father, both here and "in the Name of _the Lord_." Thus St. Peter says to Æneas, "_Jesus Christ_ healeth thee" (Acts ix. 34. Comp. iii. 6, 16; v. 10).