It is thus with regard to the disease called Sacred: it appears to
me to be nowise more divine nor more sacred than other diseases, but
has a natural cause from the originates like other affections. Men
regard its nature and cause as divine from ignorance and wonder,
because it is not at all like to other diseases. And this notion of
its divinity is kept up by their inability to comprehend it, and the
simplicity of the mode by which it is cured, for men are freed from it
by purifications and incantations. But if it is reckoned divine
because it is wonderful, instead of one there are many diseases
which would be sacred; for, as I will show, there are others no less
wonderful and prodigious, which nobody imagines to be sacred. The
quotidian, tertian, and quartan fevers, seem to me no less sacred
and divine in their origin than this disease, although they are not
reckoned so wonderful. And I see men become mad and demented from no
manifest cause, and at the same time doing many things out of place;
and I have known many persons in sleep groaning and crying out, some
in a state of suffocation, some jumping up and fleeing out of doors,
and deprived of their reason until they awaken, and afterward becoming
well and rational as before, although they be pale and weak; and
this will happen not once but frequently. And there are many and
various things of the like kind, which it would be tedious to state
particularly.

They who first referred this malady to the gods appear to me to have
been just such persons as the conjurors, purificators, mountebanks,
and charlatans now are, who give themselves out for being
excessively religious, and as knowing more than other people. Such
persons, then, using the divinity as a pretext and screen of their own
inability to of their own inability to afford any assistance, have
given out that the disease is sacred, adding suitable reasons for this
opinion, they have instituted a mode of treatment which is safe for
themselves, namely, by applying purifications and incantations, and
enforcing abstinence from baths and many articles of food which are
unwholesome to men in diseases. Of sea substances, the surmullet,
the blacktail, the mullet, and the eel; for these are the fishes
most to be guarded against. And of fleshes, those of the goat, the
stag, the sow, and the dog: for these are the kinds of flesh which are
aptest to disorder the bowels. Of fowls, the cock, the turtle, and the
bustard, and such others as are reckoned to be particularly strong.
And of potherbs, mint, garlic, and onions; for what is acrid does
not agree with a weak person. And they forbid to have a black robe,
because black is expressive of death; and to sleep on a goat's skin,
or to wear it, and to put one foot upon another, or one hand upon
another; for all these things are held to be hindrances to the cure.
All these they enjoin with reference to its divinity, as if
possessed of more knowledge, and announcing beforehand other causes so
that if the person should recover, theirs would be the honor and
credit; and if he should die, they would have a certain defense, as if
the gods, and not they, were to blame, seeing they had administered
nothing either to eat or drink as medicines, nor had overheated him
with baths, so as to prove the cause of what had happened. But I am of
opinion that (if this were true) none of the Libyans, who live in
the interior, would be free from this disease, since they all sleep on
goats' skins, and live upon goats' flesh; neither have they couch,
robe, nor shoe that is not made of goat's skin, for they have no other
herds but goats and oxen. But if these things, when administered in
food, aggravate the disease, and if it be cured by abstinence from
them, godhead is not the cause at all; nor will purifications be of
any avail, but it is the food which is beneficial and prejudicial, and
the influence of the divinity vanishes.

Thus, they who try to cure these maladies in this way, appear to
me neither to reckon them sacred nor divine. For when they are removed
by such purifications, and this method of cure, what is to prevent