Chronicles of Pharmacy, Vol. 1 (of 2)

by A. C. Wootton

THE INVENTORS OF MEDICINE

Medicine and Magic consequently became intimately associated, and useful facts, superstitious practices, and conscious and unconscious deceptions, became blended into a mosaic which formed a fixed and reverenced System of Medicine. Again the supernatural powers were called in and the credit of the revelation of this Art, that is its total fabric, was attributed either to a divine being who had brought it from above, or to some gifted and inspired creature, who in consequence had been admitted into the family of the deities.

In Egypt Osiris and Isis, brother and sister, and at the same time husband and wife, were worshipped as the revealers of medical knowledge among most other sciences. Formulas credited to Isis were in existence in the time of Galen, but even that not too critical authority rejected these traditions without hesitation. In ancient Egypt, however, the priests who held in their possession all the secrets of medicine claimed Isis as the founder of their science. Some old legends explained that she acquired her knowledge of medicine from an angel named Amnael, one of the sons of God of whom we read in the book of Genesis. The science thus imparted to her was the price she exacted from him for the surrender of herself to him. The son of Isis, Horus, was identified by the Greeks with their Apollo, and to him also the discovery of medicine is attributed.

Isis.

Osiris.

From the Collection of Medals and other Antiquities of Casalius (17th century).

In Leclerc’s History of Medicine.

The legend which associated “the sons of God” with the daughters of men before the Flood, and the suggestion that they imparted a knowledge of medicine to the inhabitants of the earth, is traceable in the traditions of the Egyptians, the Assyrians, and the Persians, as well as in Jewish literature. In the 6th chapter of Genesis it is said that “they saw the daughters of men that they were fair; and they took them wives of all that they chose.” From these unions came the race of giants, and the wickedness of man so “great in the earth” that the destruction of the race by the Flood resulted. The apocryphal Book of Enoch, composed, it is agreed, about 100 or 150 years before the birth of Christ, is very definite in regard to this legend, showing that it was current among the Jews at that period. We read in that Book, that “They (the angels) dwelt with them and taught them sorcery, enchantments, the properties of roots and trees, magic signs, and the art of observing the stars.” Alluding to one of these angels particularly it is said “he taught them the use of the bracelets and ornaments, the art of painting, of painting the eyelashes, the uses of precious stones, and all sorts of tinctures, so that the world was corrupted.”

Hermes.

With Osiris and Isis is always associated the Egyptian Thoth whom the Greeks called Hermes, and who is also identified with Mercury. He was described as the friend, or the secretary, of Osiris. Eusebius quotes an earlier author who identified Hermes with Moses; but if Moses was the inventor of medicine and all other sciences it would be hardly exact to speak of him as “learned in all the wisdom of the Egyptians.” Thoth, who is also claimed as a Phoenician, as Canaan the son of Ham, and as an associate of Saturn, attained perhaps the greatest fame as an inventor of medicine. He was the presumed author of the six sacred books which the Egyptian priests were bound to follow in their treatment of the sick. One of these books was specially devoted to pharmacy.

Thoth, or Hermes, is supposed to have invented alchemy as well as medicine, the art of writing, arithmetic, laws, music, and the cultivation of the olive. According to Jamblicus, who wrote on the mysteries of Egypt in the reign of the Emperor Julian, the Egyptian priests then recognised forty-two books as the genuine works of Hermes. Six of these dealt respectively with anatomy, diseases in general, women’s complaints, eye diseases, surgery, and the preparation of remedies. Jamblicus is not sure of their authenticity, and, as already stated, Galen uncompromisingly declares them to be apocryphal. Other writers are far less modest than Jamblicus in their estimates of the number of the writings of Hermes. Seleucus totals them at 20,000, and Manethon says 38,000.

The legend of Hermes apparently grew up among the Alexandrian writers of the first century. It was from them that his surname Trismegistus (thrice-great) originated. It was pretended that in the old Egyptian temples the works of Hermes were kept on papyri, and that the priests in treating diseases were bound to follow his directions implicitly. If they did, and the patient died, they were exonerated; but if they departed from the written instructions they were liable to be condemned to death, even though the patient recovered.

It is hardly necessary to say that in the preceding paragraph no attempt has been made to discuss modern researches on ancient beliefs. Greek scholars, for example, trace the Greek Hermes to an Indian source, and assume the existence of two gods of the same name.

Bacchus, Ammon, and Zoroaster.

Bacchus, King of Assyria, and subsequently a deity, was claimed by some of the Eastern nations as the discoverer of medicine. He is supposed to have taught the medicinal value of the ivy, but it is more likely that he owes his medical reputation to his supposed invention of wine. Some old writers identify him with Noah. Hammon, or Ammon, or Amen, traced to Ham, the second son of Noah, has been honoured as having originated medicine in Egypt. Some attribute the name of sal ammoniac to the temple of Ammon in the Libyan oasis, on the theory that it was first produced there from the dung of camels. Gum ammoniacum is similarly supposed to have been the gum of a shrub which grew in that locality. Zoroaster, who gave the Persians their religious system, is also counted among the inventors of medicine, perhaps because he was so generally regarded as the discoverer of magic.

Apollo.

Apollo, the reputed god of medicine among the Greeks, was the son of Jupiter and Latona. His divinity became associated with the sun, and his arrows, which often caused sudden death were, according to modern expounders of ancient myths, only the rays of the sun. Many of his attributes were similar to those which the Egyptians credited to Horus, the son of Osiris and Isis, and it is evident that the Egyptian legend was incorporated with that of the early Greeks. Besides being the god of medicine Apollo was the deity of music, poetry, and eloquence, and he was honoured as the inventor of all these arts. He evidently possessed the jealousy of the artist in an abundant degree, for after his musical competition with Pan, Apollo playing the lyre and Pan the flute, when Tmolus, the arbiter, had awarded the victory to the former, Midas ventured to disagree with that opinion, and was thereupon provided with a pair of asses’ ears. Marsyas, another flute player, having challenged Apollo, was burnt alive.

Apollo.

Peon, sometimes identified with Apollo, was the physician of Olympus. He is said to have first practised in Egypt. In the fifth book of the 'Iliad’ Homer describes how he cured the wound which Diomed had given to Mars:—

—Peon sprinkling heavenly balm around,

Assuaged the glowing pangs and closed the wound.

Æsculapius.

Æsculapius, son of Apollo and Coronis, had a more immediate connection with medicine than his father. He was taught its mysteries by Chiron the Centaur, another of the legendary inventors of the art, who also taught Achilles and others. Æsculapius became so skilful that Castor and Pollux insisted on his accompanying the expedition of the Argonauts. Ultimately he acquired the power of restoring the dead to life. But this perfection of his art was his ruin.

Æsculapius.

From the Casalius Collection of Medals, &c. (17th century).

From the Louvre Statue, Paris.

Pluto, alarmed for the future of his own dominions, complained to Jupiter, and the Olympian ruler slew Æsculapius with a thunderbolt. Apollo was so incensed at this cruel judgment that he killed the Cyclops who had forged the thunderbolt. For this act of rebellion Apollo was banished from Olympia and spent nine years on earth, for some time as a shepherd in the service of the king of Thessaly. It was during this period that the story of his adventure with Daphne, told by Ovid, and from which the quotation on

The Arms of the Society of Apothecaries

(italicised below) is taken, occurred. Ovid relates that Apollo, meeting Cupid, jeered at his child’s bows and arrows as mere playthings. In revenge Cupid forged two arrows, one of gold and the other of lead. The golden one he shot at Apollo, to excite desire; the leaden arrow, which repelled desire, was shot at Daphne. The legend ends by the nymph being metamorphosed into a laurel which Apollo thenceforth wore as a wreath. One of the incidents narrated by Ovid represents the god telling the nymph who he is. Dryden’s version makes him say:

Perhaps thou knowest not my superior state

And from that ignorance proceeds thy hate.

A somewhat uncouth method of seeking to ingratiate himself with the reluctant lady. Among his attainments Apollo says:

Invention medicina meum est, Opiferque per orbem

Dicor, et herbam subjecta potentia nobis.

Dryden versifies these lines thus:

Medicine is mine, what herbs and simples grow

In fields and forests, all their powers I know,

And am the great physician called below.

The arms of the Society of Apothecaries are thus described in Burke’s “Encyclopædia of Heraldry,” 1851:

“In shield, Apollo, the inventor of physic, with his head radiant, holding in his left hand a bow, and in his right a serpent. About the shield a helm, thereupon a mantle, and for the crest, upon a wreath of their colours, a rhinoceros, supported by two unicorns, armed and ungulated. Upon a compartment to make the achievement complete, this motto: 'Opiferque per orbem dicor.’”

Arms of the Society of Apothecaries.

It was William Camden, the famous antiquary and “Clarenceux King at Arms” in James I.’s reign, who hunted out the middle of the above Latin quotation for the newly incorporated Society of Apothecaries.

The Sons of Æsculapius.

Æsculapius left two sons, who continued their father’s profession, and three or four daughters. It is not possible to be chronologically exact with these semi-mythical personages, but according to the usual reckoning Æsculapius lived about 1250 B.C. He would have been contemporary with Gideon, a judge of Israel, about two centuries after the death of Moses, and two centuries before the reign of King David. His sons Machaon and Podalirus were immortalised in the Iliad among the Greek heroes who fought before Troy, and they exercised their surgical and medical skill on their comrades, as Homer relates. When Menelaus was wounded by an arrow shot by Pandarus, Machaon was sent for, and “sucked the blood, and sovereign balm infused, which Chiron gave, and Æsculapius used.”

After the Trojan war both the brothers continued to exercise their art, and some of their cures are recorded. Their sons after them likewise practised medicine, and the earliest Æsculapian Temple is believed to have been erected in memory of his grandfather by Spyrus, the second son of Machaon, at Argos. Perhaps he only intended it as a home for patients, or it may have been as an advertisement. From then, however, the worship of Æsculapius spread, and we read of temples at Titane in the Peloponnesus, at Tricca in Thessalia, at Trithorea, at Corinth, at Epidaurus, at Cos, at Megalopolis in Arcadia, at Lar in Laconia, at Drepher, at Drope, at Corona on the Gulf of Messina, at Egrum, at Delos, at Cyllene, at Smyrna, and at Pergamos in Asia Minor. The Temple of Epidaurus was for a long time the most important, but before the time of Hippocrates that of Cos seems to have taken the lead.

The Daughters of Æsculapius

are often described as allegorical figures, Hygeia representing health, and Panacea, medicine. Hygeia especially was widely worshipped by Greeks, and when rich people recovered from an illness they often had medals struck with her figure on the reverse. Pliny says it was customary to offer her a simple cake of fine flour, to indicate the connection between simple living and good health. Panacea was likewise made a divinity. She presided over the administration of medicines. Egrea and Jaso are but little known. The former (whose name signified the light of the Sun) married a serpent and was changed into a willow, while Jaso in the only known monument on which she appears, is represented with a pot, probably of ointment, in her hand.

Prometheus.

More mythical than the story of Æsculapius, or even of Orpheus, who was also alleged to have discovered some of the secrets of medicine, is the legend of Prometheus who stole fire from heaven for the benefit of mankind. According to the older mythologists Prometheus was the same as Magog, and was the son of Japhet. Æschylus is the principal authority on his tradition. After recounting many other wonderful things he had done for humanity, the poet makes him say, “One of the greatest subtilties I have invented is that when any one falls ill, and can find no relief; can neither eat nor drink, and knows not with what to anoint himself; when for want of the necessary remedies he must perish; then I showed to men how to prepare healing medicine which should cure all maladies.” Or as Dean Plumptre has rendered it:—

If any one fell ill

There was no help for him nor healing balm,

Nor unguent, nor yet potion; but for want

Of drugs they wasted till I showed to them

The blendings of all mild medicaments

Wherewith they ward the attacks of sickness sore.

In other words, Prometheus was the first pharmacist.

Melampus.

Melampus was a shepherd to whom we owe, as legend tells us, hellebore (Gr. Melampodion) and iron as medicines. Melampus studied nature closely, and, when young, brought up by hand some young serpents, who were dutifully grateful for the cares he had bestowed on them. One day, finding him asleep, two of them crept to his ears and so effectively cleaned them with their tongues that when he woke he found he could easily make out the language of birds, and hear a thousand things which had previously been hidden from man. Thus he became a great magician. In tending his goats he observed that whenever they ate the black hellebore they were purged. Afterwards, many of the women of Argos were stricken with a disease which made them mad. They ran about the fields naked, and believed they were cows. Among the women so afflicted were the three daughters of Proetus, the king of Argos. Melampus undertook to cure the three princesses, and did so by giving them the milk of the goats after they had eaten the hellebore. His reward was one of them for his wife and a third of the kingdom. Another cure effected by Melampus was by his treatment of Iphiclus, king of Phylacea, who greatly desired to beget children. Melampus gave him rust of iron in wine, and that remedy proved successful. This was the earliest Vinum Ferri. Melampus is supposed to have lived about 1380 B.C.

Glaucus.

Glaucus, son of Minos, king of Crete, was playing when a child and fell into a large vat of honey, in which he was suffocated. The child being lost the king sent for Polyidus of Argos, a famous magician, and ordered him to discover his son. Polyidus having found the dead body in the honey, it occurred to Minos that so clever a man could also bring him back to life. He therefore commanded that the magician should be put into the same vat. While perplexed at the problem before him, Polyidus saw a serpent creeping towards the vat. He seized the beast and killed him. Presently another serpent came, and looked on his dead friend. The second went out of the place for a few minutes and returned with a certain herb which he applied to the dead reptile and soon restored him to life. Polyidus took the hint and used the same herb on Glaucus with an equally satisfactory result. He restored him to his father, who loaded the sorcerer with gifts. Unfortunately in telling the other details of this history the narrator has forgotten to inform us of the name of the herb which possessed such precious properties. Polyidus, according to Pausanias, was a nephew of Melampus.

Chiron.

Chiron the Centaur was very famous for his knowledge of simples, which he learned on Mount Pelion when hunting with Diana. The Centaury owes its name to him, either because he used it as a remedy or because it was applied to his wound. His great merit was that he taught his knowledge of medicines to Æsculapius, to Hercules, to Achilles, and to various other Greek heroes. In the Iliad Homer represents Eurypylus wounded by an arrow asking Patroclus

With lukewarm water wash the gore away

With healing balms the raging smart allay

Such as sage Chiron, sire of pharmacy,

Once taught Achilles, and Achilles thee.

(Il., Bk. XI., Pope’s Translation.)

Chiron was shot in the foot by Hercules by an arrow which had been dipped in the blood of the Hydra of Lerna, and the wound caused intense agony. One fable says that Chiron healed this wound by applying to it the herb which consequently bore the name of Centaury; but the more usual version is that his grief at being immortal was so keen that Hercules induced Jupiter to transfer that immortality to Prometheus, and that Chiron was placed in the sky and forms the constellation of Sagittarius. The Centaurs were a wild race inhabiting Thessaly. Probably they were skilful horse tamers and riders, and from this may have grown the fable of their form.

Chiron the Centaur.

Achilles.

Achilles carried a spear at the siege of Troy which had the benign power of healing the wounds it made. He discovered the virtues of the plant Achillea Milfoil, but Pliny leaves it doubtful whether he cured the wounds of his friend Telephas by that remedy or by verdigris ointment, which he also invented.

Achillea Milfoil.

Aristes.

Aristes, king of Arcadia, was another famous pupil of Chiron. He is credited with having introduced the silphion or laser which became a popular medicine and condiment with the ancients, and which was long believed to have been their name for asafœtida, but which modern authors have doubted, alleging that silphion was the product of Thapsia silphion. Aristes is further said to have taught the art of collecting honey and of cultivating the olive.

Medea.

Medea of Colchis is one of the most discussed ladies of mythical history. Euripides, Ovid, and other poets represented her for the purposes of their poems as a fiend of inhuman ferocity. Some more trustworthy historians believe that she was a princess who devoted a great deal of study to the medicinal virtues of the plants which grew in her country, and that she exercised her skill on the poor and sick of her country. Certainly the marvellous murders attributed to her must have been planned by a tragic poet to whom no conditions were impossible. Diodorus declares that the Corinthians stoned her and her sons, and afterwards paid Euripides five talents to justify their crime. Medea’s claim to a place in this section is the adopted theory that she discovered the poisonous properties of colchicum, which derived its name from her country. Colchis had the reputation of producing many poisonous plants; hence the Latin expression “venena Colchica.”

Morpheus.

Morpheus was, according to the Roman poets, the son or chief minister of the god of sleep (Somnus). The god himself was represented as living in Cimmerian darkness. Morpheus derived his name from Morphe, (Gr., form or shape), from his supposed ability to mimic or assume the form of any individual he desired to pose as in dreams. Thus Ovid relates how he appeared to Alcyone in a dream as her husband, who had been shipwrecked, and narrated to her all the circumstances of the tragedy. Morpheus is represented with a poppy plant in his hand bearing a capsule with which he was supposed to touch those whom he desired to put to sleep. He also had the wings of a butterfly to indicate his lightness. Sertürner adopted the term “morphium” as the name of the opium alkaloid which he had discovered.

Pythagoras.

Pythagoras, who lived in the sixth century before Christ, has been the subject of so many legends that it is difficult to separate the philosopher in him from the charlatan. He is said to have tamed wild beasts with a word, to have visited hell, to have recounted his previous stages of existence from the siege of Troy to his own life, and to have accomplished many miracles. Probably these were the myths which often gather round great men, and it is certain that from him or from his disciples in his name much exact learning, especially in mathematics, has reached us. Pythagoras was famous in many sciences. His chief contribution to pharmacy was the invention of acetum scillae. According to Pliny he wrote a treatise on squills, which he believed possessed magic virtues. Pliny also states that he attributed magic virtues to the cabbage, but it is not certain that he meant the vegetable which we call the cabbage. Aniseed was another of his magic plants. Holding aniseed in the left hand he recommended as a cure for epilepsy, and he prescribed an anisated wine and also mustard to counteract the poisonous effect of the bites of scorpions. An Antidotum Pythagoras is given in some old books, but there is no authority for supposing that this was devised by the philosopher. It was composed of orris, 18 drachms and 2 scruples; gentian, 5 drachms; ginger, 4½ drachms; black pepper, 4 drachms; honey, q.s.