prehension. Yet such
opposition seems in no respect to have weighed with this great
physician, who developed his theory and pursued his practice without
giving himself any concern in that respect. He bequeathed an example to
all who succeeded him in his noble profession, and taught them not to
hesitate in encountering the prejudices and passions of the present for
the sake of the truth, and to trust for their reward in the just
appreciation of a future age.

[Sidenote: His doctrine is truly scientific.]

With such remarks we may assert that the medical philosophy of
Hippocrates is worthy of our highest admiration, since it exhibits the
scientific conditions of deduction and induction. The theory itself is
compact and clear; its lineaments are completely Grecian. It presents,
to one who will contemplate it with due allowance for its times, the
characteristic quick-sightedness, penetration, and power of the Greek
mind, fully vindicating for its author the title which has been
conferred upon him by his European successors--the Father of
Medicine--and perhaps inducing us to excuse the enthusiastic assertion
of Galen, that we ought to reverence the words of Hippocrates as the
voice of God.

[Sidenote: The school of Cnidos.]

[Sidenote: Is destroyed by Constantine.]

[Sidenote: Classes of physicians.]

The Hippocratic school of Cos found a rival in the school of Cnidos,
which offered not only a different view of the nature of disease, but
also taught a different principle for its cure. The Cnidians paid more
particular attention to the special symptoms in individual cases, and
pursued a less active treatment, declining, whenever they could, a
resort to drastic purgatives, venesection, or other energetic means. As
might be expected, the professional activity of these schools called
into existence many able men, and produced many excellent works: thus
Philiston wrote on the regimen for persons in health; Diocles on hygiene
and gymnastics; Praxagoras on the pulse, showing that it is a measure of
the force of disease. The Asclepion of Cnidos continued until the time
of Constantine, when it was destroyed along with many other pagan
establishments. The union between the priesthood and the profession was
gradually becoming less and less close; and, as the latter thus
separated itself, divisions or departments arose in it, both as regards
subjects, such as pharmacy, surgery, etc., and also as respects the
position of its cult