THE PENTACLE.
By way of conclusion, and at the risk of running too deep into occult
learning, I will give some account of a remarkable magic figure, of
interest to the physician, about which little appears to be generally
known, but which is often referred to in certain out-of-the-way lines
of study. I refer to the pentacle, or triple triangle, the pentalpha
of Pythagoras, the formulator of a celebrated system of philosophy,
the basal idea of which is that all things sprang from numbers. A
representation of it in its simple form is given herewith. On inspection,
it will be observed that the figure has five arms, or points, five
double triangles, with five acute angles within and five obtuse ones
without; so that, if five—a number made up of the first even (2) and
the first[533] odd one (3)—be possessed of the virtue which the occult
philosophers have asserted, the pentacle must have much. It is, in fact,
the famous legendary key of Solomon, which has played a remarkable rôle
in history. Tennyson, one of the few well-known authors by whom reference
to it is made, speaks of it when he makes one of his characters (Katie)
thoughtlessly draw (it can be done through one stroke)—
“With her slender-pointed foot,
Some figure like a wizard’s pentagram,
On garden gravel.”[534]
[Illustration: FIG. 27.—THE PENTACLE.]
I have said that little is generally known about the pentacle. Here
is some evidence: Ruskin defines it to be “a five-pointed star, or
a double-triangle ornament, the symbol of the trinity”[535]—a wrong
definition, but not quite as bad as that given in Mollett’s handsome
work, to wit: “A figure formed of two triangles, intersected so as to
form a six-pointed star.”[536] The opinion is expressed by Bayard Taylor
that the magical powers attributed to it could be explained by the fact
that, being made up of three triangles, it was a “triple symbol of the
trinity.”[537] This may be true, but it was regarded as possessing
mysterious powers long before Christianity originated.
A common mistake—the one evidently made by Mollett—of even learned
writers (as, for example, Oliver[538] and Fairholt[539]) is to confound
the pentacle with the seal of Solomon (called also the shield of David),
which consists of two equilateral triangles so arranged as to form a
six-pointed star.
By the German writers on magic and kindred subjects, the pentacle
is often called _Drudenfuss_,—that is, wizard’s foot,—a term which
Mackey[540] takes to be a corruption of the word for Druid’s foot, by
which people it was in use, being often worn, as a symbol of deity,
on their sandals. As Bayard Taylor, however, says: “_Drud_, from the
same root as Druid, was the old German word for wizard.” In Mr. Blake’s
interesting book,[541] a representation of a very old coin is given, on
which the mystic figure appears.
The pentacle has been observed on a figure of Anubis, in Egypt. It
is stated[542] that it was used on coins of Antiochus Epiphanes, and
also[543] of Lysimachus. I have seen it stated somewhere that it is one
of the old sect marks of the Hindus; but this is an error, I believe. By
referring to Coleman’s[544] or Birdwood’s[545] work, it will be found
that it is Solomon’s seal which has been so used. It was one of the
totems of the American Indians. Dawson[546] gives a picture of it as seen
sculptured on the Roches Percées, a remarkable solitary mass of sandstone
on the plains west of Manitoba.
I have said that the pentacle has been observed on a figure of Anubis.
It would appear to have been well known and highly prized by the early
Egyptians, or rather, perhaps, I should say Egypto-Chaldeans, if a recent
writer, Mr. Robert Ballard, is to be believed. He declares that “it is
the geometric emblem of extreme and mean ratio, and the symbol of the
Egyptian pyramid, Cheops.”[547] Let a pentacle be formed within a circle.
Around the interior pentagon of it describe a circle. Around this circle
form a square. “Then will the square represent the base of Cheops.”
Again, draw two diameters to the outer circle, intersecting at right
angles, and each parallel to a side of the square. “Then will the parts
of those diameters, between the square and the outer circle, represent
the four apothems of the four slant-sides of the pyramid.” Still again,
connect by lines the angles of the square with the outer circle at the
four points indicated by the ends of the diameters. Then “the star of
the pyramid is formed, which, when closed as a solid, will be a correct
model of Cheops.”
Mr. Ballard, it is to be feared, like Mr. Piazzi Smyth, has not the
power to perceive coincidences and after-thoughts. His book, however, is
decidedly original and interesting.
[Illustration: FIG. 28.—THE PENTACLE AND THE GREAT PYRAMID.]
I may observe that if the plan of the great pyramid was fashioned after
the pentacle, and Mr. Proctor be right in saying that it is identical
with “the ordinary square scheme of nativity,”[548] the figure of the
astrologers used in casting horoscopes, it follows that the pentacle
furnishes also a key to the latter. Then, if it be a fact that the
pyramid was designed by and constructed under the superintendence of
early Chaldeans, one has reason to infer that the pentacle was of
Oriental origin. Probably it was at first a symbol of the sun,—a purpose
for which it has been used by different bodies of mystics, and others.
It is interesting to notice that the figure was one of the symbols of
the great hero-myth, Quetzalcoatl, a light-god according to some, but
really, according to Reville,[549] a god of the wind, who was generally
represented in the form of a feathered serpent. Thus Dr. Brinton
says: “In one of the earliest myths he is called _Yahualli ehecatl_,
meaning ‘the wheel of the winds,’ the winds being portrayed in the
picture-writing as a circle or wheel, with a figure with five angles
inscribed upon it, the sacred pentagram. His image carried in the left
hand this wheel, and in the right a sceptre with the end recurved.”[550]
The pentacle has been accorded great potency, and used extensively to
keep off witches and all sorts of evil influences, including the devil
himself, and hence it has served purposes very similar to those to which
the horseshoe has often been put. Aubrey says that it was formerly
used by the Greek Christians, as the sign of the cross is now, “at the
beginning of letters or books for good luck’s sake,”[551]—something which
old John Evelyn was wont to do in his works, and as Southey placed the
puzzling monogram,[552] meant, perhaps, to have similar significance on
the title-page of his book, “The Doctor.” One is found in the western
window of the south aisle of Westminster Abbey, which, doubtless,
the black monks, as they chanted in the choir, often looked on with
superstitious emotion. It may be seen on many a cradle and threshold at
the present day in the Fatherland.
The readers of Goethe’s great work will remember that Dr. Faust had one
on his threshold, and that, when he began to perceive that there was
something decidedly suspicious about the character of the “poodle,” he
remarked that
“Für solche halbe Höllenbrut
Ist Salomonis Schlüssel gut.”
How Mephistopheles himself got in was afterward explained by his showing
that one of the angles of the “Drudenfuss” was left open.
[Illustration: FIG. 29.—HYGEIA, A SYMBOL OF HEALTH.]
Disciples of the Samian sage, cabalistic[553] Jews and Arabians, and
others, especially Gnostics, long viewed the pentacle as a symbol of
health, and made use of it as an amulet, calling it Hygeia, the name of
the goddess of health. It was so called, and to some extent, likely for a
similar reason, regarded as a sacred symbol of health, because it could
be resolved, it was believed, into the Greek letters which form the word
Hygeia; and these were placed one on each point of the figure.[554] It
was accepted, in fact, as a sort of rebus of the name of the celebrated
daughter of Æsculapius. The scholarly and ingenious reader may be able
to trace, more or less definitely, this reputed similarity. It is an
interesting feature of what is certainly a very remarkable figure.
FOOTNOTES
[1] That scholarly old writer, Ashmole, well says: “What some light
braines may esteem as foolish toyes, deeper judgments can and will value
as sound and serious matter.” Theatrum Chemicum Britannicum, 1652.
[2] Ecclesiasticus, xxxix, 1.
[3] Natural History, xxi.
[4] Introduction to a Scientific System of Mythology, p. 197. London,
1844.
[5] A Dictionary of Terms in Art. London, 1854.
[6] _Ibid._ Article, “Attribute.”
[7] History of the Egyptian Religion, p. 219. London, 1882.
[8] Royal Masonic Cyclopædia. London, 1877.
[9] The Greek form of the name is Asclepios or Asklepios, Ἀσκληπιὸς. The
Latin form being the one in general use, I will adhere to it in this
essay.
[10] Itinerary of Greece (translation), vol. iii, p. 23.
[11] Iliad, xi.
[12] Ch. xxxviii, v. 3.
[13] Cicero would appear to have duly prized the physician. I recall a
passage of his to the effect that in no way can man approach so near to
the gods as by conferring health on his fellows.
[14] Natural History, xxix, 7.
[15] _Ibid._, xxix, 8.
[16] Natural History, xxix, 8.
[17] _Ibid._
[18] De Medicinâ.
[19] Natural History, xxix, 1.
[20] Smith’s Dictionary of Greek and Roman Biography and Mythology.
[21] Metamorphosis, xv. Translation by Mr. Welsted.
[22] Although there is little evidence to show that serpent-worship was
indigenous in Rome, Fergusson holds that “such an embassy being sent on
the occasion in question indicates a degree of faith on the part of the
people which could only have arisen from previous familiarity.” Tree and
Serpent Worship, p. 19.
[23] The Decline and Fall of the Roman Empire, ch. ii.
[24] Livy, x, 47.
[25] _Ibid_., xxix, 11.
[26] In his Life of Publicola, Plutarch gives an interesting account of
its origin. The sacrifice of corn and trees on a field belonging to the
Tarquins, in the Campus Martius, had much to do with it. These being cast
into the river, found lodgment at shallows where the island is, which
favored alluvial accumulations. See also Livy, ii, 5.
[27] It is stated by Sir George Head that it is twelve hundred feet in
length and four hundred in breadth. Rome—A Tour of Many Days, vol. iii,
p. 106. London, 1849.
[28] A hospital established by Gregory XIII in 1581 and several
residences are also on the island.
[29] God of fields and shepherds. The Temple of Æsculapius was the most
ancient, having been dedicated A.U.C. 462.
[30] Pilgrimage of the Tiber, p. 63. London, 1875. Tiberius ascended
the throne, A.D. 14. Plutarch, writing half a century later, says of
the island: “It is now sacred to religious uses.” Life of Publicola. He
states that several temples and porticoes had been built on it, but makes
no reference to a prison.
[31] Natural History, xxix, 8.
[32] _Ibid._
[33] The Very Reverend Dr. Jeremiah Donovan states, in his learned work,
that “the temple (of Æsculapius) being recorded by the Regionaries must
have existed in the fifth century.” Rome, Ancient and Modern, and its
Environs, vol. iv, p. 431. Rome, 1842.
[34] Zoological Mythology, or Legends of Animals, vol. i, p. 416. London
and New York, 1872.
[35] It appears that the serpent has still devotees in Italy. It is said
that what is called a snake festival is held once a year in a little
mountain-church near Naples. Those attending carry snakes around their
necks, arms, or waists. The purpose of the festival is to preserve the
participants from poison and sudden death, and to bring them good fortune.
[36] The port of Epidaurus not being within several miles of the grove of
Æsculapius, it is very improbable that a serpent found its own way from
the latter to the Roman ship.
[37] Lives of Illustrious Men.
[38] Itinerary of Greece (translation), vol. ii, p. 213. London, 1794.
[39] Natural History, xxix, 23.
[40] As by Aristophanes in Plutus. In Liddell & Scott’s Lexicon Πἁρώας is
defined to be “a reddish-brown snake sacred to Æsculapius.”
[41] Thierleben. Grosse Auflage. Dritte Abtheilung. Erster Band. Seite
348. Leipzig, 1878.
[42] General Zoology, part ii, p. 452. London, 1802.
[43] Coronella venustrissima.
[44] Animal Kingdom, vol. ix, p. 263.
[45] Reptiles and Birds, p. 92. New York, 1870.
[46] The Medical and Surgical Reporter for January 5th and 12th, 1884.
[47] Travels in the Morea, vol. ii. London, 1830.
[48] Mr. Thos. W. Ludlow, of Yonkers, N. Y., has two interesting letters
on the subject in the New York Nation, September 28, 1882, and February
15, 1883. No comprehensive account has as yet appeared in either the
English, French, or German language. An interesting article on “Æsculapia
as Revealed by Inscriptions,” by Prof. A. C. Merriam, in Gaillard’s
Medical Journal for May, 1885, partly meets the want.
[49] Geography, viii. Translation in Bohn’s Library.
[50] Smith’s Dictionary of Greek and Roman Geography.
[51] Itinerary of Greece (translation), vol. ii, p. 212.
[52] Στὸ Ἱερὸν, sacred place.
[53] Mr. Ludlow says, in one of his letters, and also informs me
privately, that Mr. Kavvadias has found the theatre to be without the
peribolus of the Sacred Grove. Following Pausanias, Mr. Leake states it
to be within the enclosure.
[54] There is reason to hope that Mr. Kavvadias will make valuable
discoveries in excavating its ruins.
[55] Anything about a physician which might be the means of conveying
disease from one to another is seriously objectionable. Woolen material
is not the proper thing in the outside clothing, and one attending cases
of contagious diseases should not wear gloves, unless he is wont to wash
his hands well after each visit.
[56] Itinerary of Greece (translation), vol. ii, p. 213.
[57] Travels in Morea, vol. ii, p. 428. The Æsculapian priest is not
represented as an honest personage in the “Plutus” of Aristophanes. He
stealthily gathers the cakes from the altars and “consecrates these into
a sack.”
[58] Itinerary of Greece (translation), vol. ii, p. 27.
[59] See note in succeeding chapter.
[60] Professor A. C. Merriam, in Gaillard’s Medical Journal, May, 1885.
[61] Professor Merriam’s article; also L’Asclépieion d’Athenès, by Paul
Girard, Paris, 1882. An interesting little book, in which much may be
learned about asclepia and the asclepiades. The Athenian asclepion was
quite famous, and existed until beyond the fifth century.
[62] Natural History, xxii, 2.
[63] In reference to the asclepia or asclepions, as he calls them, Draper
says: “An edict of Constantine suppressed those establishments.” And
again: “The asclepion of Cnidus continued until the time of Constantine,
when it was destroyed along with many other pagan establishments.”
History of the Intellectual Development of Europe, pp. 386 and 397.
Revised edition. New York, 1876.
[64] Asclepion is from Asclepios, the Greek form of the name of the god
of medicine. In Greek it is ἀσκληπιεῖον, meaning Temple of Asclepios.
Æsculapium is of similar meaning.
[65] Vitruvius, who flourished in the first century before our era,
expresses the opinion that “natural consistency” suggests the selection
of situations affording the advantages of “salubrious air and water” for
“temples erected to Æsculapius, to the goddess of health, and such other
divinities as possess the power of curing diseases.” It materially helped
the divinities. See second edition of his work on Architecture, p. 11, by
Joseph Swift. London, 1860.
[66] Encyclopædia Britannica, ninth edition.
[67] See William Adams’ edition of the Genuine Works of Hippocrates. Two
volumes. London, 1849.
[68] Hygeia and Panacea, both daughters of Æsculapius.
[69] Treatment.
[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.
[80] On Fractures.
[81] On Articulations.
[82] On Regimen in Acute Diseases.
[83] On Ancient Medicine.
[84] On Regimen in Acute Diseases.
[85] In the fifth century B.C.
[86] The Law.
[87] It is a beautiful Biblical passage (date about 400 B.C.) which
reads “The sun of righteousness shall arise with healing in his wings.”
Malachi, iv, 2.
[88] See Chaldean Magic, p. 180. François Lenormant. London, 1877.
[89] Iliad, i.
[90] Chryseïs.
[91] Agamemnon.
[92] _Op. cit._, i.
[93] Iliad, xvi.
[94] It was doubtless from the idea of deliverance from suffering that
the term Pæon was applied to Thanatos, or Death, as was sometimes done.
[95] Æsculapius.
[96] Παιών or Παιήων, savior, healer, or physician.
[97] Odyssey, iv.
[98] Æneid, vii.
[99] Metamorphosis, i.
[100] Ἰητήρ ἀμύμων.
[101] Smith’s Dictionary of Greek and Roman Biography and Mythology.
[102] The stadium equals 600 feet; 625 Roman or 606¾ English feet make a
stadium.
[103] Cicero informs us that there were three distinguished physicians
of the name. “The first Æsculapius,” says he, “the god of Arcadia, who
passes for the inventor of the probe and the manner of binding up wounds,
is the son of Apollo. The second, who was slain by a thunderbolt and
interred at Cynosura (in Arcadia), is a brother to the second Mercury.
The third, who found out the use of purgatives and the art of drawing
teeth, is the son of Arsippus and Arsinoë. His tomb may be seen in
Arcadia and the grove that is consecrated to him, pretty near the river
Lusius.” On the Nature of the Gods, iii.
[104] The Mythology and Fables of the Ancients Explained from History,
vol. iii, p. 160. London, 1740. Translated from the French. The account
of Æsculapius given is one of the best I have met with.
[105] Iliad, iv, lines 193-4. _Vide supra._
[106] Itinerary of Greece (translation), vol. ii, p. 212.
[107] Smith’s Dictionary of Greek and Roman Biography and Mythology.
[108] Walden, p. 85.
[109] The Greek for raven or crow is κορώνη.
[110] Itinerary of Greece (translation), vol. ii, p. 211.
[111] _Ibid._
[112] Itinerary of Greece (translation), vol. ii, p. 211.
[113] Geography, xiv.
[114] According to Homer, it was at Tricca and round about that his two
sons bore sway. Iliad, ii.
[115] Diana.
[116] Pythian Ode, iii.
[117] As Grimm remarks, children brought into the world, like Macduff,
by abdominal section, usually become heroes. Teutonic Mythology
(translation), p. 383.
[118] Itinerary of Greece (translation), vol. ii, p. 210.
[119] Because of this occurrence it is said that the name of the Mount
was changed from Myrtium to Titthium, from Τιτθη, a nurse.
[120] Heroes were often indebted to dogs for kind offices. The Hindu
Saramâ is the bitch which aids such when lost in the forests, grottoes,
or darkness. See De Gubernatis’ Zoological Mythology, p. 98. Grimm even
says: “A widely-prevalent mark of the hero-race is their being suckled by
beasts or fed by birds.” Teutonic Mythology, p. 390.
[121] Itinerary of Greece (translation), vol. ii, p. 210.
[122] _Ibid._
[123] Pythian Ode, iii.
[124] Leech was formerly a common name for the physician; such was the
meaning of the Anglo-Saxon _læce_ and the Gothic _leikeis_.
[125] History of Greece, vol. i, p. 179.
[126] Lenormant says that the Oriental Gandarvas, or celestial horses,
which represented the rays of the sun, gave the name and the first idea
of the Grecian Centaurs. Ancient History of the East, vol. ii, p. 13. Mr.
Sayce holds that “Hea-bani, the confidant and adviser of Gisdhubar, is
the Kentaur Kheiron.” The Ancient Empires of the East, p. 156. New York,
1884.
[127] Iliad, xi.
[128] Pythian Ode, vi.
[129] This may have been a fraxinus, or true ash,—a famous tree in
mythical history. The mountain-ash, or rowan-tree (_Pyrus aucuparia_),
however, has been believed from time immemorial to possess great magical
powers. It averted fascination, evil spirits, and diseases. Faith in it
is still wide-spread. See Curiosities of Indo-European Tradition and
Folk-lore, by Walter K. Kelly, p. 158 _et seq._ London, 1863.
[130] Iliad, xix.
[131] _Ibid._, xi.
[132] Nemean Ode, iii.
[133] It is worthy of remark that, while the form of Chiron, or Cheiron,
serves as a pharmacist’s symbol, he has, probably, bequeathed his name to
the healer of wounds and the like,—the surgeon. The word surgeon is from
the Latin, _chirurgus_, or, rather, the French, _chirurgien_. Chirurgeon
has some standing as an English word. The Latin, _chirurgus_, is usually
said to have come from the Greek, χειρουργικος, a word compounded of
χειρ, the hand, and ἐργος, worker, meaning one who works with the hand.
It seems likely, however, that the name of the Centaur, χειρων, suggested
the application of the word to the surgeon.
[134] Diodorus, iv; Pindar’s Pythian Ode, iii.
[135] Apollodorus, ii.
[136] Hyginus. Poet. Ast., ii.
[137] Natural History, xxix.
[138] Æneid, vii.
[139] Pythian Ode, iii.
[140] Natural History, xxix.
[141] Republic, b. iii.
[142] _Ibid._
[143] This policy is inculcated in the “Institutes of Menu.” The
incurable Hindu is directed to proceed toward the invincible northeast,
living on air and water. Exposure in battle is also advised.
[144] Herodicus introduced the new practice. He was a sickly trainer, and
did what he could to keep well; “and so,” says Plato, “dying hard by the
help of science, he struggled on to old age.” Republic, b. iii.
[145] Pythian Ode, iii.
[146] History of Greece, vol. i, p. 159.
[147] Pindar and various tragedians.
[148] Republic.
[149] Says Ahura-Mazda: “The man who has a wife is far above him who
begets no son; he who keeps a house is far above him who has none; he who
has children is far above the childless man.” Zend Avesta.
[150] Iliad, ii.
[151] Hand-Book of Ancient Art and its Remains, p. 12.
[152] Strabo, xii, 5.
[153] A toga of limited dimensions.
[154] Ancient Art and its Remains, p. 131.
[155] Cyprus. London, 1877.
[156] Handy-book of the British Museum, 1870.
[157] βακτηρίον. A bacterion is now a disease-germ. A marked instance of
how the sense of words may become changed.
[158] Of course, it is possible enough that Æsculapius carried a staff
at times. The Greeks, however, were not so much given to the practice as
some other peoples, as the Egyptians (see Rawlinson’s Egypt and Babylon,
p. 240. New York, 1885), or the Babylonians, of whom Herodotus (i, 195)
says that “every one carries a walking-stick carved at the top into the
form of an apple, a rose, a lily, an eagle, or something similar.”
[159] Ὀμφαλός means navel. Umbilicus was derived from it. The Jews
regarded Jerusalem as the navel of the earth (see Ezekiel, v, 5), and
also every other people has flattered itself as having it within its
possessions. (See chap. iv of Rev. Dr. William F. Warren’s Paradise
Found. Sixth edition. Boston, 1885.)
[160] Strabo, ix, 3.
[161] Republic, iv.
[162] See Pindar’s Pythian Ode, iv.
[163] Strabo, ix, 3.
[164] In most of the Oriental countries, including Egypt, there was
always more or less of a belief in one great divinity. “The Supreme
Omnipotent Intelligence” of the Hindus was “a spirit by no means the
object of any sense, which can only be conceived by a mind wholly
abstracted from matter.” (Institutes of Menu). El was a name given
the Ineffable One by the Phœnicians and other peoples. Il or Ilu and
Jaoh, the “being,” the “Eternal,” the “Jehovah” of the Hebrews, were
designations of him used by the Babylonians, and from him, it was
believed, the great trinity, Anu, Hea, and Bel emanated. Some, however,
especially in early times, confounded him with Anu. Baal, the “Lord,” was
a common designation of him in Syria and elsewhere.
[165] Dictionary of Mythology. London, 1793.
[166] Anantas.
[167] Ancient Art and its Remains, p. 519.
[168] The reader is doubtless familiar, through the Bible, with
consecrated stones. A Maççeba was a necessary mark of every “high place.”
Jacob set one up (Gen., xxxi, 45).
[169] See Lenormant’s Ancient History of the East, vol. ii, p. 230. A
pillar, cone, or tree-stem, more or less ornamented, constituted the
Ashêrah of the Syrians and others, which many of the Israelites long
looked on with favor (see Numbers, xxv, and 2 Judges, xxii), and which
is in the authorized version of the Bible translated “grove,” as in the
phrase, “the women wove hangings for the grove” (2 Judges, xxxiii, 7).
It was the image of the goddess of fertility and life, the Istar of the
Babylonians, The Baal-peor of the Moabites, Midianites, and others, and
the Priapus of the Greeks and Romans were practically similar. I may add
that the _Phallus_ (derived from Apis, the Egyptian sacred bull), the
_linga_ of the Hindus, has been taken by many peoples as emblematic of
the widely-worshipped, active, renovating power in nature, the sun; just
as an oval or round figure, the _cteis_ of the Greeks, the _yoni_ of the
Hindus, has been of the passive power, the earth. (See Cox’s Mythology
of the Aryans). The latter is the Mipleçeth, or “abominable image for
an Ashêrah,” spoken of in the Bible (1 Kings, xv, 13, and 2 Chronicles,
xv, 16). The whole subject is well presented in a little book by Messrs.
Westropp and Wake,—Ancient Symbol Worship. New York, 1874.
[170] Ancient Art and its Remains, p. 442.
[171] A name given to Hermes.
[172] Transactions of the Victoria Institute, vol. vi, p. 329. London,
1873.
[173] “Aaron’s rod” is similarly constituted, but of different import.
[174] Gemmæ Selectae. Amsterdam, 1703.
[175] Mercury of the Romans was not much, except the god of commerce.
[176] The posture only approximates that assumed in the act of
generation. In this act the two serpents, in the words of Aristotle,
“are folded together with the abdomens opposite.... They roll themselves
together so closely that they seem to be one serpent with two heads.”
Natural History, p. 103. Bohn’s edition. London, 1862.
[177] Remains of Gentilisme and Judaisme, p. 38.
[178] Natural History, xxix, 12.
[179] Æneid, iv.
[180] Zoological Mythology, p. 406.
[181] See Cory’s Ancient Fragments, p. 23. Edition by Hodges. London,
1876.
[182] McClintock and Strong’s Cyclopædia of Biblical and Religious
Literature.
[183] Historic Devices, Badges, and War-Cries. London, 1870.
[184] Natural History, xxix.
[185] _Ibid._
[186] Myths of the New World, p. 3. New York, 1868.
[187] Household Tales.
[188] See Hyginus. Poet. Astr., ii, 14.
[189] The literal meaning of _nagas_ is snakes. In his Indian Arts
(London, 1882), Dr. Birdwood says: “The worship of the snake still
survives everywhere in India, and at Nagpur was, until very recently,
a public danger, from the manner in which the city was allowed to be
overrun with cobras.” p. 83.
[190] “Serpent-Myths of Ancient Egypt,” in Transactions of the Victoria
Institute, vol. vi, p. 321. London, 1873.
[191] Mythology, vol. ii, p. 460.
[192] Egyptian Mythology, p. 36. London, 1863.
[193] Numbers, xxi, 9.
[194] Tree and Serpent Worship, p. 8. A splendid illustrated publication,
issued by the government. It treats principally of East Indian matters.
London, 1873.
[195] Brazen. See 2 Kings, xviii, 4.
[196] From the Greek ἀγαθός, good, and δαίμων, god, soul, fortune.
[197] Uarda, vol. ii, p. 38.
[198] One of the Pharaoh’s “treasure cities, Pithom and Raamses.” Exodus,
i, 11.
[199] On the Egyptian obelisk, originally from On (Heliopolis), the
great seat of learning, now in the city of New York, in whose shadow,
doubtless, Joseph at times made love to the high-priest’s daughter, and
Moses learned the meaning of hieroglyphics, occurs the phrase, “Tum, lord
of the city of On;” and, what is of more interest in this connection, one
which reads, “The god Tum, who gives life.” I may add a stanza from a
hymn addressed to Tum:—
“Come to me, O thou sun;
Horus of the horizon, give me help.
Thou art he that giveth help;
There is no help without thee.”
—Records of the Past, vol. vi, p. 100.
[200] See 2 Kings, xviii, 5.
[201] Egypt Under the Pharaohs, vol. ii, p. 376. Second edition. London,
1881.
[202] It is well known that this is not the correct form of the name. It
was lost at an early day, and is not to be found in the New Testament in
any form. It was not to be spoken. Much interest has always been taken
in this remarkable word. According to a recently-translated Assyrian
inscription, the correct form of the name is Ya-u, or Yâhu. Mr. Hodges
dwells on this highly-interesting discovery in his edition of Cory’s
Ancient Fragments, p. 28.
[203] _Op. cit._, p. 377.
[204] Book of Wisdom, ii, 6.
[205] _Ibid._, xv, 12.
[206] The power of healing was a prominent and popular characteristic
of the god of the Hebrews. “I am the Lord that healeth thee” (Ex., xv,
26); “I will restore health unto thee and I will heal thee of thy wounds,
saith the Lord” (Jer., xxx, 17); “He healeth the broken in heart and
bindeth up their wounds” (Ps. cxlvii, 3); “Heal me, O Lord, and I shall
be healed” (Jer., xvii, 14); and other similar passages are met with
in the Bible. Indeed, the curing of diseases has always been largely
resorted to when the claim of divinity has been brought forward. It is a
deceptive test.
[207] Naia tripudians.
[208] Smith’s Dictionary of the Bible.
[209] Herodotus, ii, 74.
[210] Note to ii, 74, in George Rawlinson’s edition of Herodotus.
[211] The reader may turn with advantage to Dr. J. S. Phené’s interesting
illustrated essay on “Prehistoric Traditions and Customs in Connection
with Sun and Serpent Worship,” in the Transactions of the Victoria
Institute, vol. viii, p. 321. London, 1875.
[212] Hymn to Apollo. Translation by C. C. Conwell, M.D. Philadelphia,
1830.
[213] No doubt the great home of the Indo-Europeans furnishes a closely
corresponding myth. But there is good reason to hold that the main
features of the great astronomical myths antedated the Vedas. Grecian
mythology was largely derived from Egypt and Phœnicia.
[214] Mythology, vol. ii, p. 197.
[215] Tree and Serpent Worship, p. 3.
[216] Murray’s Mythology, p. 117.
[217] Chaldean Magic, p. 114.
[218] A graphic account of this mystic creature is given in an extant
fragment of Berosus. He introduced all civilizing arts. See Cory’s
Ancient Fragments, p. 59. Hodges’ edition.
[219] Five Great Monarchies, vol. i, p. 122.
[220] “The Origin of Serpent-Worship,” in the Journal of the Victoria
Institute, vol. ii, p. 373.
[221] Dr. Brinton gives the name as Michabo. He gives an interesting
account of this great Algonkin myth in his American Hero-Myths.
Philadelphia, 1882.
[222] Partly true.
[223] Indian Myths, p. 45. Boston, 1884.
[224] Mythology, vol. ii, p. 458.
[225] Outlines of Primitive Belief, p. 75. London and New York, 1882.
[226] _Ibid._, p. 77.
[227] Myths of the New World, p. 107.
[228] It is interesting to observe that, according to Miss Emerson, “it
is probable that the Indian derived the sacred symbols of his worship
from the configuration of the constellations.” Indian Myths, p. 316.
[229] Buddha and Early Buddhism, p. 7. London, 1881.
[230] The Great Pyramid, p. 100. London, 1883.
[231] In an article on the “Astronomy and Astrology of the Babylonians,”
Mr. Sayce says: “Next to the planets in importance was the polar star,
called Tir-anna, or Gagan-same, or ‘Judge of the Heaven,’ to which a
special treatise was devoted in Sargon’s Library.” See Transactions of
the Society of Biblical Archæology, vol. iii, p. 206.
[232] Our Inheritance in the Great Pyramid.
[233] The constellation of Draco lies near to and to the north of “the
Dipper,” or Great Bear, and is easily distinguished.
[234] _Op. cit._, p. 101.
[235] Homer’s description of the shield of Achilles is shorter, and was
probably suggested by the same thing. Iliad, xviii.
[236] See pictures of such in Astronomical Myths, by Blake, London, 1877.
Also, in Rawlinson’s Five Great Monarchies.
[237] It is believed that it is referred to in Job, in the verse reading,
“His spirit hath adorned the heavens and his obstetric hand brought forth
the winding serpent” (xxvi, 13, Douai version). The authorized is not
literal.
[238] The Shield of Hercules. Translation by Elton.
[239] Translated Pleiades. Job, ix, 9; xxxviii, 31; and Amos, v, 8.
[240] Five Great Monarchies, vol. i, p. 122. See also his edition of
Herodotus, vol. i, p. 600.
[241] Those interested in this symbol should consult Schliemann’s Troy
and its Remains.
[242] The swastika was so formed by Indians. See illustration in
Emerson’s Indian Myths, p. 10.
[243] Totem is an Algonkin word, signifying to have or possess. It
represented, among the Indians, the social unit or clan, the gens of the
Romans.
[244] Fortnightly Review, vol. vi and vii. N. S.
[245] The Origin of Civilization and the Primitive Condition of Man, 1870.
[246] Strabo, xiii, 1.
[247] 1 Chronicles, xix, 2.
[248] Indian Myths, p. 44.
[249] The History of the Heavens. Translated from the French by J. B. de
Freval. Two volumes. London, 1741, vol. i, p. 42. The first volume is a
very able and interesting mythological production.
[250] Beginnings of History, p. 114.
[251] Myths of the New World, p. 120.
[252] “The Origin of Serpent Worship,” in the Journal of the
Anthropological Institute, vol. ii, p. 373.
[253] By Plutarch, in Isis and Osiris.
[254] In an extant fragment from Sanchoniathon, after the statement
that “Taautus first consecrated the basilisk and introduced the worship
of the serpent tribe, in which he was followed by the Phœnicians and
Egyptians,” it is said of the animal that it is “the most inspired of all
the reptiles and of a fiery nature, inasmuch as it exhibits an incredible
celerity, moving by its spirit without either hands or feet or any of
those external organs by which other animals effect their motion.” See
Cory’s Ancient Fragments, p. 22. Edition by Hodges.
[255] Proverbs, xxx, 19.
[256] Mr. Spencer says: “The rudimentary form of all religion is the
propitiation of dead ancestors, who are supposed to be still existing and
to be capable of working good or evil to their descendants.” “Origin of
Animal Worship, etc.,” in Fortnightly Review, vol. vii, p. 536. N. S.
[257] Uarda, vol. ii, p. 249.
[258] Myths of the New World, p. 108.
[259] _Op. cit._, vol. ii, p. 38.
[260] Comparative Mythology and Folk-lore, p. 148. London, 1881.
[261] See Exodus, vii, 10-13.
[262] The spinal marrow was believed by some in ancient times to be the
seat of life. Plato entertained that view. See Timæus, 74, 91.
[263] In that hoary Egyptian work, The Book of the Dead (ch. 155), occurs
this remarkable passage: “All creation is, when dead, turned into living
reptiles.”
[264] Rev., xvi, 9.
[265] Pantheon, p. 271. Am. edition. Baltimore, 1830.
[266] For much of interest about the laurel, see Plant-lore Legends and
Lyrics, p. 404, by Richard Folkard, Jr. London, 1884.
[267] Thessaly.
[268] The literal meaning of Telesphorus is “bringing to an end;” of
Euemerion, “prosperous, or glorious;” and of Acesius, “health-giving.”
[269] Pantheon.
[270] Tooke states that by _genius_ is generally meant “that spirit of
nature which produces all things, from which generative power it has its
name.... The images of the genii resembled, for the most part, the form
of a serpent. Sometimes they were described like a boy, a girl, or an old
man.” Pantheon, p. 240.
[271] Zend Avesta.
[272] Herodotus, i, 140.
[273] See Transactions of the Society of Biblical Archæology, vol. ii, p.
245.
[274] Phædo.
[275] Grimm justly remarks that sacrifice was a common feature of heathen
medicine; “great cures and the averting of pestilence,” says he, “could
only be effected by sacrifice.” Teutonic Mythology (translation), p. 1150.
[276] The Past in the Present, p. 164. New York, 1881.
[277] Itinerary of Greece (translation), vol. ii, p. 211.
[278] Pantheon, p. 271.
[279] See Levit., xvi _et seq._
[280] Ch. ii, 39.
[281] Ammon, Knuphis, or Agathodæmon of later times.
[282] Ancient History of the East, vol. i, p. 326.
[283] The language of the Hebrews is essentially the same: _es_ or _ez_
means a goat.
[284] ἀίξ.
[285] The Mythology and Fables of the Ancients Explained from History,
vol. iii, p. 160. London, 1740.
[286] New System of Mythology, vol. iii, p. 456. Philadelphia, 1819.
[287] Now called Beyrout.
[288] Damascius, in his Life of Isidorus, uses the phrase “Esmun, who is
interpreted Asclepius.”
[289] Daughters of Titan, by Astarte.
[290] See Cory’s Ancient Fragments, p. 14. Edition by Hodges.
[291] From the Semitic word _Kabir_, great.
[292] Cory’s Ancient Fragments, p. 19.
[293] Chambers’s Encyclopædia.
[294] The temple of the god at Carthage was of great splendor and renown.
See Dr. Davis’s Carthage and its Remains, ch. xvii. London, 1861. Says
the Doctor: “The Temple of Æsculapius was as prominent a feature of
Carthage as the Capitoline hill was at Rome, or as St. Paul’s is in
London” (p. 369). It was on a rocky eminence (the Byrsa). Ruins of the
staircase still remain.
[295] The city of Hermopolis received also the name of Esmun. In the
Book of the Dead (ch. cxiv) the deceased is represented as saying, while
adoring Thoth, Amset, and Tum: “I have come as a prevailer, through
knowing the spirits of Esmun.” Thoth presided over this nome.
[296] Bunsen maintains that the Cabiri were the seven archangels of the
Jews, originally “the seven fundamental powers of the visible creation.”
Egypt’s Place in Universal History, vol. iv, p. 256.
[297] See Prof. Lesley’s interesting work, Man’s Origin and Destiny,
first edition. Philadelphia, 1868. For some reason the chapter on Arkite
symbolism is not given in the second edition.
[298] Primitive Culture, vol. i, p. 218. London, 1871.
[299] Saturnal, i, 20.
[300] The Mysteries of the Cabiri, vol. i, p. 98. Oxford, 1803.
[301] In Phœnicia he was the seven viewed collectively as “the soul of
the world.” Bunsen’s Egypt’s Place, etc., vol. iv, p. 229.
[302] Ancient History of the East, vol. ii, p. 221.
[303] Æneid, vii, line 773.
[304] Tiele takes such a view of Anubis. See History of the Egyptian
Religion, p. 65.
[305] Nearly all ancient Hebrew, as well as Assyrian, proper names are
expressive of something about the birth or life of the bearers.
[306] Mythology of Ancient Greece and Rome. Third edition. London, 1854.
[307] The Hebrew word, like the Latin _vir_, means man in a distinguished
sense (virile), and may come from the Egyptian _ash_, tree of life.
[308] Caleb, or city of the dog, on the coast of Phœnicia, has been
accorded the credit of the name of the god. See the Abbé Banier’s
Mythology and Fables of the Ancients, etc. (translation), vol. iii, p.
160.
[309] Possibly the first syllable of Æsculapius, like the Hebrew _ishi_,
salutary, and _asa_, to heal, may have been from the Egyptian _usha_,
health-bringing,—doctor. See Gerald Massey’s Book of Beginnings, vol. ii,
p. 301. London, 1881.
[310] Hence the name, Canicular Year.
[311] It does not now rise heliacally until the middle of August. But,
4000 years ago it rose so about the 20th of June, and just preceded the
annual rising of the Nile.
[312] History of the Heavens, vol. i, p. 185. Anubis had various
functions which cannot be spoken of here. He bore the souls of men to the
nether world, like Hermes, of the Greeks, and assisted Horus in weighing
them. A passage in the Book of the Dead reads, “He is behind the bier
which holds the bowels of Osiris.” Evidently he might be regarded as the
god of undertakers.
[313] Typhon, or Set, was regarded, indeed, by the Egyptians as the god
Sothis, or Sirius. See Bunsen’s Egypt’s Place, etc., vol. i, p. 429. But
Typhon was not, in early times, regarded as simply the personification of
evil. See Kenrick’s Ancient Egypt, vol. i, p. 350.
[314] Zend Avesta. Edition by James Darmesteter, in two parts, or
volumes, in The Sacred Books of the East, edited by Max Müller, vol. i,
p. 83. Oxford, England, 1883.
[315] Iliad, xxii.
[316] Such a staff is, indeed, shown by Wilkinson, and is given by Cooper
in his essay, already quoted. From the presence of the hawk and uræus,
one might more properly accord it to Horus.
[317] Physic and Physicians, vol. i, p. 6. London, 1839.
[318] Princess, vol. i, p. 210.
[319] _Ibid._
[320] See Cory’s Ancient Fragments, p. 112. Edition by Hodges.
[321] Bunsen, in Egypt’s Place in Universal History, vol. ii, p. 89.
[322] See Cory’s Ancient Fragments, p. 113.
[323] Ancient Empires of the East, p. 76.
[324] Herodotus, ii, 84. Translation by Rawlinson.
[325] _Ibid._, ii, 77.
[326] Princess, vol. i, p. 17.
[327] History of Ancient Egypt, vol. ii, p. 528. London, 1881.
[328] Encyclopædia Britannica, ninth ed.
[329] Smith’s Dictionary of the Bible.
[330] Ancient Empires of the East, p. 76.
[331] Jer., xlvi, 11.
[332] Herodotus, iii, 1, 129.
[333] Polydamna. Helen’s enforced sojourn in Egypt is fully described by
Herodotus (ii, 113-116), Thone, Thon, or Thonis, the historian speaks of
as the “warden of the Canopic mouth of the Nile.” The town of Heracleum
bore the name.
[334] Odyssey, iv.
[335] _Ibid._
[336] Natural History, vii.
[337] Homer and the Iliad, vol. i.
[338] Beginnings of History, p. 536.
[339] Bunsen holds that Esmun and he were originally the same; “as the
snake god he must actually be Hermes, in Phœnician, Tet, Taautes.”
Egypt’s Place, etc., vol. iv, p. 256.
[340] In the cut he appears counting the years on a palm-branch—the
ideograph for year. (Fig. 12, p. 101.)
[341] Ibis religiosa, Hab of the Ancient Egyptians.
[342] Ibis falcinellus, the glossy ibis.
[343] Book of the Dead, ch. lxxviii. Translation by Birch, in vol. v of
Bunsen’s Egypt’s Place, etc. The hawk is the usual symbol of Horus, just
as the ibis is of Thoth.
[344] Tiele pronounces Horus to be “the God of Light, the Token of Life.”
History of the Egyptian Religion, p. 54.
[345] Manual of Mythology, p. 346. London, 1873.
[346] Often spoken of as the Hercules of the Egyptians.
[347] History of the Egyptian Religion, p. 154.
[348] See Diodorus Siculus, i, 25; and Tacitus, xiv, 81.
[349] Says Gibbon: “Alexandria, which claimed his peculiar protection,
glorified in the name of the City of Serapis.” The Decline and Fall of
the Roman Empire, ch. xxviii.
[350] See his Essay, p. 50.
[351] Egypt of the Past, p. 15. London, 1881.
[352] The capital of Lower Egypt.
[353] Uarda, vol. i, p. 203.
[354] History of the Egyptian Religion, p. 94. London, 1882. Tiele
remarks that Imhotep was not only called Asklepios by the Greeks, “but
likewise the Eighth, thus showing that they regarded him as one of
the Kabirs” (p. 95). I may add that the worship of the Kabirs, in the
character of cosmic deities, was early established in the region where
Memphis stood. Bunsen, indeed, identifies Ptah and his seven sons with
the Kabirs. See Egypt’s Place, etc., vol. iv, p. 217.
[355] Vulcan of the Romans.
[356] Ancient Egypt, vol. i, p. 333.
[357] Transactions of the Society of Biblical Archæology, vol. iii, p.
386.
[358] See Fig. 13, p. 104. The characters of this name are all phonetic;
but very many are pictorial or symbolic. Examples of symbolic characters
will be given in the chapter on amulets.
[359] An offering; food, peace, welcome.
[360] Egypt’s Place in Universal History, vol. i, p. 400.
[361] Mysteries of the Cabiri, vol. i, p. 99.
[362] See his work on Egypt, etc., in Asiatic Researches, vol. iii, p.
392.
[363] Cooper says that they were the two deities of the morning and
evening twilight, and “were the origin of the Dioscuri of the Greeks.”
Archæic Dictionary. London, 1876.
[364] Zoological Mythology, vol. i, p. 353.
[365] Evil has always been associated with darkness. Harmful demons have
always disliked light.
[366] Mythology of the Aryans, vol. i, p. 391.
[367] See Wilson’s edition, vol. iii, p. 307.
[368] _Ibid._, p. 103.
[369] Ormazd, believed to have been originally identical with Varuna of
the Vedas.
[370] Believed to be the Asclepias acida, or Sarcostemma viminalis, whose
juice yields an intoxicating liquor.
[371] Zend Avesta, vol. i, p. 141.
[372] Demon.
[373] Evil Spirits.
[374] Zend Avesta. Translation by Darmesteter, vol. ii, p. 92.
[375] The name is given in the cuneiform characters as found in Norris’s
Assyrian Dictionary, p. 853. It is spelled phonetically. The first three
wedges are the sign or determinative of deities.
[376] The devotion of Nebuchadnezzar to him is indicated in the Bible
(see 2 Chron. xxxvi, 7, and Daniel, i, 2). The great king went so far as
to say: “Merodach deposited my germ in my mother’s womb.” Records of the
Past, vol. v, p. 113.
[377] In an article entitled “Nemrod et les Ecritures Cuneiformes,” M.
Joseph Grivel has occasion to speak of the names of the god. Amar-ud,
which is apparently the same as Nimrod, is a synonym of Merodach. See
Transactions of the Society of Biblical Archæology, vol. iii, p. 136.
[378] The older Bel was Elum, father of the gods.
[379] Chaldean Magic, and the Beginnings of History. To M. Lenormant
mainly belongs the credit of opening up the valuable stores of learning
wrapped in the Accadian and closely allied idioms.
[380] A series of small volumes, twelve in number, issued a few years
ago, in London.
[381] Silik-mulu-khi is rather a descriptive title than a name. It is the
designation used in the magical and mythological texts of the Accadian
inscriptions.
[382] Of this serpentine god of life and revealer of knowledge, Sir Henry
Rawlinson remarks that “there is very strong grounds for connecting Hea,
or Hoa, with the serpent of Scripture and the paradisiacal traditions of
the tree of life.” See George Rawlinson’s second edition of Herodotus,
vol. i, p. 600.
[383] Chaldean Magic, p. 19.
[384] Assyria, its Princes, Priests, and People, p. 59. London, 1885.
[385] Another symbol of this god was the thunderbolt in the form of a
sickle, with which he slew the dragon of the deep.
[386] Chaldean Magic, p. 190.
[387] Records of the Past, vol. iii, p. 139.
[388] Herodotus, who visited the country, states that the Babylonians
“have no physicians; but when a man is ill they lay him in the public
square and the passers-by come up to him; and if they ever had his
disease themselves, or have known any one who has suffered from it, they
give him advice, recommending him to do whatever they found good in
their own case or in the case known to them; and no one is allowed to
pass the sick man in silence, without asking him what his ailment is”
(i, 197). From this it would seem that Herodotus might rather have said
that the Babylonians were all doctors, or presumed to be. However, it is
thought that Jeremiah refers to the practice in Lamentations, i, 12, when
he says: “Is it nothing to you, all ye that pass by? Behold and see if
there be any sorrow like unto my sorrow.” A similar plan was certainly
practiced elsewhere than in Babylonia. Strabo says that the Egyptians
resorted to it (xvi), and in St. Mark it is said that the people “laid
the sick in the streets” (vi, 56) in order to be healed by Jesus as he
passed along.
[389] Deuteronomy, xi, 18.
[390] Records of the Past, vol. iii, p. 140.
[391] Was this gonorrhœa or diabetes? See Leviticus, xv.
[392] Ana.
[393] Hea.
[394] Chaldean Magic, p. 4.
[395] Chaldean Magic, p. 20.
[396] _Ibid._, p. 22.
[397] Lenormant remarks that the assimilation was probably made when
Mardux had become emphatically the god of the planet Jupiter, “the great
fortune” of the astrologers, which justified them in connecting with his
other attributes the favorable and protecting office of Silik-mulu-khi.
He was originally a solar deity.
[398] Chaldean Magic, p. 190.
[399] Jeremiah, v, 15.
[400] Or Shinar. See Gen., xi, 2. Essentially Babylonia.
[401] See Smith’s Chaldean Account of Genesis, p. 19. Revised edition, by
Mr. Sayce, 1880.
[402] The Semitic language, called Assyrian, as the one spoken by the
Babylonians, including part of the Chaldeans, before the people of Assur
(see Gen., x, 11) became a nation, which was later than the time of
the great King Sargon (B.C. 2000); and here I may say that cuneiform
inscriptions are largely Assyrian. I may add that Lenormant takes Assur
to be Nimrod, and the latter Mardux, reduced to the position of a hero.
[403] Transactions of the Society of Biblical Archæology, vol. iii, p.
466.
[404] Kaldu, or Kaldi, was the name of a tribe of Accadio-Sumerians that
rose to prominence about nine centuries before our era. The title was
subsequently given to the whole race.
[405] Zend Avesta, vol. i, p. 85.
[406] _Ibid._, vol. ii, p. 44.
[407] North American Indians, vol. i, p. 78.
[408] Ecclesiasticus, xxxviii, 13.
[409] Ecclesiasticus, xxxviii, 13.
[410] Bacchus.
[411] Fire was duly esteemed by the ancients. The worship was closely
related to that of the sun. Atar of the Zend Avesta means fire, and
a personification of it, spoken of as the son of Ahura-Mazda, is
characterized as “the god who is a full source of glory, the god who is a
full source of healing” (vol. ii, p. 8). The Parsis and also the Hindus
were forbidden to blow a fire lest the effete emanations from the system,
present in the breath, might contaminate the flame. Menstruating women
were forbidden even to look at it.
[412] Zoological Mythology, vol. i, p. 410.
[413] See Gen., ii, 7. Hippocrates appears to take _pneuma_, the breath,
and the soul and vital principle to be the same. It is still a common
thing to hear the breath spoken of as the divine and immortal element in
man.
[414] Ninevah and its Remains, vol. ii, p. 233. London, 1849. See Ex.,
xxviii, 33-34, and 1 Kings, vii, 41-42.
[415] Fir-trees were regarded with much favor in the East. Ezekiel likens
the Assyrian nation to a great cedar, envied by “all the trees of Eden,”
none being “like unto him in his beauty.” Ez., xxxi, _passim_.
[416] Medical virtues are inherent in fir-trees. Hence, there was a good
foundation for the Accadian superstition. It is curious to observe that
“among the Dakotah tribe of Indians the white cedar-tree is believed
to have a supernatural power, and its leaves are burned as incense to
propitiate the gods.” See Emerson’s Indian Myths, p. 241.
[417] Beginnings of History, p. 90.
[418] Mr. Sayce gives the name as Lubara. See Ancient Empires of the
East, p. 157.
[419] According to Mr. Black, disease and death have been referred by
the unscientific to three great sources, namely: (1) the anger of an
offended external spirit; (2) the supernatural powers of a human enemy;
(3) the displeasure of the dead. See Folk-medicine, p. 4, published by
the Folk-lore Society. London, 1883.
[420] The Origin of Primitive Superstitions. Philadelphia, 1881.
[421] See Sayce’s Ancient Empires of the East, p. 146.
[422] Chaldean Magic, p. 64.
[423] Says Tiele: “The operation or the sun is two-fold, beneficial
and terrible; it quickens or it destroys life. The Greeks united both
characteristics in Phœbus Apollo.” History of the Egyptian Religion, p.
45.
[424] 2 Samuel, xxiv.
[425] Ecclesiasticus, xxxviii, 15.
[426] It appears that the idea of the devil is first brought into clear
relief in the Book of Wisdom, where it is said: “By the envy of the devil
death came into the world” (ii, 25). The Hebrew demonology is usually
said to be of Iranian origin, but it may just as likely have sprung
from a Turanian source, either directly or through their Semitic kin in
Babylonia.
[427] Job, ii, 7.
[428] Set, called Typhon by the Greeks, the embodiment of physical and
moral evil, was regarded as the Egyptian god of death. Plagues were
attributed to him.
[429] The plague maiden of Teutonic folk-lore is somewhat like Dibbara.
See Grimm’s Teutonic Mythology (translation), p. 1185.
[430] Chaldean Account of Genesis, vol. viii.
[431] Psalms, xci, 6.
[432] 2 Sam., xxiv, 13 _et seq._, and 2 Kings, xix, 35.
[433] The wife of Hea, the queen of the gods, Davkina, was a health
goddess. In an inscription Marduk is sent to a dying man, and it is
further said:—
“Sprinkle holy water over him.
He shall hear the voice of Hea.
Davkina shall protect him;
And Marduk, eldest son of Heaven, shall find him a happy habitation.”
See Records of the Past, vol. iii, p. 142. She was invoked by women in
labor.
[434] This figure is copied from one given by W. R. Cooper in his essay
on “Serpent Myths of Ancient Egypt.” See Transactions of the Victoria
Institute, vol. vi, p. 321. London, 1873.
[435] The Art of Preserving Health. First published in 1744. One of the
very few great medical poems.
[436] Tobias, viii, 10.
[437] American Hero-Myths, p. 19. 1882.
[438] This arrangement of the serpent is seen in an Egyptian priestess, a
picture of which is given in Cooper’s essay, already referred to.
[439] It has been published, I think, in pamphlet form, but the copy I
have was issued in 1882 in connection with the March and April numbers of
a monthly published in the interest of Jefferson Medical College and her
alumni, The College and Clinical Record. There are a dozen octavo pages
of it.
[440] Animal Kingdom, vol. ix, p. 309.
[441] See Tooke’s Pantheon, p. 296.
[442] See Grimm’s Teutonic Mythology (translation), pp. 588, 1150.
[443] For Cooper’s view of her origin, see quotation, p. 93.
[444] Maut, Mat, or Mut, is to Amen-Ra what Artemis was to Zeus, and Juno
to Jupiter. She might be viewed as a form of the more familiar Isis, and
from close relationship is often confounded with Neith.
[445] From address referred to on page 125.
[446] Princess, vol. ii, p. 296.
[447] See Plato’s Timæus.
[448] The famous one brought from the East to Scotland and called the
“Lee-Penny” has an interesting history. Sir Walter Scott speaks at length
of it in his work, “The Talisman.” Says the great novelist: “Its virtues
are still applied to for stopping blood and in cases of canine madness”
(p. 287).
[449] By Josephus.
[450] The name signifies highland.
[451] The Great Pyramid, p. 159.
[452] It stands out prominent in the first chapter of Genesis. The whole
host of heaven was created for earthly purposes.
[453] The reader of the Book of Daniel learns much of the repute of the
Chaldeans as astrologers. The Romans were in the habit of calling all
astrologers Chaldeans. That people, I may say, never gave the class legal
countenance.
[454] In an old Accadian tablet bearing on the observance of the Sabbath
by the king, it is said, among other things: “Medicine for his sickness
of body he may not apply.” See Smith’s Chaldean Account of Genesis, p. 89.
[455] According to the Bible narrative, which Lenormant says is “a
tradition whose origin is lost in the night of the remotest ages and
which all the great nations of Western Asia possessed in common, with
some variations” (Beginnings of History, p. xv), the luminaries were
placed in the heavens “to divide the day from the night and to be signs
for the time of festivals, the days and the years” (Gen., i, 14). This
is from the Elohist version, which, with the Jehovist, may be found in
Lenormant’s work. The ordinary version was drawn from the two.
[456] Architecture, p. 219, 2d ed. By Joseph Swift. London, 1860.
[457] It is well to state that the astrologer was the forerunner of the
astronomer. In his interesting book on The Astronomy of the Ancients,
Sir J. Cornwall Lewes says: “The word ἀστρολογος signifies an astronomer
in the Greek writers. The word _astrologus_ has the same sense in the
earlier Latin writers. In later times the distinction which now obtains
between the words astrology and astronomy was introduced” (p. 292).
[458] The Greeks generally gave Atlas the credit of introducing it. See
Cory’s Ancient Fragments, p. 82. Hodges’ edition.
[459] Tetrabiblos, i, 2.
[460] In “A Plea for Urania,” issued in 1854, it is said that “less than
two hundred years ago an individual who entered upon the profession of
doctor of medicine, either in England or any of the European countries,
was obliged to pass an astrological examination” (p. 246).
[461] Canterbury Tales.
[462] Gemmæ Selectae. Amsterdam, 1703.
[463] Fascinum and penis are Latin synonyms.
[464] This is still done in parts of China and elsewhere in the East.
[465] Remaines of Gentilisme and Judaisme, p. 32. London, 1880.
Republication by the Folk-lore Society. First issued 1686-’87.
[466] See Psalms, lxviii, 4, and lxxxix, 8.
[467] Medical Economy during the Middle Ages, p. 92.
[468] Chaldean Magic, p. 43.
[469] Indian Arts, p. 104.
[470] The star of Babylon is frequently spoken of in the Inscriptions.
The star of Marduk is the same. It is Dilgan, or Jupiter.
[471] Act I, Scene 2.
[472] ABRACADABRA is not the same as abraxas, but may have been derived
from it. In the third century, and later, it was regarded as a capital
remedy for malarial fevers.
[473] Medical Economy during the Middle Ages, p. 94.
[474] The letter Alpha = 1, Beta = 2, Rho = 100; Alpha = 1, Xi = 60;
Alpha = 1, and Sigma = 200.
[475] Egyptian Mythology, p. 93.
[476] Chambers’ Encyclopædia.
[477] The Care and Culture of Children, Philadelphia, 1880.
[478] It is worth while to observe that Raphael was, according to the
Cabbala, the angel of the sun.
[479] Tobias, iii, 25.
[480] Nearly all savage and semi-civilized peoples have viewed the heart
as a very mysterious organ. Not a few have regarded it as the epitome or
soul of the individual. In sacrifice it has played an important rôle. See
Albert Reville’s work on The Native Religions of Mexico and Peru, p. 43.
New York, 1884.
[481] There is the ring of the Zend Avesta and the cuneiform inscriptions
about it also.
[482] Cyprus, p. 384. London, 1877.
[483] 1 Sam., vi, 4 _et seq._
[484] Chaldean Magic, p. 50.
[485] The Past in the Present, p. 19 _et seq._ 1881.
[486] Medical Economy during the Middle Ages. New York, 1883.
[487] A practice long in use. See p. 110.
[488] Urine of oxen. The supposed virtue sprang from certain mythological
notions.
[489] It was probably connected with the god Sbat and the Egyptian Seb or
Cronus, the father of Osiris. See Transactions of the Victoria Institute,
vol. xvi, pp. 136 and 160. London, 1883.
[490] The Princess, vol. i, p. 210.
[491] Chaldean Magic, p. 41.
[492] Remaines of Gentilisme and Judaisme, p. 49.
[493] Uarda, p. 118.
[494] Institute of Menu, p. 154.
[495] Ancient Egypt, vol. i, p. 254.
[496] A Book of Beginnings. London, 1881.
[497] _Ibid._, p. 101.
[498] T served some as a symbol of the generative power. John Davenport
says that it was “used indiscriminately with the Phallus: it was, in
fact, the Phallus.” Aphrodisiacs and Anti-Aphrodisiacs, p. 13. London,
1869. Privately printed. Payne Knight states that the male organs
represented as “the cross, in the form of the letter T, sometimes served
as the emblem of creation and generation.” Worship of Priapus, p. 48.
[499] History of the Heavens, vol. i, p. 259.
[500] See Occult Sciences, p. 222. A volume of the Encyclopædia
Metropolitana. London, 1855.
[501] Superstitions Connected with Medicine and Surgery. London, 1843.
[502] Historiaum, iv, 81.
[503] North American Indians, vol, i, p. 70. Philadelphia, 1857.
[504] _Ibid._
[505] Indian Myths, p. 230.
[506] Ecclesiasticus, xxxviii, 7.
[507] Medical Economy during the Middle Ages, p. 27.
[508] Medical Economy during the Middle Ages, p. 307.
[509] History of Sign-Boards, p. 341. Second edition. London, 1866.
[510] Schesch.
[511] Princess, vol. i, p. 296.
[512] The Records of the Past, vol. xi, p. 159. London, 1878.
[513] Ex., xxx, 25-35. In the revised translation apothecary becomes
perfumer.
[514] Introductory Lectures and Addresses on Medical Subjects, p. 54.
Philadelphia, 1859.
[515] Mr. Sayce, writing in 1884, states that “the fragments of a work on
medicine closely resembling the Egyptian Papyrus-Ebers have recently been
found” (at Babylon). Ancient Empires of the East, p. 173.
[516] Incorporated in the year 1800. Date of the present charter, 1843.
[517] A Book about Doctors, vol. i, p. 7. London, 1860.
[518] A Book about Doctors, vol. i, p. 13.
[519] Letters and Lives of Eminent Persons, vol. ii, p. 386. London, 1813.
[520] A Book about Doctors, vol. i, p. 2.
[521] A Book about Doctors, vol. i, p. 2.
[522] Canterbury Tales.
[523] A Book about Doctors, vol. i, p. 3.
[524] Hudibras.
[525] Occult Sciences, p. 40.
[526] The Gold-Headed Cane. By Dr. McMichael. London, 1828.
[527] A Book about Doctors, vol. i, p. 11.
[528] Finger-Ring Lore. By William Jones, p. 191. London, 1877.
[529] Remaines of Gentilisme and Judaisme, p. 210.
[530] See Sharpe’s Egyptian Mythology, p. 19.
[531] Exodus, i, 16.
[532] Princess, vol. i, p. 37.
[533] One was not regarded as a number.
[534] The Brook.
[535] Art Culture, p. 468. New York, 1874.
[536] Dictionary of Words used in Art and Archæology. Boston, 1882.
[537] In his notes to Faust.
[538] The Pythagorean Triangle. London, 1875.
[539] Dictionary of Terms in Art.
[540] Encyclopædia of Freemasonry. Philadelphia, 1875.
[541] Astronomical Myths. London, 1877.
[542] Broughton’s Italy, vol. ii.
[543] Notes and Queries, vol. ix, p. 511, third series.
[544] Mythology of the Hindus. London, 1832.
[545] Indian Arts. London, 1880.
[546] Fossil Men and their Modern Representatives, p. 272. London, 1880.
[547] The Solution of the Pyramid Problem, p. 92. New York, 1882.
[548] The Great Pyramid, p. 35.
[549] The Native Religions of Mexico and Peru, p. 57. New York, 1884.
[550] American Hero-Myths, p. 121.
[551] Remaines of Gentilisme and Judaisme, p. 51.
[552] An equilateral triangle divided into three equal triangles by lines
meeting from the three angles.
[553] Professors of the Cabbala, a mystic philosophy, believed that
there was a secret meaning in Holy Writ and a higher meaning in the law,
and pretended to be able to perform miracles by the use of names and
incantations. Auerbach gives an interesting account of them in his novel,
“Spinoza.” He gives this as an instance of their mode of reasoning: “The
Hebrew word for Messiah contains the same number as the Hebrew word for
serpent, in which form Satan seduced Eve; the Messiah will, therefore,
bruise the head of the serpent and banish sin and death from the world.”
[554] The word _Salus_, the synonymous Latin name, was also used in the
same way. In Mrs. Pelliser’s work it is thus seen. It is there spoken of
as a device used by Marguerite of France, wife of Henry IV and the last
of the Valois.
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Designed by JOHN M. KEATING, M.D. This record-book is small, neat,
and complete, and embraces all the principal points that are required
by the different companies. It is made in two sizes, viz.: No. 1,
covering one hundred (100) examinations, and No. 2, covering two hundred
(200) examinations. The size of the book is 7 × 3¾ inches, and can be
conveniently carried in the pocket.
=Prices, post-paid: No. 1, for 100 Examinations, bound in Cloth, United
States and Canada, 50 Cents, net; Great Britain, 3s. 6d.; France, 3 fr.
60. No. 2, for 200 Examinations, bound in Full Leather, with Side-Flap,
United States and Canada, $1.00, net; Great Britain, 6s. 6d.; France, 6
fr. 20.=
=KEATING AND EDWARDS—Diseases of the Heart and Circulation in Infancy and
Adolescence.= _With an Appendix entitled “Clinical Studies on the Pulse
in Childhood.”_
By JOHN M. KEATING, M.D., Obstetrician to the Philadelphia Hospital and
Lecturer on Diseases of Women and Children; Surgeon to the Maternity
Hospital; Physician to St. Joseph’s Hospital; Fellow of the College of
Physicians of Philadelphia, etc.: and WILLIAM A. EDWARDS, M.D., formerly
Instructor in Clinical Medicine and Physician to the Medical Dispensary
in the University of Pennsylvania; Physician to St. Joseph’s Hospital;
Fellow of the College of Physicians; formerly Assistant Pathologist
to the Philadelphia Hospital, etc. Illustrated by Photographs and
Wood-Engravings. About 225 pages. 8vo. Bound in Cloth.
=Price, in United States and Canada, post-paid, $1.50, net; Great
Britain, 8s. 6d.; France, 9 fr. 35.=
=KELLER—Perpetual Clinical Index to Materia Medica, Chemistry, and
Pharmacy Charts.=
By A. H. KELLER, PH.G., M.D., consisting of (1) the “Perpetual Clinical
Index,” an oblong volume, 9 × 6 inches, neatly bound in Extra Cloth; (2)
a Chart of “Materia Medica,” 32 × 44 inches, mounted on muslin, with
rollers; (5) a Chart of “Chemistry and Pharmacy,” 32 × 44 inches, mounted
on muslin, with rollers.
=Price for the Complete Work, United States, $5.00 net; Canada (duty
paid) $5.50, net; Great Britain, 28s.; France, 30 fr. 30.=
=LIEBIG and ROHÉ—Practical Electricity in Medicine and Surgery.=
By G. A. LIEBIG, JR., PH.D., Assistant in Electricity, Johns Hopkins
University; Lecturer on Medical Electricity, College of Physicians and
Surgeons, Baltimore; Member of the American Institute of Electrical
Engineers, etc.; and GEORGE H. ROHÉ, M.D., Professor of Obstetrics
and Hygiene, College of Physicians and Surgeons, Baltimore; Visiting
Physician to Bay View and City Hospitals; Director of the Maryland
Maternité; Associate Editor “Annual of the Universal Medical Sciences,”
etc. Profusely Illustrated by Wood-Engravings and Original Diagrams, and
published in one handsome Royal Octavo volume of 383 pages, bound in
Extra Cloth.
=Price, in United States and Canada, post-paid, $2.00, net; Great
Britain, 11s. 6d.; France, 12 fr. 40.=
The constantly increasing demand for this work attests its thorough
reliability and its popularity with the profession, and points to the
fact that it is already THE standard work on this very important subject.
The part on Physical Electricity, written by Dr. Liebig, one of the
recognized authorities on the science in the United States, treats fully
such topics of interest as Storage Batteries, Dynamos, the Electric
Light, and the Principles and Practice of Electrical Measurement in
their Relations to Medical Practice. Professor Rohé, who writes on
Electro-Therapeutics, discusses at length the recent developments of
Electricity in the treatment of stricture, enlarged prostate, uterine
fibroids, pelvic cellulitis, and other diseases of the male and female
genito-urinary organs, etc., etc.
=MANTON—Childbed; its Management; Diseases and their Treatment.=
By WALTER P. MANTON, M.D., Visiting Physician to the Detroit Woman’s
Hospital; Consulting Gynæcologist to the Eastern Michigan Asylum;
President of the Detroit Gynæcological Society; Fellow of the American
Society of Obstetricians and Gynæcologists, and of the British
Gynæcological Society; Member of Michigan State Medical Society, etc.
In one neat 12mo volume. _No. ⸺ in the Physicians’ and Students’
Ready-Reference Series._ IN PREPARATION.
=MASSEY—Electricity in the Diseases of Women.= _With Special Reference to
the Application of Strong Currents._
By G. BETTON MASSEY, M.D., Physician to the Gynæcological Department
of the Howard Hospital; Late Electro-Therapeutist to the Philadelphia
Orthopædic Hospital and Infirmary for Nervous Diseases; Member of the
American Neurological Association, of the Philadelphia Neurological
Society, of the Franklin Institute, etc. SECOND EDITION. Revised and
enlarged. With New and Original Wood-Engravings. Handsomely bound in
Dark-Blue Cloth. 240 pages. 12mo. _No. 5 in the Physicians’ and Students’
Ready-Reference Series._
=Price, in United States and Canada, post-paid, $1.50, net; Great
Britain, 8s. 6d.; France, 9 fr. 35.=
“A new edition of this practical manual attests the utility of its
existence and the recognition of its merit. The directions are
simple, easy to follow and to put into practice, the ground is well
covered, and nothing is assumed, the entire book being the record of
experience.”—_Journal of Nervous and Mental Diseases._
“It is only a few months since we noticed the first edition of this
little book; and it is only necessary to add now that we consider it the
best treatise on this subject we have seen, and that the improvements
introduced into this edition make it more valuable still.”—_Boston
Medical and Surgical Journ._
“The style is clear, but condensed. Useless details are omitted, the
reports of cases being pruned of all irrelevant material. The book is
an exceedingly valuable one, and represents an amount of study and
experience which is only appreciated after a careful reading.”—_Medical
Record._
=MEARS—Practical Surgery.=
By J. EWING MEARS, M.D., Lecturer on Practical Surgery and Demonstrator
of Surgery in Jefferson Medical College; Professor of Anatomy and
Clinical Surgery in the Pennsylvania College of Dental Surgery, etc.
THIRD EDITION. Revised and Enlarged. IN PREPARATION.
=Medical Bulletin Visiting List, or Physicians’ Call Record.= _Arranged
upon an Original and Convenient Monthly and Weekly Plan for the Daily
Recording of Professional Visits._
This is, beyond question, the best and most convenient time- and
labor-saving physicians’ pocket record-book ever published. Physicians
of many years’ standing and with large practices pronounce this the best
list they have ever seen. It is handsomely bound in fine, strong leather,
with flap, including a pocket for loose memoranda, etc., and is furnished
with a Dixon lead-pencil of excellent quality and finish. It is compact
and convenient for carrying in the pocket. Size, 4 × 6⅞ inches. In three
styles. _Send for Descriptive Circular._
=Net Price, post-paid; No. 1, Regular Size, for 70 patients daily each
month for one year, United States and Canada, $1.25; France, 7 fr. 75.
No. 2, Large Size, for 105 patients daily each month for one year, United
States and Canada, $1.50; France, 9 fr. 35. No. 3, in which “The Blanks
for Recording Visits in” are in six (6) removable sections, United States
and Canada, $1.75; France, 12 fr. 20.=
_Special Edition for Great Britain only, 4s. 6d._
=MICHENER—Hand-Book of Eclampsia=; _or, Notes and Cases of Puerperal
Convulsions_.
By E. MICHENER, M.D.; J. H. STUBBS, M.D.; R. B. EWING, M.D.; B. THOMPSON,
M.D.; S. STEBBINS, M.D. 16mo. Cloth.
=Price, 60 cents, net; Great Britain, 4s. 6d.; France, 4 fr. 20.=
=NISSEN—A Manual of Instruction for Giving Swedish Movement and Massage
Treatment.=
By PROF. HARTVIG NISSEN, Director of the Swedish Health Institute,
Washington, D.C.; late Instructor in Physical Culture and Gymnastics
at the Johns Hopkins University, Baltimore, Md.; Author of “Health
by Exercise without Apparatus.” Illustrated with 29 Original
Wood-Engravings. In one 12mo volume of 128 pages. Neatly bound in Cloth.
=Price, in United States and Canada, post-paid, $1.00, net; Great
Britain, 6s.; France, 6 fr. 20.=
=Physicians’ All-Requisite Time- and Labor-Saving Account-Book.= _Being a
Ledger and Account-Book for Physicians’ Use, Meeting all the Requirements
of the Law and Courts._
Designed by WILLIAM A. SEIBERT, M.D. of Easton, Pa. There is no
exaggeration in stating that this Account-Book and Ledger reduces the
labor of keeping your accounts more than one-half, and at the same time
secures the greatest degree of accuracy.
To all physicians desiring a quick, accurate, and comprehensive method
of keeping their accounts, we can safely say that no book as suitable as
this one has ever been devised.
=Prices, Shipping Expenses Prepaid: No. 1, 300 Pages, for 900 Accounts
per Year, Size 10 × 12, Bound in ¾-Russia, Raised Back-Bands, Cloth
Sides, in United States, $5.00; Canada (duty paid), $5.50, net; Great
Britain, 28s.; France, 30 fr. 30. No. 2, 600 Pages, for 1800 Accounts per
Year, Size 10 × 12, Bound in ¾-Russia, Raised Back-Bands, Cloth Sides,
in United States, $8.00; Canada (duty paid), $8.80, net; Great Britain,
42s.; France, 49 fr. 40.=
A circular showing the plan of the book will be sent free to any address
on application.
=Physicians’ Interpreter=: _In Four Languages (English, French, German,
and Italian)_.
Specially arranged for diagnosis by M. VON V. The object of this little
work is to meet a need often keenly felt by the busy physician, namely,
the need of some quick and reliable method of communicating intelligibly
with patients of those nationalities and languages unfamiliar to the
practitioner. The plan of the book is a systematic arrangement of
questions upon the various branches of Practical Medicine, and each
question is so worded that the only answer required of the patient is
merely YES or NO. The questions are all numbered, and a complete Index
renders them always available for quick reference. The book is written by
one who is well versed in English, French, German, and Italian, being an
excellent teacher in those languages, and who has also had considerable
hospital experience. Bound in full Russia Leather, for carrying in the
pocket. Size, 5 × 2⅔ inches. 206 pages.
=Price, in United States and Canada, post-paid, $1.00, net; Great
Britain, 6s.; France, 6 fr. 20.=
=PRICE AND EAGLETON—Three Charts of the Nervo-Vascular System.= _Part
I.—The Nerves. Part II.—The Arteries. Part III.—The Veins._
A New edition, Revised and Perfected. Arranged by W. HENRY PRICE,
M.D., and S. POTTS EAGLETON, M.D. Endorsed by leading Anatomists. “The
Nervo-Vascular System of Charts” far excels every other system in their
completeness, compactness, and accuracy. Clearly and beautifully printed
upon extra-durable paper. Each chart measures 19 × 24 inches.
=Price, in the United States and Canada, post-paid, 50 cents, net,
Complete; Great Britain, 3s. 6d.; France, 3 fr. 60.=
=PURDY—Diabetes: its Cause, Symptoms, and Treatment.=
By CHAS. W. PURDY, M.D. (Queen’s University), Honorary Fellow of the
Royal College of Physicians and Surgeons of Kingston; Member of the
College of Physicians and Surgeons of Ontario; Author of “Bright’s
Disease and Allied Affections of the Kidneys;” Member of the Association
of American Physicians; Member of the American Medical Association;
Member of the Chicago Academy of Sciences, etc., etc. With Clinical
Illustrations. In one neat 12mo volume. Handsomely bound in Dark-Blue
Cloth. _No. 8 in the Physicians’ and Students’ Ready-Reference series._
=Price, United States and Canada, $1.25, net; Great Britain, 6s. 6d.;
France, 7 fr. 75; post-paid.=
=REMONDINO—Circumcision: its History, Modes of Operation, etc.= _From
the Earliest Times to the Present; with a History of Eunuchism,
Hermaphrodism, etc., as Observed Among All Races and Nations; also
a Description of the Different Operative Methods of Modern Surgery
Practiced upon the Prepuce._
By P. C. REMONDINO, M.D. (Jefferson); Member of the American Medical
Association; Member of the American Public Health Association; Member of
the State Medical Society of California, and of the Southern California
Medical Society. IN PRESS. NEARLY READY. _No. 11 in the Physicians’ and
Students’ Ready-Reference Series._
=ROHÉ—Text-Book of Hygiene.= _A Comprehensive Treatise on the Principles
and Practice of Preventive Medicine from an American Stand-point._
By GEORGE H. ROHÉ, M.D., Professor of Obstetrics and Hygiene in the
College of Physicians and Surgeons, Baltimore; Member of the American
Public Health Association, etc.
SECOND EDITION, thoroughly revised and largely rewritten, with many
illustrations and valuable tables. In one handsome Royal Octavo volume of
over 400 pages, bound in Extra Cloth.
=Price, United States, post-paid, $2.50, net; Canada (duty paid) $2.75,
net; Great Britain, 14s.; France, 16 fr. 20.=
Every Sanitarian should have Rohé’s “Text-Book of Hygiene” as a work
of reference. Of this new (second) edition, one of the best qualified
judges, namely, Albert L. Gihon, M.D., Medical Director of U.S. Navy, in
charge of U.S. Naval Hospital, Brooklyn, N. Y., and ex-President of the
American Public Health Association, writes: “It is the most admirable,
concise _résumé_ of the facts of Hygiene with which I am acquainted.
Professor Rohé’s attractive style makes the book so readable that no
better presentation of the important place of Preventive Medicine, among
their studies, can be desired for the younger members, especially, of our
profession.”
=SAJOUS—Hay Fever and its Successful Treatment by Superficial Organic
Alteration of the Nasal Mucous Membrane.=
By CHARLES E. SAJOUS, M.D., formerly Lecturer on Rhinology and
Laryngology in Jefferson Medical College; Vice-President of the American
Laryngological Association; Officer of the Academy of France and of
Public Instruction of Venezuela; Corresponding Member of the Royal
Society of Belgium, of the Medical Society of Warsaw (Poland), and of
the Society of Hygiene of France; Member of the American Philosophical
Society, etc., etc. With 13 Engravings on Wood. 12mo. Bound in Cloth.
Beveled edges.
=Price, in United States and Canada, $1.00, net; Great Britain, 6s.;
France, 6 fr. 20.=
=SANNE—Diphtheria, Croup: Tracheotomy and Intubation.=
From the French of A. SANNE. Translated and enlarged by HENRY Z. GILL,
M.D., LL.D. Diphtheria having become such a prevalent, wide-spread, and
fatal disease, no general practitioner can afford to be without this
work. It will aid in preventive measures, stimulate promptness in the
application of and efficiency in treatment, and moderate the extravagant
views which have been entertained regarding certain specifics in the
disease diphtheria.
A full Index accompanies the enlarged volume, also a list of authors,
making, altogether, a very handsome ILLUSTRATED volume of over 680 pages.
=Price, United States, post-paid, Cloth, $4.00, Leather, $5.00. Canada
(duty paid), Cloth, $4.40; Leather, $5.50, net. Great Britain, Cloth,
22s. 6d.; Leather, 28s. France, Cloth, 24 fr. 60; Leather, 30 fr. 30.=
=SENN—Principles of Surgery.=
By N. SENN, M.D., PH.D., Professor of Principles of Surgery and Surgical
Pathology in Rush Medical College, Chicago. Ill.; Professor of Surgery
in the Chicago Polyclinic; Attending Surgeon to the Milwaukee Hospital;
Consulting Surgeon to the Milwaukee County Hospital and to the Milwaukee
County Insane Asylum.
In one handsome Royal Octavo volume, with 109 fine Wood-Engravings and
624 pages.
=Price, in United States, Cloth, $4.50; Sheep or Half-Russia, $5.50, net.
Canada (duty paid), Cloth, $5.00; Sheep or Half-Russia, $6.10, net; Great
Britain, Cloth, 24s. 6d.; Sheep or Half-Russia, 30s. France, Cloth, 27
fr. 20; Sheep or Half-Russia, 33 fr. 10.=
This work, by one of America’s greatest surgeons, is thoroughly COMPLETE;
its clearness and brevity of statement are among its conspicuous merits.
The author’s long, able, and conscientious researches in every direction
in this important field are a guarantee of unusual trustworthiness, that
every branch of the subject is treated authoritatively and in such a
manner as to bring the greatest gain in knowledge to the Practitioner and
Student. Physicians and Surgeons alike should not deprive themselves of
this very important work.
_A critical examination of the Wood-Engravings (109 in number) will
reveal the fact that they are thoroughly accurate and produced by the
best artistic ability._
Stephen Smith, M.D., Professor of Clinical Surgery in Medical Department
of University of the City of New York, writes: “I have examined the work
with great satisfaction, and regard it as a most valuable addition to
American Surgical literature. There has long been great need of a work
on the principles of Surgery which would fully illustrate the present
advanced state of knowledge of the various subjects embraced in this
volume. The work seems to me to meet this want admirably.”
“The achievements of Modern Surgery are akin to the marvelous, and Dr.
Senn has set forth the principles of the science with a completeness
that seems to leave nothing further to be said until new discoveries
are made. The work is systematic and compact, without a fact omitted or
a sentence too much, and it not only makes instructive but fascinating
reading. A conspicuous merit of Senn’s work is his method, his persistent
and tireless search through original investigations for additions
to knowledge, and the practical character of his discoveries. This
combination of the discoverer and the practical man gives a special value
to all his work, and is one of the secrets of his fame. No physician,
in any line of practice, can afford to be without Senn’s ‘Principles of
Surgery.’”—_The Review of Insanity and Nervous Diseases._
=SHOEMAKER—Heredity, Health, and Personal Beauty.= _Including the
Selection of the Best Cosmetics for the Skin, Hair, Nails, and All Parts
Relating to the Body._
By JOHN V. SHOEMAKER, A.M., M.D., Professor of Materia Medica,
Pharmacology, Therapeutics, and Clinical Medicine, and Clinical
Professor of Diseases of the Skin in the Medico-Chirurgical College
of Philadelphia; Physician to the Medico-Chirurgical Hospital, etc.,
etc. _This is just the book to place on the waiting-room table of every
physician, and a work that will prove useful in the hands of your
patients._
The health of the skin and hair, and how to promote them, are discussed;
the treatment of the nails; the subjects of ventilation, food, clothing,
warmth, bathing; the circulation of the blood, digestion, ventilation; in
fact, all that in daily life conduces to the well-being of the body and
refinement is duly enlarged upon. To these stores of popular information
is added a list of the best medicated soaps and toilet soaps, and a whole
chapter of the work is devoted to household remedies.
The work is largely suggestive, and gives wise and timely advice as to
when a physician should be consulted.
Complete in one handsome Royal Octavo volume of 425 pages, beautifully
and clearly printed, and bound in Extra Cloth, Beveled Edges, with side
and back gilt stamps and Half-Morocco Gilt Top.
=Price, in United States, post-paid, Cloth, $2.50; Half-Morocco, $3.50
net. Canada (duty paid), Cloth, $2.75; Half-Morocco, $3.90, net. Great
Britain, Cloth, 14s.; Half-Morocco, 19s. 6d. France, Cloth, 15 fr.;
Half-Morocco, 22 fr.=
=SHOEMAKER—Materia Medica and Therapeutics.= _With Especial Reference to
the Clinical Application of Drugs._
Being the second and last volume of a treatise on Materia Medica,
Pharmacology, and Therapeutics, and an independent volume upon drugs.
By JOHN V. SHOEMAKER, A.M., M.D., Professor of Materia Medica,
Pharmacology, Therapeutics, and Clinical Medicine, and Clinical
Professor of Diseases of the Skin in the Medico-Chirurgical College of
Philadelphia; Physician to the Medico-Chirurgical Hospital, etc., etc.
This is the long-looked-for second volume of Shoemaker’s Materia
Medica, Pharmacology, and Therapeutics. It is wholly taken up with the
consideration of drugs, each remedy being studied from three points of
view, viz.: the Preparations, or Materia Medica; the Physiology and
Toxicology, or Pharmacology; and, lastly, its Therapy. Dr. Shoemaker
has finally brought the work to completion, and now this second volume
is ready for delivery. It is thoroughly abreast of the progress of
Therapeutic Science, and is really an indispensable book to every student
and practitioner of medicine. Royal Octavo, about 675 pages. Thoroughly
and carefully indexed.
=Price, in United States, post-paid, Cloth, $3.50; Sheep, $4.50, net.
Canada (duty paid), Cloth, $4.00; Sheep, $5.00, net. Great Britain,
Cloth, 20s.; Sheep, 26s. France, Cloth, 22 fr. 40; Sheep, 28 fr. 60.=
The first volume of this work is devoted to Pharmacy, General
Pharmacology, and Therapeutics, and remedial agents not properly classed
with drugs. Royal Octavo, 353 pages. Price of Volume I, post-paid, in
United States, Cloth, $2.50, net; Sheep, $3.25, net. Canada, duty paid,
Cloth, $2.75, net; Sheep, $3.60, net. Great Britain, Cloth, 14s., Sheep,
18s. France, Cloth, 16 fr. 20; Sheep, 20 fr. 20. _The volumes are sold
separately._
=SHOEMAKER—Ointments and Oleates, Especially in Diseases of the Skin.=
By JOHN V. SHOEMAKER, A.M., M.D., Professor of Materia Medica,
Pharmacology, Therapeutics, and Clinical Medicine, and Clinical
Professor of Diseases of the Skin in the Medico-Chirurgical College of
Philadelphia, etc., etc. SECOND EDITION, revised and enlarged. 298 pages.
12mo. Neatly bound in Dark-Blue Cloth. _No. 6 in the Physicians’ and
Students’ Ready-Reference Series._
=Price, in United States and Canada, post-paid, $1.50, net; Great
Britain, 8s. 6d.; France, 9 fr. 35.=
The author concisely concludes his preface as follows: “The reader may
thus obtain a conspectus of the whole subject of inunction as it exists
to-day in the civilized world. In all cases the mode of preparation is
given, and the therapeutical application described seriatim, in so far as
may be done without needless repetition.”
It is invaluable as a ready reference when ointments or oleates are to be
used, and is serviceable to both druggist and physician.—_Canada Medical
Record._
To the physician who feels uncertain as to the best form in which to
prescribe medicines by way of the skin the book will prove valuable,
owing to the many prescriptions and formulæ which dot its pages, while
the copious index at the back materially aids in making the book a useful
one.—_Medical News._
=SMITH—The Physiology of the Domestic Animals.= _A Text-Book for
Veterinary and Medical Students and Practitioners._
By ROBERT MEADE SMITH, A.M., M.D., Professor of Comparative Physiology
in University of Pennsylvania; Fellow of the College of Physicians
and Academy of the Natural Sciences, Philadelphia; of the American
Physiological Society; of the American Society of Naturalists; Associé
Étranger de la Société Française d’Hygiène, etc. In one handsome Royal
Octavo volume of over 950 pages. Profusely illustrated with more than 400
fine Wood-Engravings and many Colored Plates.
=Price, in United States, Cloth, $5.00; Sheep, $6.00, net. Canada (duty
paid), Cloth, $5.50; Sheep, $6.60, net. Great Britain, Cloth, 28s.;
Sheep, 32s. France, Cloth, 30 fr. 30; Sheep, 36 fr. 20.=
This new and important work is the most thoroughly complete in the
English language on the subject. In it the physiology of the domestic
animals is treated in a most comprehensive manner, especial prominence
being given to the subject of foods and fodders, and the character
of the diet for the herbivora under different conditions, with a
full consideration of their digestive peculiarities. Without being
overburdened with details, it forms a complete text-book of physiology,
adapted to the use of students and practitioners of both veterinary and
human medicine. This work has already been adopted as the Text-Book
on Physiology in the Veterinary Colleges of the United States, Great
Britain, and Canada.
=SOZINSKEY—Medical Symbolism.= _Historical Studies in the Arts of Healing
and Hygiene._
By THOMAS S. SOZINSKEY, M.D., PH.D., Author of “The Culture of Beauty,”
“The Care and Culture of Children,” etc. 12mo, Nearly 200 pages. Neatly
bound in Dark-Blue Cloth. Appropriately illustrated with upward of
thirty (30) new Wood-Engravings. _No. 9 in the Physicians’ and Students’
Ready-Reference Series._
=Price, in United States and Canada, post-paid, $1.00, net; Great
Britain, 6s.; France, 6 fr. 20.=
=STEWART—Obstetric Synopsis.=
By JOHN S. STEWART, M.D., Demonstrator of Obstetrics and Chief Assistant
in the Gynæcological Clinic of the Medico-Chirurgical College of
Philadelphia; with an introductory note by WILLIAM S. STEWART, A.M.,
M.D., Professor of Obstetrics and Gynæcology in the Medico-Chirurgical
College of Philadelphia. 42 Illustrations. 202 pages. 12mo. Handsomely
bound in Dark-Blue Cloth. _No. 1 in the Physicians’ and Students’
Ready-Reference Series._
=Price, in United States and Canada, post-paid, $1.00 net; Great Britain,
6s. 6d.; France, 6 fr. 20.=
=ULTZMANN—The Neuroses of the Genito-Urinary System in the Male.= _With
Sterility and Impotence._
By DR. R. ULTZMANN, Professor of Genito-Urinary Diseases in the
University of Vienna. Translated, with the author’s permission, by
GARDNER W. ALLEN, M.D., Surgeon in the Genito-Urinary Department, Boston
Dispensary. Illustrated. 12mo. Handsomely bound in Dark-Blue Cloth. _No.
4 in the Physicians’ and Students’ Ready-Reference Series._
=Price, in United States and Canada, post-paid, $1.00, net; Great
Britain, 6s.;. France, 6 fr. 20.=
SYNOPSIS OF CONTENTS.—First Part—I. Chemical Changes in the Urine in
Cases of Neuroses. II. Neuroses of the Urinary and of the Sexual Organs,
classified as: (1) Sensory Neuroses; (2) Motor Neuroses; (3) Secretory
Neuroses. Second Part—Sterility and Impotence. The treatment in all cases
is described clearly and minutely.
=WHEELER—Abstracts of Pharmacology.=
By H. A. WHEELER, M.D. (Registered Pharmacist, No. 3468, Iowa). Prepared
for the use of Physicians and Pharmacists, and especially for the use of
Students of Medicine and Pharmacy, who are preparing for Examination in
Colleges and before State Boards of Examiners.
This book does not contain questions and answers, but solid pages of
abstract information. It will bean almost indispensable companion to the
practicing Pharmacist and a very useful reference-book to the Physician.
It contains a brief but thorough explanation of all terms and processes
used in practical pharmacy, an abstract of all that is essential to be
known of each officinal drug, its preparations and therapeutic action,
with doses: in Chemistry and Botany, much that is useful to the Physician
and Pharmacist; a general working formula for each class and an abstract
formula for each officinal preparation, and many of the more popular
unofficinal ones, together with their doses; also many symbolic formulas;
a list of abbreviations used in prescription writing; rules governing
incompatibilities; a list of Solvents; tests for the more common drugs;
the habitat and best time for gathering plants to secure their medical
properties.
The book contains 180 pages, 5½ × 8 inches, closely printed and on the
best paper, nicely and durably bound, containing a greater amount of
information on the above topics than any other work for the money.
=Price, in United States and Canada, post-paid, $1.50, net; Great
Britain, 8s. 6d.; France, 9 fr. 35.=
=WITHERSTINE—International Pocket Medical Formulary.= _Arranged
Therapeutically._
By C. SUMNER WITHERSTINE, M.S., M.D., Associate Editor of the “Annual
of the Universal Medical Sciences;” Visiting Physician of the Home
for the Aged, Germantown, Philadelphia; late House-Surgeon to Charity
Hospital, New York. Including more than 1800 formulæ from several hundred
well-known authorities. With an Appendix containing a Posological
Table, the newer remedies included; Important Incompatibles; Tables on
Dentition and the Pulse; Table of Drops in a Fluidrachm and Doses of
Laudanum graduated for age; Formulæ and Doses of Hypodermatic Medication,
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