The practical part of medicine he carefully distinguishes. In this is the dietetic. First, he knew the periods and cures of diseases, as when he says (O. xi. 171):--
What doom overcame thee of death that lays men at their length? Was it a slow disease, or did Artemis the archer slay them with the visitation of her gentle shafts?
It is evident that he thinks a light diet is healthful. For he pictures his heroes making use of cooked food and so removes extravagant attention about things to eat. And since the stomach needs constant repletion, when cooked food, which has the closest relation to the body, is digested in the heart and veins, and the surfeit is cast forth, he says words like the following (O. vii. 215):--
But as for me suffer me to sup afflicted as I am; for naught is there more shameless than a ravening belly, which biddeth a man perforce be mindful of him.
And again (O. vii. 219):--
Yet ever more he biddeth me eat and drink, and maketh utterly to forget all my sufferings and commandeth me to take my fill.
He knew, too, the difference in the use of wine: that immoderate drinking is harmful but moderate profitable; as follows (O. xxi.
294):--
Honey sweet wine, that is the bane of others too, even of all who take great draughts and drink out of measure.
The other so (I. vi. 261):--
But great the strength, Which gen"rous wine imparts to men who toil And that gives additional force.
and (I. xix. 167):--
But he who first with food and wine refreshed All day maintains the combat with the foe.
His spirit retains unbroken, and his limbs Unwearied till both armies quit the field.
And he thinks the agreeable taste contributes to good fellowship (O.
vii. 182):--
So spake he, and Pontonous mixed the gladdening wine.
The strong and heady kind Odysseus gives to the Cyclops, the sharp kind for a medicine, for such is the Promneon brand, which he gives to wounded Machaon.
That he advises the use of gymnastics is evident in many places, for he makes his characters always at work, some in appropriate occupations, some for the sake of exercise. Although the Phaeacians are externally given to softness, and the suitors are dissolute, he introduces them doing gymnastic feats. And moderate exercise he thinks is the cause of health. For a tired body sleep is a remedy. For he says "sleep came upon Odysseus" after he had been tired out by the sea (O. v. 493):--
That so it might soon release him from his weary travail, overshadowing his eyelids.
Nature requires a tired body to take rest. And where there is too little heat, as it is not able to penetrate everywhere, it remains at the lowest level. Why does the body rest? Because the tension of the soul is remitted and the members are dissolved and this he clearly says (O. iv.
794):--
And she sank back in sleep, and all her joints were loosened.
As in other things, immoderation is not advantageous; so he declares the same with regard to sleep, at one time saying (O, xiv. 394):--
Weariness and much sleep.
And another (O. xx. 52):--
To wake and watch all night, this, too, is vexation of spirit.
He knew, too, that clearness of air contributes to health, where he says (O. iv. 563):--
But the deathless G.o.ds will convey thee to the Elysian plain and the World"s end, where is Rhadamanthus of the fair hair, where life is easiest for men. No snow is there, nor yet great storm, nor any rain; but always ocean sendeth forth the breeze of the shrill west to blow cool on men.
He knew remedies for sufferings; for cold revives those who are fainting, as in the case of Sarpedon (I. v. 697):--
He swooned, and giddy mists o"erspread his eyes, But soon revived as on his forehead blew While yet he gasped for breath the cooling breeze.
Heat is a remedy for cold, as in the case of storm-tossed Odysseus, who bends down in the thicket, where there is a protection against winds and rains, and he covers himself with the wood about him. And other places he mentions baths and anointing, as in the case of Diomed and Odysseus returning from their night expedition. The special usefulness of baths he shows especially in the following (O. x. 362):--
She bathed me with water from out a great caldron, pouring it over head and shoulders, where she had mixed it to a pleasant warmth till from my limbs she took away consuming weariness.
It is plain that the nerves have their origin in the head and shoulders.
So probably from this he makes the healing of fatigue to be taken. This takes place by the wetting and warming; for labors are parching.
We have now to consider how he treated the function of surgery. Machaon heals Menelaus by first removing the javelin; then he examines the wound and presses out the blood, and scatters over it dry medicaments. And it is evident that this is done by him in a technical fashion. Eurypalus, who is wounded in the thigh, first treats it with a sharp knife, then he washes it with clear water; afterward to diminish the pain, he employs an herb. For there are many in existence that heal wounds. He knew this, too, that bitter things are suitable; for to dry up wounds requires exsiccation. After Patroclus has applied the healing art, he did not go away immediately, but (I. xv. 393):--
Remaining, with his converse soothed the chief.
For a sufferer needs sympathy. Machaon wounded not with a great or fatal wound on the shoulder, he makes using intentionally a somewhat careless diet. Perhaps here he shows his art. For he who takes care of himself at ordinary times is able to heal himself.
This is noted, too, in Homer, that he knows the distinction of drugs.
Some are to be used as plasters, others as powders, as when he says (I.
iv. 218):--
And applied with skilful hand the herbs of healing power.
But some are to be drunk, as where Helen mixes a medicine in a bowl (O.
iv. 221):--
A drug to lull all pain and anger, and bring forgetfulness of every sorrow.
He knows, too, that some poisonous drugs are to be applied as ointments (O. i. 261):--
To seek a deadly drug, that he might have wherewithal to smear his bronze-shod arrows.
Others are to be drunk, as in these words (O. ii. 330):--
To fetch a poisonous drug that he may cast it into the bowl and make an end of all of us.
So much for medicines in the Homeric poems.
Divination is useful to man like medicine. A part of this the Stoics call artificial, as the inspection of entrails and birds" oracles, lots, and signs. All of these they call in general artificial. But what is not artificial, and is not acquired by learning, are trances and ecstasy, Homer knew, too, of these phenomena. But he also knew of seers, priests, interpreters of dreams, and augurs. A certain wise man in Ithaca he tells of (O. ii 159):--
He excelled his peers in knowledge of birds and in uttering words of fate.
And Odysseus, praying, says (O. xx. 100):--
Let some one I pray of the folk that are waking show me a word of good omen within and without; let soon other sign be revealed to me from Zeus.