RUFUS OF EPHESUS, the anatomist, has left us in his works interesting details concerning the state of anatomical science at Alexandria before the time of Galen. In one of his works he says, “The ancients called the arteries of the neck carotids, because they believed that, when pressed hard, the animal became sleepy and lost its voice; but in our age it has been discovered that this accident does not proceed from pressing upon these arteries, but upon the nerves contiguous to them.” He is said to have practised the twisting of arteries for arresting hæmorrhage, a method universally followed at the present day. It is curious that though the ligature and this valuable method of torsion were both known to the ancients, they fell into abeyance in favour of the actual cautery. SENECA, the philosopher (A.D. 3-65), had a very high opinion of the healing art. Perhaps no one has said truer and kinder things of doctors than this philosopher. “People pay the doctor for his trouble; for his kindness they still remain in his debt.” “Thinkest thou that thou owest the doctor and the teacher nothing more than his fee? We think that great reverence and love are due to both. We have received from them priceless benefits: from the doctor, health and life; from the teacher, the noble culture of the soul. Both are our friends, and deserve our most sincere thanks, not so much by their merchantable art, as by their frank good will.”[484] APOLLONIUS of Tyana, the Pythagorean philosopher, was born four years before Christ. His reputation as a miracle-worker and healer was used by the enemies of the Christian faith in ancient times to bring him forward as a rival to the Author of our Religion.[485] The attempt to make him appear a pagan Christ has since been revived.[486] He adopted the Pythagorean philosophy at the age of sixteen. He renounced animal food and wine, used only linen garments and sandals made of bark, suffered his hair to grow, and betook himself to the temple of Æsculapius, who appears to have regarded him with peculiar favour. He observed the silence of five years, which was one of the methods of initiation into the esoteric doctrines of the Pythagoreans. He travelled in India, and learned the valuable theurgic secrets of the Brahmans; in the cities of Asia Minor he had some interviews with the Magi; visited the temples and oracles of Greece, where he sometimes exercised his skill in healing; then he went to Rome, where he was brought before Nero on the charge of magical practices, which was not sustained. In his seventy-third year he attracted the notice of Vespasian. Afterwards he travelled in Ethiopia. Returning to Rome, he was imprisoned by Domitian, and had his hair cut short, because he had foretold the pestilence at Ephesus. He died at the age of an hundred years. It is to be remarked that he never put forward any miraculous pretensions himself; he seems merely to have been a learned philosopher