Stenzler and others have thought it possible that Susruta borrowed his system of medicine largely from the Greeks, and they say that so far as chronology is affected by it there would be nothing surprising in the circumstance. But Weber asserts[247] that no grounds whatever exist for this supposition; on the contrary, there is much to tell against such an idea. None of the contemporaries of Susruta has a name with a foreign sound, and the cultivation of medicine is assigned by Susruta and other writers to the city of Benares. The weights and measures to be employed by the physician are those of the eastern provinces, which never came into close contact with the Greeks, and it was first in these parts where medicine received its special cultivation.
In the general treatment of disease, the Hindus paid great attention to diet, so as to promote the just balance of the elements and humours, as they considered that the generality of diseases are produced by derangements in the humours. Many of their statements on dietetics show a keen observation. If management of diet failed to cure the disorder, the patient was directed to abstain from food altogether for a time. Should this also fail, recourse was had to ejecting the corrupted humours by emetics, purgatives, or bleeding. Even the healthy were advised to take an emetic once a fortnight, a purgative once a month, and to be bled twice a year at the change of the seasons. The Hindus observed the “critical days” which have long been recognised by physicians everywhere. Pythagoras says the Egyptians observed them, and Hippocrates employed the term κρασις when the humoral pathology was in vogue. The Hindus thought that all diseases divide naturally into two classes of the sthenic and asthenic types. In the one there was excess, in the other deficiency of excitement. Health consists in a happy medium. All the Asiatic nations hold this opinion. Their remedies consequently were stimulating or cooling, as the type of the malady demanded. Pepper, bitters, and purgatives were stimulants. Stomachics, as chiraitá, paun mixed with lime, bathing and cold were cooling remedies.[248]
The sages of antiquity have handed down to us the qualities which constitute a good physician. He must be strictly truthful, and of the greatest sobriety and decorum; he must have no dealings with any women but his own wife; he must be a man of sense and benevolence, of a charitable heart, and of a calm temper, constantly studying how to do good. Such a man is a good physician if, in addition to this, he constantly endeavours to improve his mind by the study of good books. He is not to be peevish with an irritable patient; he must be courageous and hopeful to the last day of his patient’s life; always frank, communicative, and impartial, he is yet to be rigid in seeing that his orders are carried out.
Hindu physicians make their prognosis a strong point in their practice; there are, they say, certain signs which to the experienced eye enable the doctor to prognosticate the favourable or fatal termination of a disorder. And in the first place a good deal is to be learned from the messenger who summons him to the patient, and so he notes his appearance, his dress, his manner of speaking; he notes the time of day and other circumstances, as these are all considered to have an influence on the result of the illness. It is considered unfavourable if many people follow each other to call the doctor. If the messenger sees a man arrive riding on an ass, or if he has a stick, string, or fruit in his hand, if he is dressed in red, black, or net clothes, if he sneezes, is deformed, agitated, crying, or scratching himself,—all these are bad signs. Not less so is it unfavourable when the physician is called at noonday or midnight, when he has his face turned towards the south, when he is eating, or when he is asleep or fatigued.[249]
When the doctor arrives at the bedside, it is an unfavourable sign if the patient rubs one hand against another, scratches his back, or constantly moves his head. There are eight most severe forms of disease—the nervous class, tetanus and paralysis; leprosy; piles, fistula-in-ano, stone; unnatural presentations in labour; and dropsy of the abdomen. These are cured with great difficulty, say the Hindus.
It is a good sign when the patient’s voice remains unaltered, when he awakes from sleep without starting, when he remains cool after food, and when he does not forget his god, but is prayerful and resigned.
“When the messenger finds the physician sitting in a clean place, with his face towards the east, and the messenger has in his hands a water-pot full of water, with an umbrella, they are favourable signs.”
“In Ceylon it is affirmed by the Shastree Brahmans that the Science of Medicine was communicated by Măhă Brăhma to the Brăhma Dăkshă Prajapatí; by Prajapatí it was communicated to the Aswins (the physicians of heaven): the two Aswins communicated it to Satora, the chief of the gods inhabiting the six lower heavens, by whom it was communicated to the nine sages, mentioned, on their going to him with one accord to seek a remedy for the evils brought upon mankind by their iniquities; they communicated it to the King of Casi (Benares), whose descendants caused it to be committed to writing.”[250]
Arrianus, in his history of Alexander’s expedition to India, says that “speckled snakes of a wonderful size and swiftness” are found in that country, and that “The Grecian physicians found no remedy against the bite of these snakes; but the Indians cured those who happened to fall under that misfortune; for which reason, Nearchus tells us, Alexander having all the most skilful Indians about his person, caused proclamation to be made throughout the camp that whoever was bit by one of these snakes, should forthwith repair to the royal pavilion for cure. These physicians also cure other diseases; but as they have a very temperate clime, the inhabitants are not subject to many. However, if any among them feel themselves much indisposed, they apply themselves to their sophists, who by wonderful, and even more than human means, cure whatever will admit of it.”[251]
Strabo speaks of the Hindu philosophers or sages, and the physicians. “Of the Garmanes, the most honourable,” he says, “are the Hylobii, who live in the forests, and subsist on leaves and wild fruits; they are clothed with garments made of the bark of trees, and abstain from commerce with women and from wine. The kings hold communication with them by messengers concerning the causes of things, and through them worship and supplicate the Divinity. Second in honour to the Hylobii are the physicians, for they apply philosophy to the study of the nature of man. They are of frugal habits, but do not live in the fields, and subsist upon rice and bread, which every one gives when asked, and receive them hospitably. They are able to cause persons to have a numerous offspring, and to have either male or female children, by means of charms. They cure diseases by diet, rather than by medicinal remedies. Among the latter, the most in repute are ointments and plasters. All others they suppose partake greatly of a noxious nature.”[252] They had enchanters and diviners versed in the arts of magic, who went about the villages and towns begging.