These official persons were ambitious to pass as the legitimate descendants of Æsculapius, and therefore assumed the title of the Asclepiades. The writings of Pausanius, Plutarch, and others abound with accounts of the artifices of these early practitioners. Aristophanes mentions the dexterity and promptitude with which they collected and put into their bags the offerings on the altar.
The patients were wont to repose on the skins of sacrificed rams in order to procure celestial visions. As soon as they were supposed to be asleep, a priest, clothed in the dress of Æsculapius, imitating his manner, and accompanied by the daughters of the god (that is, by young actresses well up in their parts), entered and solemnly delivered a medical opinion. The student sat at the feet of the philosopher of his choice, and after a certain period and course of probation, was granted the rights of priest and physician to practise as a teacher and healer.
They had their code and ethics of a standard almost equal to those of to-day, and their knowledge of surgery, and the use of the herbs and plants which grew around them, was not a little.
Entering on their novitiate at their chosen temple or school, they were required to make a protestation or oath, of which the following is the one made by Hippocrates:—
“I, Hippocrates, do now promise and protest to the great god Apollo and his two daughters Hygeia and Panadie, and also to all the gods and goddesses, to observe the contents of this oath or tables wherein the oath is carved, written, or engraved, so far as I can possibly, and so far as my wit or understanding shall be able to direct me, viz., I yield myself tributary and debtor to the master and doctor, who hath instructed me and showed me this science and doctrine, even as much or rather more than to my father who hath begotten me, and that I shall live and communicate with him, and follow him in all necessities which I shall know him to have, so far as my power shall permit and my goods extend. Also that I shall love and cherish his children as my brother’s, and his progeny as my own. Further, that I shall teach, show and demonstrate the said science without reward or covenant, and that I shall give all the canons, rules and precepts freely, truly and faithfully to my master, his children as to my own, without hiding or unacting anything, and to all other scholars who shall make the same oath or protestation, and to no others. Also that in practising and using my science towards the sick, I shall use only things necessary, so far as I am able, and as my spirit and good understanding shall give unto me, and that I shall cure the sick as speedily as I may without dilating or prolonging the malady, and that I shall not do anything against equity for hatred, anger, envy or malice to any person whatsoever. Moreover, that I shall minister no poison, neither counsel nor teach poison, nor the composing thereof to any. Also that I shall not give nor cause to be given, nor contend that anything be applied to a woman breeding, to destroy and make her void her fruit. But I shall protest to keep my life and science purely, sincerely and inviolably, without deceit, fraud or guile. And that I shall not cut or incise any person having the stone, but shall leave the same to those who are expert in it. And, furthermore, that I shall not enter into the patient’s house lest with purpose to heal him, and that I shall patiently sustain the injuries, reproaches, and loathsomeness of sick men and other base railings, and that I shall eschew, as far as I may, all venereous lasciviousness. Moreover, I protest, be it man, woman, or servant who is my patient, to cure them of all things, that I may see or hear either in mind or manner, and I shall not betray that which should be concealed or hidden, but keep inviolable with silence; neither reveal any creature under pain of death. And therefore I beseech our gods that observing this protestation, promise, and vow entirely and inviolably, all things in my life, in my art, and science, may succeed securely, healthfully, and prosperously to me, and in the end eternal glory.
“And to him that shall violate, transgress, or become perjured, that the contrary may happen unto him, viz., misery, calamities, and continual maladies.”
We have here principles laid down which would do honour to any medical body, and which show the highly civilised condition and the excellent moral teaching of the early Greek philosophers and priests.
CHAPTER II.
THE WIZARDS OF EARLY GREECE.
One of the earliest magicians or soothsayers of which we have record out of the era of mythology was Tiresias. He lived in the times of Œdipus and the war of the seven chiefs against Thebes. For having offended the gods he was visited with blindness, but being repentant, tradition states they recompensed him for this affliction by endowing him with the gift of prophecy and the act of divination. He is also said to have been able to hold communion with the feathered world, and to have power over the spirits of the dead, whom he could compel to appear and reply to his inquiries. His incantations and spells were supposed to be irresistible, and he could foretell future events by signs from fire, smoke, and other methods of divining.