[103] This word pronoia, as Galen explains (εἰς τὸ Ἱπποκράτους προγνωστικόν, K. xviii, B. p. 10), is not used in the philosophic sense, as when we ask whether the universe was made by chance or by pronoia, nor is it used quite in the modern sense of prognosis, though it includes that too. Pronoia in Hippocrates means knowing things about a patient before you are told them. See E. T. Withington, ‘Some Greek medical terms with reference to Luke and Liddell and Scott,’ Proceedings of the Royal Society of Medicine (Section of the History of Medicine), xiii, p. 124, London, 1920.
[104] Prognostics 1.
[105] There is a discussion of the relation of the Asclepiadae to temple practice in an article by E. T. Withington, ‘The Asclepiadae and the Priest of Asclepius,’ in Studies in the History and Method of Science, edited by Charles Singer, vol. ii, Oxford, 1921.
[106] The works of Anaximenes are lost. This phrase of his, however, is preserved by the later writer Aetios.
[107] For the work of these physicians see especially M.Wellmann, Fragmentsammlung der griechischen Aerzte, Bd. I, Berlin, 1901.
[108] Galen, περὶ ἀνατομικῶν ἐγχειρήσεων, On anatomical preparations, § 1, K. II, p. 282.
[109] Historia animalium, iii. 3, where it is ascribed to Polybus. The same passage is, however, repeated twice in the Hippocratic writings, viz. in the περὶ φύσιος ἀνθρώπου, On the nature of man, Littré, vi. 58, and in the περὶ ὀστέων φύσιος, On the nature of bones, Littré, ix. 174.
[110] Παραγγελίαι, § 6.
[111] It must, however, be admitted that even in the Hippocratic collection itself are cases of breach of the oath. Such, for instance, is the induction of abortion related in περὶ φύσιος παιδίον, On the nature of the embryo. There is evidence, however, that the author of this work was not a medical practitioner.
[112] Rome Urbinas 64, fo. 116.