all the doctrines of science, religion, and philosophy. The work against the mathematicians (“Adversus Mathematicos") has been described as "a perfect storehouse of doubts regarding every imaginable phasis of human knowledge." He could not have been an imitator of Galen, nor a follower except in point of time, for he was a zealous Empiric, and bitterly attacked the methods of the Dogmatists, of which Galen was the chiefest at that time. He was entitled to his name "Empiricus" by the peculiarity of his philosophical views, and personal characteristics

Two hundred years elapse in the reign of the Emperor Julian, before we find the names of another medical man distinguished in his art. That name is Oribasius, and he was distinguished more by his relations to the Emperor than by any contributions he made to medicine.

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Nevertheless, Oribasius was a conspicuous character in the beginning of the fifth century. He was a Galenist. He is reputed to have written seventy books, mostly copied from the writings of Galen. He was the first to describe a species of melancholia which he called Lycanthropia. "Those laboring under Lycanthropia," he writes, out during the night, imitating wolves in all things, and lingering about sepulchres until morning." Then he describes the symptoms of the malady: "They are pale, their vision feeble, their eyes dry, tongues very dry and the flow of saliva stopped; but they are thirsty, and their

legs have incurable ulcerations from frequent falls." Oribasius' life was full of adventure. Born at Pergamus, and a pupil of the philosopher Zeno, an intimate friend of the apostate Emperor Julian, "who heaped all manner of favors upon him," he shared the perturbating fortunes of that celebrity, and at his death was sent into exile. His commanding genius as a man and a physician, however, soon led to his recall to the court of Valentinian III. His death occurred at Constantinople about A. D. 450.

Among other names not unworthy of note, although imitators of Galen, were Aretæus, Paulus, and Alexander Trallianus. Paulus, of Ægineta, has the distinction of writing the best treatise on Midwifery that had yet appeared. Aretæus wrote creditably on surgery as well as medicine. This was in the beginning of the seventh century. Medicine had long felt the demoralizing influence of the fanatical spirit which was spreading over the Roman Empire like a contagion.

The development of rational medicine has ever been along the lines of observation and induction. Medicine and philosophy have, therefore, marched side by side. Physicians have been the wise men; philosophers have been the great physicians. And when their influence declined at Rome and the West, and the doctrines of Christianity found favor in the minds of the multitude, and were seized 'Freind, History of Physic, Russell, op. cit.

by ambitious leaders of public opinion, the profession of medicine, for the most part, disappeared -to illumine the East. When the Byzantines merged the practice of medicine into theology and the priesthood, the Saracens illuminated their theology with the science of medicine. It was fortunate for medicine that, with the decline of learning at Rome and its provinces, a welcome should have been open to it in the East, under the rule of the Mohammedans. It was here that medicine again began to flourish. It was here they introduced the works of Hippocrates and Aristotle and the incomparable Galen. The works of Aristotle were said to have been introduced to the Mohammedans of Syria in the second century, and several centuries later they taught their principles in the schools of Spain, France, and Italy. Italy. This was in the West. Dean Milman says that the Aristotelian philosophy, under the escort of medicine, "subjugated in turn Islam and Christianity. Physicians were its teachers in Damascus and Bagdad, in Paris and Auxerre." "As in Syria of old," continues the Dean, "so now in France and other parts of Christendom, philosophy stole in under the protection of medicine. It was as physicians that the famous Arabian philosophers, as well as some Jews, acquired unsuspected fame and authority. There is not a philosopher who has not some connection with medicine. The trans1 Hist. Lat. Christianity, viii., p. 243.

lators of the most famous philosophy of Averrhoës and Avicenna were physicians: metaphysics only followed in the train of physical science."'

Part II.-Medicine and the Dark Ages

The events which followed the general acceptance of Christianity at Rome would have surprised its divine Author could he have lived to see it. It is impossible that he could have foreseen the uses to which his spiritual views would be put by the doctrinaires and system-builders of a subsequent age. He clearly overestimated the common-sense of his disciples and followers. Men of genius, far-sighted, ambitious for glory, for profit and power, seized the occasion to build a spiritual empire-a Kingdom of Heaven on earth, that should rival in splendor the pomp and power of old Rome, which was then on its decline. They were successful, but at the expense of the ideals of life and duty which Jesus promulgated, with the result to plunge the world into an abyss of darkness and pandemonium of warfare, and disease, vices, and crimes, of which the Christians became the chief actors and sufferers, that the world had seen-so horrible, indeed, that many historians will not soil their pages by transcribing them. Moreover, we are fully warranted in this contention by the course of the early saints and the lives and habits of the sect known as

1 Hist. Lat. Christianity. viii., pp. 244–245.

Christians which followed the death of Jesus. They formed at first simple communities, lived simple, unostentatious lives, having their own quiet places of worship, taking no part in public affairs, given to acts of charity among people worse off than themselves; living to do good, to cheer the afflicted, to help the unfortunate, and to spread the "good news" among the wretched, poor, and outcast, the blessed hope of life beyond this vale of woe, as the inheritance of such as believed in, and accepted the assurances of, their Lord and Master. All about Rome in the first century, according to Eusebius and Origen, as cited by the learned and impartial Mosheim, the sect called Christian became noted for their sweet lives and pure morality. Their numbers increased rapidly, at first among the destitute, unlettered, plebeian class, but after a few generations, among the better classes, and finally embraced some of the ruling class. Then came the cruel persecutions by the temporal authorities, fearing their own religion might be undermined; then came also organizations among themselves, not only for convenience of work and discipline, but for self-protection and mutual helpfulness. As their numbers grew their organizations grew also, and accordingly increased in power and influence. Many men of philosophic mind joined this sect, accepting the Christian faith, but holding fast their philosophical views, since there was nothing in their philosophic thought