[70] Op. cit., p. 777.
[71] In Smith’s Dictionary of the Bible.
[72] Most of the votive inscriptions which have been discovered by Mr. Kavvadias at the Epidaurian Asclepion do not fortify this opinion, but they do not serve to disprove it, because others of a different character may be found. Moreover, the practice there may have been less scientific than at Cnidus, Cos, and elsewhere. However, the inscriptions brought to light by Mr. Kavvadias are, generally speaking, poor enough. One runs thus: “Cures of Apollo and Æsculapius. Concerning Kleo, who was enceinte for five years. This woman, after being enceinte for five years, came as a suppliant to the god, and lay down to sleep in the sacred chamber. As soon as she had gone forth from it and from the sanctuary, she gave birth to a male child. When the baby was born, he washed himself in the fountain and set to creeping around his mother.”—See Ἐφημερὶς Ἀρχαιολογική, No. 4, 1883.
[73] Genuine Works of Hippocrates (Adams), p. 229.
[74] “The Father of Medicine” was, of course, one of the asclepiades. He was born, it is believed, in the year 460 B.C., and lived to be very old. His genealogy is preserved in his works. As given in Adams’ edition, he is of the fifteenth generation, in a direct line, from Æsculapius. He was of the Podalirius branch. In this connection I may remark that, if Hippocrates took the oath of the asclepiades, he must have given it a decidedly liberal interpretation, for it looks as if he divulged to the whole world all the mysteries of the healing art of great consequence then known.
[75] It is improbable that Hippocrates was but a fair example of the asclepiades of his day. He has said himself: “Physicians are many in title, but very few in reality.” (The Law.)
[76] On the Sacred Disease.
[77] Ibid.
[78] On Fractures.
[79] Iatrum.