Prof. DDDr. Habil.

ALEXIOS PANAGOPOULOS
Academic MCA

BIOETHICS BIOPSYCHOLOGY
MEDICAL ANTHROPOLOGY AND
POLITICAL PHILOSOPHY
IN HIPPOCRATES AND
JOHN CHRYSOSTOMUS

A Final Phd Thesis Presented to The Academic Department of The Institute Saint
Gregory of Social and Human Studies In Partial Fulfilment of the Requirements For
the Degree of Doctor in Hellenic Studies, Doctor of Science (D.Sc.), Thesis: “Bioeth-
ics, Biopsychology, Medical Anthropology & Political Philosophy, in Hippocrates &
John Chrysostomus”. In St. Gregory Nazianzen Institute [in Partnership with Nikola
Tesla Union University (NTU)].

Vienna/Belgrade/Athens/Cyprus/Moscow/Puerto Rico
2
 3

Academic Prof. DDDr. Habil. ALEXIOS PANAGOPOULOS

BIOETHICS
BIOPSYCHOLOGY
MEDICAL ANTHROPOLOGY AND
POLITICAL PHILOSOPHY
IN HIPPOCRATES AND
JOHN CHRYSOSTOMUS
A Final Phd Thesis Presented to The Academic Department of The Institute
Saint Gregory of Social and Human Studies In Partial Fulfilment of the
Requirements For the Degree of Doctor in Hellenic Studies, Doctor of Science
(D.Sc.), Thesis: “Bioethics, Biopsychology, Medical Anthropology & Political
Philosophy, in Hippocrates & John Chrysostomus”. In St. Gregory Nazianzen
Institute [in Partnership with - Nikola Tesla Union University (NTU)].

Vienna/Belgrade/Athens/Cyprus/Moscow/Puerto Rico
 4

Copy & Writer:

Academic Prof. DDDr. Habil. ALEXIOS PANAGOPOULOS
(e-mail: alexpan1@hotmail.com)
Edition First 2020.
Vienna/Belgrade/Athens/Cyprus/Moscow/Puerto Rico

A Final Phd Thesis Presented to The Academic Department of The Institute of

Saint Gregory of Social and Human Studies In Partial Fulfilment of the
Requirements For the Degree of Doctor in Hellenic Studies, Doctor of Science
(D.Sc.): Thesis: “Bioethics, Biopsychology, Medical Anthropology & Political
Philosophy, in Hippocrates & John Chrysostomus”. In St. Gregory Nazianzen
Institute [in Partnership with - Nikola Tesla Union University (NTU)]. SPRING
2018. RJ 13 Vía Amazonas Urb. Río Cristal – Encantada. Trujillo Alto, Puerto
Rico 00976 - 6010.

Intellectual property is acquired without any wording and without the need for
a clause prohibiting its insults. It is pointed out, however, that according to
Athens Law 2387/20 (as amended by Law 2121/93 and valid until today) and
the International Convention of Bern - Paris (ratified by Law 100/1975)
republishing is prohibited , the storage in a rescue system, and generally the
reproduction of this work, in any form or form, in part or in summary, in the
original or in translation or other adaptation, without the written permission of
the publisher.

P.S. Many thanks to Prof. Alla Petrovna Minjar, DDr Medicine Danilo Nikolic,
Mis Amalia Kousadianou, Mr. Vassilios Anifantis, Mr. Spyridon
Panagopoulos, Mr. Panagiotis Panagopoulos and to my Prof. Metropolite
Amfilohios Radovic for our scientific cooperation. As well as several other
scientists for their advice and support.
 5

Αφιερώνεται:
Στoν Μέγα Ιπποκράτη και Μέγα Ιωάννη Χρυσόστομο,
στους γονείς μου Παναγιώτη και Αγγελική
και στην κόρη μου Παναγιώτα Παναγοπούλου

Dedicated:
In Mega Hippocrates and Mega John Chrysostomus,
To my parents Panagiotis and Angeliki
And to my daughter Panagiota Panagopoulos
6
 7

TABLE OF CONTENTS
 TABLE OF CONTENTS............................................................................7
 INTRODUCTION – ABSTRACT……………………..………………..11
 SECTION A…………….……………………...……….………………21
 The Discovery of the Introduction to Hippocrates....................................22
 The Medical Science and Philosophy in Ancient Greece and its Practical
Usefulness………………………………………………………………..33
 The Medical Philosophical, Anthropological and Sociopolitical and
Sociopolitical Currents before Hippocrates...............................................40
 The Medicine of Cnidians and the Anthropocentric Hippocratic Medical
Science.......................................................................................................52
 The Ethical, Anthropological and Political Differentiation of Hippocrates
from Divination, Priestly and Religious Medical Tradition......................55
 SECTION B..............................................................................................59
 The Anthropological Bioethical Principles of Medical, Philosophical and
Political Thought of Hippocrates...............................................................60
 The Hippocratic Theory of Physiopathology of Juices as a Therapeutic
route for the Fellow Human Patient..........................................................65
 The Anatomy and Genetics in the Diagnosis, Prevention and Treatment of
Patients.......................................................................................................71
 The Human Diseases and the Medical Philosophical Intervention...........76
 The Diagnosis and Prognosis in Medicine According to Medical
Philosopher Hippocrates............................................................................78
 The Surgery and Orthopedics in the Hippocratic Medical Philosophy.....83
 The Women’s Treatment in Relation to the Gynecology and Obstetrics of
Recognition of Equality of Sexes..............................................................89
 The Hippocratic Therapy and Pharmacology for the Fellow Human
Being........................................................................................................103
 The Hippocratic Pharmacology as a Bioethical Natural Healing
Method.....................................................................................................112
 SECTION C............................................................................................114
 8

 Quoting Great Texts of the Hippocratic Collection. The Hippocratic Oath

as a Bioethic Principal.............................................................................115
 Hippocrates’s Study of “Ieris Nousou” (Sacred Disease).......................118
 The Great Work “Peri Iitrou” (On Doctors) of Hippocrates...................121
 The Hippocratic Book “Peri Eyschimosynis”.........................................124
 The Hippocratic “Paraggelies” (Orders)..................................................126
 The Laws and Hippocratic Rules.............................................................129
 The Hippocratic Aphorisms.....................................................................132
 The Hippocratic “Peri Arcaiis Iitrikis” (On Ancient Medicine)..............138
 The Hippocratic Book of “Epidimiai”.....................................................142
 The Hippocratic Book “Peri Aeron Idaton Topon” (On Winds Waters
Places)......................................................................................................147
 The Key Features of the Art of Medicine by Hippocrates......................160
 The Conclusions of the Hippocratic Medical Philosophy and
Anthropology in Bioethics and Socio-Political Philosophy....................164
 The General Conclusions for the Hippocratic Bioethics and Medical
Philosophy...............................................................................................169
 The Hippocratic Annex. The Works of the Hippocratic Collection Are 180
 SECTION D...........................................................................................183
 Preface In John Chrysostom....................................................................184
 The Bioethical Perspective of Chrysostomus (Love, Freedom and
Creation)..................................................................................................195
 The Man and the Word............................................................................197
 In Our Image and After Our Likeness Creation as Cure........................200
 The Destination of Man...........................................................................202
 The Ethical Extreme, Bioethical Anthropology. The Eschatological
Dimension of the Fall anf its Cure...........................................................203
 The Desire for Virtue...............................................................................213
 The Treatment, Ethical Pedagogy and Eschatology. Treatment, Moral
Pedagogy on Virtue.................................................................................217
 The Timeless Ethical Pedagogical Good as Treatment...........................220
 9

 Ethics, Bioethics and Pedagogy...............................................................230

 Ethical Pedagogical Character and the Methods.....................................232
 The Bioethics and Eschatological Substance of Psychosomatic Entiry of
Existence..................................................................................................238
 Treatment by the Medical Practitioner and Educator God for the
Acquisition of Love.................................................................................250
 The Acquisition of Therapeutic Education of the Physician Therapist God
and Monasticism......................................................................................256
 Marriage as Medical Practice, Healing, Bioethics and Social
Philosophy...............................................................................................262
 Sociability and Health.............................................................................270
 The Current Problems of Health Treatment According to
Chrysostom..............................................................................................273
 A Man and His Values about Health.......................................................275
 The Anthropological and Bioethical Impasse of Health.........................276
 Chrysostom’s Eschatological Bioethical and Ethical Anthropology......277
 The Healing Presence of Christ and the Immoral and Antibioethical
Model of the Antichrist............................................................................284
 The Pedagogy, the End Times and Bioethics..........................................286
 The Conclusions About Chrysostomus...................................................288
 GENERAL CONCLUSIONS..................................................................294
 SECTION E............................................................................................315
 Bibliography – English Language Bibliography.....................................316
 Bibliography – Greek Language Bibliography.......................................326
 Abbreviations...........................................................................................342
 Glossary...................................................................................................343
 Endnotes..................................................................................................345
 C.V. Writer..............................................................................................348
10
 11

INTRODUCTION – ABSTRACT

The bioethic work of medical philosopher Hippocrates as the

father of medical science and health sciences in Ancient Greece
during the 5th century BC is considered very important and topical in
today's reality. In the capital of the Greek island of Kos, which
according to the historian Strabo was considered one of the most
beautiful cities of the ancient world, there were Agora, Prytaneion,
theatre, temples and altars, with statues of local heroes. In this distant
but like fairy-tale environment and under the shadow of the historic
plane tree, the medical philosopher spent the summer hours writing
his books and teaching his disciples 1 . This man of wisdom was
destined to become the pride of the island, and afterwards of the
whole of Greece and later on of the whole world of philosophy and
medical science. It is argued that “life is short, art2 is long, the living
life is short, the art is long, the chance is instant, experimentation is
shaky, diagnosis is difficult”. He taught that “it is not just the
practitioner who fulfills his duty, but also the sick, the assistants, the
external conditions” 3 . This is the first and the most important

1
That's why at a special ceremony which was dedicated to Hippocrates in America's
National Institute of health in April 26, in 2014, the National Institute of Health-NIH, one of
the most important in its field globally, honoured him in a special ceremony held at the
headquarters of the Bethesda of Maryland, the father of medicine, Hippocrates.
2
He meant the occupation and treatment of medical art.
3
Encyclopaedic Publications Company: "History of medicine", Papyrus, Athens, 1968, p. 22.
 12

scientific definition or aphorism4 of Hippocrates, the Father of Greek

and international medical science.
Visitors to the historic island of Kos even today when they
walk around the same historic tree which they call «the plane tree of
Hippocrates», feel that mentally they hear the voice of the
enlightened master with mental words and spiritual sounds of the
lost in the centuries and history harsh Doric language. Fortunately,
today four biographies have been rescued for this wise Grand Master.
They are as follows: one is by Soranos from Ephesus that dates back
to the 1st century AD, the second one by the Byzantine Suida
procedes from the 10th century C.E, the famous "Lexicon" of Souda,
is the third one by Tzetzis backdates from the 12th century AD and
the fourth one subsequently is by an anonymous author that was
found in a Latin manuscript in the Royal Library of Brussels 5.
In accordance with the above biographies Hippocrates was
born in the Greek island of Kos on the 27th of the month of Agrianou,
which corresponds to the modern month of January or maybe April,
around the year 460 BC. He was the son of physician Heracleides
and Fainaretis. In fact, he was the 17th grandson of Asclepius. He
studied under the private guidance of his father, also a physician and
philosopher of the age named Irodikos, possibly also under the
guidance of the sophist Gorgias known for his masterful rhetoric.
Then he also attended the medical schools of Knidos and Kos. After

4
Aphorisms are short sentences or otherwise advices, which are self-contained and full in
meaning, accepted as scientific and philosophical definition.
5
It had the title: «Hippocratis, genus, vita, dogma».
 13

the death of his parents, Hippocrates decided and made large and
long trips for his time. He visited the island of Thassos, Macedonia,
Thrace, Scythia, possibly Egypt and Athens and Larissa. He traveled
like a physician, philosopher and "periodeftis"6. These great trips for
his time can be considered equivalent to medical missions, according
to the criterion of contemporary organized or private scientific
medical missions. Along with him were also some of his students
with the purpose of observation, study and research. As for the
7
private life of Hippocrates, very little is known about it .
Nevertheless, we know that he had two sons, Thessalos and the
Draco, and also a daughter by the name of Fenareti, whose husband
was Asklipiadis Polyvos. This is all for the personalities who lived
in the 5th century BC. As we know from that period, the attention of
then people was mainly focused on public affairs and on public life,
that is why there is very few information referred to the privacy of
those persons. Therefore, the narratives around Hippocrates that took
its final shape during the Hellenistic period and were handed on to
the future generations of biographers are enough. In conclusion of the
above statements we will quote the views of two major researchers
about the project: "Peri aeron, idaton, topon" (On winds, waters,
places). One of whom is the rationalist of the Western Europe

6
Derives from the verb travelling, make tour and travel significantly, even in the glorious
ancient times meant also the travel and "Iatrevo" because doctors toured and did medical
travel, to explore, to observe and to heal with love the sufferer, the fellow man.
7
«Fog and cloud cover in the life», written by Frenchman Littre, as we will see further down
in the book.
 14

Korais 8 who as a physician and philologist and member of the

Academy of Sciences of Montpellier, he was known as "Master of
the nation" who argued concerning Hippocrates that: "This project is
a real legacy for students of Medicine of all time". Here though it
would be wrong not to mention the unselfish and altruistic medical
philosopher Come Governor Ioannis Kapodistrias9 the truly selfless
medical philosopher and unjustly murder victim first Governor of
Greece Also Littre 10 , remained until today great translator for the
West of the works by Hippocrates, who after painstaking work
resulted in joining Medical Academy of Paris in the year 1858 and
later to the French Academy of Sciences in the year 1873, and said
that: "the originality of the topic, the depth of the concepts,
transparency and eloquence, make this project really perfect."11
John Chrysostom is ethics philosophic master but also an
authentic interpreter of the Bible. He is a perfect expression of the
foundation of genuine Christian moral life, which leads to the
eschatological destination. Ethics and bioethics has direct
consequences in theology, in cosmology, in economy, in medical and
pedagogical Anthropology and even political philosophy. The Holy
Father became prophet of love and teacher of the free will of man.
The doctor and educator God created man selflessly as King of his
creation and was created “in the image and likeness of God”. He was

8
See: Adamantios Korais (1748 - 1833).
9
See work of admirable doctor and diplomat Ioannis Kapodistrias.
10
Emile Littre (1801 – 1881) doctor and philologist.
11
G. Pournaropoulos: The works of ancient Greek writers, Papyros Publications, Athens, p.
104.
 15

created as a mortal who is driven ethical, pedagogical, and

anthropological in perfection. The evil is not eternal, but it is as a
parasite. The fall of man was from the misuse of his freedom. God is
a medical doctor and an educator. Chrysostom stresses the
therapeutic good education and good options. The proper medical
pharmaceutical education is the one that gives to man the possibility
of distinguishing between good and evil. The consciousness of man
teaches him the first evidence of good, ethics and bioethics, then the
law of the Bible the rest. In addition, the Gospel of Christ reveals the
whole truth. Man, now is called not to apply the law, but to imitate
the therapist God-man Christ. The ultimate evil is removed. Death is
nothing but the beginning of the end times. With the Baptism and
Holy Communion, man becomes spiritually accomplished, not afraid
of punishment, but has spiritual hope. This life is a test phase for
eternity. That is why man should obey the moral commandments of
Doctor God of love. The hardships in life are many, but the spiritual
pleasure is immense. God's grace overshadows and protects the
fighter Christian.
Humility is the most valuable virtue of man. Monasticism is a
large school, while marriage is a method of healing and rescue. The
proper upbringing of children must also mould "Philosophers"
citizens of heaven. Social structures should lead us to our moral and
eschatological destination. Secular knowledge and power will not
have to fight the Church, because the Lords should be good doctors
and ethical educators. In the event of appearance of anti-educational,
 16

false doctors and antichrist standards, the institutions should not be

blamed, but the people.
The personality of Chrysostom appears in a critical period of
Christianity, which he marks in a bioethical way. His struggle is
characterized, as transport from the place of the doctrine, in the area
of ethics, bioethics and moral education, in the field of ecclesiastical
life and expression. Facing the danger of secularization of
Christianity, he assumes the moral combat against friendship of this
world, and that is why he is forced to use anthropological caustic
language encouraging and mindfulness, to return at the good and
kindness. He fights everything secular, even the secular "Exothen"
(External) education, stating its inferiority in relation to ethical and
bioethical life conduct, on the basis of the Evangelical salvaging
orders of doctor and therapist Christ and his Apostles. His erudition
and rich knowledge of ancient Greek philosophy, along with his
hagiographic and Patristic capacity for nomination of higher
meanings towards the end times, establishes him even more.
Chrysostom does not treat the world as an evil, neither as the only
region of "Is" and the man, but as the site of preparation for the
completion and the retribution against the ultimate judgment day.
Man and the whole world are the creation of the good God,
who follows a historic route, which is monitored and directed by the
physician and creator. Man moves in complete freedom and use of
free will, in order to be left to his sanction and free agency the
proportional claiming of fair gain. If God did not want to take into
consideration human will he could impose from the beginning a
 17

subordinate authority and partial bliss. However, because evil entered

in humans with the disobedience of Adam, in their quest to become
"Isotheoi" (equal to God), as the culmination of their arrogance and
infidelity to the therapist, physician, Creator, the Savior and Messiah
himself should come, as the physician of souls and bodies in order to
elevate the fallen man. This advent of Christ had been predicted by
the prophets of the Bible, as the first and humble advent of doctor
healer God-man Christ. While, according to the Prophet Daniel as he
interprets, the climax of this immorality, arrogance, refusal at the
person of Jesus Christ, the erudition and rich knowledge of Ancient
Greek philosophy, along with hagiographic and Patristic of capacity
in high-vis the end and meanings of the finish, backs up even more.
Chrysostom does not treat the world as an evil eye, neither as the
only region of "Is" and the man, but as the site preparation for the
completion and the retribution against the ultimate judgment day.
The man and the whole world is a creation of the good God,
who follows a historic route, which monitors and directs the
physician and author. The man moves in complete freedom and use
of free will, in order to allow the adoption and free choice and in the
analogue claiming fair gain. If God does not want to take into
consideration human choice could impose from the beginning a
subordinate authority and partial bliss. However, because the evil
entered in humans with the disobedience of Adam, in their quest to
become "Isotheoi" (equal to God), as the culmination of their
arrogance and infidelity to the therapist, physician, Creator, the
Savior and Messiah himself should come, as the physician of souls
 18

and bodies in order to elevate the fallen man. This advent this Christ
had been predicted by the prophets of the Bible, as the first and
humble advent of doctor healer God-man Christ. While, according to
the Prophet Daniel as he interprets, the climax of this immorality,
arrogance, refusal at the person of the healer Jesus Christ, will be met
at the person of the end times at the face of false doctor Antichrist.
Chrysostom right from the beginning states that the abominable face
of lawlessness, which is prophesized that will appear shortly before
the second coming of Christ the Healer, is not other than the man
who will have accepted inside him all the action of the Luciferian
devil. It will be the perfect moral, bioethical anti-educational
standard of all ages. His movements and acts will have a unique
purpose, his tyrannical suzerainty in the disrespectful world and its
fraudulent oppression, believing that he will stay eternally as the sole
world ruler and King on Earth, as the bad model of Lord false doctor.
The Bible already from the time of the Prophet Daniel
informs us on the false doctors and the precursor antichristicism.
However, the reporting is done indirectly and not directly, because
they are simply outlined the main features of the personality of the
abominable person as false doctor antichrist. In an era of ethical
religious apostasy, the false doctor and false magician will emerge as
a great political ruler, who will want to gather at his face the two
powers: political and religious, as God on Earth and as false therapist
of the world, after more than five thousand years after the fall of
Adam, and by the end of the seventh millenia, i.e. marching towards
the eighth millennia will open up the books of the righteous and the
 19

unrighteous. Chrysostom becomes more up-to-date with his opinion

for the contemporary society development and bliss that is far away
of bioethics and Doctor God, which led to the misuse of the term: a
good housekeeper, by self-destructing the living environment, as
precursor point to the end times of human life. The appearance of
false doctor will bring out the political division and anarchy of
humanity, but also the chaotic ethics, bioethics and socio-religious
perception of people. That is why the Messiah will easily appear as
false doctor who will lead humanity, supposedly in bliss, morality
and the euphoria. The ethical disrespectful that will follow him will
be without excuse. On the other hand, the righteous should endurance
patience, for the brief glorious advent of doctor and Bridegroom who
will justify them permanently.
The terrible signs of the upcoming catalysis of godless
physician Antichrist, from the almighty word of healer Christ will be
the darkening of the Sun and the stars. The great luminers who were
created by the therapist physician Creator God himself will shake and
will be destroyed in the appearance of the Almighty Creator, who is
praised by the universes and who will come to launch 'new heavens'
spiritual, yielding the justice for centuries with the resurrection of all
the righteous and the unrighteous, for the first to eternal life, for the
second to eternal hell.
20
 21

SECTION A
 22

1. THE DISCOVERY OF THE INTRODUCTION TO

HIPPOCRATES

The bioethic work of medical philosopher Hippocrates as the

father of medical science and health sciences in ancient Greece
during the 5th century BC is considered by many be to very
important and topical in today's reality. In the capital of the Greek
island of Kos, which according to the historian Strabo was
considered one of the most beautiful cities of the ancient world:
There were Agora, Prytaneion, theatre, temples and altars, with
statues of local heroes, in this distant but fairy-tale-like environment
and under the shadow of the historic plane tree spent the summer
hours of the medical philosopher writing his books and teaching his
disciples12. This man of wisdom was destined to become the pride of

12
That's why at a special ceremony which was dedicated to Hippocrates in America's
National Institute of health in April 26, in 2014, the National Institute of Health-NIH, one of
the most important in its field globally, honoured him in a special ceremony held at the
headquarters of the Bethesda of Maryland, the father of medicine, Hippocrates. Already
early in the year 1961 Greece had given at the U.S. National Institute of health a part of the
tree from the island of Kos, in the shade of which according to tradition was teaching his
disciples the medical philosopher Hippocrates. This section was transplanted in the grounds
of the institution, but in the 1980s the tree suffered from fungus and did not survive.
However it was the subject of innovative research of the institution in cooperation with the
Smithsonian Institution which managed to clone it. They made an identical copy of it. At the
ceremony new Greece's Ambassador in the USA Mr Christos Panagopoulos, together with
the Foundation's leadership and top Greek researcher Professor Constantine Strataki planted
symbolically the cloned tree at the grounds of the Foundation. Beside it there is marble slab
in honor of Hippocrates. The contribution of Hippocrates was highlighted, not only in
medicine, but also in Ethics and bioethics anthropology of science. Also that his oath is still
recited by all medical scientists worldwide. The Ambassador, Mr Panagopoulos said: "the
 23

the island, and afterwards for the whole of Greece and later for the
whole world philosophy and medical science. It is argued that “Life
is short, art13 is long, the living life is short, the art is long, the chance
is instant, experimentation is shaky, diagnosis is difficult”. He taught
that it is not just the practitioner who fulfills his duty, but also the
sick, the assistants, the external conditions 14 . This is the first and
important scientific definition or aphorism 15 of Hippocrates, the
Father of Greek and international medical science.
Visitors to the historic island of Kos even today when they
walk around the same historic tree which they call “The plane tree of
Hippocrates” feel that mentally they hear the voice of the enlightened
master with mental words and spiritual sounds of the lost in the
centuries and history harsh Doric language. Fortunately today four
biographies have been rescued for this wise Grand Master and are as
follows: one of the Soranos from Efesos from the 1st century A.D.,
the second of the Byzantine Souida from the 10th century A.D, the
famous "Lexicon" of Souda, the third of Tzetzi from the 12th century

tree of Hippocrates has deep roots in the history of the National Institute of health. In its own
life-cycle, the tree was investigated, fulfilling in the best possible way the legacy of his
guardian. The tree's journey from the Aegean, from Kos, the island of Hippocrates and the
symbolism of a clone, we plant today in this renowned and pioneering Institution, reflects
the commitment to universal values, such as the envisioned Hippocrates".
13
He meant the occupation and treatment of medical art.
14
Encyclopaedic Publications Company: "History of medicine", Papyrus, Athens, 1968, p.
22.
15
Aphorismus are short sentences or otherwise advices, which are self-contained and full in
meaning, accepted as scientific and philosophical definition.
 24

A.D and the fourth subsequent of an unnamed author who was found
in a Latin manuscript in the Royal Library of Brussels 16.
In accordance with the above biographies Hippocrates was
born on the Greek island of Kos on the 27th of the month of
Agrianoy, which corresponds to our month of January or maybe of
April, around the year 460 BC. He was the son of physician
Heracleides and Fainaretis. In fact, he was the 17th grandson of
Asclepius. He studied under private guidance of his father, also a
physician and philosopher of the age named Irodikos, possibly also
under the guidance of the sophist Gorgia known for his masterful
rhetoric. Then he attended and the medical schools of Cnidus and
Kos. After the death of his parents wise Hippocrates decided and
made large and long trips for his time. He visited the island of
Thassos, Macedonia, Thrace, Scythia, possibly Egypt and Athens and
Larissa. He traveled like a physician, philosopher and "Periodeytis"17.
These great trips for his time can be considered equivalent to medical
missions, according to the criterion of contemporary organized or
private scientific medical missions. Along with him were also some
of his students with the purpose of observation, study and research.
18
For the private life of Hippocrates, very little is known .
Nevertheless, we know that he had two sons, Thessalos and the

16
It had the title: «Hippocratis, genus, vita, dogma».
17
Derives from the verb travelling, make tour and travel significantly, even in the glorious
ancient times meant also the travel and "Iatrevo" because doctors toured and did medical
travel, to explore, to observe and to heal with love the sufferer, the fellow man.
18
«Fog and cloud cover in the life», written by Frenchman Littre, as we will see further
down in the book.
 25

Draco, also a daughter Fenareti, whose husband was the Asklipiadis

Polyvos. This is of course for all personalities who lived in the 5th
century BC. As we know from that period, the attention of the people
was mainly focused on public affairs and public life, which is why
there are very few information referred to privacy of those persons.
Therefore, the narratives about Hippocrates who took its final shape
during the Hellenistic period and were handed on to future
generations of biographers are enough.
Among these narrations is the one dealing with his concern of
curing the plague of Athens. As well as his patriotic refusal to the
invitation which was accompanied with rich gifts of the King of
Persia Artaxerxis to be installed in Persian courtyard in order to
practice there the art of medicine offering service to the enemies of
the homeland.
We have also mentioned his meeting in Athens with the
philosopher Diogenes the Apolloniatis and the friendship that was
developed between the two masters. We have also mentioned the
close friendly relations with Pericles and Democritus. Indeed, it
should be stressed the assistance he offered to the Thessalians, the
Argians and the Athenians. Since the latter-initiated Hippocrates to
the Eleusinian mysteries and nominated him honoris causa Athenian
citizenship and provided honorary and descendants meals in
Athenian Prytaneion.
For some these narratives are historically unfounded and
others consider them mythological or fictional, such as the visit to
King Perdikas or invitation to the King of Persia. But we think that
 26

even though these narratives are not historically fully established,

they should not be considered improbable. The invitation by the King
of the most famously medical philosopher at those times in order to
offer medical advice for the pestilence that troubled his people is not
at all unlikely. It is also generally accepted that he provided the
philosophical and medical services to the Athenians. He was already
well known in the city of Athens and in particular Plato mentions
him in his works in “Protagoras” and the “Phaedrus” as an
"Outstanding master of medical science".
The narrative that mentioned Hippocrates and refers to the
arson is preserved at the library of Cnidus. Also, there is a suspicious
reference to arson of library books. The Swranos takes the point of
view of a physician of Karystos, named Andrew, who in his project,
appears to attest that Hippocrates burned libraries, and then walked
away from both the Asian minor Cnidus and also from the island of
Kos19. But it is nearly impossible to accept such a deed from him that
Aristotle called him "The great Hippocrates". And Galen20 600 years
later described him as the "Maximum of doctors and first of the
philosophers". These ratings as 'Great' and 'First' of philosophers are
definitely not random.

19
See: A. Kouzis: «Hippocrates», in the collection “Ilios”, Vol. 9th, Athens 1947, p. 962.
20
After Hippocrates, the greatest physician of antiquity was Claudius Galen. He was a
founder of experimental Physiology and descriptive anatomy. Galen was a Greek. Born in
129 or 131 a.d. in Pergamum in Asia minor, as the son of architect Nicias. Galen as a child
he watched doctors in medical school and at age 14 he began lessons in philosophy and
medicine. In ancient times the medicine was an integral part of the philosophy, his teacher
was Satyros, a disciple of the great anatomist Kointos.
 27

The ultimate bioethics and anthropological teaching found in

textbooks of medical anthropology and political philosophy of this
wonderful citizen of Kos leads clearly to the conclusion that this
reprehensible practice is excluded to refer to one who enjoyed the
respect and admiration of all ancient writers and intellectuals. He was
also summoned in Athens and taught medical science and philosophy
in academic level even on remuneration. Both he and his school of
medical philosophy enjoyed respect among other professions and
physicians of the era. Present also was the practice of medicine with
the wizards and the practical that originated in divination, magic or
ancient religious tradition. There is speculation that this pernicious
narrative that the tarnish comes from professional rivalry because
Hippocrates was in the crosshairs of identical situations as always for
someone who stands out and shines from the prejudices of the past.
The great Hippocrates passed away in Larissa in the tear 370
BC. The following scholar teacher during the Turkish slavery
Anthimos Gazis as the author of numerous and important works
indicate in the year 1807 when he visited the grave of Hippocrates
that stood outside the city of Larissa between the Turkish graves.
There he saw a header but was unable to copy from the fear and
suspicion of the Turks and because of this, he left very sad and
bittered21. The works of the wise medical philosopher of Kos Island
are concentrated in "Hippocratic Collection" or in Latin as is known

21
See: C. Pournaropoulos: "The works of Hippocrates", A-Martinos, Athens, 1967, p. 76.
 28

as "Corpus Hippocraticum" 22 . All the books in the collection are

written in the Ionic language. And this is because Hippocrates even
though he was Dorieus he wanted to follow the medical tradition in
accordance with which the ancient Ionic dialect has always been the
language of important doctors and philosophers.
Despite the doubts of historical researchers on the
regurgitation of the books we believe that most of them belong to the
creative genius of the physician and humanist philosopher
Hippocrates and even were written by him or his students. There is a
possibility that some have been written by his brother-in-law
Polyvios Asklipiadis and by some close disciples as it was
accustomed both at the time and later. But the important thing is that
all of them reflect his teaching, regardless of the fact that some were
copied or recorded. As to the precise number of his works, historical
researchers did not agree. The Swranos admits there are 72, John
Tzetzes believes there are 53, the Littre notes there are 12, while
Aristotle Koyzis speaks about 5923, and others agree about for a less
or more.
One of the bases of Hippocrates’s medicine philosophy is the
theory of organic juices24. Juices25 according to Hippocrates are the

22
Corpus, i.e. a complete and categorized collection of his medical philosophical works.
Compare: Amalia Koysadianoy, "La Medicina di Ippocrate", deposited thesis to the Faculty
of philosophy, Department of Lettere e Filosofia, Ateneo University in Bari (Italy), 1989.
23
See: G. Pournaropoulos, «The works of Ancient Greek authors», ed. Papiros, Athens,
1975.
24
Juices are the body’s liquids.
25
The theory of Hippocrates became one of the most fundamental principles that effected
medicine for centuries; while it essentially predicts the axioms of modern Endocrinology.
 29

following four: blood, phlegm, yellow bile and black bile. The state
of health depends on the right mix or the body juices and the balance
between them, inside the human body. From the absolute status of
balance i.e "Eykrasias" it is possible to pass to this state of
“Diskrasias” or otherwise of disease, which is a dynamic subversion
of natural harmony of psychosomatic entity of human organism and
involves disruption of the body's juices.
With Hippocrates were born concepts of "Individuality",
"Clinical" and "Symptomatology" and the one which is chasing one
of the most grandiose programs of "Reasoning" throughout the
history of medical science and bioethics anthropology in general
hacking his own political philosophy. He associates the causes of
diseases with the environment that is the geographical, historical and
social, as well as with the wounds caused by gymnastic exercises and
with the genetic origins of man. On the therapeutic side Hippocrates
based his principle of "Vis Medicatrix Naturae" i.e. the power against

The four juices are in correspondence with the four elements, or rhizomes, namely fire, air,
water, earth, which according to the teachings of the pre-Socratic philosopher Empedocles
consisted the world. Aristotle defines the concept of 'element' as the key component of an
object that cannot be further split, it becomes clear that the four elements but also the juices
are the building blocks of life, but also the whole of the universe, hence their mapping
occurs, which according to the 4th century Nemesian medical philosopher reads as follows:
Fire = Blonde bile , Air = Blood, Water = Phlegm, Earth = Black bile. Correlate the data to
humans are the building blocks of the world, shows that the construction of man is directly
linked with that of the world, thus making every human entity participating in the cosmic
system. This is why several Greek philosophers considered humans basically like an image
of the order which prevails in the world. Interesting is also the position of one of the leading
thinkers and writers of the Christian period of Christian philosophy, according to which man
always has in itself that of the big world.
 30

the disease with the nature, which is inherent in human nature, and
that the medical philosopher should in any way assist his fellow man
patient, in a healthy way, rather than therapeutic, based on the saying
to benefit and not to harm: «Ofeleein i mi vlaptein".
The medical philosopher therefore must be beneficial to the
patient and at least not doing bad 26. On this principle he based his

26
A. Castiglioni: «Medicina» Storiadella, a. Mondadori, Milano, 1948, Vol. 1st, p. 136-138.
See: A. Baffoni: "La medicina ippocratica ed dottrinario il contenuto medico nell' opera di
Plutarco", Studia Umana, 1953, p. 181-191. See: G. Baissette: «Ippocrate, translated: Gola
Ritter, Publisher: Bompiani, Milano, 16o, 1933. See: G. Baissette: «Hippocrates», Publ:
Abeville, Paris, 1931. Compare: V. Benedetto Di: "Medico e la malattia II", Publisher:
Einaudi, Torino, 1986. Compare: R Blun: "La composizione Blun dello scritto Ippocratico,
Publ.: Le mar, sez. VII, Tom. XII, 1936. See: G. Cardinali: "Parole singolari glossari dei
ippocratici", in "Maya", year IV, July-December, pp. 298-309. Compare: A. Casattini: «Nota
a Ippocrate», «rivista di Filosofia e Letteratura», XXXVII, 1909, pp. 161. Compare: M. Del
Gaizo: "libro di ippocrate II de Medicina Antica", in Atti dell' Accademia "Pontoniana", Vol.
48, 1918. Compare: E. Gennaro: "La ricerca della sagezza. Introduzione al pensiero
filosofico», Firenze, 1972. Compare: R. Gennaro: "Gli aforismi di Ippocrate illustrati
aforismi della scuola salerniana dagli e altri di medici", Publ.: Miranda, Napoli, 1848.
Compare: G. Macaluso: «Maestri di sagezza», Roma, 1974. Compare: M. Malato "Diocle
gli Conosceva aforismi di Ippocrate? in: “Pagine di Storia della Medicina”, No 5, 1958, pp.
54-59. Compare: S. Monti: «La dialettica della Filosofia», Catania, 1971. Compare: A.
Ntokas: "Philosophy", Publisher: Ladias, Athens, 1977. Compare: M. Olmo: «Hippocrates»
medicum, Bellagamba, 1603. Compare: Th. Papadopoulos: "Democritus: the life, work, the
philosophical system", Publisher: Stohastis, 1981. CF. F.: "Valutazione comparativa Peruzzi
letteraria del I e delle Prognosi Prognostico di Coo del Coprus Hippocraticum" in: "Storia
della Medicina di Pagine", No4, Roma, 1960, pp. 15-26; Compare: C. Poyrnaropoylos:
"Epikairotis of Hippocrates", Athens, 1960. Compare: G. Rasori: “Esame del genio di
Ippocrate preteso”, editions: Sampoto del Censore, Napoli, 1821. Compare: S. De Renzi:
«Intorno alla medicina ippocratica ed allo spirito di essa conservatosi sempre in Italia", Tom.
XXIV, by Tipografia degli Affari Interni Ministero dell, Napoli, 1840. Compare: A. "La
chirurgia Roselli: di Ippocrate», La Nuova Italia: editions, Firenze, 1975. Compare: F. "Di
 31

"Dietary", teaching with amazing details the use and the way of food
and beverages to be used when the human is ill and healthy,
considering it is necessary to combine proper diet with gymnastic
exercises, baths, rubbing, massaged, pulling together a "Panorama of
the dietary" with unique scientific innovations that distinct him as a
humanist and social philosopher. The scientific and humanitarian
work by Hippocrates highlights and signifies the maximum evolution
that took place during the 5th century BC from the Greek
humanitarian philosophical creative spirit. Is the historical era of the
golden age of Pericles about politics and the city-state of Athens. Era
of the great Herodotus and Thucydides in the history.
It is the century of Sophocles and Euripides’ tragedies. Next
to these universal values and the size of boundless spiritual forms
stands the medical philosopher and humanist Hippocrates with
medicine as art and as a sociopolitical philosophy of offer and love
that echoes earliest Christian values. This great scientist and
philosopher and great mind is not limited to the applications of his art
and philosophy but he surrounds it with both moral and ethical values
of anthropological teaching as socio-political philosophy of love. The
flow of aeons and events, the changes of habits and reshuffling of
societies, failed to take away the spiritual greatness and its
intertemporal of bioethical anthropology and the socio-political
philosophical existence.

Tocco: alcuni scritti sulla questione ippocratica recenti» in: Atene e Roma", year XIV, 1911,
pp. 67-91.
 32

The Hippocratic scientific thinking develops and extends

wondrous in major fields of scientific research. One point of catalytic
effect is the fact that the wise Hippocrates managed to overlook the
ghost of divination, magical and religious ailment of his time, freeing
up the medical science and philosophy from the priesthood of that era
and dangerous superstitions of eons triggering the start of the first
scientific steps in science and philosophy.
"Human life is short, science is endless, time is short,
experience is wrong and decision is full of responsibilities"
Hippocrates (460-370 BC). Kos 1880. The island of Hippocrates and
the tree Platanos.
 33

2. THE MEDICAL SCIENCE AND PHILOSOPHY IN

ANCIENT GREECE AND ITS PRACTICAL USEFULNESS

The philosophy of medical science in Acient Greece had

mainly empirical and humanitarian character. Most texts provide us
with the information on ancient and mythical Greek medical
philosophers. Both of the Centaur Chiron, Melampo and Asclepius,
the son of Apollo, who was a scrumptious medical philosopher and
later he was recognized in Greece holding the position as God of
medical science. Medical Anthropology of ancient times was directly
connected with divination, superstition and magic, since it was
believed that diseases were sent from the gods as a pedagogical
punishment for any mistake or sin of the unfortunate man. Some
historians argue Homer’s position and present him as the most
ancient Greek physician. Before he dealt with literature and poetry
they argue that Homer probably served as a military surgeon,
specialized in military traumatology of the era. These narratives can
easily lead us to the justifiable case for a competent medical training
of the author of the Iliad, as if it were a real precursor of the great
Hippocrates 27 . The author of the Iliad describes with remarkable
"anatomical accuracy", a large number of diverse military wounds of
the warriors who collided beneath the walls of Troy and without the
basic knowledge of medical theory this would have been physically
impossible. Also death as presented to us and in war narratives of the

27
M.D. Grmek: «Le malattie all' alba della civilta occidentale», II Mulino, Bologna, 1985, p.
63.
 34

Iliad is violent and is usually due to injuries on the battlefield and

have a tragedy and a greatness of action that fascinate the reader. At
the legendary and historical war against Troy, Homer mentions the
two brave children of Asclepius 28 , Podaleirios and Mahaonas who
used their medical knowledge on the battlefield. The first as a
physician and the second as a surgeon, who among other things he
cured a trauma of Menelaos.
Except for the cases of violent death of the Heroes attributed
to invisible arrows of Apollo and Artemis or the lightning of Zeus,
the Homeric Epics make reason and for mental or psychosomatic
disorders. The wonderful clinical descriptions of neuroses and
psychoses belong to the authors and to the composers of ancient
classical tragedy. Here we will confine ourselves to mention two
words from the Iliad which are encountered in modern medical
vocabulary. Today, perhaps with a different meaning than in ancient
texts are: Aphasia, or "Amfasii" and "Asthma". The first with the
archaic Ancient Greek notion that occurs in the human body from the
very intense emotion. Even a cut of epic Homer describes that
Antilochus, son of the King of Pylos Nestor, the nicest and youngest
of the troop and the most loved, after his friend Patroclos, friend of

28
The descendants of these two children of doctor Asklipiadi were involved in philosophy
and medical science and were known as Asklipiades. In metonymy of the word sowas
named and every therapist philosopher practitioner over the centuries. Philosopher was any
intellect of that era that he applied the art of trying to bring the good to his fellow human.
That is why doctors or Iatrofilosofoi (=Medical Philosophers) of that era were Asklipiades
medical philosophers who with their craft were trying to alleviate human suffering from
psychosomatic diseases without bound by superstitions and prejudices .
 35

Achilles, stayed for some time in 'Αphasia'. He couldn't articulate a

word, and this was at the historical moment when he learned the
sudden death of his friend Patroclus. Later we learn that it is he
himself who transfered to Achilles the sad news about the death of
their beloved friend Patroclus.
Hector in the ancient Iliad injured from a stone suffers from
'asthma' and a lot of sweat. This result has difficulty in breathing due
to the injury of the thorax. The Hippocratic medical opinion is that
the word 'Αsthma' has the meaning of difficulty breathing fast as
breathlessness. Homer also indicates that he is aware of the poisoning
by the bite of a snake. He is also aware of the use of poison arrows
and the existence of poisonous plants. The Homeric 'Pharmacon'
harmonizes the concepts of medicine and poison. In another point of
the Odyssey Hermes God gives Odysseus a "Pharmacon" as medical
antidote against those used by Circe to convert humans into animals
and reported that he had a black root but the flower was white as milk.
Several passages in the book of Iliad report and analgesic
therapies mainly vegetable with botanical herbs. This was applied to
the wounds of injured. A bitter root placed into the wound had
analgesic and haemostatic effects. This would clean the wound and
stop the bleeding29. The action of one of these drugs is compared
with the rennet that coagulates milk. Studying in depth the two-great
works of ancient Greek literature the Iliad and the Odyssey, we see
the Homeric knowledge of biological phenomena and bioethical

29
G.E.R. Lloyd: «Scienza, Folklore, Ideologia - Le scienze della vita nella Grecia Antica»,
Boringhieri Spa, Torino, 1987, p. 91.
 36

views not only of the author, but also a general level of knowledge of
that time. Original is Homer's remark concerning the relationship
between “Epidemic diseases” in his time, a problem which
Hippocrates medical art faced centuries later.
Continuing history in the age of legends and narrations we
will meet Hesiod from Voeotia who after Homer is the second great
epic poet and writer. In his great works of the "Theogony" and in the
"Works and Days" dominates historical mythology. He reports that
people who existed in the mythical era which reigned in the celestial
Saturn "Lived as gods, with the soul untouched and sufferings,
neither had toil nor labour, neither black young found them 30". Here

30
See: Hesiod, "Works and days", 109-115. Compare: On. Kalachani, k. (2011). On the
environmental impact on health, of the work of Hippocrates, diploma thesis, Graduate
Studies Program "Environment & health, Environmental Affairs Manager with health
effects", Medical school of Athens University. Compare: Hippocrates, (1840). Peri aerwn,
ithaton, topon, ed. E. Littre, Paris: Bailliere, 24, 27-30. Compare: on Kotoybidi, n. (1993).
The HIppocratism of Doctor Thomas Syntenam and his contribution to the development of
Psychiatry, PhD thesis, University of Athens, Athens, pp. 78. See: Eytychiadoy, a. (1995).
Nature and Spirit, contribution to medical philosophical thinking, Athens, pp. 71. Compare:
Pournaropoulou, G. (1967) “Proeisagomena in On Juices”, Ippokratous complete works, vol.
Iii. Maarten, Athens p. 7-8. See: Aetioy, On Areskontwn. 1,3,14(DK 31 [21] B6). Compare:
Aristotle, (1924). After the course, ed. W. D. Ross, Clarendon Press, Oxford 1014a, 30-32.
See Nemesioy on human nature. Publ. B. Einarson, Nemesius of Emesa [Corpusmedicorum
Graecorum (in press)]:4,8-12. Compare: on Boulogne, Medical myths and notions in
Ancient Greece, Med. Nowozytna, 2001, 8 (2): 33-52. Compare: Royfou Efesiou, (1879).
On the dissection of human molecules, publ. C. Daremberg and C.E.Ruelle, Imprimerie
Nationale, Paris 1.3. See: All, (1901). The Plato Faidron, ed. P. Couvreur, Bouillon, Paris,
90.11 and 194.8. Compare: Gregory of NYSSA, (1962). The epigrafas of Psalms, publ.
McDonough, Brill, Leiden: 5,30,26. See: Hippocrates, (1849). On human fysios, ed. E.
Littre, Bailliere, Paris 4, 1-9. Compare. Eytychiadoy, pp. 75. See: Alkmaionos on nature
(DK 24 b 4). Compare. Aristotle, (1956). On animal molecules, ed. P. Louis, Les Belles
 37

we have to say in reference to the book of Genesis in the Old

Testament that we learn that knowledge and this perception was
widespread as the paradise of Adam and Eve. Hesiod also speaks
about the Golden Age that was destined to to be changed by the gods
who were angry with Prometheus who had stolen fire and punished
mankind with diseases, through "Perikalis" (=most beautiful)
Pandora. A punishment that began at the moment she opened the urn
that was well-sealed until then diseases and afflictions. Hesiod
appears to us more human than Homer and does not deal with the
military feats of heroes. He turns the writing of action on risks that
rural life has for health and describes it wonderfully as the «Swelling
by hunger».
He mentions that he knows very well that the cold winter
causes rheumatic disorders. That's why Plutarch31 claims that he was
a medical philosopher with his following phrase: "Apparently Hesiod

Lettres, Paris, 673b, 26. Compare. Nemesioy, On human nature, 2.280. Compare: Paul,
(1921). Diagnoses of high alloying, J.L. Heiberg ed., Teubner, Leipzig1, 60.1. See. Guyton,
A. and Hall, J. (2006). Medical Physiology, 11th edition, Elsevier Saunders, p. 4-5. See:
Robbins, S. Cortran, R. Kumar, V., Collins, T. (2003). Pathological basis of disease,
Parisianou scientific publications, Athens, pp. 206-208. See: on Kotoybidi, pp. 79-80.
Compare. Hippocrates, (1839). On archaias Iitrikis, ed. E. Littre, Bailliere, Paris, 1, 1-3. CF.
and Juanma, (1998). Hippocrates, Institute of the book, Kardamitsa p. 412. See: Berg, M. J.
Tymoczko, L. Stryer, L., (1997). Biochemistry, University of Crete, (transl. A. Aletras, i.
Balkana, k. Drainas, i. Kouvelas, Gk Papadopoulos, m. Franc-Lazaridi), Heraklion, p. 98.
See: Politou, N. (1997), Peace, in Athens, pp. 280 (self published). Compare: Ippokratous,
Peri aeron, ithaton, topon(On winds, waters, places), 24, 27-30. Compare. Eytychiadoy, pp.
211. See: Galen, (1904). On kraseon, book first, ed. G. Helmreich, Teubner, Leipzig, 510, 8-
12. See: Aristotelous Meta ta fysika, 986a 25-30 [44 b 5].
31
See: Plutarch, «Symposium of the seven wise men», Ch. 14.
 38

was a doctor". But the investigations into his vocabulary has not
revealed any original term of pathology that was not already known
32
from the Homeric texts and probably had some medical
philosophical knowledge but without having dealt with any further.
Hesiod while cares about myth like the stock of knowledge, seeks to
discover what seems relatively reasonable and true, among the earlier
mythical tales. He is trying through the myths about the birth and the
existence of the gods to discover the role of natural forces and that
desire for immediate investigation of nature is clear in his work
"Works and days". His effort is moving towards finding a common
basis to things, which can be adopted in the upcoming historical and
real "Scene". As a lyric poet he pursues and acquires recognition
since his songs are pouring all the passion of his personal emotions
and life takes another look charged with emotion33. The lyric poets of
the 7th and 6th century BC, inform us even for medicine and
philosophy of those years which were dealing with a strange "Illness"
of the era. To describe this psychophysical state, they used
expressions reminiscent of the clinical description of illness as
follows: «The erotic desire stirs the heart, cast a dense dark eye and
enchants the mind, crashes the members, takes the breath away and
causes horrific pain that reach the bone"34.
Then Archilochus, Sappho and Alcaeus glorify love like
"Passion". They present it as similar to the symptoms of a disease.

32
M.D. Grmek: book referenced above, 14-15 and 74-75.
33
E. Zeller-W. Nestle: "History of Greek Philosophy", Kalvos, Athens, 1969, p. 37.
34
Description made by Archilochus of Paros, Sparagma - 245, 249 and 266.
 39

The passion of love by several ancient Greeks is described as

"Madness", as well as the amorous mood was sang by poets as a state
of supernatural, abnormal, and was diagnosed and cured by the
medical philosophers of those times as a common disease35. For the
names of diseases of Ancient Greek area, and their technical terms
we have the testimonies of medical philosophers of the era who are
registered in ancient Greek texts. But access to sources is not always
easy reading and things always need redefining history. So we should
emphasise that the restoration of medical philosophers is needed in
texts of antiquity and that would be the work of several scientists and
historical philologists.

35
M.D. Grmek: book referenced above, 14-15 and 74-75.
 40

3. THE MEDICAL PHILOSOPHICAL,

ANTHROPOLOGICAL AND SOCIOPOLITICAL AND
SOCIOPOLITICAL CURRENTS BEFORE HIPPOCRATES.

Because the genesis of medical science coincides with the

origin of Ancient Greek philosophy, and while there is still no
distinction among them here, we will see the historical parallel path.
At a later time, medicine tries to cut off permanently from philosophy,
since in the circle of philosophy beggan to appear and to be included
astronomy, mathematics, branches of physics and biology. The
sources of science and medical practice philosophy of Ancient
Greeks no longer sought in historical myths and, in the temples, but
on scientific observations and in the meditations of early historical
philosophers.
The philosophical meditation was claimed to be born in Ionia
of Asia minor in the early 6th century BC, in the form of a scientific
research on the nature and its particular scientific “Principles”. The
"Authorities" are meant with the double meaning of "Principle" i.e.
the genetic source of the world and the “Law”. That's why we are
talking mainly about "Fysiokratia" or for "Philosophy of nature" and
not for "Philosophy"36 in the sense that the term got known later and
during the last years. So begins the gradual removal of the mythical
36
The term "philosopher" is met for the first time in Heraclitus (see Ext. 35) and is divided
by the "wise" or "sophist", and these conditions were prevalent in his time. While the term
"philosophy" as investigation was established by Plato. Literally the first philosopher
scientists are Plato and Aristotle.
 41

folk conceptions and the search of scientific interpretation of the

cosmic scene which acquires an epistemological character, rational
and philosophical. The first pre-Socratics scientists and philosophers
were Thales, Anaximander and Anaximenes37, representatives of the
school of Militos.
Militos at that time was the richest among the Greek cities of
Ionia in Asia minor, with important educational and philosophical
activity, greater than any other part of Ancient Greece itself. Thales
will be the first philosopher who strays from the Homeric historical
legends and cosmogonies, motivated by the historical events that are
perceived through the senses in humans. Thus, he becomes the world
leader for his time. The scientific method is somehow an induction
method. For the philosopher Thales the beginning and the origin of
everything is “Water”, also the Earth is above the water, resting and
undulant, like a piece of wood. So begins the "Succession of
philosophers" as a concept of an organized philosophy union of
scholars and he is considered the first philosopher.
But making this, presupposed a systematic collaborative work
and this leads us to the conclusion of a fairly well-organized school.
For the philosopher Anaximandro the beginning of everything is the
"Infinity". Anaximenes considers the "Air" a key element because he
had conceived the world as a living creature, like a “Being”. A being
which was subject to birth and death, so that lives and breathes.
Probably that's why he felt the air like the beginning of all things.

37
Α. Baffoni: «II pensiero medico e biologico di Platone e quellο di Ippocrate», Roma, 1960,
p. 4.
 42

However, it is important that both Anaximenes and Thales were

driven to philosophical conclusions by realizing a scientific reality 38
through aesthetic operation. That's why at the end of the 6th century
BC the historical events with the great geopolitical importance and of
Persian pressure towards the Greeks of Asian coast, caused the
transfer of Greek cultural axis from Ionia in Great Greece or Magna
Grecia, i.e. in the area of Greek colonies in southern Italy which were
there well. The Pythagorean conception and the examination of
"Number" brought together the fundamental conditions and the
"Principles" of the philosophy of nature itself. Also, the vision of
musical chords in relation to the "Number" and "Harmony" and even
the famous formulation for the metensomatosis of souls rather than
the reincarnation as it is usually said, start from the full of
philosophical mysticism Pythagorean community.
The philosophical view of the metensomatosis mostly seems
to have its roots in Orphic 39 mystic religion. Elements of this
philosophical mysticism can be seen through the prohibition of
Pythagoras to his disciples to eat broad beans40, even touching the

38
L. Robin: «Storia del pensiero greco», Oscar Studio Mondadori, Vicenza, 1978, p. 37-47.
39
L. Robin: book referenced above p. 62 and 68.
40
This prohibition for the broad beans by Pythagoras was probably due to the finding, that
the broad beans cause some serious eating disorder in the body. By the end of last century
the official Western medicine, acknowledges that some people healthy otherwise, can
nonetheless suffer from a peculiar temperament, such that, by eating a few broad beans or
even from the fumes of their flower, can become victims of "Hemolytic crisis". The illness
from the broad beans is known as kyamwsis or kyamismos and is the international term:
Favismo, from the fave = broad beans, which was suggested in the year 1894 by the Italian
doctor G. Montano.
 43

broad beans. So the medical philosophical Pythagorean 41 command

made the following explicit terms: "I consider the broad beans
sanctuaries. Their nature has something remarkable, because they
embrace every kind of birth. If you unpeel green beans you will see
that they resemble a man's testicles and if, you have them cooked,
and then expose them for a few nights at the rays of the Moon, they
will produce blood». Furthermore, the medical philosopher
Pythagoras and his disciples would never ate anything that was once
alive, so folktales wants the medical philosopher master died crossing
a field strewn with broad beans. This is the philosophy in the strict
scientific meaning of the term. But we cannot do this without a
minimal reference to the "Dark" philosopher Heraclitus the Efesian.
The Herakleian42 philosophy was a bolt from the blue; it was
lightning fast and partly revealed the original and unique, but also
robust and sublime spirit of the scientist philosopher who justly
occupies one of the greatest places in the world history of philosophy.
His scientific effect is high in sufficient number of philosophers and
intellectuals of all time. For some, the effect was catalytic in
Nietzsche, in Heidegger and in Marx.
Characteristic is the famous Karl Marx's view that "The
modern philosophy does nothing other than to follow the road that

41
M.D.Grmek: «Le malattie all' alba della civilta occidentable», II Mulino, Bologna, 1985, p.
375.
42
The flow and the power of the pen through the quotes on Heraclitus from the amazing
monograph of the charismatic intellectual and thinker K. Axelou, as he wished to be called,
fascinates by its unique and rich Greek language and his "acquaintance" with Heraclitus
through his Italian books.
 44

started with Heraclitus and Aristotle". Indeed Heraclitus43 since 540

BC was spilling the philosophical ideas and cosmogonies of Homer
and Hesiod. Eternal fire is the world, the universe, which according
to the Efesian is an energy force, is the element that animates,
illuminates and fulminates space, in which cosmic forces: water,
Earth and air, are nothing else but only more visible. The fire is wise,
is the deepest truth and the meaning of the world.
The cosmological and astronomical theory of Heraclitus is in
fullest extent poetic and creative. Through the quotes: “In the same
rivers enter constantly other and other waters. We cannot enter twice
in the same river (since everything is mortal) strewn again gathered,
approaching and moving away”, in theory this manifests itself
changing, moving, the scene and the flow. All those events are what
they called "Mobilismo" of Heraclitus. This theory of continuous
motion is summed up with the phrase "Panta rei" attributed in
Efesian philosopher but unfortunately there is not written in any of
the originals and salvaged fragments. According to him: "Polemos
panton men patir esti" i.e. war is father of all and all King. He taught
that nature shows its live presence of the whole world. Although
people are searching to find the secrets she doesn't ever completely
revealed: "Physis kryptesthai filei"44 ie. nature likes to hide from us.
God has the same "Qualities" with fire, since both have life eternal.
Man can become a philosopher with great toil, since only God is
Wise, the one and only "Wise". The influence of Heraclitus is clearly

43
Heraclitus (Ext. 30).
44
Heraclitus (Ext. 123).
 45

distinguished in Hippocratic medical philosophical scientific works

such as: "Peri diaitis" (On diet) and "Peri trofis" (On food). “As far as
the warm and high fire, which dominates everything, is soul, intellect,
intelligence, raising, lowering, moving, changing, sleep, wake. This
governs everything continuously, without ending”45.
The scientific philosophical thought of Hippocrates coincides
in many places with the thought of copyright of Ephesus Heraclitus,
so that we could describe some points as a kind of Heraklitism of
medical philosopher Hippocrates. Heraclitus used medical examples
many times to develop his thinking while he carried some criticism
of medical philosophers, nevertheless respects the medical science.
Heraclitus as a philosopher is not as lonely or depressed as some
support although Plato and Aristotle did not cheer him. But as
Diogenes Laërtius46 preserves, we should beware of the exhortation:
"Do not flip through the book of Heraclitus by Efeso, very difficult is
the road, there are instruments and gloom, light does not shine but if
a mystic guide you, then it becomes more brilliant than the Sun". So
through Pythagorean theory the Ionic scientific opinions on
"Principle" and "Nature" eventually gain power system with
Empedocles. During the first half of the 5th century, the philosopher
Empedocles from Akraganta (Agrigento) added to existing primary
elements: water, air, earth, fire, some more. These were two: Filotis
i.e. love and "Neikos" i.e hatred. The first is love that unites while the

45
See: Hippocrates, Peri diaitis (On diet) 1, 10
46
K. Axelos: "Heraclitus and philosophy”, Exandas, Athens, 1974, p. 42-43, 62-63, 87, 111-
136, 156, 286.
 46

second splits. He taught that: "The world originated from the action
of the forces of love and hatred, and while love is stronger than hate
is nevertheless necessary because it brings change and movement".
The contrast of these two divides the four elements and they bring
night and day47 i.e. the celestial bodies and the universe. He argued
that the flowing blood is the organ of thought i.e. the blood around
the heart is for people the intellect. He believed totally in the power
of human intervention in the universe.
He was reported as a controversial genius as something
between magician and metaphysical, as biologist and “Fisiokratis”
(Naturalist), as a scientist, philosopher and poet. His presence is of
special significance, because he exercised a decisive influence on
scientific thought and especially in medical philosophy and
anthropology until Hippocrates. Empedocles is the only philosopher
who was mentioned clearly in medical philosophical Hippocratic
texts. His scientific legacy influences mostly the two medical schools
of the era such as the Italian and the Cnidia, as we will see. However,
Hippocrates did not hesitate to come in confrontation with some of
the opinions of Empedocles in the effort to create a purely scientific
medical philosophy and what could not be done except by criticizing
the “Fisiokratia” (Naturalism) in general and the physical philosophy
of Empedocles. Another important character was the philosopher
Alkmaion from Kroton of southern Italy. He was among the most
important Pythagoreans physicians and philosophers and perhaps the
most prominent medical philosopher of the pre-hippokratic period.

47
A.R. Hall - Μ. Boas - Hall: «Storia della scienza», II Mulino, Bologna, 1979, p. 26.
 47

For almost a century before Hippocrates he did not want to attack at

Ionic teachings concerning "Principles" but simply ignored them,
having founded the revolutionary theory on the function of
"Antilamvanesthai" (Becoming aware). He expressed in other words
the function of sense that is a physical property of all living
organisms, the function of "Antilamvanesthai" i.e. the 'Cognition' and
the standardization of "Experience" in conceptional composition,
since the realization of the function of "Sense" itself, is the exclusive
property of humans. So the medical philosopher Alkmaion
propounds the view that "Thinking" is something else than
"Consciousness". Doing so he contrasts with Empedocles who
believed that they are the same thing. The medical philosopher
Alkmaion introduces the concept of a central nervous system, with a
prominent organ which is the brain. Who provides the soul brain
"Senses" i.e. the feelings of modern psychology and biopsychology.
The processing of the aforementioned medical philosophical
views produce memory and other higher mental functions,
culminating the acquisition of knowledge and therefore of science.
The scientific route that comes next for medical scientific research is
that of "Anatomy". Thus, he is considered the first medical
philosopher and anatomist. Alcmaeon rightfully deserves the honour
that he was the first who considered the medical examination 48 as a
basis of medical science. The Crotonian doctor and philosopher have
opened new avenues for knowledge, by means of scientific

48
A. Baffoni: «II pensiero medico e biologico di Platone e quelle di Ippocrate», Roma, 1960,
p. 5
 48

observation and he was none other than the road leading to medical
philosopher Hippocrates. Through vivisection he managed to escape
from the philosophical influences and proceeded to another lonely
road seeking practicing medicine. These answers could not be found
in the simplicity and the dogmatism of mere physical philosophy. His
philosophical and scientific thinking deeply influenced Hippocrates.
The philosopher Anaxagoras is the last and greatest of the Ionian
natural philosophers from Klazomenai in Asia Minor as owner of all
philosophical theories that the historical philosophers. He chose
Athens as the founding place of philosophical education. In this way
he touched the bond of Ionia and of Magna Graecia in the field of
natural philosophy. So this wise man from Klazomenai opens the
philosophical road to Socrates and Plato.
They will then make their theories on the "Notional" and will
establish the "Ideokratia". Anaxagoras could be considered as
purposive proponent of teleological theory of the world. Nevertheless
he was included among those who passed by trial as the accused for
disrespect to the known institutions of that time. The desire to
analyze and interpret the celestial bodies in proportion with the things
of common experience led him to the conclusion that the Moon
should not be greater than the Peloponnese. While as regards
Medicine, Anaxagoras argued that most illnesses are directly related
with the bile.
The exchange of views and the unfolding of Ancient Greek
that intellect could not fail to promote philosophical and scientific
reform that was sought by Anaxagoras. Therefore, we got in the
 49

moment that the Ancient Greek thought reached the highest point of
the opening towards the sciences. Particularly those sciences that
dealt with nature and humans, ethics, anthropology and political
philosophy. Now science could speak their own language and in
particular the last two to be heard freely with the voice of the medical
philosopher Hippocrates as the medical art and the history by
Thucydides. At the level of scientific and philosophical thought this
heritage is shared between Socrates, Plato and Democritus.
We will try to post comparatively Hippocrates among the
philosophical currents of his era before talking about medical
philosophical schools and we will refer shortly to Democritus,
Socrates and the Sophists, for reasons that will help us in the wider
understanding of our subject.
Democritus who was born between 470-460 BC, and represent
together with Lefkippos atomic philosophy believed that tiny
particles of matter are, invisible, infinite, with varied form, and size,
but with this substance, they are the primary components of the
universe. Democritus was considered one of the most erudite thinkers
of his time and the more scientific than the pre-Socratic philosophers.
According to his biophysiological opinions, diseases originate from
the body but also the power of health is again within it. We know that
he had a close friendship with his colleague Hippocrates. There are
letters that the two men exchanged among them who were almost of
same age. His social and moral philosophy is based on the primacy of
spirit versus matter. He argues that the avoidance of extravagance in
all manifestations of life has a happy consequence the conquest of
 50

happiness. Which must be sought not in material wealth but in man's

inner world i.e. in "Soul". So, we see a match of Dimocritus political
anthropology and moral philosophy with that of the philosopher
Socrates. Although Democritus was described as "Materialistic"
philosopher, however it just isn't so. The materialist concept derived
from the term "Hylozoistic" encloses most pre-Socratic, because they
stated that principle of beings is something material. So, we consider
that the modern name materialist "Ylisti" in Democritus does not
meet the principles of his philosophy.
Socrates at 470 BC, ten years older than Hippocrates and
Democritus was a model of frugal, moral purity, love and justice. It
was he who dedicated his life to make his fellow Athenians, best,
"Virtuous and righteous". We will confine ourselves to recalling
Cicero’s speech for Socrates that: "He dragged philosophy from
heaven to Earth", i.e. he donated philosophy as a precious gift to man,
making it the true driver of his life.
Indeed, equal and equivalent of this Socratic quote is the
science of Hippocrates. Who managed to redeem the medical science
of the mystical, divinatory and theoretical dependences and elevate it
in science that offers to humanity? In this contrast of Socrates, we
find the Sophists, who the most ingenious in their midst is Protagoras
born in 481 B.C. We must emphasize that the Sophists ‘art’ differs
from the philosophy of nature as to method and purpose. It had the
desire to get, to take by the hand the treatment of youth, but also to
give popularized science and philosophy lectures to seniors. The
sophist of that era is not interested in ascertaining the truth, only how
 51

to convince anyone, i.e. the "Peithein"49 of listeners for something

which in that case would seem useful.
Tomb of Hippocrates. Larissa.

49
E. Zeller-W. Nestle: "History of Philosophy", Kalvos, Athens, 1969, pp. 121
 52

4. THE MEDICINE OF CNIDIANS AND THE

ANTHROPOCENTRIC HIPPOCRATIC MEDICAL SCIENCE.

Through the philosophical contemplations, the contrasts of

ideas the conflicting theories and trends of control, true philosophy
and medical science almost cuts the umbilical cord that ties it with
the philosophy of nature and traditional, mystical, superstition and
folk formats. The confrontations now transported within the medical
science, i.e. between the various medical and humanitarian schools.
The school of Cnidus of Greek Asia minor as this of Kroton of
Magna Graecia which is known with the newer formulation as the
Italian school, with narrow and limited views that are dependent and
affected both under the doctrinal of naturalism, along and the school
of Kos with the multi-functional and unified understanding of
biological and pathological phenomena, are trying to implement
scientific method to their research furthermore. But for the Cnidians
the most direct heirs of wandering travelers or wandering medical
philosophers in the 6th century e.g., their attachment to direct
scientific observation and simple description of the different forms of
diseases has always been not only the dominant but also an
unsurpassed limit.
Especially since their absence of formulating any theory of
the experience and their mental inability to dominate in this
experience was declarative. They even were restricted to a
meticulous and flat diagnostic perception. This tactic was intended
simply to classify diseases of which Hippocrates in his treatise “Peri
 53

diaitis okseon” delivered the most acute and severe critic. Medical
science for the Cnidian medical philosophers was simply the
application of hospitalization and treatment.
That is why the idea of "Prognosis" this ultimate Hippocratic
scientific methodology was original. This idea as a guide at the end
of the 5th century BC, i.e. the "Understanding" and "Anticipation" of
the clinical condition of the sufferer, was unknown to them. Also
unknown was the idea of healing through the "Arbitration" which is
another area that Hippocrates dealt with so much perseverance. As
inevitable now the conceptual scarcity of Medicine of Cnidus result
in equally meagre and rather coarse treatment. This empiricism 50 led
to practice and medical inefficiency.
Hippocrates knew that this excessive simplicity of treatments
applied by the Cnidian doctors didn't push science. Especially as
formulated in theory in their representative major treatise «Cnidiai
gnomai». In their medical practice and methodology to these
treatments they add numerous herbal medicines without boundaries.
Which came directly from the folk tradition, very often bizarre or
gave instant recipes of which were unaware of the effectiveness in a
manner perhaps very casual and unscientific. Indeed, the Cnidian
doctors were sufficed only in the descriptive record of the diseases
and their breakdown into categories. On the other hand, the Kos
School had as main objective to identify the common characteristics

50
M. Vegetti: «Opere di Ippocrate» UTET, Torino 1976, p. 45-46.
 54

of individual diseases with the method of induction 51 . Therefore,

clinical stories in the collection «Epidimiai» of Hippocrates are a
monument of Ancient Greek medical science that still remains timely
today. It is a vital template due to the difficult combination between
theory and clinical practice observation that was managed within his
treatise the medical philosophical master of Kos.
The scientific approach is synthetic and comprehensive with
significant view that here the Hippocratic medical triumphs. Also, the
52
Frenchman Littre as a very key scholar of the works of
53
Hippocrates indicates that the example is inspiring in this actual
scientific medical and historical research. So unfortunately, the
medical school of Cnidus was extinguished without leaving other
traces of its art. While the school of Kos with its greatest
representative Hippocrates, remained for many centuries the bright
beacon of science. Probably because the ideal of doctors of Cnidus
was merely science, while the ideal of school of Kos 54 was the
promotion of science in the service of humanity.

51
Amalia Kousadianou: «La Medicina di Ippocrate», Lettere e Filosofia, Univerzitete
Ateneo di Bari, 1989. The Hippocratic art by predicting the wording for true medical and
scientific knowledge centuries before, it first expressed the thought of major philosophers of
the West as the Vakon (Bacon) who preached the saying "Knowledge is power".
52
Littre's version is titled "d'Oeuvres completes Hippocrate" and consists of 10 volumes, ed.
Paris 1839-1861.
53
Μ. D. Grmek: «Le malattie all' alba della civilta occidentale», II Mulino, Bologna, 1985, p.
548
54
Β. Farrington: «Greek science», Kalvos, Athens, 1969, p. 83
 55

5. THE ETHICAL, ANTHROPOLOGICAL AND

POLITICAL DIFFERENTIATION OF HIPPOCRATES FROM
DIVINATION, PRIESTLY AND RELIGIOUS MEDICAL
TRADITION.

Apart from the medical schools at the time of Hippocrates the

temples of Asclepius still retained a high reputation for treatment and
were busy venues from sick and believers who were visiting them
with the hope to find their health. Among the numerous Asclepieia
the best-known were those of Epidaurus, Pergamum and Kos. Today
we can see the archaeological ruins of these churches in these
temples that remind us of the Ancient history.
According to the narratives of Ancient writers and from
surveys of younger historians and archaeologists, the Temple of
Asclepius was an important healing centre. Patients came from afar
and waited anxiously for the miraculous cure. Even today we ignore
many things of their method, as well as the importance or its use as a
circular labyrinth of the dome, which was found in the ruins of
Asclepieia.
The natural beauty of the area where a lot of Asclepieia were
erected, as well as the enchanting journey through nature and
generally the whole medical philosophical preparation, exercised a
strong influence on the patient. If we travel mentally in those
divination, magical rituals and procedures, we would see that the
patient before entered the sanctuary would have to undergo a
purgative religious treatment. In a "Purification," which included
 56

fasting and drinking the water of sacred sources. The thermal baths
were therapeutically useful as well as other customary provisions for
treatment. The final stage was to sleep at the shrine of the oracles.
The patient was wearing a special garment decorated with
crimson stripes and some other times he was wearing on his head a
kind of Crown. The sacred space where he had to spend the night was
an underground area that was called «Avaton». The internal walls
were covered with descriptions mentioned in supernatural events that
had taken place there. During the night at the «avaton» a patient saw
visions. There he would receive some prediction or he would have
dreams and hallucinations. One of the visions was to see awake even
the figure of a God. God Asclepius was the one mainly destined to
appear or would remain silent or would convey a message. Others
heard voices or heard a whistle of wind or saw a light that lit. All
these supernatural have been discussed sufficiently and some
scholars have concluded that might come from superstitions, the
influence of fumes or drugs or even from the deception of the priests
of the temple. However, there were happening supernatural events,
which later were explained in the light of the Hellenic-Christianic
culture.
Dreams did not need special explanation to decipher the
message contained or transmitted. In some cases, the sufferer would
dream and the disease would disappear. The whole situation
concerned the whole psychophysical entity and psychology of the
 57

patient55. While in the writings of Hippocrates there is no reference to

these dubious therapies or to their condemnation, it is evident that
Hippocrates agrees with the traditional authorities of the medical
philosophical tradition of Asklipiades who had considered as
necessary for those who practiced the medical science of the time.
But with Hippocrates this tradition starts to turns dynamically
towards the freedom of science and the art of medical practice which
is inspired by a high moral anthropological and socio-political sense.
The holy "Orkos" (Οath) that contains the duties and
obligations of a doctor towards his master and his students and his
patients is his book "Nomos" (Law), which deals with the form of
seriousness and the initiation needed to become accepted in the
medical class. The oath illustrates the relationship that exists between
the medicine of Hippocrates and priestly divination or medicine.
From the Ancient priestly medicine Hippocrates gets what he
considers useful, the rules and formulas used to seal up the
personality of a doctor with prestige and anything useful that helps
him in the realization of his responsibilities. As such the high
knowledge of medical liability should be familiar to medical
philosopher stresses the Hippocratic bioethics anthropology.
In the medical philosophical thought of Hippocrates, the practitioner
must become «Omoious me tous theous» (Appear and become
indistinguishable from the gods). Because a doctor in those Ancient
days was forced to travel from city to city healing, he needed first

55
Η. F. Ellenberger: «La scoperta dell' inconscio», Boringhieri Spa, Torino, 1976, vol. 1st, p.
37-38.
 58

and foremost to win the confidence of the patient and the

environment. Later, and by extension they won their admiration in
the short amount of time spent getting to know them. But this will
work only with the medical philosophy of training and not through
inscrutable superstitions, oracles and methods of the past. The best
guarantee for the advancement of the art of medicine is scientific
knowledge. The scientific medical knowledge and the moral that
Asklipiadis projects because only this will give strength to the
practitioner to carry out the painstaking work.
 59

SECTION B
 60

1. THE ANTHROPOLOGICAL BIOETHICAL

PRINCIPLES OF MEDICAL, PHILOSOPHICAL AND
POLITICAL THOUGHT OF HIPPOCRATES.

Moving on to scientific research and until this point we found

that the initial steps and efforts of doctors and philosophers to explain
the mysteries of nature and to determine the mechanisms of the
human body while at the same time comparing the course with the
Hippocratic perspective and method, we understand that something
new is through those rather confusing medical searches and some
brand new breath begins to clarify the scientific field through the
reasoning of Hippocrates.
This medical science is not only an art through observation
and experience that is limited to simple and passive gathering of
anthropological facts but a process that could be seen as a function of
«Aisthisis» (Sense). The medical art by Hippocrates advances
beyond observation and experience. The edifice of science of
medicine of Hippocrates is built on practice stability observation of
the sick and of understanding of pain. At the same time, it is based on
the study of nature that escapes from the doctrine of «Filosofia tis
fysis» (Philosophy of nature) is evolving into a «Epistimi tis fysis kai
tou anthropou» (Science of nature and man).
The medical philosophy of Hippocrates clearly supports the
need for observation and study of all-natural phenomena. He
considers necessary giving reasonable explanation on all things after
studying the origins and their causes. He teaches that nature is the
 61

physician of diseases. The medical philosopher of Hippocrates is

invited to come out from the sanctuary of the Ancient temple and
proceed with open eyes and pure spirit to observe carefully the
infinite mystery of the universe. He should as a doctor be able to read
the big book in front of and in which is written the same scientific
laws that govern each living organism. Man, in Hippocratic ethics
philosophical and political perception becomes an integral member of
the «Sympantos kosmou» (Universe) attached to it with the same
laws that govern all that is alive on planet Earth.
The Hippocratic thinking is typical in the fact that everything
is divine and of course all human nature. So we could provide it a
third dimension or another name combining and concurrent with the
two previous i.e. the «Theia» (Divine) nature. The doctor is not
dominant nor blackmailing the environment world. In accordance
with the will or the name of the gods he is called to become a peer he
himself with a God. This means that it is ready to help the universal
and individual natural forces and able to restore harmony and
maintain balance in the forces that were disturbed with the disease.
Here the medical philosopher is lifted above the sterile and blind
empiricism and should not rely on the «Dedomena» (Data) of the
experience, but ought to proceed and to investigate with serene
thought without ever losing sight of the goal of healing the disease.
The aim is that reasoning must be on the basis of any of his act i.e.
the calculus, without the preconceptions, without prejudice, and
 62

superstition56, with no apriori concessions. The perceptive mind, the

scientist and observer who tackles each disorder must be convinced
that many diseases can automatically be cured. In this case as long as
the forces of nature help them with the wisdom of a medical
philosopher. He should also be the indefatigable researcher of those
reasons that cause diseases in order to enable himself to keep away
from the sufferer. To have within the unquenchable passion for
scientific study and discovery. Ultimately, he as a political, ethical
and humanist philosopher being lactated principles and moral
anthropology of Socratic teaching with love to the sufferer and fellow
man that is viewed to be the ideal type of scientist and medical
philosopher as the literal type sociopolitical philosopher, humanist
and ethical physician scientist of Hippocrates.
The inspiration of Ancient Greek philosophy does not cease
to embrace his moral, philosophical, social and anthropological
teaching. Almost all his prompts to his disciples are words and
thoughts of a Greek philosopher as we read, since: «Gia tipote allo
den aksizei na kanoume erevna kai sizitisi, oso gia afta ta kaka pou
simvainoun stous anthropous pou arrwstainoun kai upoferoun» 57
(Nothing else is worth doing than research and debate, about these
evils that occur in people who get sick and suffer) teaches
Hippocrates himself.

56
Company of Encyclopaedic Publications: "The history of Medicine", Papyrus, Athens,
1968, pp. 23-27.
57
Hippocrates (Anc. Med. 2).
 63

Extending the anthropological theory of Hippocrates of Kos

to political ethical philosophical scientific fields we will approach the
Platonic dimension of the concept «Filosofeo» (Philosophize), I love
acquiring knowledge that helps the world and their fellow man, as
formulated and expressed through the virtue of the Athenian
philosophers 58 . The Ancient Greek philosophy is understood as
scientific research for the acquisition of popular scientific knowledge
in order to be at the service of man for their interest and benefit. The
"Eythydimos" is one of the most influential dialogues of Plato, in fact
it was considered as a motivational model for the virtue of reason.
Philosophy is in accordance with this precondition for bliss, an
attempt to obtain true knowledge. Because only it was able to teach
that it is not just the state and the possession of goods but also the
way that you use it for the common good.
Another well-known and great therapist in medical science
Galen welcomed the statement that the physician must be a
philosopher. Considering the philosophy as the «Anotati meleti»
(Supreme study) of beings. If we refer to the famous French
physiologist 59 Claude Bernard that philosophical pursuits interested
him mostly as a way to gain insight for scientific research and then as
a solution of vital problems of human existence. His thought as
physiologist through an excerpt of the last paragraph of his book:

58
Plato's dialogues “Eythydimos” chapters 8th and 9 th.
59
Claude Bernard (1813-1878), a French physiologist, the most prominent figure of the 19th
century in the field of Physiology which he founded as an independent field of medicine.
 64

"Introduction to the study of experimental medicine" 60 states that:

"Philosophy is the eternal desire of the mind for the acquaintance of
the unknown. That's why the philosophers will always debate on
controversial issues and top-level issues, where science cannot reach.
Philosophy stimulates the spirit, lifts and refines it, strengthens the
mind as a kind of mental gymnastics pushing steadily toward the
solution of puzzling problems and always nourishes his thirst for the
unknown. Philosophy is the sacred flame of research that should not
ever put out in the soul of a scientist». According to them if the term
"Philosophy" means the human need to search a general knowledge
about himself and the world that surrounds him or if it means the
desire for discovering the values of this world, or the thirst for
wisdom and truth, if all these start and finish from love and in love
for humans, what else could the medical philosopher Hippocrates be
if not true philosopher with throughout the whole importance of
bioethics and philosophy of the social anthropology.
In the course of our scientific research and in the pages that
follow, we will see that not only the world famous Ancient Greek
medical philosopher Hippocrates was designated as "Father" of
medical science but was rightfully deserved the title of the first
Ancient Greek philosopher. Not because this was suggested by the
philosopher Galen but because he truly developed a comprehensive
scientific philosophical system that ranks him at the top of
presocratic philosophers. As we will see he stands equal opposite the

60
Di Giandomenico: «Filosofia e medicina sperimentale in Claude Bernard», Adriatica, Bari,
1968, p. 226
 65

unselfish philosopher Socrates and in many places and scientific

fields not only did he prognosticate but also precedes the Platonic
and Aristotelic dialogue.
We believe that the contribution of Hippocrates in bioethical
anthropology and sociopolitical philosophy remained for several
people rather in the shadow and in obscurity. The two properties of
the doctor and philosopher are definitely indivisible and equivalent,
because the medicine of Hippocrates carries inside it his philosophy
and his philosophy also intrinsically engulf medicine as ministry of
love and offering in the world and in man.

2. THE HIPPOCRATIC THEORY OF

PHYSIOPATHOLOGY OF JUICES AS A THERAPEUTIC
ROUTE FOR THE FELLOW HUMAN PATIENT.

As we can see, and as is clear from the research of the treatise

«Peri fiseos anthropou» (On man’s nature) as well as from the
research of several researchers, at least the first part of it, is
considered clearly Hippocratic, but the rest is claimed to be written
by the Asklipiadi Polyvo. Here Hippocrates seems to disagree
strongly with the natural philosophers and physiologists who are
trying to explain the origin of man resorted to limited and simplified
scientific theories. He does not hesitate to strongly express contrast
with those practical medical philosophers travelers and observers
non-physicians who had supported the view that man is composed of
 66

a single element. Or otherwise according to others who were using

the theory that man was composed only from the air, either from
water, or fire, or earth. So, in the above project is a clear hint at the
relevant theories expressed by representatives of the Ionian School of
philosophy.
The Hippocratic view does not take into account these
theories. We cannot agree that the man may have been created by
only one of the above elements and suggests that consists of all the
elements together. The Hippocratic scientific field considers the
living creatures created by mixing four priority cosmogonic items: air,
earth, water and fire. In this theory they are coalescing to form
various parts of the organization. Each of these four elements have a
special property: the hot, the cool, dry and wet. Furthermore, he
argues that each part of the body corresponds to hot, cold, dry and
wet. Claiming: "If the warm and the cold, dry and wet, are mixed
with each other relatively equally, but one far outweighs any other
and is more powerful against the weakest, Genesis could have not
existed. And since this is valid for all things, including man, it is not
possible for man to consist of just one thing, but every component
that contributes to the process of Genesis is in the human body, the
property particular to it"61.
The general pathology of Hippocrates is the pathology of
organic juices or otherwise «Himiki» (Humoral) pathology 62 . It's

61
Hippocrates, Peri fisios anthropou (On human nature), 3. Compare. M. Vegetti: "Opere di
Ippocrate", UTET, Torino, 1976, p. 438
62
Hippocrates derives his scientific theory on partially juices by Alcmaeon. The four juices
were also known to Empedocles.
 67

precisely the point in pathophysiology in which the Hippocratic

scientific research arrives at the top. Hippocrates denies that man
consists only of one element. That is not composed only from blood
or from bile, or by phlegm. So he has opposed to the doctors who
argue this point of view, since he believes that «To soma tou
antropou ehei ewutw aima kai flegma kai holing ksanthin kai
melainan kai taut’ estin auto i fysis tou somatos kai dia tauta algei kai
ygiainei» (The human body has blood and phlegm and yellow bile
and black, and this is the nature of the body and that is why it gets
sick and recovers) 63 The four main juices that form the essential
elements of the organism of life, shaping the «Fysin» (Nature) of the
body and temperament of each man.
In these are the principle of pain and health. Specifically, it is:
the blood that comes from the heart and represents the warm, phlegm
coming from the brain and circulates throughout the body, represents
the cold. The yellow bile secreted by the liver and is dry. The black
bile produced by the spleen and passes through the stomach,
corresponds to the liquid. So at present in the world, the four
qualities are unceasing, they are: The hot, the cold, the wet, the dry,
depend on these juices. So they are always present in the human body.
In accordance with the Hippocratic perception blood is manufactured
in the liver and via the veins is transported throughout the body.
Hippocrates taught that the «Emfito thermo» (Innate warm) is
the combination of the four qualities based in the heart, which

63
Hippocrates, Peri fisios anthropou (On human nature), 4. See. Hippocrates: Apanta:
"complete works", ed. Cactus, Athens, 1992, Vol 4, p. 154.
 68

through heat revives the blood that comes from the liver in the right
ventricle. For the conservation of heat and its directing throughout
the body it is necessary to draw air from the lungs. In fact, in order to
vitalize the «Pneuma» (Spirit) with the breath, which dissipated the
body serves for the preservation of sensation and movement. The
human psychophysical entity is sane when organic juices are in
correct relation to the composition i.e. «Krasis» (Power) and quality.
So, then the measure of balance is perfect.
The human illness occurs when one of the above organic
juices is in excessive or inadequate quantity or isolated in the body
and cannot be combined with others. When you see this phenomenon
which is isolated and does not obey the general rule, not only
weakens the place that leaves but that part which diffused this item.
Health is defined as the equal distribution of all components in
accordance with the symmetry and the precise mix of juices. The
concept of organic juices is not limited only to the four basic liquids
or organic juices, but is manifested in two-way relations of various
organs and is the so-called «Sympatheia» (Sympathy)64 of the organs
of the body. The human body is treated as a whole, as a system all
parties of which work together and empathize: "Xyrroia mia,
xympnoia mia, xympathea panta" (The serial is one, the air from the
same impetus is one, and all empathize)65.

64
Α. Castiglioni: «Storia della Medicina», A. Mondadori, Milano, 1948, vol. 1, p. 144.
65
Hippocrates Peri trofis (On food), 23. Compare Hippocrates: book referenced above, vol.
6, p. 183
 69

In Hippocratic medicine, the condition of disharmony of

juices or «Diskrasia» (Discrepancy) that defines the illness can be
caused by different factors. These can be: hereditary or symptomatic
from dietary excesses or by natural phenomena. The disease
manifests itself in the «Fysis» (Nature) of the person who is none
other than the resistance force that exists in the human body in those
factors that are trying to alter the constitution, namely the
harmonious balance of juices.
Here we see how different stages of the illness or
"Dyskrasias" are explained. In the first stage called «Apepsia»
(Undigestion) the morbid cause is still undigested. In the second
stage called «Pepsis» (Digestion) a virus reaches for cultivation or
maturation. «Pepsis» is the process through which an organization
tries to restore its constitution so that the organic juices regain the
balance that had been in declining health. The third stage is the
«Krisis» (Crisis) i.e. the solution of the illness, which is regarded as
the decisive battle of nature and of the virus. It is the culmination of
this organism’s struggle to restore its health i.e. its eykrasia.
Treatment or "Iasis" occurs after the organizm eliminates harmful
material i.e. the "Materia peccans" as the remnants of «Pepseos»
(Digestion) through the streets of sweat or sputum or urine, etc.
General remark is that without the judgement and elimination of
harmful substances, there can be no recovery and illness becomes
chronic. In the event that the body is unable to expel through natural
pathways harmful residues in the body, then they accumulate into a
certain part of the body. So unfortunately, we have a shift of disease
 70

from the original point that occurred in another part of the organizm.
This shift of the disease called «Apostasis» (Distance) and can be
followed by fevers or infections. If the course is usually mild healing
occurs. Otherwise, however, it may complicate the disease.
Hippocrates having realized the schematic value of such concepts
with prudence and calm, he warns that there could be «crisis»
without necessarily having elimination of harmful material. Also, that
there could be iasis without crisis announcing in a way the medical
office that: in medicine nothing is static and absolute, so with
prudence and wisdom we should expect any result.
In terms of days of crises that are called "Critical" we have an
influence from the Pythagorean medical philosophy and theory of
numbers. The fourth and the seventh day since the beginning of the
disease are considered critical for example. For the Pythagoreans
philosophers number 4 expresses the righteousness and number 7
means the mind. Number 7 expresses other than mind, health and
light. In their view number 7 is also the ruler God. The Lord God is
of all, and Athena is the Goddess of Wisdom. Hippocrates has an
obsession to return to number 7 and generally there are unnecessary
numbers decisive for the outcome of diseases. Admittedly the critical
day is usually a period of three or four days. We must consider the
ignorance of Hippocrates on the dependency of days of crisis of
"Virus" 66 i.e. of the parasite disease justified. Close to these
fundamental principles in Hippocratic books are allusions to other
theories, where the diseases attributed to the errors in the diet or in

66
Μ. Vegetti: «Opere di Ippocrate», UTET, Torino, 1976, p. 58-60
 71

some atmospheric conditions. The predominance of organic fruit

juices depends on the seasons of the year and the effect of this
overpowering in creating some diseases is one of the most important
chapters in the pathology of organic juices.
Medical instructions of Hippocrates formed the basis for the
spring and autumn laxative treatments and all those that were based
on anticonvulsants drugs. So, we see that the physiopathology is one
of the sectors that the Hippocratic scientific theory lifts at the highest
philosophical point where it was destined to have a huge influence on
medical "Mainstream" by Galen and afterwards. The
physiopathology became a convinced basis for the explanation of
complex medical philosophical problems that were the causes of
diseases in the human body and the whole psychophysical man entity.

3. THE ANATOMY AND GENETICS IN THE

DIAGNOSIS, PREVENTION AND TREATMENT OF
PATIENTS.

The anatomy was slow to have an edge because of the failure

of prearistotelic Ancient Greek medicine philosophy in this section of
anatomy that is known. We should not forget that the anatomical
knowledge came from experiments on animals. The deficiency in
several scientific fields is justified since as we understand from the
texts, the examination of the corpse was virtually unknown at that
 72

time. Indeed, there are a number of negative factors that prevent the
physician of the 5th century, for example, to proceed with the
expansion of knowledge in anatomy and between those of prime
importance is the shortage of organs.
The lack of a scientific enactment is forcing the medical
philosopher at the time to move with his own meager forces. The
medical philosopher with scarce resources available to a limited
circle of examination and treatment of the patient finds it difficult
enough, while he is relieved periodically by a state assistance which
helps him making some more efforts in medical research.
Nevertheless, Hippocrates gave a big boost to the anatomy which
reached a very advanced level. Particularly regarding the
osteomuscular system as the basis for the surgical science. Of great
importance and originality at this point are also proved descriptions
for head stitching67. Here it seems influenced by medical philosopher
Alcmaeon who recognizes that the central organ of the nervous
system is the «Egkefalos» (Brain).
He describes brain as a gland with the mission to collect
galore bodily fluids. He considers it more as we shall see below in
the following text: «Peri ieris nosou» (On holy disease) the centre of
thought and will. The thick veins as described by Hippocrates are
four pairs in the body. Namely one pair starts from the back of the
head, the second from the ear area, the third of the temples and the
fourth from the front part of the head and the eyes. But there are
many other kinds of veins that start from the abdomen and through

67
Μ. Vegetti: book referenced above p. 58.
 73

them the food arrives throughout the body. The anatomy of the
internal organs is not very developed and is limited to a schematic
description of the conformation and their location.
In genetic problems of reproduction and heredity are topics
discussed widely among philosophers and physicians of the 5th
century BC. Indeed, these confrontations exercise their influence not
only in Ancient Greek society, but until the 18th century. The inferior
position of the woman in society of the 5th and 4th century BC,
appears on the way they face their role in reproduction. There are
several theories formulated by doctors and philosophers. The
prevailing view on the superiority of man is portrayed in textbooks.
The conclusion is that the essential spermatic contribution or his
contribution to reproduction and heredity is that of a man as a parent.
A theory a bit more advanced than the earlier that wanted the father
as the sole parent of the child while the mother was confined to the
role in the providing the development of the fetus. Hippocrates
comes to give his own answers to these perceptions discovering first,
according to Galen, that woman extrudes semen. He teaches how the
sperm comes from all parts of the body and regarding its acquired
characteristics, he believes that they can be transferred to the
offspring. These last two are his highlighted views in genetics. These
two views are rooted in the thought of Alcmaeon and Anaxagoras,
but also of Democritus. The forementioned theories fit according to
some the so-called "Pangenetiki" theory of paggeneseos (Birth of all),
 74

which some consider as follow-up s to this of Darwin’s68. The above

theories of Hippocrates are formulated in his works: «Peri aeron,
ithaton, topon» (On winds, water, places) and «Peri ieris nosou» (On
sacred disease)69. Here it seems that Hippocrates considers that an
acquired property becomes afterwards hereditary and is a view that
modern genetic rejects. In an excerpt from the first book he notes:
"The sperm actually comes from every part of the body, from the
healthy, from the sick sickly. If, therefore, as a rule, from the bald
come bald offspring, from blue-eyed come offspring with blue eyes,
from cross-eyed come cross-eyed and the same for every other
format, what will prevent from a long-headed to be born from a long-
headed?”70 In his work «Peri gonis» (On parents, about a sacred gene)
he argues that the outpouring during copulation sperm from both man
and woman consists of the best part of all juices of the organism. It is
from a condensation of blood, phlegm and bile, yellow or black,
which with the venereal desire becomes fizzy and bubbly, goes to the
marrow, kidneys and arrives at the male molecule, passing through
the testicles.
In sperm he supports that there are seeds contained of
masculine and feminine gender and during intercourse prevail the
most resistant which then are scattered inside the uterus. Hippocrates
attaches a distinct individuality to the genitals of both man and

68
Darwin's theory was originally called "Metamorfismos" (Transformation) later took the
name "Theory of evolution" among other affairs claimed that acquired characteristics could
be carried hereditary. Today it is disputed by many.
69
Μ. Vegetti: book referenced above p. 58.
70
Hippocrates, Peri aeron kai ithaton (On winds and waters), 14.
 75

woman. The male molecule is compared to a disobedient or

independent animal of arrogant nature. While the uterus is compared
to a disciplined and submissive animal that having natural desire to
obtain children it would disturb and roam around the body causing
diseases, if it didn’t fulfill the purpose that nature dictates i.e. the
procreation. Always having in mind, the qualities of nature's
elements linking male with the warm and dry (Fire) and the female
with cold and wet (Water).
He advises those wishing the birth of a girl to follow a mostly
liquid diet, while those who prefer a boy to follow an igneous diet. In
the textbook: «Peril diaitis»71 (On diet) he elaborates on a theory on
the three types of men coming from different combinations of male
and female sperm of the father or the mother and with the same
process he alleges on three types of women respectively.
He examines the case of male sperm produced by the father.
Male sperm produced by the mother. This union produces men
"Bright in mind and strong in body". He examines the second case
male sperm from the father. Female sperm from the mother, but more
powerful. This union produces men less distinguished but still brave
and "Gallant". He examines the third case sperm female
extruded from the father. Sperm male extruded from the mother, but
prevailing, we have the birth of "Androgynu". These are the three
ways with which the male is formatted but the degree of their
masculinity also depends on the diet that will be followed and by
training and by the habits that they will live. In the same way he

71
Chapters 28 and 29.
 76

supports women are formatted. Female sperm from the father.

Female sperm from the mother. It is a union that brings to life
women “Thilykotates kai eyfyestates” (Full of femininity and
intelligence). In the second case we get women a little more
masculine but still cute but in the third case the women will be bold
and saucy «Andreiai» (Brave)72.

4. THE HUMAN DISEASES AND THE MEDICAL

PHILOSOPHICAL INTERVENTION.

The Hippocratic medicine and philosophy discuss various

kinds of diseases, pathology and their classification, of which is
made in accordance with their main symptoms. We will mention
some diseases considered in Hippocratic texts such as «Elonosia»
(Malaria). Indeed, from the febrile diseases malaria is known.
Regarding fevers most have their beginning in the bile. Fevers are of
four kinds. They have the following names: synochos, amfimerinos,
tritaios and tetartaios. The impact of malaria in certain diseases is an
important remark of his. He considers that those offended by tetartaio
fever do not get sick from epilepsy and are even cured by it if they
get sick afterwards by tetartaio fever.
For diseases of the respiratory tract, the nasal catarrh the
laryngitis and pneumonia are precisely described. Sometimes it is
confused and with pleurisy. The origins of pneumonia are attributed
72
G.E.R. Lloyd: book mentioned above, p. 72
 77

to mucus which descends from the brain, then changes in pus that
forms the beginning of blood clots of blood or pus resulting then in
swelling and tumors. Tuberculosis is known to Hippocrates and is
described with its main symptoms. That is the typical temperature,
the look of spittle, the fall of hair and diarrhea.
Of the diseases of the gut area known are, diarrhea, dysentery,
ileum. The latter is caused by hardened fecal masses. Hippocrates
mentions about skin diseases that the lichen is not an abscess but a
disease. But when a rash suddenly appears and is very extensive it is
an abscess. From the ophthalmic diseases the corneal ulceration,
glaucoma, the amblyopia, the diplopia and the chalazion are
mentioned.
Known diseases from dentistry are toothaches and periostitis.
Forceps for the teeth was known in the era as "Odontagra", with
which they were extracted. Of the diseases of the nose, the polyps,
epistaxis and bone fractures of the nose are listed. Of the diseases of
the nervous system, delirium is called those which manifest the
delusions and excesses. The origins of brain diseases are sought to
the outflow of mucus from the brain which leads to the drying of
nerves, so they cannot have the right degree of humidity. In this way,
the paraplegia, tetanus, spasms and particularly epilepsy are
explained. In his book «Peri ieris nosou» (On sacred disease)
Hippocrates struggles to fight the superstition of the time that
epilepsy was regarded as a "Sacred disease" and classifies it
dynamically in the field of pathology. As far as concerns the role
played by the deity at the beginning and progress of diseases,
 78

Hippocrates supports all throughout his texts that the deity does not
intervene directly but through natural influences such as the sun, the
shade, the climate, the winds, the waters. For Hippocrates heredity73
and impairment of senses is an important factor for the appearance of
various diseases.

5. THE DIAGNOSIS AND PROGNOSIS IN MEDICINE

ACCORDING TO MEDICAL PHILOSOPHER
HIPPOCRATES.

According to the teachings of Hippocrates, the main task of

the doctor is the continual monitoring of the patient. It shows to his
students how to do the examination with precise instructions. Which
should be carried out as follows. It is necessary to begin with the
most important medical things and especially from those recognized
more easily, then to investigate what can be spotted, what can be
heard and palpated. Anything that helps to diagnose and help to
assess the patient's condition. The patient must visit in the morning
because both the physician and the patient have more psychosomatic
relaxation. At the beginning the practitioner must carefully examine
the patient’s body after finding out about his/her defecation and
examines his breath, sweat, feces, urine and pulse which becomes
«Pyknos kai megas» (Dense and great) in feverish condition and
disease. The temperature of the season indicates that it was measured

73
A. Castiglioni: «Storia della Medicina», A. Mondadori, Milano, 1948, vol. 1, p. 147.
 79

by placing the hand on the chest of the patient. There are medical
reports for hardness and size of liver, spleen and lungs.
From that we understand the method of percussion was
unknown. To understand and to separate the respiratory illnesses,
they used hearing which until today is considered to be an
exceptional diagnostic instrument. He mentions to us about hearing
and how it is facilitated by beating the chest. He reports for rales and
indicates the sequence of the examination to ascertain the thoracic
abscess. He gives advice to put the ear on the chest in order to listen
at the whispers that look more like snoring when it gathers the pus 74.
It is worth recalling that this process still retains the medical term
"Hippocratic seisis". Even noted that in pleurisy a "Whisper" is
perceived like the one caused by the scratching of a strip and
describes it as «Trizei oion masthlis»75. But the diagnosis is not the
only medical purpose. The patient is not interested to learn the name
of the disease or the causes that have brought the illness but mainly if
and when he/she becomes well.
Hippocrates was giving great importance to prognosis since
only if the doctor would know how to make an accurate forecast
could he gain the confidence of the patient. But in addition, he had to
convince the relatives about the quality of service of medical
philosophers. With the prognostic method he intended to penetrate
and to determine what the future brings to the patient as an aftermath

74
Hippocrates, Peri nouson (On diseases), I, 17-11, 61-IP, 16.
75
Hippocrates, Peri nouson (On diseases), II, 59. Compare: Castiglioni: book referenced
above, p. 150.
 80

of the disease. The stigma of predictive method is given by

Hippocrates in the notorious work: «Prognostikon» which was a
manual often used and studied by physicians – even in the 19th
century.
It is important to remind that the idea of the Hippocratic
"Prognosis"76 became the basic idea and the steadfast guide for the
entire 5th century BC. The persistence of Hippocrates to convince the
sick with the help of a proper prognosis will serve to assist the doctor
in the fight against the disease. This philosophy of bioethic
anthropology connects perfectly with the principles of Socratic ethics
and political philosophy of love to our fellow man77. This method of
Hippocrates allowed the medical philosopher to make judgments as
to the current situation and the past and the future direction of the
patient.
Essentially this was a recognition of temporal regularity of
diseases. The disease is therefore not a static condition but it has an
evolutionary course and must be studied and extended in the time
dimension78, since the prediction signs are in close connection with
the diagnostics. Theoretically, the good mix of organic juices, which
manifest with the good appearance and quiet sleep, with mental
clarity, ample sweat on critical days, with agility and good mood, as
well as the person who retains his appearance he usually has, are

76
Hippocrates, Peri archaias Ιitrikis (On ancient medicine), 2.
77
Hippocrates, Prognostikon, I. Compare. Μ. Vegetti: «Opere di Ippocrate», UTET, Torino,
1976, p. 237.
78
M.D. Grmek: «Le malattie all' alba della civilta occidentale», II Murinο, Bologna, 1985, p.
500.
 81

rather favorable as predictions symptoms. When the patient has open

mouth and eyes, these unfavorable symptoms need to be given great
importance because they lead to unfavorable prognosis.
In addition, when he/she is placed in bed with open legs,
sensation of great heat, sudden and unexpected changes in
pathological images, such as insomnia, constant diarrhea and sudden
movements. Cold sweats are also considered alarming predictions of
phenomena. The swollen and painful abdomen. Extrusion of smelly
pus, the dropsy, which happens in acute diseases, the sudden cooling
of the body, sudden paleness of hands and nails 79 . While serious
prognosis is death's upcoming change of facial features. Medical
symptoms such as amaurosis, the hanging of frozen lips, surrounded
by black-and-yellow bezel, petechiae as small derivatives of skin
bleeds. Eye symptoms have great importance. It should be noted if
they avoid the light or if they weep, if their white is red or black, if
they are thrown out or dented or if the eyelids even when they are
closed allow appearing slightly the white of the eye, then the patient
is very close to death. The dangerous change of face called today in
medicine and the international medical world as «Fades
hippokratika» (Hippocratic mask) is sample of the opulence of our
medical philosopher.
Expert scientists on Ancient Greek medicine observe that
Hippocrates rather circumvent diagnose, giving special weight to the
prognosis. Maybe he was convinced that through the predictive
method he could refine the nosology system. This does not mean of

79
Hippocrates, Prognοstikon, Chapter 11.
 82

course that he had left the medical art of diagnosis. If we compared

the two methods in the current medical facts, we would reach the
conclusion that the prognosis of Hippocrates functioned in
accordance with the diagnostic of today’s medicine which includes
prognosis.
At that time Hippocrates had to wrestle with a patchwork of
coarse fragmentation of nosology, alongside a blurred and confusing
yet clinical reality and ought to clarify and classify on the basis of the
specific features of each disease regularity and structure. So, we can
say that the Hippocratic prediction functioned as the diagnosis 80 of
current doctors. The method of prognosis was comparative method
also because a basic principle is the comparison of the patient with a
healthy person but much more with him himself when he is in a good
state of health .The Hippocratic prognosis is also a decryption during
illness for events rather insignificant for the non-experts but very
remarkable for a physician that he notes in order to connect them
with the outcome of the disease. So, the prognosis means and
predicts the course of the disease and therefore its changes and
fluctuations. This condition triggers the Hippocratic physician, to
turn his attention and to deal with the prevention of future diseases
and at this point we need to acknowledge that Hippocrates and his
medical philosophical school are the pioneers of «Proliptikis»
(Preventive) medicine of which importance and significance is well
known.

80
M.D. Grmek: book referenced above, p. 500.
 83

6. THE SURGERY AND ORTHOPEDICS IN THE

HIPPOCRATIC MEDICAL PHILOSOPHY.

The surgery and surgical textbooks of «Ιppocratikis sullogis»

(Hippocratic collection) give us valuable information about the
knowledge and techniques of surgery. That is why the teaching of
this is considered one of the most important in Hippocratic medicine.
It is known that the surgery was not born with Hippocrates nor in the
5th century BC. Like so many other branches of natural sciences that
were preceded, surgery was also in Egypt, more than a thousand
years ago before Hippocrates. The surgery had reached then to a
semi-scientific level of great interest. In India in its prime, surgical
practice was done mainly by priests of the era. Hippocrates elevates
the surgery once and for all in the field of science, so it could no
longer resist the Platonic and idealistic general blow against crafts,
continuing a glorious path that reaches its prime around the 1st
century BC, the famous Alexandrian school. Although it is known
that there was a distinction in the activities between a doctor, and of a
surgeon in the sense that the medicine as a science was represented
by the activities of a medical philosophical doctor, while the surgeon
was limited to be recognized only for his skill.
Typical representatives of medicine maintained a cautious
attitude to surgeons of his era, because they considered them rather
uncultured and this resulted to underestimating them. This was, after
all, the reason that prevented them from considering surgeons as
 84

equal. The standard and professional distinction between medicine

and surgery lasted until the 18th century, with uncertainties and
fluctuations, but surgeons 81 eventually overcame this devaluation,
through the scientific schools of the West. Because they were the
only ones who could use their anatomical knowledge, something that
other medical philosophers couldn't do.
The Hippocratic medicine considered medical art as a
synthesis of science and technique with the "Hands" and experience,
the «Noisi» (Intellect) and the science that is for him united, when
trying to define the status of doctor medical philosopher. The
''Cheirotechnis'' (Artisan) of Hippocrates was looked down from
aristocratic Plato who classifies the "Artisans" in a subordinate social
position and social value and seldom considers the doctor as the most
representative type. Hippocrates did not agree and moved toward the
lecture of the philosopher Anaxagoras, who affirmed that "Thanks to
the existence of his hands, the man is the smartest of animals" 82.
Some excerpts from surgical writings are very important,
such as in the project: «Peri ton en kefali tromaton» (On wounds of
the head), where Hippocrates through related trauma, refers to the
anatomy of the human skull. He classifies head injuries and describes
the practice of anatrisis (Perforation) of the skull or «Prisis», which
should be used as last resort, when the fracture of the head extends in
depth. He quotes: “About this anatrisi I have to say: when the
perforation takes place, the tool should be exported often and

81
A. R. Hall- Μ. Boas - Hall: «Storia della scienza» II Mulino, Bologna, 1979, p. 164.
82
Μ. Vegetti: «Opere di Ippocrate», UTET, Torino, 1976, p. 161.
 85

immersed in cold water to prevent excessive heating of the bone.

Also, if anyone wants to do an anatrisi immediately up to the meninx,
in order to cut off the bone, the drill83 should often be immersed in
cold water. Indeed, much faster is the bone plotted, during
perforation, when it is ready to be pierced. Be careful too, at what
point you will place the drill and always pin it where the bone seems
to be thicker84”. The perforation of the skull concentrated much of
the attention and the discussions of scientists. 85 For this very difficult
technical intervention which included serious risks, Hippocrates
stated with serenity and with confidence that this process of anatrisis
was executed long before his time. It is impressive that this historical
fact slightly differentiates the Hippocratic method of anatrisis of the
skull between the current way of surgical intervention. The
orthopedics is through his work: «Peri agmon» (On fractures), which
discusses the fractures and dislocations, and without doubt is
significantly notable for its progress in that time. The anatomy of the
bones and joints as well as the physiology of motion are well known.
They are distinguished by simple and complex fractures and
determine the time required for the formation of the bony corn. It
also describes with great precision the way of bandages as "Is of
great importance to know how someone should start bandaging and
how he should exert greater pressure"86. Hippocrates admits that he

83
The drill as medical piercing organ was made by hand and was different from the saw,
“prion”. A rotary body which was mostly used for surgical medical uses.
84
Hippocrates, «Peri ton en kefali tromaton» (On wounds of the head), 21.
85
M. Vegetti: book referenced above, p. 391.
86
Hippocrates, Peri agmon (On fractures), 25.
 86

has taken long time in the text to show how dangerous it can be a
bandaging when not done properly but also to highlight that most
doctors use it in an incorrect medical way87.
In Ancient Greece there were many gyms and several arenas
and many accidents would be made in these areas. Gymnasts who
were employed there because they needed to provide emergency aid
to injured athletes, also gained a surgical experience that is able to
deal with relative success with the restoration of the dislocated limps,
the straightening of fractures or fixing of broken teeth. It’s very likely
that Hippocrates refers to these gymnasts-doctors who because of a
purely empirical knowledge would certainly make errors in their
practical application. Here he lists for us the treatment method of
fracture accompanied by sore, no soft tissue injuries, as follows: “The
stretch or expanse and the back bone straightening must be in the
same way, the bandaging in a similar way. After we spread the
existing wound with an ointment from pine oil, we apply a double
light gauze and then coat the surrounding parts with a little pomade.
The gauze and other dressing must have been cut into strips fairly
wider than the size of the wound. Bandages should always be of soft
texture. When bandaging is finished, the patient has to feel stiffness
but no pressure and we must say that the greater rigidity is observed
near the wound. There must be same intervals in which there is a
complete rigidity and afterwards complete relaxation. The bandage
should be changed every two days. If everything runs smoothly,
according to the prognosis, the area around the wound should seem

87
Μ. Vegetti: book referenced above p. 400.
 87

less and less swollen, as well as all the existing part below the
bandage should also be less swollen”.88
The wise Hippocrates proposed that patients which had
suffered a fracture should take relaxing postures in order to rest. He
also mentions a kind of dressing from the neck to the bone fractures
of the arm. For the dislocation of humerus bone he describes how to
reset it to the correct position with the partnership of physician's
assistants or bystanders and through the foot, shoulder, doctor’s
hands or with the help of a post, or a ladder. As for the restoration of
the femur bone he suggested the use of a wooden system that was
named «Ippokratiko vathro» (Hippocratic podium) where the patient
is laid down and tied and certain bandaging is mentioned that enables
stretching and counter stretching. A series of important tips are
provided for the restoration of the dislocations of the acromion,
hands, fingers and the jaw. On fracture of the jaw, it is indicated that
in some cases the teeth should be tied with gold thread. Massaging is
considered by Hippocrates as a wonderful method of rehabilitation
after the healing of fractures and the restoration of dislocations.
Observing the Hippocratic text «Peri arthron» (Οn knee joints,
articulation) our attention focuses on: "One time, I tried to execute a
stretching, reclining the patient on its back, having placed underneath
him a not inflated flask beneath his camber i.e. hump and then tried
to fill the bag with air, with a bronze tube. But I did not succeed
«Alla mi ouk efporeito» Indeed, “when I thoroughly stretched the

88
Hippocrates, "peri agmon" (On fractures), 26. See: M. Vegetti: book referenced above, p.
401.
 88

patient, the flask gave in and the air did not fill it. Moreover, every
time I tried to match the patient’s camber with the camber of the
bloated flask, they clashed with each other and they were ready to
slip. When I didn’t stretch the patient enough and i inflated the flask
with air, then this was arching everywhere and not just where it was
useful, and as a consequence it bended forward all the spinal column
and not only there. I made this description with a purpose, because
these are nice lessons, even those that indicate the failure of an
attempt and the reasons why it failed”89. Here it is shown to us in a
distinctive way, the value of medical error. We are in front of the
confession of Hippocrates admitting the failure of an effort: "Alla mi
ouk efporeito", but I have not succeeded.
This point is precisely one of the highest places of science
and method of Hippocrates, because it clearly indicates that the great
physician not only did he hide it and not only did he silenced it but
instead he notifies it and he "Rests" in this failure to proceed in
scientific research for the greater good of others. Through a medical
composition of practicing and seeking the causes and circumstances
under which the failed attempt came by. So the medical mistake in
medicine becomes a promotional factor and the base for further
research.
Success will benefit many people later on by somehow
balancing sorrow for a failure. The awareness and the assumption of

89
Hippocrates, "Peri Arthron" (On Arthroseon, joints, articulation) ankle joints, 47. The
above text is a free translation by m. Vegetti: "Opere di Ippocrate," p. 24. 149. Compare and
Hippocrates: "Apanta" (Canon), volume 12, p. 135.
 89

a medical error and the effort to turn it into a progress factor, are
unknown in medical procedures, with which Hippocrates so often
comes into confrontation. Through these lines, full of depth and
substance, the Hippocratic philosophical mind elevates surgery in
science90 and gives it anthropological structure and substance.

7. THE WOMEN’S TREATMENT IN RELATION TO

THE GYNECOLOGY AND OBSTETRICS OF
RECOGNITION OF EQUALITY OF SEXES.

The Hippokratic texts that refer to women's pathology and

gynecological treatment, although they were quite satisfactory, were
never found in the first place of interest of medical philosophers of
his time. Probably because they were considered inferior in quality as
texts over other texts of Corpus Hipocrates. For example, the «Peri
heirourgikis» (On surgery) texts were considered as the
"Ippokratikotera" (most Hippocratical) and representative. The
sources from which we derive the information for Gynecology and
obstetrics are derived from the writings of Hippocrates and of doctors
and writers of his medical philosophical school. The testimonials are
solely from male sources, since they note: "Records of the history of
science in the 5th century, unfortunately does not mention any
Hippocratic author, anyone prominent biologist and also any
astronomer mathematician or physicist to be woman, "As E.R.

90
Μ. Vegetti: book referenced above, p. 410.
 90

Geoffrey Lloyd 91 concludes. The complete lack of evidence of a

female approach to the way they treated woman as a patient, as well
as the lack of reports from patients themselves women, restrict us in a
lopsided and one-dimensional recording of female medical and
political philosophy, denying us the possibility of a more
comprehensive picture of female existence of that era. Indeed, the
very remarkable books of Hippocratic medicine and anthropological
philosophy remained for so long in the shadow and in obscurity. And
that's because those who had the means or the responsibility of their
transfer to us as writers or philosophers and doctors felt according to
the prevailing view of the era that female pathology did not present
any special interest, since they believed that the care and treatment of
both man and woman showed insignificant differences. This
reasoning is why, through their tendency to isolate the gynecology
that lead to marginalizing women and to be underestimated. There
was also a prolonged confusion about the proper manner of female
medical care at the time of Hippocrates, leaving these issues open.
We think there are three key questions that arise in the study of
Hippocratic texts concerning women's medical treatment and are the
following: In which way the woman's care was identical to that of a
man's? Did Hippocrates and doctors of his school make efforts to
escape from the ideas of their time who thought of woman as an
inferior being? And thirdly did they encounter gynecological

91
He was a Professor of philosophy and ancient science at Cambridge University and author
of a series of studies on the Greek scientific thought. Compare G.E.R. Lloyd: «Scienza,
Folklore, Ideologia - Le scienze della vita nella Grecia Antica», Boringhieri Spa, Torino,
1987, p. 54.
 91

problems and women in general in a manner beyond what was

considered “Normal”?
Here we will need to deepen in bioethical anthropological and
sociopolitical philosophy and medical biopsychology and philosophy
of Hippocrates, and try give a concise and comprehensive response to
these questions that are commonly accepted as an interdependent
relationship. Let's not forget that historically we are talking about a
time when the prevailing philosophical ideology reinforced the idea
of the superiority of man versus woman.
The political philosophical framework of the era placed
woman in a lower class. Since it defines the ethical and
anthropological status of her as "Being derived from the degeneration
of the male sex". In other words, they believed that a woman was a
man degenerated. It is known the theory of Plato that named woman
as "Deftera genesis" (Second genesis), which came from coward men
who spent their lives in evil deeds. While birds are believed to be
«Triti genesis» (Third genesis), wild animals are "Tetarti" (Fourth)
genesis and aquatic organisms as «Fifth Genesis». In this social
political philosophical society of male supremacy, there were few
female voices that questioned the distinction of sexes. The poetry of
Sappho and some other women poets of that historical era contains
clearly a critical trend to mainstream social political philosophical,
bioethical and anthropological concept and at least these women have
written and left something for themselves and their ideas. But how
many such written testimonials were eventually rescued, only a few.
These were the cases of mainly women poets and in only a few pages.
 92

Some authors observe that “There is no woman among Hippokratic

authors” as Lloyd notes in the history of medical science. But one
wonders if there was ever any woman author, what would be the fate
of her project, or who would promote it, or refer to this woman's
work.
So eventually we hardly know what to learn from the
women's perspective, if the care of the female patient was different
from that of a man. But unfortunately, we don't have any surviving
pages of such female testimony. Anyway, this was the reality. Even
Plato however influenced was mentaly on male superiority, he had
argued, that a woman has the same potential to become a medical
doctor as a male. This social political philosophical and ethical
anthropological and radical for its time philosophical view, brought
him contrary to the law of the city-state of Ancient Athens. This law
was related to the explicit prohibition for women to exercise the
medical art92.
It is characteristic that in these texts when referring to patient
he used the word «Anthropos» (Human) which basically means
“Man” from the Ancient Greek ''Ano throsko'', I am looking up, i.e. I
am looking upwards. In these writings, which as we have mentioned
before they are characterized as the most authentic of Hippocrates,
they examin the cases of surgeries exclusively on male patients. The
necessity of different treatment in the case of a woman who had a
fracture or dislocation is carefully avoided, and whether it would be
able for them to endure the brutal method of «Hippocratic podium».

92
G.E.R. Lloyd: book referenced above, p. 170.
 93

The vagueness of the information provided to us by these

texts gives us the excuse to draw a negative conclusion, to believe
namely that Hippocrates and his doctors and students were attached
to the political and philosophical anthropology, but also moral
mindset of the time. They thought that the most necessary treatment
of women was only gynecology. The woman of Hippocratic era had
to struggle with a historical tradition of centuries since the Asclepieia
and oracles, which made female patient captive of this historical
tradition and custom, she would seek recovery in them or in another
mild case she would call another woman to cure her. So Hippocratic
theory is confronted with the divinatory and medicinal
preconceptions. Should we also accept that he fought inside him also
with sociopolitical ideological view that considered woman "Thing"
or res or some inferior being? This female93 patient could not easily
contact a male doctor for her troubles. So, this is how her inferior
position is stated in Ancient Greek society, who without realizing it
she had been made shy, coward and timid. At this point we recall the
Hippocratic ''Orkos'' (Oath) where it seems that it actually kept a
more careful attitude of the practitioner towards the female patient.
This leads us with certainty that he also dealt with women that
belonged to his clientele, of course when and if the family men called
him.

93
In recent years the person who brought forth the theory that the feeling of inferiority of
women is due to their underrated place in society and which linked so the inferior position of
women in the cultural factors is Alfred Adler who is a student of Freud and founder of
individual psychology.
 94

In the seven books of «Epidimion» (Epidemics) even if the

majority of them refer to male patients, there are however
descriptions that relate to patients other than the gynecological from
which challenged women and it seems clear that Hippocrates is not
influenced by the ideologies of his time. But in many other
Hippokratic texts there is evidence that Hippocrates gave importance
to the difference of treatment and the different effects of diseases for
both sexes.
The ethical and anthropological basis of Hippocrates
strengthens our belief that in his thinking in his teaching and his
practice there were no inferior beings but only human beings that
suffer, struggle, and toil, and this could be the answer to our question.
The gynecological texts of Corpus Hippocraticum 94 and its themes
that have to examine relation to conception, pregnancy, childbirth,
abortion, menstruation, and several surgical procedures. In some of
them, however, an influence of superstition and traditional medical
practices is evident. The examination of a female patient was done
mostly by the midwives and possibly this was done in order to avoid
direct contact with a male doctor. Here we must remind that in
medical philosophy and practice in China, until recently the patient
showed the doctor the part that hurt on a model95 of female body thus
avoiding direct physical examination. A sign that characterized the
entire social political philosophical and moral anthropology of

94
Compare Hippocrates, Peri gynaikeiis fysios (On female nature), Peri ginaikeion (On
women), Peri egkatatomis (On excision of the foetus), Peri epikyisios (On pregnancy), Peri
partheniοn (On virginity), etc.
95
G.E.R. Lloyd: book mentioned above, p. 170.
 95

Chinese society. The doctor who also examined women were of

general medicine since the term "Gynecologist" was used much later
by Swrano.
Medical and social relationships between doctors and
midwives are confused, as well as the medical liability limits. Did
midwives have an intermediate role between the physician and the
woman patient in order to facilitate the examination or did they have
specific individual responsibilities? Something that we cannot
entirely clarify because it raises the problem of lack of female
historical testimonies.
Research of Hippocratic writings that mention gynecology
leads us to the conclusion that in straightforward cases, the medical
philosopher merely described disturbances by the ailing woman.
Sometimes they would command the midwife and her assistant to
search for the main areas of the annoyance of the female patient or
even encourage the female patient in a self-examination. At this point
we need to remind that nowadays doctors suggest subtly on female
self palpatation of the breasts as a means of preventing breast cancer
as useful medical examining mode. Even in the book «Epidimiai»96 it
is reported that the female patient describes what she exactly feels in
her cervix after self-examination, which she did herself with the
guidance of the medical philosopher. In another case a woman who
feels something hard in the cervix is aided by the midwife which
intervenes and pulls out «A stone similar to the spiral of a spindle».
In more severe cases the final intervention in final stage seems to be

96
Hippocrates, «Epidimiai» (chapter 25).
 96

made by the physician in order to have a personal opinion about the

handling of the situation.
Especially in difficult or dangerous surgeries like in uterine
prolapse or detachment from the womb of a dead fetus, midwives and
male physicians assistants were present. The detailed descriptions of
how to dislodge the dead fetus from the womb of a woman are
important. Drastic surgeries which included a difficult childbirth in
Hippocratic texts, referred to the method with the brackets where the
patient was then tied with straps in horizontal position or with the
head down. In a bed or on a ladder in order to lose her senses were
constantly using fumes. Among the obstetric surgeries were included:
the embryotomy and the craniotomy of the infant and a referenced
tool as "Ichthyi" which we could say that this was the first release of
forceps. If we could visit a woman's room back to the 5th century BC
with some difficult pregnancy, what we might see in medical practice,
having in mind the advice of Hippocrates, as follows: "in cases where
the pregnancy is not normal and should be done embryotomy, act as
follows: first throw the woman a bed sheet, then tie it over the breasts
and cover with this her head, in order to avoid frightening her by
seeing what you do. So if the fetus comes with the side and sticks out
his hand, pick up the hand and try to pull out as soon as possible,
remove the flesh of the arm and strip it from the bone, tying around
the two fingers of the hand an iron claw to avoid sliding of the flesh 97.
Then remove the flesh from the shoulder of the fetus and dislocate it.

97
Specifically he quotes: "Ichthyin peridison peri tous daktulous tis heiros tous duo, opos
mi apolisthanoi I sarx».
 97

Then push the fetal head to normal position and pull outwards, while
the finger pushes the fetus inwards or puncture with the scalpel its
ribs or collarbone, to extract gases, to reduce the volume of the fetus
and to facilitate extraction. As for the head, if you can pull it out
naturally, it is welcome, if not, you break it and then extract the fetus.
Then wash the woman with plenty of warm water, brush with oil and
advise her to stay lying with crossed legs, giving her in addition a
mixture of sweet white wine and undiluted wine to drink with resin
crushed into honey. Apart from that, the treatment will be the same as
lying-in women, according with what we have said. When the
pregnant child comes sideways, which is done when it turns inside
the abdomen, the umbilical cordis wrapped around the neck of the
fetus and blocks the exit. The head of the fetus clamps in the hip and
its arm comes out. If the hand comes out, the embryo has already
died, and this is the proof. In the event that the hand of the fetus does
not come out, the fetus usually lives, but in this case there is risk.98
From what is evident in the writings of Hippocrates, there is
no indication of reference for cesarean section. Although mythology
says that the God Dionysus and Asclepius were born with this
surgery and apparently it would be known. The positions of the fetus
were known as well as the twin pregnancy. At the same time
Hippocrates writes that: "I will explain now how twins are formatted.
The primary reason for this is the nature of the matrix. Sperm

98
Hippocrates on the installation of the ember «Peri egkatatomis emvriou» (On excision of
the foetus), 1, 2. Compare. Hippocrates: "Apanta" (Canon), Cactos, Athens, 1992, vol. 993,
p. 67-68. To recall that for Hippocrates the womb is with two alcoves or otherwise dykeros.
 98

secreted by both parents, abundant and strong, can be deployed on

both sides of the uterus after it manages to resolve all the food that
reaches it. Otherwise twins cannot be formulated. The twins look
very similar because the environment in which they grow is similar
and also they grow with the same nutrients and they come to light at
the same time". 99 In Ancient Times dominant perception is that
woman is responsible for infertility and in their effort to tackle it the
medical philosophers often resorted to various treatments that
originated from earlier physical practical methods. This perception
seems to have had also Hippocrates. The influence of tradition
appears also in the ideas for conception, which was believed that is
affected by the different phases of the Moon and the various "Tests"
of pregnancy offered by physicians in order to confirm the sex of the
child.
In one of the most mature works of Hippocratic thinking in
"Peri aeron, ithaton, topon" we clearly see that Hippocrates brings
attention in relation to the characteristics of the geographical area
with female fertility and, in general, the physical effects of the female
nature. He quotes: suppose a city is exposed to warm winds. Waters
there are abundant, brackish, hot in summer and cold in winter.
Regarding the endemic diseases, women first are sickly and present
bleedings, then they are sterile, but not inherently but because of poor
health. Such ejections are common. Cities with a different orientation
that are under the influence of cold winds, have hard and cold water.

99
Hippocrates, Peri diaitis (On diet) 1, 30. Compare Μ. Vegetti: «Opere di Ippocrate»,
UTET, Torino, 1976, p. 515.
 99

As for the women, the brutality, the harshness and the coldness of the
water usually makes their bodies rigid. They give birth with trouble,
but rarely miscarry100. When they give birth, they will not be able to
breastfeed because the hard and difficult to digest waters prevent the
secretion of milk. They are usually susceptible to tuberculosis after
the birth, because the effort at the time of birth is causing fissures and
solution of continuity of tissues.
It is important that Hippocrates treats the abnormalities of
menstruation with dietary recipes, with bleedings under the breasts
and with the introduction of vaginal oocyte containing astringent
substances. The phlebotomy and the bleeding are not often
recommended by Hippocrates. Let's see a quote of his writing from
the Ancient city of Kizikos in Asia Minor: “At Kizikos a woman
with an ugly labor gave birth to two girls, wasn’t thoroughly cleaned
locally, presented in the first day high fever with constant chills” 101.
Here it seems that Hippocrates has noticed the need for perfect
cleanliness of patients in general and his advice concerning the
cleaning of hands and bandages, as well as of water that had been
used for washing the wounds in all surgeries, are the first nucleus of
scientific and medical antiseptic method.
Also, it is worth noting that normally in Hippocratic texts its
mainstream that sexual relations and especially the pregnancy work
like medicine for some women's ailments. He stresses particularly the

100
Hippocrates, Peri aeron, itahton, topon (On winds, waters, places) 3-4. Compare. Μ.
Vegetti: book referenced above, p. 202-203.
101
Hippocrates, Epidimiai, book 3, XIV. Compare. M. Vegetti: book referenced above, pp.
367.
 100

beneficial effects of a pregnancy. In some other cases of malaise, on

the other hand, he gives the advice to avoid sexual encounters. In
particular during childbirth because it was considered as a possible
cause of a medical nuisance. He argues that the emergence of a
disease during a pregnancy can be a crucial event for the health of
both mother and child.
An important highlight for the female patient is the fact that
in some cases the Hippocratic physician insists to advise that she
should not feel anxious and troubled when she doesn't get pregnant,
or if she has any sudden expulsion. The Hippocratic medical
philosopher seems to have ethical, bioethical and anthropological
values and doesn't use his authority for the purpose of exploitation of
the female reproductive potential.
Through historical references and descriptions, we find that
current prejudices have not prevented Hippocrates from studying
with great scientific seriousness and treat female patients with the
same attention. In one of his writings the moral basis of anthropology
is perceived as follows: "The woman had insomnia from the
beginning, but stayed calm, was solemn and distant and did not allow
anyone to guide her." 102 The woman was not talking about the
disease, because she believed like most women of her era that she
should be ashamed for them and that was probably a kind of
punishment of the gods, so she preferred to resort to medical magic
and divination than to have a dialogue with the doctor.

102
Let's look back at this phrase of Hippocratic ‘’Epidemics", book 3, XIV
 101

This is the exact point which indicates that Hippocrates

dynamically discarded ideologies and attitudes of his era and tries to
penetrate and pass on to this closed women's psychological world. He
wants to leave behind bias, magic and silence. Wants and tries to
demolish the fictions, the superstitions and the sick bioethics having
as main goal, purpose and vision to impose the new wind of medicine
and philosophy of his art. In the anthropological work of Hippocrates,
it seems clear that despite some distance between the female patient
and the doctor, there is the earnest desire of the latter to gain
cooperation but also to gain the confidence of the patient. There is
above all a bioethical, social and anthropological necessity to come
to dialogue with her, in order to diagnose, understand and heal. This
effort opens new horizons in bioethical anthropology and socio-
political philosophy of his time, which was involved the «Forbidden»
contact between the physician and female patient.
It would be no exaggeration to compare or to remember at
this point the way of treatment that Freud exercised and especially
the method of 'free association' that was exactly a psychological and
biopsychological suggestion to his patients to discuss, about
everything. to talk about whatever comes to mind, to understand, to
heal, to eventually create what is known to us as psychoanalysis.
Hippocrates could probably be considered as an early Freudian
precursor since he never ignored the mental state of female patients
and stood with great sensitivity towards them. In addition, the
Hippocratic doctors tried everything to appease the anxieties and
fears of these women of ''Deftera genesis'' (Second birth). Now we
 102

could close this part with a particularly revealing speech of Lloyd's 103
for the Hippocratic physicians, that: "It is difficult not to feel an
admiration for their ideals, for the principles that had as a guide, for
their efforts to overcome the difficulties, associated with the social
status of the Greek woman and their zeal to identify the specificity of
women's disorders, elevating the Gynecology at an autonomous
branch of medical art", honoring human nature and recognizing
equality and the value of the person through a new sociopolitical
philosophical ideal.

103
G.E.R. Lloyd: «Scienza, Folklore, Ideologia - Le scienze della vita nella Grecia Antica»,
Boringhieri Spa, Torino, 1987, p. 68.
 103

8. THE HIPPOCRATIC THERAPY AND

PHARMACOLOGY FOR THE FELLOW HUMAN BEING.

Treatment occurs thanks to nature, the action of which is

exercised through animal forces thus revealing the reason that
Hippocrates proposed to favor nature and herbal medicines in its
treatment action as follows: nature is the physician of diseases
"noyson fuysis iitros" 104 as he notes in his book. Later on he also
notes that: "Nature finds its own ways. It remained without teachings,
did not learn anything from them and yet it does its duty". In his book
''Peri trofis''105 (On food) he writes: "Nature acts without teachers''.
The ''Fysis'' (Nature) in accordance with the ethical philosophical
theory of Hippocrates is the intrinsic in animal body strength that
means entity and substance and occasionally organizational law. The
activity of nature is always considered necessary and responds
perfectly to the need of the individual. Natural forces are the
practitioners of diseases. From the knowledge of this fact that nature
often heal without the intervention of a physician and often manages
to heal because of its innate workings and the proof of this
therapeutic functions of animal power and thus signifies the route of
Hippocratic medicine treatment. According to the bioethical and
anthropological Hippocratic visa cure is closely tied with the
emptying of the harmful material or otherwise known as materia

104
Hippocrates, «Epidimion» book VI, 5.
105
Hippocrates, «Peri trofis» (On food) where he notes: “Nature acts without teachers”, see:
(XXXIX).
 104

pecans. While fever is considered by him as one of the means to

achieve a cure. This position is indicated in that famous dictum (V,
70) who mentions competition between seizures and tetartaioy fever.
Hippocrates argues that those who become sick from tetartaio fever
usually do not become sick from convulsions. But when they are sick
before convulsions and catch tetartaios afterwards, they are healed by
spasms. So, the remedy according to Hippocrates should be
inductive 106 i.e. comes from scientific observation of signs and
symptoms and trying to facilitate and regulate the work of nature.
The inductive method is the logical path from the few i.e the
individual to the general and having as purpose the discovering of the
scientific truth. Hippocrates follows the method of induction in order
to arrive from the same or similar phenomena in a general principle
or law and is the scientific method itself that the Ancient intellect
bequeathed in spiritual and historical path of progress of humanity of
bioethical anthropology and sociopolitical philosophy.
Aristotle made faith by induction an eminent method of
philosophy and logical research so that by finding apiece you can
deduce the comprehension of all, i.e. the product of the requested
truth and social anthropology. The second fundamental scientific
method that human science uses to reach the truth is "Productive". It's
the conquest of modern times, following the reverse logic course i.e.
from throughout general, arrives in apiece i.e. in some. The most
important thing that we can see through the Hippocratic medical and

106
A. Castiglioni: «Storia della Medicina», A. Mondadori, Milano, 1948, vol. 1, p. 153
 105

philosophical texts is that the Hippocratic therapy and anthropology

is not attached to fixed and static rules.
Hippocrates and his sociopolitical philosophy don't care to
give a name to the disease and to the famous clinical cases of
"Epidemics" there is only the description, but is intended to heal the
sick out of love for their fellow man. Bioethics and anthropology are
connected perfectly with each offering to their fellow man. They
consider that any illness concerns the entire psychosomatic body and
not just one of the bodies. The treatment therefore is not local but
overall and always taken into consideration the psychosomatic factor
in each case that the man is sick. In the writings of the philosopher of
the island of Kos he also outlines the measures of hygiene and
specialize in case of incident and the day by day recipes required by
the state of human health.
But the ultimate outcome of Hippocratic treatment is to
maintain as far as possible the vitality of the human body and the
person by overseeing the diet regularly. Through these wise
Hippocratic formalities, we discover that the mind of our Ancient
Greek physician Hippocrates has captured and determine the
meaning of "Diet" as basic lifestyle, bioethics and socio-political
philosophy. The two Hippocratic writings in which we will develop
our analysis is based at the ''Peri diaitis'' (On diet) which consists of
four books. Also, the ''Peri diaitis okseon'' (On acid diet) diseases107.

107
In “Peri diatis okseon” (On acid diet) Hippocrates refers to acute diseases. Where in
ancient antiquity acute diseases known are the Pleurisy, pneumonia, frenzy, lethargy,
heartburn and those that were dependent on them and came with continuous fevers.
 106

In the first book of his work "On diet" confirms the need of
knowledge of human nature and overall psychosomatic existence
through which we can achieve an accurate diagnostic formulation. A
diagnosis on the situation of the patient whose examination in
relation to dietary habits will enable the medical philosopher to a
preventive and therapeutic intervention. So, the influence of previous
scientific theories in excerpts of his work become obvious and were
items with a dominant role in the complex mechanism of nature and
human existence, characterized by fire and water.
However, fire and water and their separate properties were
not considered and made absolute that fire is hot and dry while the
water is cold and wet. This is because it is possible for the liquid to
be present in fire and in water to be dry. So, the fire and the water
could not exist separately, since fire moves everything, powered by
water and the water, in turn, nourishes everything, having as a
driving force the movement of heat. Moreover, none of the two could
not take precedence over the other and this scientific theory expands,
evolves in the establishment of an existential relationship between
human nature and the cosmic nature.
In the second book of the above referenced project it is
recorded a broad list of foods such as barley, wheat, beans, bird eggs,
cheese and the positive effect on the human body and psychophysical
well-being. In the third book he makes a different approach in
bioethics and medical anthropology for most people and who because
of their work cannot devote much time to the care of the body. So
 107

Hippocrates proposed for these people a general diet and nutrition in

order to keep them as close as possible to the desired state of health
and balance their psychosomatic existence. For those people that
have time and have the convenience to control the psychophysical
condition «And who know well that the wealth and anything else,
anything we do serve no one if there is no health», the Hippocratic
investigation stands in a generalized arbitral determination but goes
even further and approaches to the mechanism of «Prodiagnosis».
Meaning it handles with the prediction of disease shortly before its
appearance, taking into account some medical and biopsychological
symptoms pointing to the philosopher physician the predominance of
one of the two dominant components. And these are the diet or
physical exercises. The prevalence of this results in causing various
disorders in the psychophysical entity within the organization.
In the fourth book or as it is called «Peri oneiron» (On dreams)
he explores the phenomenon of dreams. Certainly not in the
divination or magical meaning. But as elements that can help the
philosopher practitioner in setting proper and healthy diet in order to
give the human body the desired harmony. And this depending on the
representation of the patient during sleep where physical dysfunction
is seen. Because if one sees in his sleep for example celestial bodies
as clean and shiny is a sign of good physical health. That's why he
notes: "If some stars in the dream are here and there, randomly, this
is an indication of a mental disorder, because of the restless human
thoughts. In this case he needs rest, and proposes to allow the soul
with entertaining stuff for two or three days, and the discomfort will
 108

stop."108 Moreover, the medical and diagnostic value that dreams had
for the medical philosophers of the 5th and 4th century B.C., has
been also noted by the philosopher Aristotle. In the second
Hippocratic book entitled «Peri diaitis okseon» (On acid diet) which
is also a valuable treatise on the art of healing in the 5th century B.C.,
the pen of Hippocrates impresses with his agony and bioethical
responsibility which examines the knotty problem of treatment of
acute diseases. From which diseases «Dies the bulk of patients», as
he describes, and with patience and perseverance he develops this
great work. Through the common accepted scientific rules and the
observations which preserve Bioethics and anthropological values
high in medical science and philosophy until today.
He doesn't hesitate to make a rigorous critique of empiricism
and the passive attitude of the Knidian doctors, which presented
along the way the Hippocratic bioethical and medical anthropological
guidance through the original news of his era. He proposes specific
approaches such as the reduction to a minimum of food, during full
expansion or the height of the disease. Then he recommends the
gradual cessation of food because the ultimate fasting can alter the
psychophysical well-being and harm the condition of the patient.
Finally, he considers that any change of diet should be done
gradually and taking into consideration the proportional relationship
with the healthy person, because he considers that there is no
substantial difference in the way of dealing with the normal course of
the patient and a healthy person.

108
Hippocrates, Peri diaitis (On diet), 4, 89.
 109

Since there was a short and comprehensive description of the

two works we selectively cite some quotes such as: "Therefore I tell
you that if anyone who intends to write correctly for the human diet,
need above all to know and to distinguish human nature generally, to
know the initial evidence of incorporation and to distinguish the
points that prevail. Because if he doesn’t don't know the original
recommendation, he will be unable to understand those that originate
from it. It should also be aware of the characteristic property of every
food and every beverage that composes our diet, whether this
property is physical, or artificially derived from humans. But this
knowledge is not sufficient to cover all medical care needed by a man,
because health cannot be maintained if someone relies only on the
type of food, but it is necessary to support the physical exercises". 109
110
He also recommends walking after eating, because:
"Walking is physical exercise. The walk after the food dries out the
stomach and the body and prevents the belly to cumulate thickness.
Walking, very early in the morning, helps losing weight, makes the
area of the head light and lively, hearing becomes excellent and
releases the stomach. It helps losing weight because the moving body
is heated, moisture is diluted and part of this is expelled by
breathing"111. He even makes a nice and original description for the
usefulness of the bath: "The bathroom is good on many diseases. But
if it is not done in the best way, the damage that may be suffered by

109
Hippocrates, Peri diaitis (On diet), Book I, 2.
110
M. Vegetti: book referenced above, p. 544.
111
Hippocrates, Peri diatis (On diet) 2, 62.
 110

the patient is not small. It is necessary a roofed space, without smoke

and still plenty of water, frequently but not violently. The bather
should be quiet and silent, not doing anything himself, but others
have to pour water and clean. Have plenty of lukewarm water
prepared and rinse with speed. Better to use sponges rather than harsh
brushes and the smearing of the body should be made before it is
completely dry. The head must be rubbed over and over with a
sponge until completely dry and do not leave the edges to freeze,
neither the head nor the rest of the body. There is no need to bathe
immediately after eating or drinking, but neither to eat or to drink
immediately after the bath. Generally bathing benefits more in
pneumonias, than to high fevers. It actually softens the pain in the
side, chest and back, reduces fever and helps expectoration, breathing
easier, relieves and refreshes because it softens the skin and joints.
Even helps urinating, remove the weight from the head and moistens
the nostrils. You must not bathe someone who is weak, anyone who
suffers from nausea or vomiting, nor to him that turns out with
vomiting bile substances or to bleed from the nose unless blood is
minimal".112
The bioethical medical anthropology and political philosophy
of Hippocrates becomes evident and at the second book: «Peri
diaitis» (On diet) as already mentioned and which mentions, among
other things, the value and the preparation of a series of food and
proper nutrition for humans. That's why at acute diseases as main

112
Hippocrates, Peri diaitis (On diet), 65, 66, 67. Compare: M. Vegetti: book referenced
above, p. 288-289
 111

food he recommends the "Ptisani" which is a preparation based on

barley, like a kind of mash. Which should be perfectly boiled because
then it is easily swallowed and quenches the thirst, while it is
digestive and light. Finishing this chapter, we think we approached
the Hippocratic bioethics anthropology and political philosophy by
following its traces, where it becomes more and more evident in our
time the invoking the return to the basis and these methods of
Ancient Greece, where are our roots and culture lie.
To the right of the water fountain, the head of Boukefalas, the
legendary horse of Alexander the Great, in Platanos Square, Kos.
 112

9. THE HIPPOCRATIC PHARMACOLOGY AS A

BIOETHICAL NATURAL HEALING METHOD.

The Hippocratic Pharmacology from what is known today is

based on about 300 kinds of natural medicines that are all from
nature's pharmacy, by nature and by plants, plant herbs and generally
the products of nature. The school of Hippocrates and his philosopher
physician were based on the practices of the time and physical
tradition. As from the mid 4th century B.C., began some form of
systematic knowledge on plants and their therapeutic properties and
their appropriate uses in proportionate doses. In Hippocratic texts
there are some references to "Rizotomoys" i.e. these workers and
doctors who collected the necessary roots of therapeutic and
medicinal plants. Also, he refers to the "Farmakopoles" (Druggists)
of the era who were mainly those who dealt with the marketing of the
product. But none of the philosophers of the school for doctors of
Kos Island dealt with medicine and their systematic therapeutic
classification, but only with its proper use.
It is very important to mention that among laxatives they
mention milk, mainly she-ass milk. They also mention infusions of
melon, the black "Hellebore" and castor oil. For emetics they suggest
hot water, the white Hellebore and the juice of the root of "Zesias".
As astringent they proposed the peel of oak and root of pomegranate.
While as drugs used Mandrake, Belladonna and opium. As
medications for external use they used water, vinegar, oil. Even with
the wine with which they applied compresses and did washes. They
 113

also used wine for the treatment of wounds. The various fats have
good effects on diseases of the eye, while the mineral substances of
various kinds such as bitumen and Sulphur, were used as a
disinfecting exhalation on gynecological disease of women's bodies.
While preparations of lead, copper and arsenic are used as suitable
for various skin diseases 113 and skin conditions. In conclusion, we
think we gave an overview of the Hippocratic nutritional and
pharmaceutical of greens and healthy natural nutrition, since today
we all feel the enforced return to ecological healing qualities of
natural products. Through these incisive Hippocratic descriptions
pops up a piece of Ancient Greek Antiquity where life can be seen
through these unique bioethical and medical anthropological
elements, as well as the political philosophy of the school, with the
unique and indelible scent of cultural grandeur of Ancient Greece
where our roots lie as a culture and of the Greek people and the roots
of all humanity.

113
A. Castiglioni: book referenced above, p. 154
 114

SECTION C
 115

1. QUOTING GREAT TEXTS OF THE HIPPOCRATIC

COLLECTION. THE HIPPOCRATIC OATH AS A BIOETHIC
PRINCIPAL.

The first in moral value among books of medical philosopher

Hippocrates is headed: «Orkos» (The oath). It is a timeless text of
bioethical anthropology and political philosophy which until today it
is used as a navigating text of bioethics and medical anthropology,
having inside it the socio-political philosophy of the Ancient Greek
spirit. The oath reads as follows: "I swear 114 by Apollo the Healer,
by Asclepius, by Hygieia115, by Panacea116, and by all the Gods and
Goddesses, making them my witnesses, that I will carry out,
according to my ability and judgment, this oath and this indenture.
To hold my teacher in this art equal to my own parents; to make him
partner in my livelihood; when he is in need of money to share mine
with him; to consider his family as my own brothers, and to teach
them this art, if they want to learn it, without fee or indenture; to
impart precept, oral instruction, and all other instruction to my own
sons, the sons of my teacher, and to indentured pupils who have
taken the physician’s oath, but to nobody else.

114
Mottura: «II giuramento di Ippocrate - Ι doveri del medico nella storia», Editori Riuniti,
Roma, 1986.
115
Hygieia was one of the holy names of the ancient goddess Athena.
116
Panacea was an ancient Greek goddess and daughter of Asklepios, sister of Machaonta
and Podaleirioy
 116

I will use treatment to help the sick according to my ability and

judgment, but never with a view to injury and wrong-doing. Neither
will I administer a poison to anybody when asked to do so, nor will I
suggest such a course. Similarly, I will not give to a woman a pessary
to cause abortion. But I will keep pure and holy both my life and my
art. I will not use the knife, not even, verily, on sufferers from stone,
but I will give place to such as are craftsmen therein. Into whatsoever
houses I enter, I will enter to help the sick, and I will abstain from all
intentional wrong-doing and harm, especially from abusing the
bodies of man or woman, bond or free. And whatsoever I shall see or
hear in the course of my profession, as well as outside my profession
in my intercourse with men, if it be what should not be published
abroad, I will never divulge, holding such things to be holy secrets.
Now if I carry out this oath, and do not break it, may I gain
for ever reputation among all men for my life and for my art; but if I
transgress it and forswear myself, may the opposite befall me’’. The
oath shows how high the level of bioethics and socio-political
philosophy had reached the concept of professional practice for the
Hippocratic biopsychology, medical anthropology and political
philosophy. The apparent hint that is done for medical art as a secret
doctrine shows that the oath comes from the Pythagorean
philosophers and rituals from the Orphic and other rituals of Greek
Antiquity. However, the content shows clearly the desire to establish
bioethics and anthropological sensitivity in patient treatment and to
be exploited as the ultimate aim of the art of medicine, since there are
not mentioned any liturgical rituals or help from the gods. It is
 117

therefore clear that those who take the oath were medical
philosophers who practiced and taught the profession freely and
privately. Therefore, it is justified to provide assurance that this
precious anthropological, bioethical and political text is the living
proof that Hippocrates was a real scientist and free-minded spirit
from the priestly "Caste" of establishment of his day. The three
bioethical and anthropological consignments that exist in the text of
the oath are very noticeable. In addition, are as follows: The doctor's
ban to prevent conception or to have an abortion. Second, physician's
commitment to duty, not to let i.e. anyone and in any case to
persuade him to give an advice or to do an act that could expose the
patient's life. Thirdly, the obligation of professional secrecy, for the
first time in the history of medicine.
Some researchers have described the "Oath" as deriving from
the Pythagoreans medical philosophical cycles because according to
them abortion was considered reprehensible act. During the middle
Ages in the West or else the Hesperia, the typical medical oath was
the one that was recited in the medical school of the University of
Montpellier 117 . It was considered for several people that it was
among the oldest and most illustrious medical schools with historical
spirit of the Renaissance dated from the late 12th century and the
oath was as follows: "In the presence of teachers of this school, my
dear fellow students and likeness of Hippocrates, I promise and
swear, in the name of the Supreme being, to be faithful to the laws of
honor against the practice of medicine. My tongue will be silent

117
Compare: Amalia Kousadianou, Hippocrates medicine and philosophy, Patra 1996, p. 83.
 118

when I trust secrets and my behavior will not be such that corrupts
morals and encouraging the unfair. We respect and we will recognize
my teachers and I will convey to their children the education that I
got from their fathers”. At the University of Berlin the oath appears
with slight modifications that were made at local schools until the
year 1810, as follows: "I will treat my colleagues with courteous and
friendly manner as appropriate for the dignity of our art, always
ready without considering my interest when I come in consultation
with them for the care and treatment of diseased and in every way, I
will do everything I can in order to make this activity in which I am
dedicated as a sacred mission" 118 . So, commenting briefly on the
Hippocratic Oath we think it is beyond controversy and differences
of the literal "Oath" that works as a bioethics mirror of
biopsychology, anthropology and medical ethics. It is the Ancient
Greek oath that contains inside it all the valuable elements of ethics,
bioethics and biopsychology, medical anthropology and political
philosophy of the scientist who is aware of the purpose of his
existence and of the sacred mission to the world, of man and God.

2. HIPPOCRATES’S STUDY OF “IERIS NOUSOU”

(SACRED DISEASE).

In the book of Hippocrates «Peri ieris nousou» (On sacred

disease) as epilepsy was called in that era, the Hippocratic position is

118
G. Mottura, book referenced above, p. 71.
 119

suggested regarding its placement on the question whether the

personal presence of the deity is possible on diseases. It is mostly
examining the laws and regulations governing the nature, which
recognizes as a determining factor. Hippocrates did not accept that
the intervention of deity arises about diseases in humans and in this
case the epilepsy. That’s why in his treatise "On the sacred nousou»
i.e. on epilepsy is particularly important to check the value of the
teaching of bioethics and medical anthropology.
Hippocrates teaches that epilepsy is a disease 119 like any other
caused by natural causes. Therefore, it should be treated and cured
like any other human disease. In his treatise, this refers to the true
pathogenesis of the disease, the role of heredity, about its relationship
with the phlegm, as follows: "in my view, the first who considered
this illness as sacred are these magicians, seers and purists and
charlatans and crooks. All those who pretend to be entirely God-
fearing people and want to present themselves as those who can see
far. These types of people have divinity as a cover and shelter, they
are hiding their ignorance, since they don't actually know with what
treatment they could do good to their patients and in order to avoid
revealing this in their ignorance, they taught that this disease is
sacred 120 ". Formulating the ethics and political philosophy versus
medicine but also against the social life of his time, he moved away

119
A.R. Hall - Μ. Boas - Hall: «Storia della scienza», II Mulino, Bologna, 1979, p. 141.
120
Hippocrates, On sacred disease, “Ieron enomisan touto to pathos einai” (they thought this
was holy passion).
 120

from sorcery and divinatory arts and superstitions that pestered the
society of Ancient Greece.
The medical philosopher Hippocrates continues as follows:
"For me, then, this illness or disease is not more divine than the
others. Like all diseases, it has its nature and its cause 121. It has its
origin, like other illnesses, in heredity". He argues that: "The real
cause for this disease as well as for all serious illnesses is the brain".
Therefore, it stresses that: "we need people to know that pleasures
and joys, laughter and quip, come from none other than the brain, as
also come the sorrows and worries and glum and bursting into tears.
Thanks to the brain we think, see, hear, and distinguish the ugly from
the beautiful, the bad from the good, and the good from the nasty.
However, it is the reason that we are mad and demented122. Because
of its impact, there are fears and anxieties that find us at night or the
day, insomnia, our mistakes at the most inopportune moment,
worries without meaning. All of these derive from the brain when it
is not healthy, when it has become warmer than cold or anxiety or
more moist or drier. We become mad of its moisture when the brain
is wet than its nature, and begins to move. As long as it remains
motionless, the man has his senses". 123

121
Hippocrates, Peri ieris nousou (On sacred disease), “fysin the kai touton ki profasin”,
paragraph 5. Where he teaches that the cause comes from the brain, paragraph 6. Later in
Christian times some of these diseases were identified as influence of evil spirits.
122
«Mainometha kai parafroneomen»
123
Hippocrates, Peri ieris nousou (On the sacred disease), paragraph 17. CF. M. Vegetti:
"Opere di Ippocrate", UTET, Torino, 1976, pp. 298, 302, 303, 311.
 121

It is then described the prodigious brain function by the

philosopher physician and socio-political master Hippocrates. Where
at this point it shows the second great theme of "Sacred nousou" that
considers the brain as the central organ of the human nervous system
and presenter of human consciousness and social functioning. The
philosopher Alcmaeon of Krotwn originally developed this scientific
theory as we have already mentioned. Nevertheless, Hippocrates
advances much more without resorting to superstitions and witchcraft
of his time, but in the scientific analysis of the operating mechanism
of the human brain. From which they derive virtually all mental
disorders, also epilepsy that he vigorously tries to desacralize it from
the perceptions of his time. Through a scientific detailed biological
description of human brain function, Hippocrates becomes again a
pioneer and paves the way for the scientific Neurology. He is laying
the groundwork and concerns for the individual scientific
neurological searches and promotes the important science of
Neurology124 and neuropathology. At the same time, he is setting the
stage for biopsychology and medical anthropology placing it in the
social and political philosophy that his era craved and should
promote to move the future of social and scientific progress.

3. THE GREAT WORK “PERI IITROU” (ON

DOCTORS) OF HIPPOCRATES

124
Hippocrates, Peri ieris nousou (On the sacred disease), paragraph 17. Compare. M.
Vegetti: "Opere di Ippocrate", UTET, Torino, 1976, pp. 298, 302, 303, 311.
 122

The Hippocratic book "Peri Iitrou" also belongs to the group

of ethical, anthropological and bioethical books of Hippocratic
scientific search and social philosophy. Thus, it contains a series of
precepts and anthropological observations, which because of their
vitality and precision deserve to be read, studied and perplex even
today. In several chapters of the book surgical issues such as
bandaging, scalpels, quick and slow surgeries are mentioned. What
prevails is the medical anthropological ethical, bioethical and
sociopolitical philosophical character who emerges and into which
we must stand: "For the doctor it is great asset to have the color of
health and to be sturdy, as of course it is allowed by his nature,
because many people claim that those who are not in such good
physical condition, could not care properly for others. As it regards
ethical issues, the prudent physician should not only be discreet but
also to live a well-balanced life, because they above all, are major
contributors to acquiring good reputation. The behavior must be
honest and correct and thus behave in all modesty and kindness.
Excessive willingness to any demand but also being sloppy usually
causes contempt in others, even if they are very helpful. He also
needs to know the limits of his power as a physician to his clientele,
because what is offered in moderation to the same people, they are
measured and appreciated. As regards the form of his face, it must
depict a man thoughtful, but not strict, because then it gives the
impression of arrogance and becomes difficult to communicate with
others. Also, whoever breaks out into laughter and is overly cheerful,
 123

is considered annoying. Therefore, great care is needed in this

delicate point. Justice must be dominating in every relationship,
because its contribution is valuable in many things. Physician's
relationships with his patients are particularly important, because
patients put themselves in the hands of doctors125. Physicians are in
contact with women, virgins, with objects of great value. It is
therefore necessary, in the face of all this that the doctor should show
restraint. So, you need to be a doctor in soul 121 and in body". 126
Therefore, the Hippocratic ethics and its medical anthropological
position as teaching in the young students of the era and future
physicians of Ancient Greece constitutes a supreme sociopolitical
and anthropological philosophy. It is a true scientific teaching that
transcends space and time that speaks to doctors of all places and all
times who will want to have bioethical and biopsychological
anthropological education that will be built on social and political
philosophy of the Ancient Greek cultural greatness of humanity. A
number of Western European scientists as Aubin Gauthier who was a
French scholar of animal magnetism and a prominent figure of our
age, indicates with admiration the vivid and topical Hippocratic
reason. The animal magnetism as hypnotism was the beginning and
evolution of psychoanalysis. In the era of Gauthier there were
sciences that could reach into the deeper mysteries of human
psychosomatic entity, the bioethics of medical anthropology and

125
Hippocrates, Peri Iitrou (About doctors), 1, «kai gar aftous upocheirious poieousi tois
Iitrois».
126
Hippocrates, Peri Iitrou (About doctors), 1, «tin men oun psichin kai to soma outo
thiakeisthai».
 124

biopsychology. Even from the very early 1812 in Berlin University

they were founded such scientific and research schools of magnetism
or mesmerism, from the name of the person who eminently dealt with
this treatment, the Mesmer. As Gauthier 127 describes to us: "The
magnetizer should be in good health in order to avoid transferring to
patients his own ailments. When he is sick, he must first be cured
from his illness and then return to his professional activity. He must
live a life wise and normal, to be modest, calm, cautious, gentle and
majestic and not talking much. In addition, you must be careful and
strictly honorable. To become a magnetizer, it is necessary to follow
a series of education and to study the works of Mesmer, Puysegur
and other classics of magnetism". We should remind that Gauthier 128
suggested at the end of his investigation an "Oath" that of
"Magnitisti" which was inspired by the Hippocratic Oath.

4. THE HIPPOCRATIC BOOK “PERI

EYSCHIMOSYNIS”

The Hippocratic text about grace, as always graceful and in

order to become, "Peri eyschimosynis" (On decency) also represents
the most perfect on medical political philosophy and literature of all
time, in the field of medical anthropology and bioethical

127
Η. Ε Ellenberger: “La scoperta dell' inconscio”, Boringhieri Spa, Torino, 1976, vol. 1st, p.
183.
128
Η. Ε Ellenberger: «La scoperta dell' inconscio», mentioned above, vol. 1st, p. 183.
 125

biopsychology. We consider useful to quote a feature piece in which

proves that Hippocrates considers necessary the identification of
medical science with Ancient Greek philosophy. He doesn't hesitate
to clearly express the respect and appreciation of the science of
philosophy, anthropology, ethics and in all disciplines involved in
this as well as to real philosophers, with the following words on
decency129 and morality: "So, considering what we have mentioned
above, you must deduce philosophy in medicine and medicine in
philosophy. The physician philosopher is equal with the gods. There
is not much difference between them. All the elements of philosophy
are in medicine: unselfishness, modesty, reddening, shyness, opinion,
judgment, calm, repartee, cleanliness, reputation of opinion, and
knowledge of useful and necessary for life, the relinquishment of the
filth, exemption from superstition, divine supremacy. These qualities
preclude the debauchery, cruelty, greed, lust, theft and cockiness.
These are what people learn who befriends physicians and
philosophers and these are what they use to friends, as well as
towards children and their belongings". The above text we believe
that gives us in the most concise way the moral lessons of political
philosophy of Hippocratic School of Kos Island, as well as the basic
principles of bioethics, biopsychology, medical anthropology and the
highest democratic principles that adorned the Ancient Greek master
and his disciples.

129
Hippocrates: «Apanta» (Complete works), ed. Kaktos, Athens, 1992, vol. 1st, p. 179.
 126

5. THE HIPPOCRATIC “PARAGGELIES” (ORDERS)

The work of Hippocrates “Paraggeliai” is of such sensitivity

as regards the exercise of medical science that it doesn't seem to have
so many centuries of life. It is one of the texts that does not require
reviews and special explanations since the writing itself is sending
out maturity, seriousness and moral of Hippocratic theory. It advises
us and lectures us, to stand firmly when and where needed. It knows
the bad practice and the flaws of bad doctors and does not stop for a
moment to build the foundations of medicine and ethics and
philosophy. In the following text we will see the wise master of the
school of Kos himself talking to us live through his work: "Don't rely
on findings that arise only by logic, but which prove to be practical,
the juxtaposition of claims in the form of hollow chatter, are wrong
and easily refuted. That is why you must focus entirely on facts and
fiddling too much with them if you are going to gain conversational
and unerring capacity, which we call medicine. This will provide
great benefit to patients and those who deal with them. Do not
hesitate to get information even from non-specialists if you think this
will help somewhat in appropriate treatment"130.

Continuing, the wise medical philosopher and practical

teacher says instructively: "I advise you not to ask inhuman amounts,
but to specify the fee in relation to the economic capacity of the

130
Hippocrates, Paraggeliai, paragraph, 2. CF. Hippocrates: Apanta (Complete works) work
referenced above, volume 1, p. 199-205.
 127

patient. And if there's an opportunity to help someone foreign and

poor, treat these people as much as possible because where there is
love for humans, there is love for the art. Some patients, although
they understand the severity of their illness, they show improvement
of their health because they trust the philanthropist character of their
doctor. It is good to take care of patients, so as to recover their health,
but also help the healthy to maintain theirs, because their care is an
act of decency".131
He draws attention to the uninitiated of his bioethics teaching
that his teaching requires a level of sociopolitical philosophy, since:
"Those who are in complete ignorance of science will not be able to
understand what I said above. Those without medical education, a
shameful thing, climb from the low with only contribution of
Fortune" 132 . He also claims that: "Both the improvement and
deterioration of a patient need medical supervision. If the physician,
in a case of a patient finds himself in trouble because of inexperience
does not see clearly the situation, there is nothing wrong with calling
other practitioners, to examine the patient and to cooperate in the
identification of appropriate treatment. In the case of serious
condition and when this is compounded, at that time, due to
embarrassment, most things evade. So we need then to have courage.
Nor the treating doctors should argue with each other and be ironic to
each other».133

131
Hippocrates, Paraggeliai, paragraph, 6.
132
Hippocrates, Paraggeliai, paragraph, 7.
133
Hippocrates, Paraggeliai, paragraph, 8.
 128

The Hippocratic bioethics summarizes as follows: "After

what has been said it would be a great testament to the existence of
science, if someone who is exercising properly medicine, does not
distance himself from this advice, urging patients not to i.e. pester
their mind how to arrive more quickly at the right moment of
salvation. Because we doctors judge what needs to be done to restore
the patient's health but also, if the patient just executes the medical
commands, he will not make a mistake."134
The advices of the master touch the whole psychophysical
human status, since: "We must avoid the luxury of head coverings
and sexy perfume, when they aim to attract customers. Because this
great sophistication causes unfavorable reviews, while with the
limited use of them you will be considered decent. Therefore, the
pain, when it is limited, is tolerable, while when generalized, it
becomes unbearable. Of course, I will not forbid doctors to be
attractive, because it gives dignity to the medical appearance"135. At
the same time, doctors will always have “To remember anything
regarding the use and importance of medical instruments and
tools”136. So, a wise and genius mind becomes timeless and up-to-
date, speaks for the medical boards and above all is full of concern
and care for the sick fellow human being, full with love of which
even Christian values and ideals would praise and would refer to him
as the medical philosopher before Christ.

134
Hippocrates, Paraggeliai, paragraph, 9.
135
Hippocrates, Paraggeliai, paragraph., 10.
136
Hippocrates, Paraggeliai, paragraph., 11.
 129

6. THE LAWS AND HIPPOCRATIC RULES.

Of great importance is the next Hippocratic book that is

characterized as one of the most scientific and philosophical of
Coprus Hippocraticum i.e. that the "Law" in which there is rules that
must be followed by the young students who intend to practice
medicine, science and philosophy. The main points that students
should watch are formulated in a nice way, if they wish to have
success in the future exercise of their profession. Master Hippocrates
notes that: "The medical art is the prettiest and the noblest among all
other arts137 but on one hand because of the inexperience of those
who practice and on the other hand because of the frivolity of those
who judge these doctors, this art remains more behind than other arts.
All the mistakes seem to me have this cause: medicine is the only art
which has not established punishment in our cities apart from the
disgrace but it’s certainly not hurting them, who which it has become
a way of life".138
He continues by stating that: "Whoever, therefore, wants to
acquire the absolute domination of medicine, must necessarily
possess the following: natural inclination, appropriate teaching,
favorable environment, training from childhood, diligence, time. But
above all, the first thing you need is the natural inclination, because if

137
Hippocrates, Nomos (Law), 1, «Iitriki techneon men paseon estin epifanestati».
138
Hippocrates, Nomos (Law), 1.
 130

nature is opposed, then all is in vain. But when nature leads to the
correct way, the knowledge of art can be easily acquired of which all
stages must be delectable from the pupil, making use of his mind and
need for this reason to begin the education of the child at the
appropriate place for study. He still needs to practice hard work for a
long time, until the knowledge becomes second nature for him and
then he will collect its splendid and abundant fruits" 139 . He even
presents us nice instructive examples: "As the observation of plants
that grow in the ground so it is and the learning of medicine. Because
our nature, our natural inclination resembles that of the land: the
teachings of the masters look like seeds, education in childhood with
the fall of seeds on plowed land, at the right time, the part that the
teaching takes place, with the food that the air around the plant brings.
The industriousness of the student, with the preparation of the soil
and time reinforces them all, in order to develop fully." 140
The moral exhortation of the master is on the social
contribution: "These are what you ought to contribute to medical art
and when you've acquired such a complete knowledge, traveling
from city to city, not only in words but also in deeds you will be
appreciated as doctors. Ignorance on the other hand this bad treasure
this bad fortune for those who have it deprives them night and day
from the confidence and cheerfulness, is nurse of cowardice and of
supercilious, because cowardice means lack of ability and brashness,
lack of readiness about art. There are two options, the true science

139
Hippocrates, Nomos (Law), 2.
140
Hippocrates, Nomos (Law), 3.
 131

and phenomenal knowledge, the first of which engenders true

knowledge and the second the ignorance"141. He finishes with a great
Christian property and recognition as before Christ a Christian
philosopher, as he voices Hippocratic bioethics and the social
anthropology of philosophy, as follows: "The Holy things are
revealed in Holy people but to the uninitiated this is not allowed,
until introduced to the mysteries of science"142.
In these texts that exude the wisdom and inspiration of a
bright spirit of antiquity we envisage that the Hippocratic teaching
elsewhere disagrees, elsewhere urges, elsewhere criticizes, and these
are all results of diligence and wise thinking from a long experience.
This desire for truth and the incessant effort for moral law with the
prevalence of good versus evil could not result but from a persistent
and back-breaking study on the pain of sick humans. After our report
in these eminently morally, bioethical, anthropological and
philosophical books of the Hippocratic collection we believe that we
must once again defend our position for the Hippocratic
sociopolitical philosophy beyond medicine. After the timeless
dimension of the work of Hippocrates penetrates that wise splendor
of anthropology and political philosophy, without necessarily be
located in any particular place, there is always and everywhere,
without belonging to any philosophical system, there is, lives and

141
Hippocrates, Nomos (Law), 4.
142
Hippocrates, Nomos (Law), 5. See above Μ. Vegetti: «Opere di Ippocrate», UTET,
Torino, 1976, p. 417.
 132

reigns, not only in all humanitarian and social sciences but also in
each social form of human knowledge.

7. THE HIPPOCRATIC APHORISMS

The Hippocratic book "Aphorisms" consists of eight books

and through certain passages emerge traces of the scientific genius of
the Ancient Greek master of Kos Island. These comments can come
only from the philosophical mind of a maximum medical
philosophical value, immense anthropological experience, wisdom,
morality and deep knowledge. This project according to the historian
Soyida transcends every human prudence of his era because it is
without a doubt the most famous of the Hippocratic writings. In fact,
it was considered across time in all eras as the pinnacle of moral
anthropology and medical philosophical knowledge indicating with
its title the study of medical science as a service to the human
suffering143. We consider as necessary to comment on the view that
in the study of "Aphorisms" memories revert from the advice of a
grandfather or a Greek grandmother who live in a rural village
without having read texts and without specific knowledge, they
convey within their DNA inside their cells the rich unconscious144 of

143
L. Tozzi: «In Hippocrates aphorismus commentaire», Panino e Monti, Napoli, 1693, p.
325.
144
Where according to psychologists and psychoanalysts the significant memories of a
human generation constitutes cultural treasure of every nation, every society, every family.
Carl GustavYung from his perspective talked about the "collective unconscious" as a manner
 133

Ancient Greek wisdom and tradition with the distant anthropological

and philosophical teachings of their ancestor Hippocrates and the
collective Greek wisdom of bygone days. That is why our medical
philosopher teacher notes that: "Life is short but art is long, the
opportunity for instant experimentation shaky, the diagnosis difficult.
Not only the physician must fulfill his duty, but also the sick, the
assistants, the external conditions" 145 . He teaches us that "For the
most serious illnesses, a rigorous treatment is most appropriate."146
With his timely advice he appears to be cognizant of many
anthropological things as: "The elders withstand fasting easily, less
easily withstand the adults, little teenagers even less and children
none at all, especially those who have greater vitality" 147 . So, he
proposes that: "During the crisis of illness and immediately after the
crisis we should not upset the sick nor test new treatments with
laxatives or with other stimulants, but to allow him to calm" 148. His
ethics of anthropology x-rays the whole cosmic human
psychosomatic entity and wondrously leads us into the miraculous
deduction of his wise perception. The Hippocratic teaching is original
and transcends all possible wisdom not only in its time but also in
modern science, which as Ancient Greek philosophers said «Kathe
epistimis chorizomenis aretis panourgia kai ou sofia phainetai»

of hereditary equipment. See: Clara Thomson: Phychoanalysis, Evolution and development,

p. 142.
145
Hippocrates, Aphorisms, 1, 1.
146
Hippocrates, Aphorisms, 1, 6.
147
Hippocrates, Aphorisms, 1, 13.
148
Hippocrates, Aphorisms, 1, 20.
 134

(every individual science’s virtue and wile appears as wisdom) so

today modern science calibrates itself through this mirror. That is
why the teacher with prudence and wisdom and much distinction
writes: “In acute diseases medications must use laxatives, only at the
beginning and with caution, after a thorough examination”149. He was
even driven to the conclusion that: "Anyone who has painful illness
in the body and feels a little pain suffers from mental illness." 150
While for the "Serious illnesses predictions are never completely
secure, neither for death nor for the recovery" 151. But all "patients
who come from excessive abundance are healed with the evacuation
and those that come from emptiness, are treated with completeness
and generally treatment is in the opposites."152 If we want to dwell on
this point that the Hippocratic recommends us to treat a disease with
what is most against it and not what is most similar. This prompt
exists for the first time in the “Iera nosou” (Sacred disease) and the
principle of 'Allopatheia' (Allopathy) which is mostly prevalent in
Hippocratic medicine and philosophy. So he asserts: "For the disease
we have an obligation not to turn up the condition but to give it a
hard time offering what is most opposite and never something which
has become addicted. Because with addiction the disease progresses
and flourishes while with what is opposite it slowly loses its strength

149
Hippocrates, Aphorisms, 1, 24.
150
Hippocrates, Aphorisms, 11, 6.
151
Hippocrates, Aphorisms, 11, 19.
152
Hippocrates, Aphorisms, 11, 22. «Pasas tas nosous theon na therapevome parehontes ta
enantia. Ta enantia tois enantiois eisin iamata».
 135

decline and disappear"153. The Hippocratic sociopolitical philosophy

and medical anthropology does not reject the principle of similia
similibus, even in the light as a modern method of homeopathy the
doctor must intervene at the appropriate time so by causing the
desired biopsychological and medical effects similar to the symptoms
so that after the collaboration of physician and nature comes the
desired healing.
Master Hippocrates “Aphorisms” for the first time teach us
also that: "When two pains occur simultaneously in different parts of
the body, the stronger, reduces the weakest" 154 . In the case of
abscesses and during "The course of the formation of pus and pain
fever is more intense, until after the creation of pus" 155. Over the ages
it mainly appears "In very young children and newborns thrush,
vomiting, coughing, insomnia, fright, inflammations in the navel,
moisture in the ears» 156 . While with the elderly the most frequent
diseases are “Shortness of breath, wheezing with coughing,
discomfort in urinating, pains in the joints, kidney disease, Vertigo,
strokes, poor nutrition, itching all over the body, insomnia, humidity
of the intestines, weakening of the eyes, nose, impaired vision,
blurring the pupil of the eye, deafness”157.
His teaching is as follows, if "A sick is exhausted from acute
diseases or prolonged, or due to trauma, or other cause, if the black

153
Hippocrates, Peri ieris nousou (On sacred disease), 21.
154
Hippocrates, Aphorisms, 11, 46.
155
Hippocrates, Aphorisms, 11, 47.
156
Hippocrates, Aphorisms, ΙΙΙ, 24.
157
Hippocrates, Aphorisms, ΙΙΙ, 31.
 136

bile, as black blood come out from the intestine, the following day he
will die."158 For fevers he states that: "The fevers that continuously
go up every two days are dangerous and if there is any kind of fading,
means that they are not dangerous" 159 . Very important is the
observation that: "If the feverish patient occurs sweating and the
fever does not dwindle it is a bad sign and means that the disease is
prolonged" 160 . His view for the appearance of jaundice is the
following: "If those who have high fever, come down with jaundice
before the seventh day it is harmful unless there is no bottom stream
of a fluid".161 The research of Hippocrates on the ulcer kidney and
haematuria, and bladder calculi are original medical indications for
his time, since it informs us that "Anyone who urinate blood and pus
is a sign of kidneys or bladder ulceration"162, and "When the patient
is having haematuria without any apparent cause it is a trauma mark
of a small kidney vein"163 and also “When urine is deposited sand
means that the patient suffers from bladder stones". 164
For the appearance of TB he makes us known that
“Tuberculosis occurs between the ages of 18 and 35”165, and that "the

158
Hippocrates, Aphorisms, ΙV, 23.
159
Hippocrates, Aphorisms, ΙV, 43.
160
Hippocrates, Aphorisms, ΙV, 56.
161
Hippocrates, Aphorisms, ΙV, 62.
162
Hippocrates, Aphorisms, ΙV, 75.
163
Hippocrates, Aphorisms, ΙV, 78.
164
Hippocrates, Aphorisms, ΙV, 79.
165
Hippocrates, Aphorisms, V, 9.
 137

foamy blood that is spitted with the cough comes of course from the
lung"166.
While “Diarrhea in a patient with pulmonary tuberculosis is a
sign of death”167. Now in terms of kidney diseases in elderly people
he argues that “The diseases of the kidneys and bladder of the elders
are difficult to treat”168, and when a man has been psychosomatically
exhausted and "If fear and discouragement last for a long time this
means that the person suffers from melancholy"169. The Hippocratic
medicine and philosophy prevents physicians not to submit to cure
those who "Suffer from internal volumes, should not undergo
treatment. If this happens, if they do not undergo treatment they may
live for many years.170" He also noted that in the case that a patient
has “Severe pain in the abdomen, it’s a bad sign if the limbs are
cold171". In the case of patient, he says: "If you give a patient the
same food he got as healthy, "as it gave him health, so now it‘ll give
him disease"172. In all of the above he summarizes exemplary that:
"Don't cure medicines, cures the iron, not cure the iron, the cure the
fire, but not cure the fire must be considered incurable 173". At the
same time, he teaches us how we learn that a woman is pregnant:

166
Hippocrates, Aphorisms, V, 13.
167
Hippocrates, Aphorisms, V, 4.
168
Hippocrates, Aphorisms, VΙ, 6.
169
Hippocrates, Aphorisms, VΙ, 23.
170
Hippocrates, Aphorisms, VΙ, 38.
171
Hippocrates, Aphorisms, VΙΙ, 26.
172
Hippocrates, Aphorisms, VΙΙ, 66.
173
Hippocrates, Aphorisms, VII, 87. Iron in the time of Hippocrates meant surgery and fire
meant cauterizing.
 138

"When you go to sleep and if it is, give a foodless this to drink Mead
if you have intestinal colic is pregnant if not is not'174, and possibly
us indicates an influence in Hippocratic science of folk medicine
philosophy and attitude.

8. THE HIPPOCRATIC “PERI ARCAIIS IITRIKIS”

(ON ANCIENT MEDICINE).

This text "Peri archaiis iitrikis" (On Ancient medicine) is

considered to be the oldest work of medical bioethics anthropology
and philosophy of Hippocratic scientific research and is the one with
which the Hippocratic thinking makes the maximum openness to the
political philosophy of his time with both scientific critical thinking
and positive thinking. In this work we see more anthropological and
philosophical penetration of Hippocratic mind and less the
methodological or scientific examination of problems. This text is
characterized by some contemporary researchers and scholars as a
symbol of Hippocratic medicine and philosophy. We will begin our
deployment with a piece that refers to the ignorant physicians who
were clearly in disagreement with Hippocrates vs. those from the
175
philosophical and anthropological tradition of Empedocles ,
because as he states: "For the physician who makes only minor
mistakes I would give a big praise. Furthermore, the perfectly right

174
Hippocrates, Aphorisms, V, 41.
175
Μ. Vegetti: text mentioned above, p. 171.
 139

can rarely be seen. To most doctors, however, it appears to me to that

what happens is the same with bad captains. And to those who
govern as the ship is in a calm sea and mistakes cannot be noticed.
But when come the great storm and the strong wind and gets them
out of their course, everyone then sees clearly that with their
ignorance and errors they lead the ship to destruction. The same
happens with bad doctors who are many. When they treat patients,
who do not have severe disease, even the biggest mistakes made
against them will not cause them any harm, and these diseases are
much more common than the serious, their mistakes in light illnesses
do not appear to uninitiated people. However, when found in front of
a large, serious and dangerous disease, then their mistakes and their
inexperience in the art of medicine are evident to all. In either case
the punishment comes quickly176". Here we consider good to mention
that wise Socrates also ridiculed ignorant doctors and said “Mistakes
of doctors are hiding in Earth". In parallel we will quote an excerpt of
the Hippocratic text where it seems clear that the Hippocratic mind
lofts prophetic and astute on highest scientific fields of his time after
claiming that: "Iitriki the palai pant yparhei kai othos 177 evrimeni,
kath ‘in ta envrimena, polla te kai kalosehonta evritai en pollw hronw,
kai ta loipa evrethisetai, in tis ikanos te ewn kai ta evrimena eithos ek
touton ormomenos ziti"178. In modern Greek translation you could
say that he tells us this: But the medicine from long ago has all the

176
Hippocrates, Peri archaiis Iitrikis (On ancient medicine), 9.
177
The Hippocratic word "Othos" we can consider that it has the meaning of scientific
"Method" and research.
178
Hippocrates, Peri archaiis Iitrikis (On ancient medicine), 2.
 140

elements necessary for the art, the beginning and the road have been
discovered, thanks to which, in the long journey of time, there have
been numerous and prominent discoveries and the rest will be
discovered in the future, if someone gifted who is able and will have
knowledge of those already have been discovered, taking from them
the starting point, will bring forward the research179.
The text above can be described as an anthem for the
scientific methodical research and discovery, since it is filled with
excitement and passion in his early scientific research which inspired
respect while the original discoveries became the basis for the
researches that followed. From now on our analysis will stand in two
points of Hippocratic ingenuity and intellect, wherever they were
accompanying and connected, so that their influence was catalytic
and surpassed the then known limits of medical science and
anthropology. And are the signs of “Anamnesis” (Remembering) and
“Prognosis” (Forecasting).
In the opinion of Hippocrates the practitioner who will
already be familiar with the diseases will have the obligation to
discuss them with his patients to explain to them to enable them to
understand, to: "Explain these people themselves being so ordinary
people which is how their diseases are born and how they are cured,
why they are getting better and what makes them worse, is certainly
not an easy thing. But it is simple if someone else has discovered all
of them and explains them. Because when everyone listens, they are
not doing anything other than to bring in memory of those who have

179
See: Hippocrates, Apanta (Complete works), Cactos, Athens, 1992, vol., 1 st, p. 64.
 141

happened to them"180. That is: "Outhen gar i eteron anamimnisketai

ekastos akoywn ton eauto". So, anyone listening about the disease
does nothing other than to remember those who have happened to
themselves. With that phrase of 'Remembrance' is inserted in the
meaning of the text. It is the scientific method that the doctor should
follow in order to retrieve the patient's past and to compare with the
present situation in order to make correct diagnosis and to move now
towards “Prognosis» (Forecast) is the second important scientific
definition.
The concept of «Anamnesis» (Remembering) is until today is
the basis of any scientific medicine and anthropological act because it
means that a diagnosis and a prognosis rely on a broad history of the
disease and the patient. It is this exact Hippocratic innovation which
is destined to play a key role in the most advanced developments in
modern medical science, ethics, anthropology and political
philosophy of the medical act. Indicatively we will mention that in
the field of psychoanalysis and psychotherapy the terms «Anaviosi»
(Revival), «Anaparastasis» (Representation) are important scientific
origins. The ideas of «Anamnisis» (Remembering) and «Prognosis»
(Prediction) that orientated work with endless scientific pursuits, are
reinforced in two more Hippocratic projects we already mentioned181.

180
Hippocrates, Peri archaiis iitrikis (On ancient medicine), 2. See. D. Lypourlis,
Hippocratic Collection, A’, Vikelaia municipal library, Herakleio, 1991, pp. 179.
181
We already quoted in the paragraph: Diagnosis and prognosis in Hippocratic medicine
where excerpt from the "Prognostikon" still exists in the project «Epidimiai» a
corresponding important passage: «Legein ta progenomena, ginoskein ta pareonta, prolegein
ta esomena», see: Hippocrates, Epidimiai, A, 11.
 142

This simple but important wording gives us the stigma of the

scientific method that must follow the medical philosopher. So he
would be able to have the full picture of the clinical condition of the
patient. The scientific way with which the Hippocratic art approaches
the patient and the disease becomes the key with which the historian
Thucydides «Epistimonikopoiei» (Scientifically categorises) the
historical record, historiography, scientific study and writing. The
history of Thucydides could be thought of as a gigantic effort of
"Remembrance" of the Greek society of research and early scientific
structures explaining past history, since he attempts in a wondrous
way their analysis and assisted with the method of forecast or
prediction of Hippocratic future historical course 182 of man. We
believe it is necessary to emphasize the timelessness of Hippocratic
scientific method since the book “Peri archaiis iitrikis” (On Ancient
medicine) was considered as the origin and the prelude to the
subsequent "Introduction to the study of experimental medicine" by
Claude Bernard and other scientists of the West.

9. THE HIPPOCRATIC BOOK OF “EPIDIMIAI”.

The text "Epidimiai" (Epidemics) is composed of two books I

and III, which were identified as "Nosologiko arheio" (File of
diseases) and is a stunning collection of scientific material with
numerous clinical cases. Scientific observations and their details

182
See: Μ. Vegetti: book mentioned above, p. 163.
 143

make the Hippocratic text "Epidemics" a real scientific monument of

the Ancient Greek medicine and medical anthropology and
methodology.
In this work the medical scientific research expands and
examines the patient in relation to the physical and geographical
environment in parallel with the social and cultural environment, the
psychological and psychiatric condition. It does not neglect to
investigate his work, his age, his lifestyle and the importance of all
this in connection with each other. Through the clinical descriptions
of Hippocratic pen pops up a multitude of persons belonging to
various social classes of Greek society. Vegetti says about this: next
to rich owners, we meet craftsmen of wool, innkeepers, slaves,
female figures. This assures the distance that separates the
Hippocratic practice from the aristocratic type of practicing medicine
that, another doctor applied in that era, Irodikos. Confirming yet how
far away from the "Ethos" of the school of Kos was the
differentiation between "Physician of slaves" and the "Physician of
free" that some years later were expressed by the aristocratic Plato in
his book «Nomoi» (Laws) says Vegetti 183 analysis of "Epidemics"
and in the introduction to the book. Today there are probably very
few modern practitioners who have read the clinical cases of
"Epidemics" since many cases have been overcome or are rejected by
modern medicine even though the way that the Hippocratic physician
observes the patient continues to be exemplary for the modern
physician also. Something that he cannot fail to recognize that the

183
Μ. Vegetti: book mentioned above, p. 319.
 144

consolidated analytical method of clinical cases and rational

structuring is a model methodological strategy for the examination of
the patient. In these cases, lies the legacy of Hippocratic intellect
which is the Ancient cultural legacy that transcended the narrow local
geographical boundaries and through the path of history and
centuries acquired global significance.
Selectively we quote an excerpt of "Epidemics," the case of
Filiskos: Filiskos lived near the walls (of Thassos Island). He fell ill
in bed. The first day, he had high fever, sweating, and then followed
a bad night. The second day he got worse in every respect. Later,
thanks to an enema he had good bowel movement and the night
passed quietly. On the third day, in the morning and by noon, he
seemed without fever, but towards evening, he presented high fever
with sweating, thirst, dry tongue, urine black, night distraught, not
slept completely lost his sense. The fourth day presented new
aggravation, urine was black but he had a better night and urine was
less dark. On the fifth day, a little blood from the nose, without fever.
Urine multi-colored, with round scattered suspensions, similar to
sperm, it doesn't leave sediment. Putting off in the afternoon a
suppository, he had little emptying with gases. Night painful, little
sleep, presented babbling, all limbs frozen, impossible to get them
warmed up, urine black. In the morning he slept a bit, stayed
speechless after, had cold sweat, limbs weak. The sixth day he died.
 145

Throughout the illness his breathing was done with great

recesses184 presented always cold sweats and splenomegaly. He had
convulsions on even days. 185 This medical clinic picture is the first
historical description case of jaundice hemoglobin fever. Probably
the above death was occurred from acute kidney failure and Cheyne
Stokes breathing was due to uremia186. The above text as all clinical
cases described in the books of “Epidemics” maybe they needed
more thorough commenting in order to compare the symptoms of
Filiskos case with current medical opinions about the disease. With
the advancement of medicine several initial formulations on clinical
cases of “Epidemics” have been dismissed. If we focus on a piece of
the first book that has nothing to do with clinical descriptions and
reveals another moral and political dimension of Hippocratic mind
with poetic inspiration that: (Medical) art has three moments, the
disease and the patient and the physician i.e art by three, the disease
and the patient and the doctor. The doctor is a servant of art, who are
opposed to evil, the sick along with the physician 187.
Through these inspired formulations emerge three "Dramatic
faces", i.e the illness, the patient, the doctor with the meaning of
"Tragic" as would be the protagonists of a tragedy by Sophocles 188

184
The modern term – Cheyne Stokes indicates the large and noisy breathing that decreases
slowly and causes apnea.
185
Hippocrates, «Epidemics» Α, diseased Ι. Compare: M. D.Grmek: «Le malattie all' alba
della civilta occidentale», II Mulino, Bologna, 1985, p. 485.
186
M. D.Grmek: book mentioned above, p. 506.
187
Hippocrates «Epidemics», A, 11. Compare: Μ. Vegetti: «Opere di Ippocrate», UTET,
Torino, 1976, p. 328.
188
Μ. Vegetti: book mentioned above, p. 328.
 146

written in a scene that the “Dromena” (Happenings) relate to the

struggle for human life. Sophocles as a pioneer he introduces for the
first time in tragedy the third actor. The real doctor is the "Tool" but
also dynamic lever of a meaningful mission. The opposite occurs
with physicians who have not been specialized supports
Hippocrates189 and "Resemble the mute faces in Ancient tragedies.
Like those, they have the looks and dresses and masks of actors, but
actors they are not, the same with doctors. Physicians by name many,
but real doctors few". The patient is called by Hippocrates in a
prominent and active or rather conscious role of behavior and
communication so that he is on the side of the scientist and science,
with their help and encouragement in order to free themselves from
captivity of the disease.
The illness or disease is the third dramatic "Face" with the
disingenuous role of evil demon or an opponent that must be
neutralized and overcome. Spontaneously come to mind the concepts
of Ancient Greek tragedy with the «Katharsi» (Cleansing) and
«Litrosi» (Redemption). Man is called or invited to compare them
with the meaning of "Release" from the disease that is really great.
This part with intense mobility creates for us a sense of pushing
"Upward", with a dynamic of the three "Persons" of the medical art
which is probably one of the most candid moments of Hippocratic
mentality.

189
Compare on mentioned in his book «Nomos» (Law).
 147

10. THE HIPPOCRATIC BOOK “PERI AERON

IDATON TOPON” (ON WINDS WATERS PLACES).

The Hippocratic text «On winds, waters, places» is one of the

most wondrous, beautiful and important texts of "Corpus
Hippocraticum". For several historical researchers and scientists of
medicine it is the most authentic work of the great philosopher and
anthropologist Hippocrates along with his books "Peri archaiis
iitrikis", "Prognostikon" and "Epidimiai”.
The book "On winds, waters, places" is considered to be
perhaps the most admirable book which was written at the time of the
full maturity of his thought and philosophy. It deserves to become a
detailed analysis as we did in previous Hippocratic writings. Among
historical researchers Edelstein was perhaps from the most important
Hippocratic researchers and expressed the opinion that the author of
the first eleven chapters of the project wasn't himself who wrote the
rest. Edelstein writes that: "It is about two different projects including
the first written by a physician and the second by a geographer."190
But both parts of the project that Germans writers prefer to entitle
“Peri toy perivallontos” (On the environment) are aligned in a strict
unity with conceptual sequence as Pohlenz suggests. In the first part
of this treatise, Cap. I-XI have been laid the bases of medicine in
human geography: sought to determine the effect of wind, water and
the location of cities, on the health of people.

190
D. Lupourlis: «Iatriki tou Ippokrati» (Hippocrates medicine), Paratiritis, Thessaloniki,
1983, p. 185.
 148

The great importance of Hippocratic political philosophy and

anthropology has to do with the relationship between a person's
temperament and external influences. It also manifests bioethical
connection between events of the macrocosm to microcosm. The first
part of the Hippocratic text “Peri aeron, ithaton, topon” is a real
climatology, human geography and political philosophy. In the first
paragraphs of the Hippocratic work it is referenced that anyone he
who deals with medicine needs to carefully consider the seasons 191 of
the year and what each can cause or its knowledge to help human life.
Seasons vary between themselves and their passageways. He stresses
the need to consider the winds, cold, warm, prevailing in local areas,
as well as the quality of water, as they differ in taste and so the
weight and so their energy is different.
The wise teacher from Kos believes that the natural
environment, the geographical and geological, such as land, water,
flora and fauna, as well as changes in the weather and the seasons of
the year with the dietary conditions of various places are important
for the understanding of a disease. When the proper medical
philosopher will have the basis of anthropology and philosophy it
should permeates throughout the State: "Knowing the changes of the
seasons and the East and West of stars and how all this happens will
predict the nature of the upcoming year. So, anyone who has thought
about and understand in advance weather conditions will hold a full
knowledge of each case individually and much he will succeed in

191
Μ. Vegetti: book mentioned above, p. 199-229.
 149

keeping the patient healthy and not just small successes will conquer
science"192.
Once again it becomes apparent the certainty of Hippocrates
that predictability is of great importance for the advancement of
science. Next he talks to us with amazing knowledge for the position
and trajectory of the celestial bodies: "It may seem to someone that
they are subjects of meteorology, but if he changed his mind, he will
learn that not little, but very large, is the contribution that brings
astronomy to medicine." 193 His teaching about the usefulness of
meteorology and astronomy is original for his time and indicates his
scholarship, as well as his dealing with science with broader issues of
philosophy, scientific search and social anthropology. Also, we could
say that he deals in his time with the meteoropathology, which today
develops in a systematic organized branch of science based on the
cooperation of physicians, astronomers, meteorologists and has as its
194
object the survey evaluation of epidemics in relation to
atmospheric and astronomical events. I think it is very important to
195
stress that in the second part of that scientific research,
Hippocrates observes the climatic differences between Europe and
Asia, in terms of flora and fauna. He also explains the socio-political
and cultural differences between the Greeks, Scythians and Asians,

192
Hippocrates, «Peri aeron ithaton topon» (On winds waters places), 2.
193
Hippocrates, «Peri aeron ithaton topon» (On winds waters places), 2.
194
G. Pournaropoulos: «Ta erga ton archaion Ellinon suggrafewn» (The works of ancient
Greek authors), Papyrus, Athens, 1975, p. 63.
195
Hippocrates, chapter. XII-XXIV.
 150

through ecological factors for some physical and psychological

characteristics, along with their social consequences.
The Hippocratic theory supportively stresses us that: "I
confirm that Asia is vastly different from Europe in terms of the
nature of all things, both those that grow in the Earth, and human
beings. Indeed, in Asia, everything grows nicer and bigger. One area
is tamer than the other and the morals of the people, more politely
and softer. The reason for all this is the temperate climate, because
Asia is located in the East, between the one 196 and the other197 sunrise
and farther away from the cold regions. The fertility and the calmness
primarily exist when no element is enforced violently, but always
balanced. And the animals which are fed there lay very often. And
people are well nourished, with nice appearance, very tall, with small
differences between them, both in form and in height" 198 . So
Hippocrates describes to us the residents of Egypt and Libya and his
knowledge of the life of people is concrete and ranging enough. Then
he states that: "And these folks that are slightly different, I will not
mention them, but for those who are very different by nature or due
to the institutions, I will mention what is there the situation and
before all about the Makrokefaloi (long-headed)".
Talking about the "Makrokefaloys" (Long-headed) he informs
us that historically it did not exist or there was no other nation that
has such a head shape and so long. He underlines that: "Those who

196
I.E winter time
197
I.E summer time
198
Hippocrates, Peri aeron (On winds), 12.
 151

have the head long were considered of noble origin. Behold how the
custom was: as soon as the child was born until his body remains
tender, they reform the head in their hands while it is still moldable
and forcing them to grow in length by placing bandages and proper
tools, which tempered the sphericity of the head and increases the
length. To this direction at the beginning it acts as the ordered use
and by such unnatural, violent action came such a nature. With the
passage of time this took root in nature, so now it is no longer
necessary coercion of use" 199 . Here appears the problem between
nature and law which we shall discuss later on. Even at the beginning
of this century and on the prefecture of Epirus200 this ugly custom
continued to prevail for newborn boys so some affirm that now due
to heredity all inhabitants of Epirus bring signs of this intervention.
Then Hippocrates referred to the people of Scythian 201, in Europe,
residing near the swamp Meotida: «It is not possible to strengthen the
body and the soul where violent changes don’t happen. And all these
contribute to making their appearance heavy and stout. It is certainly
not possible with such a nature to be very fertile and moreover, they
are stricken frequently by the horse they mount, and become
incapacitated. Women due to obesity cannot hold the sperm into the
uterus. The menstruation hasn't regularity is weak with big breaks.

199
Hippocrates, Peri aeron (On winds), 14.
200
G Pournaropoulos: see above. p. 103.
201
Both the medical philosopher Hippocrates and the historian Herodotus unlike other
ancient writers, distinguish the Scythians as immediate neighbors of the Greeks. Father of
history Herodotus considered Scythians drunkard who frequently got drunk with undiluted
wine with frequent aberrations.
 152

For all these reasons, the Scythian people are not fertile202 as
the Hippocratic perception stated. Some Scythians medical
philosophers in order to treat the discomforts that occur in the lower
extremities such as the pains, the swelling and lameness, and cracks
of hip, used as a curative medicine method the mapping of the veins
behind the ears of patients. The Hippocratic views 203 is at odds with
this surgery judging it even as the cause of the ultimate impotency
and infertility of the Scythians204. Indeed he tells us that those who
were operated and after "By this whoever is approaching a woman
and is able, in the beginning they do not think about it, but when he
retry later, two, three or more times, and by not achieving anything
anymore they think they committed some sin to the deity and they
attach it to the causes of their disability and dress in women's clothes
openly abandoning their masculinity. They have ways like women
and share the same with those chores"205.
The Hippocratic school calls this disease of Scythians
«Anandrii» (Not manly). A different approach that has not been
shared with the scientific analysis of Hippocratic school is supported
by the historian Herodotus 206 who has dealt with the disease of
Scythians making a historic reference? According to him, the
goddess Aphrodite sent as a punishment to the Scythians who

202
Hippocrates, Peri aeron (On winds), 21.
203
Hippocrates, Peri aeron (On winds), 22.
204
A. Bozzl: «Note di lessicografia ippocratica», Universita di Roma, Roma, 1982, p. 32.
205
In the Hippocratic text, the Scythians are called Anarieis. Compare. Hippocrates, Peri
aeron (On winds), 22.
206
Herodotus, 485 B.C widely known as «Father of history».
 153

perpetrated her Temple a female disease, referred to as 'Thileia

noysos' (Female disease) and the sick ones were named after the
Scythians 'Anarieis' who dressed and were known as women even
though they were born as men 207. As he quotes: "The enareis, the
androgynoi" and he even supports that this hereditary disease was
transmitted to offspring's208.
While the Hippocratic wording for Scythian disease states
that: "This disease happens to the wealthy Scythians, not to the
poorest, but to the nobles, the ones who have the greatest power and
who spend their time on horses. Less suffer the poor, who are not
riding horses. If however this disease is more divine than others, it
would not have to happen only at the most noble and most wealthy of
the Scythians, but all the same way, and especially those who have
little, if indeed the gods take pleasure to be glorified and honored,
exchanging these offers with favors. It is natural really, those who are
rich with many goods to make many sacrifices to the gods, while the
poor make less because they do not have. So, the punishment of sins
had to fall further into those who have not and offer a few rather than
to those with offer a lot"209.
Here he makes sociopolitical and philosophical commentary
by the Hippocratic thinking that indicates knowledge of ethical
anthropology and psychological behavior of other people and
cultures. Several centuries later when the Enlightenment of the West

207
Herodotus, book 5, 105 and book 4, 67.
208
G. Pournaropoulos: book mentioned above, p. 64.
209
Hippocrates, Peri aeron (On winds), 22.
 154

started a reform of psychiatric clinical and hospital centers and tried

to explain and treat mental illness in a methodic and scientific way,
denying the influence of magic and the seizure of gremlins as thought
when psychiatry was in its early stages. Especially in the middle of
the 18th century after Hippocrates' efforts to desacralize epilepsy and
generally to disconnect medical philosophy of the socio-political and
religious interventions. Later in the middle of the 19th century a new
philosophy210 the positivism or positivismo following in the tradition
of enlightenment of the West asserts that modern science followed by
the West can solve all riddles of mankind.
This belief in the power and the advancement of science that
is presented nicely in Jules Verne's novels brings out the stereotype
of the scientist and philosopher Le Savant who is a researcher, a
teacher who has the progress of science as religion and ideal. This
mindset was named "Epistimonismos" (Scientificism) but was
accused sometimes as Enlightenment did for atheism or more for
pantheistic opinions and syncretism of religious beliefs and
perceptions. Religion managed and garnered a bunch of knowledge
which science should separate from the good substitute that has been
accumulated 211 . The Hippocratic view taught that: "The medicine
more often turns out to be pious in the face to the gods. Doctors back

210
As we know the positivism was organized systematically in Western Europe and
specifically in France by several philosophers and scientists such as Auguste Compte who
first introduced the word "Sociology" and laid the foundations of this science, whose
associate and student was Emile Little, quite known for the comprehensive study of the
works of the Hippocratic collection.
211
Η. Ε. Ellenberger: «La scoperta dell' inconscio», see: above, vol 1st, p. 266-267.
 155

down in front of them, because the power of medicine is limited." 212

Though he does not speak directly about the power of archaic deity

212
Hippocrates, Peri efschimosynis (On decency), 6. Compare publishers of Hippocratic
texts count different the number of books. This is because others bring together texts and
others segregate them. For example “Peri ginaikeion” (On women's) book A' and B',
sometimes counted as one and sometimes two. The “Peri epidimion” (On epidemics)
sometimes counted as one and sometimes as seven and so on. We have references from
various physicians of antiquity who studied and wrote about the great Hippocrates, in titles
of works which have not been found so far and should be considered lost. Any rescue of
these texts will not only increase the number of Hippocratic writings, but will also have an
enriching effect perhaps on our knowledge in key areas of medicine. Compare: Emile Littre
(1801-1881), French linguist, philosopher and lexicographer, is perhaps the most important
of younger scholars and publishers of the complete works of Hippocrates. The ten volume
version took place in France, from 1839 to 1861. See: Aristotle P. Koyzis (1872-1961),
physician and medical historian, issued a number of works relating to the history of
medicine, with emphasis on Greek. He was Professor of history of medicine, Academic and
is the founder of the Greek Cancer Institute and hospital "Agios Savvas". Compare: Aristotle
p. Koyzis, History of Medicine [no publisher], Athens 1929, pp. 105-147. See: The works of
Hippocrates circulate in Greece in earlier and later versions with the diligence of various
historians of medicine, doctors or filologists. From modern versions that a concerned person
can easily found in shops we mention the series of “Diahronika” (Temporal) "Cactus"
publications (series "The Greeks") and Zitros Paublications. Compare: The Soranos of
Ephesus practiced medicine in Rome the reign of Hadrian, circa 110 a.d belonged to so-
called Methodical School. Besides the medical exercise he dealt with medical writing and
left valuable works, many of which have survived. See: Soranos, “Ippokratous genos kai
vios” (Hippocrates’ genus and life), Apanta (complete works), 2, Cactus, Athens 1996, pp.
214-221. Compare: Lexicon Souda (Suidae) Lexicon. Ex recognitions Imm. Bekkeri,
Berolini, Typis et Impensis Georgii Reimeri A [nno] 1854, 1, Georgiadis, Athens [undated],
p. 537-538. See: George K. Pournaropoulos (1908-1992), doctor, lecturer of history of
medicine, left memorable work as writer for a large number of historical books for medicine
and hundreds of articles, with emphasis on the history of Greek Medicine. He wrote an
extensive introduction and furnished in the books of Hippocrates on the edition of the
complete works of Hippocrates translated by Caesar Emmanuel (Martinos, Athens 1967-
1970). See: same, G. K. Pournaropoulos, introduction to Hippocrates, Athens 1967-1970
 156

but to the inability of medical science and here is a covered scientific

question to the official religion and the seers of his time213.
We have presented the approaches of the philosophical
scientific climate of the age of Enlightenment and of positivism,
because somewhere inside of these lines the Hippocratic scientific
thought and intellect revived many centuries later. A timeless
scientific thought, with zeal for scientific study and research and with
confidence in science, which leads us to the knowledge of the true
and almighty God. It is extremely important the fact that those
religions who were negative to every personality of the Ancient
Greek spirit left unscathed in the form of the supreme medical
philosopher and anthropologist of Kos island. As it is well known
during Ancient times it was difficult to praise the great philosophers,
but many recognized him immediately and called him “Hippocrates
the divine”. His study of ''Peri aeron, ithaton topon" (On winds

[reprint of the introductory texts from the complete works of Hippocrates, 2, Martinos,
Athens 1968, pp. 24-40. Released and independently]. Compare: The relevant definitions,
and the historical development of concepts on euthanasia from antiquity to our days the
interested reader can find in chapter "Euthanasia" of the signer’s book: Gerasimos Rigatos,
Psychosocial Oncology, Ascent, Athens 2000, pp. 257-274. Compare. The textbook of Korai
("Medicus Hippocraticus") is written in Latin and together with the "Pyretologias Summary"
that had preceded (1786) were his doctoral thesis at the University of Montpellier in France,
in the year 1787. The Latin text translated by Theagenes Livadas and has been included in
the work Adamantios Korais by D.Thereianoy (vol. 3, app. B, Trieste 1890, p. u-XVII).
Compare. Hippocratic Collection: Orkos Nomos. Peri Technis. Peri Archaiis Iitrikis. Peri
Iitrou. Peri efschmosinis. (Oath. Law. On Art. On ancient medicine. On doctors. On good
appearances), translation-reviews I.A. Vartsos, Diachronic Editions, Athens, 1996, pp. 17-23,
167-193, 195-221.
213
Hippocrates «Apanta» (Complete works), ed. Cactus, mentioned above, vol. 1 st, p. 181.
 157

waters places) has contemporary and modernist value and for the fact
that the Hippocratic thinking with a comment that surprises claims
that the formation of the human personality is influenced not only by
the natural environment but also from the socio-political
environment214. The breaking of the balance and the trend that is an
individual or a group can disrupt the harmonious socio-political
figure and to usurp the absolutism 215 seems to predetermine a
pathological condition in the historic present and future expressed
nicely from Thucydides with the word “Pleoneksia” (Greed). Before
Thucydides the father of history Herodotus, taking account of the
relevant passage of Heraclitus216 uses the word "Hubris" that means
excess of specified for any reasonable limit. He believes that the
world order does not condone such attacks of ugliness or arrogance
and so he resets in order the "Amartisanta" (Sinner) by imposing him
the "Tissin" (Total destruction). The great historian Herodotus also
agrees completely with the Aeschylus who in turn interpreted the
destruction of the Persian army of Xerxes in the war against the
Greeks as penalty imposed for the committed "Ivris" (Hubris)217. It is
known for the Ancient that "Hubris" is the transcendence of human
ethical boundaries and unbridled greed that leads to paths of personal
morality and social destruction. In one of the basic axioms of
psychology of Alfred Adler the researcher will come across a

214
B. Farrington: «Greek Science», Kalvos, Athens, 1969, p. 89.
215
The absolutism and monarchy dates back mainly to the philosopher Alcmaeon.
216
Heraclitus, extract 43, “Ivrin hri svenninai mallon i pirkaϊan”.
217
"The hubris when it blooms, brings the fruit of destruction' reports Aeschylus on the
tragedy of "Persai".
 158

situation called "Disharmony" to match the concept of "Dyskrasias"

of Hippocratic medicine philosophy: "A fifth axiom, fundamental, is
the principle of action and reaction between the individual and the
environment. When the person is in a position of inferiority, seeks
spontaneously to overcome it directly or indirectly, either by
exercising power over others, or finding any way to feel superior".
This kind of “Neurotic pursuit” to feel someone «First» Adler called
it "Guidance device". Because nobody can put himself above a
society and to put other people under his power without causing
forces to balance that tend and suppress this kind of arrogant and
atomic proliferation 218 . The idea of overturning of the social
equilibrium leading to political instability and turmoil are a very
didactic theory and is located very close to the Hippocratic
perception and philosophical political conception about the impact on
the city and State in its political system, just like the human body and
nature and so becomes very significant and original. Indeed, it seems
to be using almost the same expressions with Plato 219, as Plato writes
that: "Some countries more than others, can impact on the
temperament of the people and the laws must not be opposed to the
climate". He then continued about the geniuses that led in some
geographic areas and mentioned that: "From all countries more
favorable to virtue are those that rule, I don't know what, divine
inspiration, and who belong to some geniuses". In this way he
appears as ideal and poetic being philosopher Plato in comparison

218
Η. Ε.Ellenberger: «La scoperta dell' inconscio», mentioned above, vol. 2nd, p. 701.
219
Plato, Book V, Peri nomon (On Law).
 159

with the positive being scientist and clinical medical philosopher of

the island of Kos Hippocrates220. In addition to the dialogues of Plato
there are descriptions and proportions that clearly show that Plato
was familiar with the booming medical era, also states P.
Kucharski.221
The Hippocratic anthropology and political philosophy did
not hesitate to express its point of view and is confronted with this
mundane problem and the answer that gives us is a purely scientific
and anthropological. He explains that 'Nature' as a complex system of
animal phenomena is governed by precise laws from the moment that
life itself is born from the meeting of stimuli that the environment
provides to the organism, and of the senses, which are the answers
that the organism provides to the environment. He makes one crucial
scientific assessment as an important point of the text: "To the
andreion kai talaiporon en ti psichi fusei men ouk an omoios eneii,
nomos the prosgenomenos apergazoito an" 222 . That is bravery and
endurance are not innately in the soul of everyone in the same way as
others, but they can be created under the influence of fundamental
laws and state institutions.
In conclusion of the above statements we will quote the views
of two major researchers about the project: "Peri aerwn, ithaton,
topon" (On winds, waters, places) One of whom is the rationalist of

220
Α. Baffoni: «II pensiero medico e biologico di Platone e quellο di Ippocrate», Roma,
1960, p. 11.
221
Kucharski: "Platone e Hippocrate", Librairie Ernest Leroux, Paris, 1939, p. 301. See:
Amalia G. Kousadianou, Hippocrates medicine and philosophy, Patra 1996.
222
Hippocrates, Peri aeron (On winds), 24.
 160

the Western Europe Korais223 who as a physician and philologist and

member of the Academy of Sciences of Montpellier was known as
"Master of the nation" who argued for Hippocrates that: "This project
is a real legacy for students of Medicine of all time". Here though it
would be wrong not to mention the unselfish and altruistic diplomat
medical philosopher Governor Ioannis Kapodistrias 224 the truly
selfless medical philosopher and unjustly murder victim first
Governor of Greece Also Littre 225 , remained until today great
translator for the West of the works of Hippocrates, who after
painstaking work resulted in joining Medical Academy of Paris in the
year 1858 and later to the French Academy of Sciences in the year
1873, and said that: "The originality of the topic, the depth of the
concepts, transparency and eloquence, make this project really
perfect"226.

11. THE KEY FEATURES OF THE ART OF

MEDICINE BY HIPPOCRATES

If indeed we would like to summarize or describe the main

features of Hippocratic medicine, philosophy, art and anthropology,
we should before all note that this is built on extensive philosophical

223
See Adamantios Korais (1748-1833).
224
See: work of admirable doctor and diplomat Ioannis Kapodistrias.
225
Emile Littre (1801 – 1881) doctor and philologist.
226
G. Pournaropoulos: book mentioned above, p. 104.
 161

bases that are projected up to the field of natural sciences and socio-
political systems. He deploys his view having in mind a profound
experience in the field of practice and clean and safe reasoning as
regards relations between cause, effect, causes and results. At the
same time a high moral perception arises from a superior bioethical
law and a supreme anthropology.
The foundations of Hippocratic political philosophy and
bioethics anthropology develop a medical system in which the almost
total absence of anatomical knowledge is offset as much as possible,
from the deep scientific observation and from the clarity or strength
of the wise reasoning. From medical and philosophical view "Coprus
hippocraticum" admittedly constitutes a valuable scientific treasure
and a written essay on the philosophy of medical art at a time when
general science is in its infancy.
The incomplete or incorrect knowledge that existed for the
anatomy, physiology and for the pathology and despite the
insufficient assistance of scientific observations which are few and
poorly demonstrated on animals, the Hippocratic ethics and politics
and medical anthropological experience is well-established near the
patient's bed which surrounds him with love. Apart from this, the
philosophical and anthropological reflection manages to rise in major
scientific heights for its time.
His view of the disease is that every phenomenon and every
organ is connected to the other and therefore each disease can't help
but affect the whole body and so in his view of the medical art, he
cannot conceive that an action is separate from another. Since an
 162

observation or one judgment could be considered as the links of one

inextricable chain and the course of historical anthropology. “The
medical philosopher is similar with God” or “Theion” (Devine), as
Hippocrates considers necessary that reasoning and judgment not to
ever leave the work of the philosopher physician which considers
should be called according to the historic Ancient human tradition of
priestly medicine, namely as “Theiko” (Divine) work.
As regards the special characters of some diseases he adds: "It
is a mistake to believe that a disease is more divine than another,
because all are human and all divinely"227. But it is required by the
Hippocratic philosophy the necessary working relationship between
doctor and patient228. The patient is asked to participate in the race of
medicine against the disease thus obtaining knowledge of the causes
of his sickly condition but also the will to overcome it. The attending
physician is the good friend, in a sense the "Trainer". He is the
instructor and cognizant of the problems of his body, which cannot
be separated from those of his soul. The culmination of the
Hippocratic scientific thought is prognosis. That is the original and
revolutionary we would say method of approach to the disease. For
the medical philosopher Hippocrates every abnormal event has its
cause in a previous medical condition of the human body. He
retrieves the illness from isolation and connects it with the revealing

227
Etaireia Egkiklopaidikon Ekdoseon (Encyclopaedic Publications Company): “History of
medicine”: book mentioned above, p. 23 – 27.
228
A. Castiglioni: “Storia della Medicina”: Book referenced above, volume 1, pp. 156. See:
Konstantinos Kalachanis, “Ippokratiki Theoria peri ton Chimon” (Hippocratic theory on the
juices), https://www.pemptousia.gr/2013/03/i-ippokratiki-theoria-peri-ton-chimon/
 163

past, but also with his uncertain but necessarily probed future. He
considers that the “Anamnesis” (Memory) of previous diseases of a
diseased body is essential for predicting future symptoms. The
prognosis becomes the key of Hippocratic medicine philosophy for
the treatment of patients in which patient is a synthesis of past,
present and future of the disease. It's exactly the predictive
infrastructure that Plato considered that coincides with the medical
philosophy itself. The illness for the medical philosopher scientist of
Kos Island is basically the 'Afirimenon' (Abstract) since behind the
emerging human patient is the reality that this is the man that pains
and suffers. This man obtains content and his position is raised as the
supreme being of God's creation, which will be free and will be
entitled to live, study and create in a free democratic society based on
the principles of liberty, of natural law and of universal reason 229.
This man was in the centre of philosophical thought and socio-
political philosophical reflection of Hippocrates.
Human suffering with the human toil is determined by the
relief and the treatment of which is above all the agony of the master
medical philosopher. This distress is the Holy agony and does not
allow for complacency or stagnation and apathy or indifference, but
rouses and drifts and leads the steps down the path of searching,
questioning, of knowledge and of rejection, eventually discovering
the truth. This agony and this path terminate in the bed of the patient
who becomes a symbol stops and on this focuses the Hippocratic

229
P. Kiriakopoulos: "The Hippocratic philosophy and the effects on the presocratics»,
Fotostoicheiothetiki, LTD, Athens, 1983, p. 231.
 164

mind and through him the philosophy of medical science as

desacralized which begins in its great encounter with the modern
science for humans.
I consider myself that modern science now called revisiting
the principles of political philosophy, medical anthropology and
bioethics in order not to deviate its purpose, as unfortunately today
many signs show of deviation from the true philosophy and true
science in contribution for the elimination or treatment of human
suffering.

12. THE CONCLUSIONS OF THE HIPPOCRATIC

MEDICAL PHILOSOPHY AND ANTHROPOLOGY IN
BIOETHICS AND SOCIO-POLITICAL PHILOSOPHY

After a long journey in research reaching at this point, we

consider it appropriate to underline the topicality of philosophical
thinking of Hippocrates. Notwithstanding without doubts, the modern
science of philosophy of medicine is very different from that of the
Ancient Greeks, both for scientific theories and therapeutic practice
and organization of health care. On the other side the same as our
society has evolved it is entirely different from this of Hippocrates
and unfortunately many modern practitioners have become sellers or
drug pushers of the respective global companies. The general spirit of
learning, knowledge, philosophy and humanity enters several times
in second place, neglecting the bioethics anthropology and political
 165

philosophy of the Ancient medical philosophers whose practice

method and way of life should again puzzle us positively in the 21st
century.
Several opinions on the great medical philosopher of Kos
Island even today are highly timely, as both the scientific education,
and the fight of Hippocrates against priestly Medicine against
preconceptions or superstition of the time is important. Something
that was due to the conception of the Hippocratic mind that medicine
is not only a philosophical art, but also a real humanitarian science
with scientific principles, laws and scientific methods, while it is a
very nice and gentle art that touches all the psychophysical entity of
human being.
The idea of dietetics is one of the most mature fruits of
philosophical Hippocratic scientific methodology that examines the
entire mechanism of human nature and balance that can be achieved
with the help of daily nutrition. This should be accompanied by the
daily gymnastic exercises and is today a specialized neuralgic area of
medicine, physiotherapy and medical anthropology.
Always strong and timely is the idea that can be found in
morality, a requirement that according to Hippocratic terms should
relate honestly with the integrated and the entire activity of the
medical philosopher. Today unfortunately the Hippocratic Oath is no
longer pronounced in several medical schools of the modern world
and perhaps this is a sample of variance of historical knowledge and
 166

230
reality. Bioethics and the ethics report on activity of the
philosopher practitioner retains all its validity for Hippocrates,
mainly in scientific rigor and moral rigor, which equates them to a
genuine social and political philosophies and true medical
anthropology.
Completing one of the two parts of this scientific research in
exploration of philosophical and scientific thought of the "Father of
Medicinal" Science, we found with discomfort that in recent years
the philosophical Hippocratic mind has been almost forgotten by the
literary activities. And this maybe because if we dare to make a case,
we will see that our age increasingly subjugates, dominated, led
captive, from the great power of material technology and the
knowledge of it. Which like Lernaean Hydra embraces everything
and leaves no room for thought neither for time in the search of
Ancient scientific treasures of knowledge, even though in many
scientific areas, several scientific breakthroughs nowadays are
derived from the knowledge of the Ancient Greek spirit and historic
past.
Several geniuses of today are often dense constructs of
interest and marketing mechanisms. After some time, they are
doomed in the utmost punishment of oblivion. The hubris of Ancient
Greeks appear today with other signs that are very difficult to treat.
The Deus Ex Machina and the "Lusi" (Solution), and the "Katharsi"
(Cleansing) of the Ancient tragedy, has also become a common

230
See: Greek Ethics Company. Medical and ethical philosophy, see: M. Arvanitakis.
Gonidia Iatrikis Ithikis (Genes of medical science), and P. Toutouzas.
 167

technological God, hidden and programmed into a computer or a

tablet or a mobile. God of the machine became master and ruler of
the world who probably will later be the culprit for the germs of keys
and any other diseases that will occur and will start from them. If
there are such and whether we should already be preparing for
ailments from electronic radioactivity, is an important question of the
mission of medical philosophy, bioethics and social anthropology. In
this jungle of contemporary confusion, of time without orientation,
let's keep at least the luxury of a philosophical medical art by non-
artificial respiration, a true breath, taken by studying somewhere
some few lines or phrases and certain teachings of the remote past of
Ancient history. This cause is ministered by this study.
On our journey we have the medical philosopher of the island
of Kos, who after we read glowing and scientific studies about him,
we also saw a few authors that were skeptical as to whether his art
qualified as scientific medical art. Since some consider that this is far
from the meaning and dimension of philosophy of Science today.
Several of the works of the Hippocratic collection as we have said
have been challenged as to authorship or authentic writing
themselves. But our philosopher in the historic route of centuries was
surrounded several times with such a reputation that could get us
trapped in the case of a created legend of Hippocrates, which is why
we often see in books of these authors the visual depiction in quotes
"Hippocrates", when referring to some works of his collection that
they question.
 168

We consider that the highest and indestructible principal an

overall attribution of respect and love to those who have been and
continue to be inexhaustible taps of knowledge and firm
philosophical scientific truths at world level. Through these
considerations of our scientific and comparative approach of
Hippocrates was almost something wondrous ideal. We have been
driven spontaneously in a philosophical science movement and dared
and took the quotes from the holy name, we set Hippocrates free
from literary and historical claims. We felt his presence as a Greek
and philosopher, educator and anthropologist, even though we read
about him intensely. We tried and listened to his silence, more than
we heard his words through his writing lessons. We dared and we
touched his philosophical scientific thought in his mind, with our
heart and "From the heart" we found the answer to scientific
questions that surround him and try to blur his sacred memory.
The questions of scientific research end where it raises the
one, unwavering and unchanging truth. And this is the philosophical
and sociopolitical path of Hippocrates, which wasn't other than the
path of love. Another French medical philosopher Raul Folero had
taught the same missionary way of offering to their fellow man231.
On this path of missionary love for his fellow man he marched to
heal humans and their pain. And the entire path was a path full of
love and respect for life and for human beings. This route was
followed centuries later from another trench John Chrysostom,

231
See Raoul Follereau, The way of love.
 169

having both as a compass the same path of love for their fellow man,
as being true educators of mankind.
With the Hippocratic thinking we imagined even how this
mentality became instantly incarnated to the Hippocratic philosopher
physician and began to heal the excessive multitude with the
evacuation. And then teaching became valuable healing. The
evacuation could mean finishing everything useless, and this will
result in a blank, for a new development or Genesis. A new era and a
new course for the new path of love was inaugurated, so after a few
centuries the Ancient spirit was fulfilled by recording in his language
all messages of one true love for his fellow man. Then the New
Testament was written in Greek and medical philosopher Loukas the
physician and the other students will write the big meanings in
Hellenistic Greek language of their times. The way of love was
prepared centuries ago through the Ancient Greek philosophers and
Hippocrates was before Christ Christian philosopher practitioner and
genuine educator.

13. THE GENERAL CONCLUSIONS FOR THE

HIPPOCRATIC BIOETHICS AND MEDICAL PHILOSOPHY

The modern drastic and rapid development of scientific

training and research brought to the surface various topics, such as
research goals, interventions in human existence, personal data
protection, biosafety, the exploitation of developing countries, but
 170

also the rules of ethics. These rules and the legislation governing
these matters and the establishment of institutions and bodies for
supervision, differ considerably from country to country, as well as in
science. In the last century the issues of morality and ethics are
examined in detail and relate to medical research and the applications
of this, since morality is the set of practical rules that regulate human
behavior and revolves around the axis of 'Virtue', which derived from
the Ancient verb “Aro” (Lift) that means harmonize, unify, and hook
up joints. It provides us with the image of the bridge for a notional
road which joins the personality with the ego, the fellow man with
the divine. Hippocrates as we have seen declares that the medicine
has as its purpose the exempting of every sick from the pains of
psychosomatic diseases. So, morality in medical philosophy is the
rule that governs the behavior of a person that becomes a therapist,
educator, physician, and philosopher. Morality and ethics are an
integral part of any inquiry, after first integrated medical ethics
written by the father of medicine Hippocrates, the Greek philosophy
and his students. We should remember that medical science has
always went together with the “Theion” (Divine) with the religion,
since in antiquity the Asclepieia were treatment centers which had as
heads the priests. Patients would travel for treatment advice on Kos,
in Epidaurus in Triki or Trikala, in Pergamum and at the finest
Asclepieia of antiquity. Today while we are in the age of
biotechnology, the daily deluge of biomedical developments causes
mixed feelings of awe, admiration and wonder. Awe and admiration
in the face of new opportunities for creating, for healing, for life
 171

extension, but questions as to the potential of individuals and

societies whether they can manage, process new knowledge and
capabilities without any deviation from ethical and social concepts.
In the course there are mentioned organ transplants, the use of
volunteers to test new drugs, IVF, creating banks DNA information,
therapeutic and reproductive cloning. There is also emerging mutated
food, gender selection, euthanasia.
This plethora creates ethical and social issues that
preoccupied the bioethics232, as a new condition with the old roots as
reworking of medical ethics and ethics which lies in the Hippocratic
Oath, which is the first medical philosophy. It should be noted that
during the year 2002 in Bucharest at the 9th Interparliamentary
Assembly 24 principles of bioethics in the tradition of orthodoxy and
Christianity were voted. So, the medical philosopher should have
Christian Orthodox education for life and death. Each medical
philosopher must respect the person, the sick, and the medical
confidentiality, to advice, to treat, to cure. The medical philosopher is
required to practice medicine in the whole human body and not each
organ separately. They must not interfere in its commercializing,
while they should integrate their expertise and technology in a space
that they belong, without reducing human personality as a top issue
on concourse societies. Indeed, so medical ethics is not a sterile

232
Note: The name is due to Van Renssealer Potter, 1971, researcher oncologist from
Madison Kennedy University at Georgtown University. Indeed the bioethics is the branch of
moral philosophy, which deals with assessing the conduct and actions of mankind, so as not
to hinder the active applications of every new known genetic, other disciplines and to limit
the risks from the harmful effects of these.
 172

technique which is restricted by ethics, but one true moral philosophy

that governs the entire life of any medical philosopher. The reward of
this moral stance is the good name and reputation that gains among
his fellow men. Medicine at its core is moral, it is philosophy, i.e. is
the love for the acquisition of wisdom, the love for scientific research
of truth with the ultimate and sole purpose of relief and extending the
life of patients suffering from psychosomatic pains.
Medical ethics deontology in the modern world of science
doesn't belong only to physicians but also to lawyers, to sociologists,
to philosophers, to theologians, and in every human being simplistic
or scientist. With a nice initiative in Greece the birthplace of
Hippocrates founded the Greek company Ethics and became accepted
with a purpose to outline the safeguards that ensure the dignity of
human existence and merit-based coexistence. From the perspective
of Orthodox Christian morality addressing these issues is done on the
basis of anthropological teaching of the fathers of the Christian
Church. So, with this survey it has been attempted to define the
scientific field of bioethics and the historic retrospect of Hippocratic
point of view and of John Chrysostom. Thus, an attempt has been
made to pinpoint and promote of the principles underlying the
science of bioethics and the determination of the basic principles of
Orthodox Christian morality through which were dealt the issues
arising from the application of genetic engineering in humans. The
method used for the collection of material for the writing of this book
was the extensive review of international and Greek literature. For
the collection of the bibliography was used in addition the Cinahl
 173

online database and for the Greek sorting books and articles, and
keywords used in combination. As you know the basic principles of
bioethics is the principle of autonomy, the principle of equality, the
principle of not causing harm and pain on his fellow humans, the
principle of interest or of benefaction and the principle of Justice.
The Orthodox Christian views of issues arising from the application
of genetics in humans based on Orthodox anthropology are rooted in
the Bible and in the texts of the fathers of the Church and of John
Chrysostom that concerns us here. The dominant elements of the
Biblical and Patristic anthropology are that man has been created to
appear like the triune God and that man is a single psychosomatic
entity.
The modern era is characterized, among other things, by the
growing possibilities of intervention in the life of man and his soul in
the whole psychophysical man's existence. New scientific and
technological facts "Graze" in the mystery of man even go to the
sanctity of the person, affect relations "Explore" the heart of the
mystery of life. If the 20th century was the century of physics and
human intervention in nature, the 21st century is the century of
biology and human intervention on the psychosomatic entity of man.
The possibilities of intervention in the human genome are
distinguished advantages but also intense risk concern, as these came
with serious risks, like the possibility to promote eugenics and racism,
maybe to disrupt medical confidentiality, altering dangerous ethical
balances that lead to current life forms, disturbing the social
 174

relationships, to prevail unchecked economic interests, the most

important thing is not to disturb or 'manipulate' man himself.
At the same time the social entities with legislative and
parliamentary bodies and medical communities officially ask some
platform to tackle problems that arise every time. The need to address
the consequences of these resulted in the new scientific field of
bioethics in order to rule on whether the technically feasible is also
socially and morally acceptable as human interest. The implications
of research on the human genome relating to health and life ceased to
be a medical issue and caused a dynamic problems in the field of
Humanitarian and theological Sciences because according to the
Ancient Greek adage: «Pasa epistimi chorizomeni dikaiosynis kai tis
allis aretis panourgia, ou sofia fainetai» (Any science without justice
and virtue is trickery, not wisdom).
Medical ethics is directly tied to the father of medicine
Hippocrates and his Oath where are formulated the obligations and
commitments of the medical philosopher towards the fellow human
patient, defining and limits of medical intervention on sick fellow
human beings.
In Hippocratic medicine and morality all are inextricably
linked together and cannot be any separation and division in the mind
of the great thinker and moralist. The rapid progress of genetic
engineering, however, sets new standards in the development of
medicine, from therapeutic, later became proactive and now tends to
be predictive. The traditional medical ethics is unable to offer today a
 175

moral framework, so bioethics233 is called to determine the actions

and side effects of biomedicine 234 , to establish the boundaries
between the positive and negative impact of science in our lives. In
scientific study and research of these issues relating to the impact of
the applications of genetic engineering in humans join together
except doctors, philosophers, theologians, sociologists and lawyers,
as a complex and multifaceted science and comes from the Greek
words «Vios» (Life) and «Ithiki» (Morality).
Bioethics was influenced mainly by the philosophical currents
of rationalism, of empiricism and of liberalism. One of the modern
principles of bioethics is the autonomy of the individual, in relation
to individual rights and individual freedom. The formulation of truth,
respect for individuality and particularity of every person, the
protection of confidential information, obtaining consent for any

233
Bioethics appears on 1960 in the USA, where the first machines appeared in support of
kidney disease but they were very few and as a result had to be decided who will do the
treatment and who not. Then, a Committee was created of doctors and scientists from
various disciplines to rule on this issue. By this point and then began to appear committees
on bioethics in hospitals and universities, articles to be written with topics relating to
bioethics, founded faculties with bioethics content, originally at medical schools and later at
other universities that dealt with morality and humans. So in 1969 was founded in the U.S.,
the Hasting Center, the first Institute of bioethical studies. It was also founded the first
National Bioethics Committee with the aim of providing a moral framework for research on
genetic issues, while similar committees were established later in other countries, such as in
Britain, in France, in Australia, in Germany, and Canada.
234
Today in many countries operate bioethics committees, while in Greece in 1998 was
created, the National Bioethics Committee, which acts as an advisory body of the State in
these matters. For historical reasons we remind that the term bioethics was proposed by Van
Rensselaer Potter in the year 1971.
 176

intervention with patients are components of modern ethics. The

basic Hippocratic principle is the benefit of another and
simultaneously avoiding damage.
Also, the principle of justice and among other obligations of a
physician and the health care of every person regardless of sex, race,
language and socioeconomic status without inflicting injury or pain
to their fellow human. The practitioner under this principle has a
clear obligation for parity and equal rights in psychophysical health,
according with the common accepted principles of human honesty
and confidence.
In conclusion it should be noted that it is very difficult to rule
anyone out about right or wrong, about moral or immoral about the
individual issues of bioethics conduct which as meaning may vary
from person to person, from society to society, from country to
country, from people to people. These issues are complex and multi-
faceted aspects of medicine, psychology, law, philosophy, sociology,
theology and even economy. But every philosopher or educator may
be faced with one or more of these questions and then they should
express their opinion. Here the Christian orthodox Christian theology
and philology, through the texts of the Bible and Christian tradition
offers to modern man and every scientist or educator of health to
address the ethical issues arising from the application of genetic
engineering in humans. In the Orthodox Christian theology of John
Chrysostom there is no self-determination of ethical problems in the
application of genetics in humans. Individual ethical issues are
embedded in the overall Christian teaching while the autonomous
 177

development of morality away from the spiritual life leads to hubris,

the unbridled self-center and degradation of human facial
psychosomatic entity.
In Western Europe the autonomous rational morality was
developed from time to time with the Kant philosophy which
repudiated any notion of metaphysics and faith in God, in a morality
that is not based on any transcendental principle, the moral will is not
bound by the relationship with God but moves within the
autonomous uncontrolled subjectivity. Review of ethical issues
arising from biotechnology in relation to the Christian teaching has
as a foundation and basis of the Orthodox Christian anthropology as
set out in the Bible and sacred texts of the church fathers. The
dominant elements of the Biblical and Patristic anthropology as of Jn.
Chrysostom are that man was created in the image and likeness of the
triune God, and that man is a single psychosomatic entity. The body
and soul unite humans and in an inconceivable manner and through
this ultimate union they praise God.
In the book of Genesis, we come across “Poiisomen anthropo
kat’ eikona imeteran kai kath’ omoiosin” (We create our human in
the image and likeness) 235 . Here is formulated in an irreplaceable
way the essence of human grandeur, the mystery of life, the exalted
destination. In the image refers to the imaginary and self-determined
operation of the soul, the spiritual inner kindred with the triune God.
Giving the Creator God image at its upper creation, wrote in its

235
See: Gen. a’ 26‐27.
 178

consciousness the ethical laws, that inherent in living world life.

Image and likeness indicate the referential relationship between God
and man. This citation of "Genesis" is the mention of union of man
with God. Ethics that perceive the human person only as a biological
person becomes non-acceptable to the Christian moral anthropology
of Jn. Chrysostomos, since in his divinely inspired writings of
preparatory he talks for the undivided psychophysical entity from the
moment of fecundation. So, in the Old Testament the author of
Psalm236 addressed to God stresses that I depend on You from the
womb of my mother and You cover me. In the New Testament there
is also a clear reference for the animation of the fetus, since the fetus
John the Baptist recognizing the fetus Jesus “Eskirtise” (Panged) in
the womb of his mother, illuminated by the Holy Spirit. In Christian
patristic 237 theology and bioethics of Jn. Chrysostomos it is also
supported the psychophysical section of the fetus from the moment

236
See: «Epi se eperrifthin ek mitras, apo gastros mitros mou Theos mou ei si» (Psalm,
21, 11).
237
St. Gregory of Nyssa reports the uniform of the psychophysical entity of human beings
from the moment of conception "one common recommendation and the authority". That
reason leads Vasileios the Great to blaming the abortion of the foetus which considers
murder at any stage of development. The Christian Orthodox Church in its calendar assures
the anthropological dimension of Orthodox Theology for the mystical soul and body
recommendation during conception. The Annunciation, and the conception of the Virgin
Mary by Saint Anne, and the conception of St. John the Baptist by Elizabeth. The Orthodox
anthropology is the cornerstone, the foundation and the authorities that make up the
Christian vision of ethical applications arising from the application of genetic engineering in
humans which is accomplished through selfgoverning and the principle of psychosomatic
entity of a person, through the principle of unconditional love, the principle of respect for
life, of the principle of Justice.
 179

of his arrest. In Orthodox ethics of our East regions there is a

reference to the person who is implied as the only separate humanity.
The person becomes a living expression of virtue and true love for
God and neighbor.
Today it is needed not only good scientific and technical
training but also critical thinking, psychic sensitivity, excellent
information on ethical issues. The life of man constitutes God's gift,
it is not private property that degrades to an object of derogatory
decisions but in divine gift that the Creator God gave out of love to
man. Life in texts of John Chrysostomos as we will see is not only an
anthropological term but moral and essential, since the man exists
and is kept in existence by participating in creative energy of God.
As we know the value of human life is prevalent in all religions and
all people and Nations of the world, its removal brings shock to
humanity. Having all this in mind the medical philosopher and
educator must respect the value of human life of every human being
regardless of their psychosomatic problem. The care should aim at
improving health, prevent illness, and relieve pain and rehabilitation
of psychosomatic health. Therefore, the Hippocratic theory at its time
was quite original and became the bridge for the Christian medical
philosophical theory and moral practice as we will see in Jn.
Chrysostomos who highlighted the uniqueness and the irreplaceable
human psychosomatic entity which based on love for God and
neighbor completes the world for the sole purpose of existence.
 180

14. THE HIPPOCRATIC ANNEX. THE WORKS OF

THE HIPPOCRATIC COLLECTION ARE:

GENERAL
1)Orko(Oath)
2)Peri archaiis iitrikis(On Ancient Medicine)
3)Nomos (Law)
4)Peri tecnis (On art)
5)Peri Iitroy(On doctor)
6)Peri eyschimosynis(On decency)
7)Paraggeliai(Precepts)
8)"Aphorisms"(rules) (in most of these works there is a widespread
social and moral teachings of Hippocrates)

ANATOMY and PHYSIOLOGY:

9)Peri anatomis(On dissection)
10)Peri sarkon(On flesh)
11) Peri kardiis(On the heart)
12) Peri adenon(on the glands)
13) Peri oston(on the bones)
14) Peri gonis(On parents)
15 Peri fysios anthropou(On nature of man)
16) Peri fysios paidiou(on the baby's nature).

GYNECOLOGY-OBSTETRICS:
17) Peri parthenion(On diseases of virgins)
 181

18) Peri gynaikeiis fysios(On nature of women)

19) Peri gynaikeiwn I and II (On women I and II)
20) Peri aforwn (i.e.On sterile women)
21) Peri epikyisios(On pregnancy)
22) Peri eptaminou(On seven months child)
23) Peri oktaminoy(On eight months child)
24) Peri egkatatomis embrio(On excision of the fetus)

DIETETICS:
25) Peri diaitis (On diet)
26) Peri diaitis ygieinis (On hygiene diet)
27) Peri trofis (On food)

SPECIAL NOSOLOGY:
28) Epidimiai I-VII (Epidemics I-VII)
29) Peri nouson (On diseases)
30) Peri ieris nousou (On the sacred disease» i.e epilepsy)
31) Peri pathon (On passions)
32) Peri entos ton pathon (On inside of passions)
33) Peri topon twn kat’ anthropon (On places of man).

HEALING:
34) Peri diaitis okseon (On acid diet)
35) Peri chrisios ugron (On use of liquids)
 182

OPHTHALMOLOGY:
36) Peri opsios (About sight)

PATHOLOGY:
37) Peri aeron, uthaton, topon (On winds, waters, places)
38) Peri krisiοn (On seizures)
39) Peri krisimon (imeron) (On critical (days))
40) Prorritikon II (Prorritikon II)
47) Kwakai prognoseis (Coan prenotions)

SURGICAL:
48) Kat’ iitreion (On infirmary)
49) Peri aimorroithon (On Haemorrhoids)
50) Peri elkon (On ulcers)
51) Peri syriggon (On syringes)
52) Peri agmοn (On fractures)
53) Peri ton en kefali trοmatοn" (On injuries of the head)
54) Peri arthron emvolis (On articles embolism" (i.e. dislocations)
55) "Mochlikon" (Gia tin di’ ergaleion anataksi ton exarthrimatοn).
(For the reduction of dislocations by tools).
There are still 24 «Epistolai» (Epistles), the «Epivοmios» which is a
speech of Hippocrates to the Thessalians and “The Doctrine of the
Athenians”, which is a resolution of the city state of the citizens of
Athens in favour of Hippocrates for the great services rendered to
them.
 183

SECTION D
 184

1. PREFACE IN JOHN CHRYSOSTOM

In an era where technical and noisy culture has prevailed

entirely, man is invited to discover the secrets of doctor and therapist
the Creator God. For Chrysostom the ideal and perfect physician is
the Creator God. And while today knowledge has been multiplied to
such a point in health that it verifies the passage of the original
Hebrew text: "Tote polloi thelousi peritrehei kai I gnosis
plithynthi" 238 (Then many will run around and knowledge will
multiply) with the great scientific progress of humanity and the
wonderous inventions in medicine and health.
At present the "Peritrechein" can be interpreted as an easy and
fast means of communication, with the ceaseless mobility of
individuals, doctors, patients and groups from one part of the globe to
the other. Immediately increase and proliferation of knowledge and
health does not necessarily point forward when misuse of knowledge
takes place and man forgets that ought to be a good steward of the
mysteries of the doctor God Creator. Thus, man is driven to self-
destruction unconsciously or consciously, with the contamination of
nature, the environment, health in general239, but also with the lack of
love in their fellow man. Here it can trouble us morally the Greek

238
See: Pan. Bratsiotou, Compendium introduction to the Old Testament, Athens 1955, p.
201. «God revealed with visions to his Prophet the future of end times, global history ends in
triumph of the Kingdom of God». Comp.: Daniel 12, 4.
239
Comp.: Important conclusions of the XIV International Postgraduate BioTheological
Seminar, on the theme: The churches and the ecological problem in Europe. Geneva, from
25-9-1993 to 10-10-1993 (the writer was presently there).
 185

folk saying that goes: «Otan to mirmigki vgazei ftera, hanetai» 240
(When the Ant turns out wings, it gets lost). That is why Christian
bioethics deals with points of moral apostasy of man241, while at all
times there were found those appropriate faces who directed to the
proper interpretation of the ethical commands, as happened with John
Chrysostomos in his era. Eastern Christian writers have never
attempted with the narrow and technical sense to systematic report on
bioethics, moral education and political anthropology or philosophy.
This does not mean that they were not aware of this deeper
sense of moral anthropological philosophy, but they had a more
enhanced hope of the coming spiritual years, the historic end of this
world, the resurrection of the dead and eternal spiritual life. This
eschatological and bioethics pedagogy that Christ is a doctor and the
healer of souls and bodies is a belief that expresses and according to
Chrysostomos: «Memnimenoi tou Stavrou, toy Tafou, tis triimerou
Anastaseos, tis eis ouranou Anavaseos, ths ek deksion kathedras, ths
Defteras kai endoksou palin Parousias» 242 (Those who know, the
Cross, the Tomb of three days resurrection, unto heaven Ascent, the
right Seat, the second and will again Coming). The writings of John
Chrysostomos are so numerous for his era, that his scientific
presentation of ethical, anthropological, bioethics and pedagogic

240
From the Folklore, see: in the Great Encyclopedia Jiovani, vol. 15 publ. 1981 p. 173 Cf.
Eleftheroudakis, Encyclopedic Lexicon, vol. 9 th Athens 1930, p. 626.
241
See: Alexis Kniazeff, Apostasy, Dictionary of the Ecumenical movement, W.C.C.
Geneva 1991, p. 39.
242
See: Divine Liturgy, John Chrysostom, Ieratikon (Priestly), Publ. Apostolic Ministry
1981, p. 95.
 186

thinking will always be necessary to us. His ethics and bioethics are
based on retribution in future terrible condition of things that will be
the natural outcome of Divine justice, because it is not morally
conceivably and tolerable, the righteous to suffer and the wicked
243
prosper eternally , as Ancient Greek mythology taught us
preparatory, concerning good and evil. John Chrysostom argues that
the Creator God is our doctor and therapist and has prepared us for
another life, eternal, better and brighter, in which He is going to
crown good athletes of virtue, in public view, in public crisis,
throughout the world, while the second glorious Coming. That is why
this scientific research acquires unique freshness in the area of ethics,
bioethics and anthropology philosophy and policy in the field of
psychosomatic health of man while it’s processing covers existing
research 'Gap'244, both for the Greek and for foreign literature. The
concepts of death, psychosomatic illness, moral, sky, hell were issues
of the Christian moral and political philosophy, and that is why he
perfectly and fully gives us their essence in his rare way, the colorful,
the irreplaceable, born orator, philosopher, educator and performer,
the morale of being "Great". In order to be able to understand his
spiritual space we need to take seriously into account bioethical,

243
See: Varn. Tzortzatos, Teachings on Holy Scripture of John Chrysostom. Athens 1947.
244
This scientific labelling was made to me in private conversation the late patrologist
former Minister Professor Panagiotis Christou, in the 15th' Theological Conference (14 to
17-11-1994) of the Holy Diocese of Thessalonica.
 187

political, cultural, and ecclesiastical history of his time in the 4th

century245 and until then.
His father was a General named Sekoundos who died shortly
after the birth of his son. His young mother named Anthousa devoted
all her life only to his upbringing and did not want to remarry. For
her sacrifice and moral pedagogy she was praised and applauded by
the orator and teacher of her son the well-known philosopher
Libanius, saying: "Oiai gynaikes para christianoi eisin"246. The time
of birth of John Chrysostom was placed by critic researchers between
354 and 344, with the predominant year 351 AD. The chronological
data of his life are considered inconclusive, though the friend and
connoisseur of his life Palladius, maintained his biographical
information with extreme care. This Palladius247 rescues that at age

245
The opinions of historians-byzantinologists differ regarding the start time determination
of Byzantine history. So G. Ostrogorsky accepts along with K. Krubacher, that Byzantium
begins with the reign of Constantine the great, in particular from the year 324. See: G.
Ostrogorsky, Iz vizantijske istorije i prosopografije, Beograd, pp. 10 k. e. Cf. N. V.
Tomadakis., Byzantium, Historical review. In Th. Mor. Enc. (Θ.Η.Ε.) vol. C Athens 1963, p.
1076. See: D. Zakinthinos The Byzantine empire 324 – 1071. Athens 1969, p. 20 Comp. V.
Tataki, Greek patristic and byzantine philosophy, in «Defkalion», nr. 14, p. 146.
246
See: John Crhysostom, Eis neoteran chirefsasan (To the young widow), P.G. 48, 601.
Comp. P. Christou, Greek Patrology, vol. D'. Thess. 1989, p. 234.
247
The sources on John Chrysostom are plentiful, that is why they could be divided in
primary and secondary. Primary is: The writings of Chrysostom; Palladium Bishop of
Helenopolis of Vithynia, historic dialogue, made to Theodor, deacon of Rome, on life and
state of late John. Chrysostom; written shortly after the death of Chrysostom, in the form of
dialogue, between 407 and 420, P.G. 47, 5-82. Also, the great Photius in the Myriovivlon,
P.G. 103, 105-119; he mentions the accusations against Chrysostom, when took place the
«epi ti Thrin Sinotho» and comments. Of secondary importance are supplementary
information from historians such as: Sokratous ecclesiastical history 6,3 of Sozomenos,
 188

18, John left: “Tous sofistas ton lexeidriwn” i.e, the masters of
science and philosophy, and began monitoring the theological
courses and was baptized a Christian. Then he left for the desert
where he lived an ascetic life. He had already served close to eminent
master philosopher and theologian, Karterio, and also in philosopher

Eccl. History 8,2 of Theodoritou, Eccl. History 5, 27., and later columnists, as well as the
biographies from: George of Alexandria (probably George II of Alexandria 620-630),
"Explanation, namely life and polity and wonders of John Chrysostom» (in H. Savilii,
Chrysostomi opera omnia 8, Etonae 1612, 157-265· of this biography see: Byz. Zeitschrift
27, 1927, p. 1-16) See: Theodore Trimithounton, at the end of VII century "on the life and
of exile and of Sorrows John. Chrysostom P.G. 47 LI The life and times of Chrysostom,
scribed from Simeon the translator on the second half of the I’ century: P.G. 114,. 1045-
1209; based in earlier sources and does not add anything newer. Laudatory character have 5
speeches on Chrysostom, that have been lost of Cyrus Theodwritoy the summary of these
rescued great Photius in the Myriovivlon 273. And Proclus Konstantinople praise unto
Chrysostom, P.G. 65, 829-833. See: Leontos the wise Speech eulogistic unto John the
Chrysostom, P.G. 228-292, 107. See: K. I Dyovouniοtou, issued unpublished praises at the
Chrysostom, of Kosmas Vestitoros (b' vol. Yearbook of Byzantine studies. Athens 1925),
and the recluse Neophytos (1st vol. science. theol. Yearb. Schol. Athens 1926). See: Full list
is found in: Chr. Baur, Jean Chrysostome et St. ses oeuvres dans l'histoire litteraire, Louvain,
1907, p. 37. Also in:, P.G. 64, 89-117, see: testimonies of old on Chrysostom. Since printing
was founded in the 15th century in Europe, began the series of publications of Chrysostomic
works. Collection of wis writings were printed first in Venice the year 1503, in six volumes,
in Latin translation. Version with Greek text and Latin translation first printed the Jesuit
Fronton du Duc (1609-1624, in six volumes). In 1612 was printed in Eton, England the eight
volume version only in Greek by Anglican Henry Savile in the custody participated and the
Bishop of Kythera Maximos Margunios (+ 1602). From 1718 until 1738 they Chrysostomic
works were published in greek-latin by Bernardo Montfaucon in thirteen volumes, it was
printed at Paris with introductions and notes but with many flaws in terms of criticism of the
text. This edition enlarged and completed was included in Patrology of Migne in 18 volumes
(47 to 64). CF. Chrysostomo, a. Papadopoulos, Saint John. Chrysostom, Alexandria 1908,
pp. d'-s. See Chr. Baur, Johannes Chrysostomus une seine Zeit, A' tom. Munchen 1925.
 189

later Diodorus of Tarsus, while he had as fellow student among

248
others, Theodore the later Bishop of Mopsuestia , while
Archbishop of Antioch of Syria then -was the Patriarch Meletius. The
influence of classical studies is evident in the literary texture and in
the arguments of the first writings of John. He put the stamp of
Ancient Greek philosophy with the comfort of rare charismatic
linguistic expression, which is seen throughout his work. Several of
his fellow students exercised the profession of rhetoric teachers or a
lawyer, while himself John inform us through his texts 249 that he
frequented in courts, but also in theaters250. But not for long, because
he then left for the desert and from there he returned just before
ordination to Deacon by Bishop Meletios earlier in the year 381
when he dedicated himself in his teaching and writing work. He
spoke to all the temples mostly in Great Church which was founded
by Emperor Constantine 251 . The year 387 delivered the famous
“Andrianton Logous” (Andrianton reasons), who were typical for his
eloquence and his sympathy to the suffering people. His concern for
the widows, virgins, orphans, foreigners, patients and prisoners was

248
Comp.: Alexios Panagopoulos, Is Theodore Mopsouestias worthy of anathema? Journal:
Orthodoxy and Education, issue 4 th, Decempber 2003, p. 353- 378. Publ: Nekt.
Panagopoulos Athens. Comp. of the same: Alexios Panagopoulos, The eschatological
dimensions of pedagogy according to John Chrysostom, Beograd/Thessalonica 2007,
doctoral thesis. See: of the same writer, Literature of our East Tradition, Thessalonic 2013.
249
Chrysostom’s, On priesthood speech 1, 1.
250
See: Harit. Haritonithou, Speech to the three Hierarchs, Thess. 1936, p. 25. (edition
Philosophical School Thessalonic).
251
See: Pan. Christou, General Introduction, to Chrysostom works, vol. 1. Publ: Ε.Π.Ε.
Thess. p. 13.
 190

the occasion of the famous “Omilies” (Speeches, Homiliai)252 to the

console of all those who were mentioned before. His reputation was
now transcending the limits of all Antioch and Syria, he had become
quite well known. At that time it had already emerged the
philosophical difference between the two ideologies and theoretical
philosophies between the two schools of Alexandria and Antioch,
which conflict would continue after Chrysostomos.
The Origenistic attitudes (On world's eternity on pre-existing
of souls etc), will beleaguer the Christian world, although it had
begun to be refuted and discarded the philosophical fallacies of
Origen already from the 3rd century by Saint Methodius of Olympus.
The undoing of these philosophical errors culminated with the
conviction of these philosophical teachings of heretics from the fifth
Ecumenical Council in 553253. The difference of two schools lies in
the difference of their character since the Alexandrians in
hermeneutics (Allegorical) method followed the secret meaning of
the Scriptures, in apologetic they gave great attention to action of
speech within the world and of man, in history they pointed out the
supernatural agents, who directed this course. While the Antiocheians
to which Chrysostom also belongs, for interpreting they preferred the
literal sense i.e. the typological method, while in the apologetic and
polemic method they were based usually on reasonable evidence. In
history they placed particular emphasis on the horizontal dimension

252
See: John Chrysostom, To Matthew speech 66.
253
See: V. Stefanithou, Ecclesiastic History, Athens 1970, p. 233-235. See: Ι. Karmiri,
Dogmatic and symbolic monuments of Orthodox Catholic Church 2, vol. Α', Athens 1960, p.
180-181. See: Pan. Christou, Justinian, in (Θ.Η.Ε.) vol. F. Athens 1965, p. 967.
 191

and preferred to remain within the historical context of historical

reality254. Chrysostom belongs to the great chorus of these illustrious
men and more generally of great teachers and educators of
mankind255, and he never calculated the suffering owed to correctness,
of law and truth. The great this man stayed in history "With gold
letters", as a teacher, as a prelate, as a writer and as an orator256.
He always shunned the obscure theories or sayings and knew
how to take advantage of the difficult circumstances, so as to express
his feelings, having them incarnated in images and parables, with
language accessible, clear and flowing. The greatness of Chrysostom
is mainly found in that he captured the messages of the human heart,
and that is why, his books and his teachings affected bioethically and

254
On the two «Schools» and their characteristics, see.: Andreou Theodorou, Christological
terminology and teaching of Cyrill of Alexandreia and Theodoritou Kyrou, Athens 1955, p.
10. See Emm. Konstantinithou, Antiocheia (the school), in Encyklopedia Religion and
Moral-Θ.Η.Ε. vol. Β'. Athens 1963, p. 908 Comp. Steven Runciman, Byzantine civilisation
2. Athens 1970, p. 121.
255
See: Fr. Bohringer, Johannes Chrysostomus und Olympias, Stuttgart 1876(2). See:
W.R.W. Stephen, Saint John Chrysostom, His life and times, London 1880. See: G. Bardy,
Dict. De Theol. Cath. 8(1924), 660. Comp.: J. Seidlmayer, Die Padagogik des
J.Chrysostomus, Munster 1926. See: R. Stapper, Gedanken des hl. Chrysostomus uber
fragen der sexualpadagogik, in: Vierteljahrschrift fur wissensch. Padagogik, 1962, 2, 174.
See: Filaretos Vafeidis, Holy Chrysostom and his action in Church. Thess. 1931. See:
Theodor Ν. Zisis, Man and world in God‘s dispensation according to John Chrysostom.
Thess. 1971, p. 40 See: Atanasije Jevtic, Patrologia II, Beograd 1984, p. 214.
256
Comp.: Ρ. H. Degen, Die Tropen der Vergleichung bei J.Chr.(Freiburg u.Olten 1921).
See: Th. Ameringer, The stilistic influence of the second sophistic on the panegyrical
sermons of s.J.Chrysostom, Washington 1921. See: Hubbel, Chrysostom and Rhetoric, in:
Class. Philology 19, 3, 1924, p. 261 See: P Trempela, John Chrysostom as a preacher.
Athens 1924.
 192

pedagogically "Os drosos aermwn" in human hearts, having touched,

taught and benefited them. A master by his contemporaries Isidore
Pelousiotis (360-430) names him of the God “Aporriton sofon
ypofitin” and “Theosofon kai pansofon”257, and that is why he was
called "Grand Master of the world" 258 . Although he was a very
educated man and this was shown in exalting plenty classic authors,
he shows no enthusiasm for classical education, without of course
rejecting it, but he sees that if the human wisdom stay there it will
remain deprived of true wisdom.
He recognizes the cultural and educational value of classical
philosophy and medical philosophy of Hippocrates. Driven and
measured by the innate moral law laid by the doctor and therapist
Creator in man during creation 259 . According to Chrysostom the
Creator is something completely strange to man, and that is why his
blissfully substance is inaccessible to the mental powers of man 260.
So God is not revealed but His strength is, He appears only in
condescension when necessary and as necessary. Chrysostomos as
the Cappadocians accept that man is link and frontier of both worlds
«Thia men gar tis noitis ousias koinwnei tais ano thinamesi, thia the
tis aisthitis tois tis yis siniptai pragmasi, sumdesmos tis on akrivis,
ekateras tis ktiseos» 261 . Μan with the «Logo» (Reason) that was
deposited inside him, not only he outperforms the unreasonable

257
Isidorou Pilousiotou, letter 1, 156.
258
Theodoritou, Eccl. History 5, 34.
259
To the scandalized 8. Ρ.G. 52, 496.
260
On the incomprehensible, 4. 6. 2. 3.
261
About vagueness 2. 5. Ρ.G. 56, 182.
 193

animals, but he also met the doctor and Creator and came into
fellowship with Him 262 . Feature of this condition is the power he
acquired over the terrestrial creatures, corresponding to the power of
God on heavenly creatures.
He accepts the existence of two powers, the ecclesiastical and
the political, that differ in composition and destination. He confesses
that the Priestly power is superior against the Royal Office 263. He
says that political power comes from the treating physician God, but
often not the Lords264 themselves. The installation of Lords is carried
out by a joint decision of the people, with a social contract between
them, while citizens should benefit from the Lords, and that’s why
they should provide for them since they neglect their personal needs
for the common needs265. He considers human charity the foundation
of social life and root of all goods, the opposite is true for the
"Inhumanity".
He says that the sorrows and disappointments should not
scare the athlete because he will take more wreaths of victory. Its

262
Interpretation of Chrysostom, 48 psalm, 7.
263
Seeing the Lord 4. 4. Ρ.G. 56, 126.
264
Speech. 23. 1. To Romans Ρ.G. 60, 615.
265
Speech 23. 2. To Romans Ρ.G. 60, 617, and see: to Lazarus 6. Ρ.G. 48, 990. Comp. W.
Ensslin, Staat und Kirche von Constantin der Grosse bis Theodosius der Grosse.Ein Beitrag
zur frage nach dem: Ceasaropapismus, at: Report of H’ International Byzantinologic
conference, vol. Β'. Athens 1956, p. 404 See: V. Sesan, Kirche und Staat im romisch
byzantinischen Reich seit Konstantin als «bishop of the outside», at: Studia Patristica, tom. I.
Berlin 1957, p. 678. See: V. Stefanithou, p. 125. See: S. L.Greenslade, Church and State
from Constantine to Theodosius. London 1954. See: P. Panagiotakou, Church and State
throughout the centuries. Athens 1939, p. 57.
 194

virtues are the weapons of the Christians and the strongest of them is
praying, and for this he suggests continuous prayer on the street, even
in the bath, in bed, but particularly in the temple266. He considers the
carnal "Death" as a passage from this life to another eternal:
"methistasthai apo patrithos eis patritha"(you are transferred from a
homeland to another homeland)267, where it occurs the retribution or
the punishment of the wicked and reward of good people. He brings
as an example that such as "Royal child" is being educated and
brought up by the nurse and later when he takes the throne slaves
help him wear shiny clothes in order to accentuate the glory of the
new King, the same will happen at the time of the end of the world
with makind, who is patient, nurse and human servant 268.
He urges everyone in a bioethical and pedagogical way to
prepare themselves because the time of crisis is unknown and also
before this, the presence of the godless beast will try to mislead the
good and the righteous, since the evil and wicked will present himself
as supposedly good physician and therapist in place of the true
practitioner physician and Creator and will require to be adored by
all269 after he enthrones himself in the Temple of God, at Jerusalem,
but also for the whole World. Chrysostomos 270 is mostly ethical
pedagogue and preacher of ethics and of applied bioethics of the

266
On the incomprehensible 3. 6. 50. Speech 82. 4. To Matthew. Ρ.G. 58, 742.
267
To Corinthians A’. 1. 1. Ρ.G. 61, 13.
268
To Romans. Speech 14. 4-5. Ρ.G. 60, 529. To Theodore 1. 11. Ρ.G. 47, 291.
269
John Chrysostom Ρ.G. 62, 482 and Ρ.G. 49, 403.
270
The memory of Chrysostom typically it is celebrated on November 15th and on January
30, together with the other two teachers from Cappadocia, Vasileio and Gregory.
 195

Christian experience 271 . The main purpose of this research is to

present the combination of Hippocratic bioethics and medical
philosophy with Chrysostom’s bioethics and Christian philosophy.
Such a scientific research can stand, when based on the interpretation
of the Ancient Greek spirit and interpreted within the Greco-
Christian culture. The free will of man and benevolent condescension
of a physician therapist Creator give Chrysostomos 272 the motive to
examine and to identify biblically the cosmological, bioethical,
pedagogical, anthropological and social structures of psychosomatic
health.

2. THE BIOETHICAL PERSPECTIVE OF

CHRYSOSTOM
a. Love, freedom and creation.
Bioethical and anthropological Christian pedagogy according
to Chrysostom coincides with the love of the physician therapist
Creator God to his patient to his creation. The “Eniochus”
(Charioteer) of the universe is the physician God 273 who created
everything, not out of necessity, but out of selfless love. God doctor

271
Comp.: A. Puech, Histoire de la Litterature Greque chretienne, tom. III, le IVe siecle.
Paris 1932, p. 526.
272
It is useful to be noted that the following sources were used: The series Patrologia Graeca
(vol. 47-63), the series S.C. (vol. 13, 50, 79, 103, 117, 125, 138, 177, 188, 272, 277, 300,
304), and the series of Ε.Π.Ε. (vol. 1-40) Thessalonic 1973-1990, as necessary, depending,
due to their critical stand or wherever there were more updated statements on the works.
273
P.G. 53, 101. See: P.G. 53, 41. See: P.G. 53, 245. See: P.G. 47, 283.
 196

is the "Governor", he who arranges for man and the "Tis oikias
oikonomon" (Those of his house). His healing power is connected to
His infinite charity. Chrysostom is a prophet of love, which the
renowned physician Raoul Follereau would much later emulate in
Africa treating blacks. The divine creation was not a result of an
emergency or violence, but the result of free love. He calls God
«anendei», without any need. He wants to show us that the creation,
the universe, started 'En chrono' (In time), but God is “Anarchos”
(Lawless). He talks about the higher and unintelligible of healer God,
for His charity, emphasizing that we cannot know the essence of God,
but His benevolent actions. In general the Cappadocian Fathers 274
distinguish the essence of the uncreated actions of God. God created
"Ex nihilo" as a good doctor only motivated by unselfish love. Divine
economy fits in at the divine plan for man. The whole project of
therapeutic method and history of "Economy"275, started from “Ex
nihilo” creation. But after the fall of Adam, man does not lose the
hope of salvation, because according to Chrysostom, this hope was
verified at the face of Christ master practitioner. The evil is not
powerful, is not innate, not incurable. The charity of healer God is
superior. The healer God heals and lectures man as a friend276. The
work of therapeutic divine charity 277 extends to all eschatological
perspective for humans and the world. Man may and becomes by
grace King, having been created in order to become heir to the

274
See: Generally Studies on St. John Chrysostom, comp.: and general bibliography.
275
Comp.: D. Kristitch, On Divine Philanthropy, From Plato to Johan Chrysostom.
276
See: P.G. where there is widespread the notion of Chrysostom in his works.
277
P.G. 55, 400.
 197

terrestrial and then the heavenly reign. In every teaching of

Chrysostom he does not forget to speak on the economy, the love and
the charity of God 278 , and for this he was named Prophet of true
healing love279. He sees the eschatology as being the result of divine
healing and charity. Philanthropy and healing that is the philosophy
of grace. It is the treatment and pedagogy of salvation of man.

b. The man and the world.

No man came into the world as something alien, but as the
perfect creature, as the culmination of the creation280. The man needs
the material and the creation and can give meaning, only when it is in
a loving relationship with his therapist physician Creator God. The
creation is there for the ministry and service of man281, birds, trees,
skies and generally the beauty of the whole creation. God, the angels
pre-existed of the world and the ultimate purpose of creation is the
man. The world is as a formal table is being prepared for humans 282.
Nothing is created without destination. Everything serves the
material needs of man, the sun 283, the winds284, night, day285. The
creation of its own is the best way for knowing God 286, since man is

278
Comp. Β᾿ letter of Peter, chpt. 3, vers. 12.
279
See: Canons, G. Florovski.
280
P.G. 36, 629.
281
P.G. 55, 400. See: P.G. 49, 93. See: P.G. 53, 67-68. See: P.G. 55, 161.
282
P.G. 53, 71. See: P.G. 54, 588. See: P.G. 52, 491.
283
P.G. 62, 90.
284
P.G. 52, 494.
285
P.G. 49, 97.
286
P.G. 55, 46-48. See: P.G. 53, 741.
 198

posterior, from the elements of creation and has been the cause of his
being outside himself; this is an important criterion of bioethics
anthropology and pedagogy of divine knowledge. The world he tells
us is a "Point" and the educational Institute287, and it leads to healer
God. If there is no purity of life, then the Christian man sees the
world as gentiles and the pagans do. They deified animals, dogs,
monkeys, crocodiles and other creations. So the free and honorable
man becomes on his own worse even from irrational animals288.
The name “Adam”, is earthy, indigenous, earthen, from the
Earth, terrestrial, evokes in man the material of their origin 289 , in
order to remember their benefactor and healer God. The beauty, the
harmony and the greatness of the world will have to drive the man in
Thanksgiving of “Aristotechnou” (Master artist) healer God 290. The
order and harmony of nature, is the standard of divine therapeutic
education. When the man observes the industriousness of the ants,
the innocence of the dove, he is taught the wisdom and justice of
healer and Creator. Order and harmony are curative Pedagogic
impersonation samples for humans, who are endowed with logic291.

The whole creation is integrated at the moral and

eschatological plan of therapist God for man. After the fall of Adam
and Eve the punishment for disobedience and sin of man expands

287
P.G. 55, 46-48.
288
P.G. 60, 414. See: P.G. 53, 68.
289
P.G. 53, 80. See: P.G. 51, 129.
290
P.G. 53, 52. See: P.G. 52, 492. See: S.C. 79, 144.
291
P.G. 49, 129.
 199

also to nature 292 , which accepted the curse to grow thorns and
Thistles293. These thorns and Thistles today remain as remembrance
of the first curse. The punishment for the sin of man extends and in
land, as God's Providence, and aims at objective treatment and moral
pedagogy. The creation was done for humans, so then the lifeless
nature was perishable and for humans294. It was subjugated to wear in
order to once again become imperishable along with humans. All the
creation has need of humans and the therapeutic ethics, and bioethics
pedagogy of integration and rehabilitation. Sin according to
295
Chrysostom has implication for all nature . Many times
Chrysostom uses the example of Noah and the flood, in order to
show that where Sin is superfluous, historic consequence was that
and the whole earth was punished. Nature, he says, serves the
eschatological plan of therapist and healer God, and during the
second coming of healer Christ, the skies will be burned away296, to
pass on the spiritual dimension. Nature can glorify God, only when it
causes admiration of man and so guides him to God-realization297.
What differentiates humans from illogical animals is the fact that
through his logic of nature he can link the material creation with the
physician God. The good options 298, makes man an Angel. Ethical

292
P.G. 60, 530. P.G. 53, 193.
293
P.G. 53, 146.
294
P.G. 60, 530.
295
P.G. 59, 211.
296
Comp. Β᾿ Letter of Peter, chpt. 3, vers. 12.
297
P.G. 60, 530. See: P.G. 55, 465.
298
P.G. 60, 328.
 200

man is the link, in the world with the physician God, thus becomes
the co-creator. The free lift of the material creation to spiritual
Kingdom is the anthropological God's plan. Is the re-creation of the
material to the spiritual Kingdom of God. Chrysostom successfully
presents the creator, as an affectionate physician and moral educator
father and painter, who wants to teach His knowledge to his
student299, in order to make him a doctor similar to him.

c. The in our image and after our likeness creation as

cure.
Chrysostom speaks for the man as co-creator and as child of
affectionate moral educator and healer God who tends to be similar
with the father300 . The Creator doctor showed special thought and
care for the creation of His child. The doctor Creator uses the verb
"Poiisomen"301 , which indicates that the doctor Creator deliberates
with someone peer to Him on the operating table for the creation of
Adam “Kat᾿ eikona kai kat᾿ omoiοsin imeteran” (In our image and in
our likeness). Here he denotes the three persons of the Holy Trinity.
He wanted to make the man a small God and doctor in the world. As
the God is doctor for the universe, is the man for the material world.
Chrysostom does not use the term "Microcosm" which uses for
example, Gregory of Nyssa 302 , though he conveys the meaning in

299
P.G. 62, 586.
300
P.G. 62, 586.
301
P.G. 53, 71. See: P.G. 54, 587.
302
P.G. 46, 28.
 201

many words 303 . The divine is not anthropomorphic. The man, the
human, is the image of healer God, while the woman is the glory of
her man. For man is her head, an authority. It appears in the Bible in
the original Hebrew text where Adam gives names to animals. The
“Eikon” (Tablature) according to Chrysostom refers and at the body,
because the body is not identified with the form, since man as
existence is a single psychosomatic entity.
For example Damaskinos 304 , who follows the Alexandrian
school in the "Kat᾿ eikona" (In our image) attributes this to the
human cognition, i.e. at the mind and free will. The "Authority", i.e
the power, the dominance of man in the world, according to
Chrysostom, is not one-sided or external, but its main importance is
the concept of sovereignty in itself.305 This "Principle" was Adam’s
before the fall, and those that managed to recover it after the fall,
were pure people: Noah, Daniel, Paul, etc. Special powers had all
those pure people the holy martyrs, who continue to have this power
and after their bodily death, with their "Forces" that they perform
through wonders and healings.
In early works of Chrysostom’s it is not clearly seen the
difference between the two conditions, i.e the "Eikona" (Picture)
from the "Omoiosin" (Likeness) of God. The term "Eikon" he
distinguishes the human tendency towards the standard, the physician
God 306 . With the term «Omoiοsis» he distinguishes the movement

303
P.G. 49, 93. See: P.G. 47, 427.
304
P.G. 94, 920.
305
P.G. 54, 589. See: P.G. 54, 589. See: P.G. 53, 202.
306
P.G. 53, 78.
 202

towards the standard, through virtue. However, when man stops the
struggle for virtue, he ceases to be receptive of the physician's God
power and the Holy Spirit307, and consequently he also loses the road
to the Likeness and is deducted in the area of illogical beasts and
creatures.

d. The destination of man.

Chrysostom supports that when Adam came out of the hands
of doctor triune God shone as a statue that just came out of the
crucible308. Free of any wear, very neat. There was no distinguishing
power or 'Principle', between the two sexes in the first human beings,
nor desire for carnal lust, nor marriage. Nor they lacked the
knowledge of good and evil 309 . Before the fall he had theoretical
knowledge of evil, after this it was and empirical. Sin was not the
«Vrosis» (Eating) but the «Parakoi» (Disobedience). In the beginning
Adam, according to Chysostom, was not naive as the infant child
may be naive310, but neither necessarily perfect. Because, perfection
if it is for granted from the beginning, without the contribution of
man, ceases to be a virtue. The promise of immortality was the hope
of Adam and the eschatological copyright plan of the physician

307
P.G. 62, 124.
308
P.G. 51, 129.
309
P.G. 54, 611.
310
Comp.: Theofilos of Antioch taught that the primal man was presented in a state of
childish naivety, without conscious of god and evil, while Gregory of Nussis presents him in
a state of perfection.
 203

God 311. Adam was mortal immortal. With the grace and power of
God the appearance and the manifestation of death was averted. With
the mutual love, of doctor and Creator and of His creature and with
the therapeutic psychophysical integration human pedagogy the
target of human “Kath᾿ omoiοsin” (In Likeness) is achieved312.

3. THE ETHICAL EXTREME, BIOETHICAL

ANTHROPOLOGY

A. The Eschatological dimension of the fall and its cure.

As we mentioned above, the man was asked to alter the
creation in God's Kingdom, with the exercise of virtue, in an
educational course for perfection. Without being coerced. His
freedom was given as a divine gift313, to be master of his own choice.
The freedom of agency was given with the command of the
forbidden fruit of paradise, yet with the promise of the Kingdom and
with the threat of hell. No one saith Chrysostom, could promise
someone something when if he wasn’t free, since neither he could
compliment, nor to punish. For this the master of ethics and bioethics
education and physician Christ wants to fix people with the promise
of the Heavenly Kingdom, but also with the threat of impending hell,
so as to live wisely and spiritually314 by ethical and pedagogical laws.

311
P.G. 61, 143. See: P.G. 47, 428.
312
P.G. 55, 465.
313
P.G. 63, 508-510. See: P.G. 60, 510.
314
P.G. 57, 575-576.
 204

There were people also in the era of Chrysostom who were

influenced both from the Eastern religions as and from Greek
philosophy 315 , who believed in astrology and in «Eimarmeni»
(Fate) 316 , that is to say that life and death were predetermined
historical events. With these logical analyses the orator of ethics and
bioethics anthropology Chrysostomos wanted to indicate the path of
the Holy people, the way of divine revelation, with the ethical and
pedagogical treatment that completes man, through the path of labors
and of virtue317.
Apart from the human will there is also the incurable bad will
of Satan. This proceeded the fall of the angels. Evil exists in the devil,
because of his evil temper. The devil has a bad opinion but not
nature318. He is the father of falsehood and the master of sin319. The
devil is called and an apostate because he defected from the Creator
God, doctor, making use of his freedom. Chrysostom interprets the
case of a patient who suffered psychosomatically as possessed, and
saith, that the master physician therapist Christ allowed after He
cured him, allowed in gremlins to come in a herd of pigs 320, to make
to the people apparent their wickedness. I.e. he says if they showed
so much malice and hatred in animals in pigs then how much hatred

315
Comp.: Μ. Repanelli, «Greek philosophy and the wisdom of the apocalypse by the holy
Chrysostom», Holy Diocese of Switzerland, reference in memory of Maximos Sardeon, vol.
3, Geneva 1989, p. 307.
316
P.G. 63, 499-510. See: P.G. 62, 318. See: P.G. 62, 507. See: P.G. 50, 749-774.
317
P.G. 56, 155. See: P.G. 62, 318. See: P.G. 60, 332. See: P.G. 57, 61.
318
P.G. 49, 259.
319
P.G. 60, 190. See: P.G. 59, 299. See: P.G. 61, 402.
320
P.G. 49, 253.
 205

and malice have for people. That is why the doctor God has limited
their power for the good of man321. Man becomes an instrument of
Satan only when he himself freely decides it. Chrysostom often
mentions the examples of the traitor Judas student because he had
disturbed personality, but also the patience of Job by comparison
with Adam. Adam was delivered in disobedience of indolence,
because he was not in moral vigilance, while the righteous Job slept
over in manure, having lost everything, even his children, and also
had and his wife to the badmouthing because he still believed in
God's law. Christian writers taught that evil is not substance322, nor is
there physically, but is the absence of good, as darkness is an absence
of light323. Chrysostom rejected as nonsense and absurd the idea of
teaching dualism on good and evil 324 . Because if the evil were
substantive and eternal, then the spiritual Kingdom of God could not
come, nor to become reality the ultimate plan of God.
The therapist and physician advisories Creator wanted from
the beginning to communicate to man the celestial Kingdom of God
and the fear of eternal death. Obedience at the Creator God and the
observance of fasting would be the salvation of Adam 325. Man was
morally free from any external or internal violence. The command of
fasting was not an intolerable measure, nor was the disobedience
made from ignorance. Chrysostom calls the body of Adam «arma»

321
P.G. 60, 377.
322
P.G. 151, 52.
323
P.G. 60, 31. See: P.G. 58, 576.
324
P.G. 60, 31. See: P.G. 58, 576.
325
P.G. 53, 116.
 206

and «Inioho» i.e. (Chariot) and (Charioteer), the man himself 326 .
Consequently any liability would be of the rider’s and not the chariot,
i.e. the human body. With this example he rejected the views of
Ancient Greek Gnostic philosophers, that evil is identical with the
material and physical nature of man. That is why Chrysostom
stresses that Adam was wrecked in the harbor 327, by indolence and
carelessness. Chrysostom mostly follows in ethics and bioethics the
Cappadocian Fathers and not as much the Alexandrians, and that is
why he stresses that Adam has been misled by the devil 328, with the
idea of Isotheias, i.e. to become supposedly equal with God.
He speaks for the physician God who educates in a
correctional way as moral and medical philosopher with love, who
wants to heal with the spiritual medicine of humility and of love.
People can feel healer God as an enemy, but God never feels like that
against us 329 . Chrysostom mentions Adam's wife Eva who after
penance, she gives birth to a son, raises him, and calls him Cain330
(=by God) and also mentions the thief on the cross where the
therapist physician confesses Christ 331 and the injustice of people.
Also, when Adam tackles the first death of the death of his son Abel
seems to derive great wisdom and moral pedagogy admonition. Eve
learned then that in the course of history it will actually become true

326
P.G. 61, 144.
327
P.G. 53, 125.
328
P.G. 49, 241-256. See: P.G. 61, 144. See: P.G. 62, 470.
329
P.G. 61, 478.
330
P.G. 53, 153.
331
P.G. 49, 249.
 207

the promise of the first Gospel332, i.e. from her generation it will be
born the physician and Savior Christ. According to this, the Messiah
who will be born then he will crush the head of Satan and will limit
his power of the world until the second coming of Christ Crucified
and Resurrected doctor. The evil of disobedience stops with the exit
from paradise333. With the normal death man is taught pedagogical,
ethical and bioethical his fallacy. Death cured also the egocentrism of
man. His life lies now in the favor of healer God and acknowledges
the worthlessness of his earthen nature. The human natural death
according to Chrysostom provides to man many elements for
philosophy.334
Death becomes the excellent ethical and anthropological
educator that leads in the eschatological completion. Immortality by
itself without the sanctifying integration with the physician Creator
God made evil. That is why he says that neither the immortality
benefited the evil angels, nor his death hurt Paul335. No man is born a
sinner but mortal. They inherit mortality but not the guilt of Adam.
Bioethical man is educated by death without this meaning that they
are punished for disobedience and the sin of Adam 336, because there
is the hope of resurrection. The theory of the West has been
incorrectly interpreted death as penance for the satisfaction of divine
wrath. On the other hand the Dogmatics of the Orthodox Church

332
P.G. 53, 442.
333
P.G. 60, 478.
334
Patrology of John Chrysostom, widespread notion in his works.
335
P.G. 50, 495.
336
P.G. 60, 478.
 208

interprets death as providence of Doctor God for spiritual salvation.

Along with death man inherited and the world of passions337. Human
passions are not themselves sin but can become if they are let
uncontrolled. For example the passion of rage or jealousy when it
guides us morally at the good is not a sin 338. With this agrees and
Maximus the Confessor in the «Peri ton pathon» (On passions) where
he explains that the human passion becomes sin 339 depending on its
use. Chrysostom separates passions into three categories: in natural
and necessary (In which when desire is not realized eg hunger, sleep,
etc. man is deadened, dies)340, in natural and non-necessary (Here the
desire can be accomplished, but without sin, i.e. the choice of
unmarried and moral life) and in neither natural nor necessary (eg.
avarice, greed, etc.). When man becomes a slave of human passion341
loses his eschatological and morale of his destination.
After the disobedience and fall the physical work becomes
necessary and painful for man. It's a reminder that constantly reminds
him the fact of disobedience342. The occurrence of bodily needs and
human suffering of illness and disease demonstrate that man lost the
Ancient spiritual glory. This was seeing and felt by the illogical
animals343. The Dominance of man stayed only in animals that were

337
P.G. 60, 508.
338
P.G. 57, 247. See: P.G. 63, 25.
339
P.G. 65, 1020.
340
P.G. 59, 404.
341
P.G. 57, 247.
342
P.G. 53, 146.
343
P.G. 54, 691.
 209

useful in his work. After the fall Eve must subordinate to her husband
even though she was created as a "Peer"344. But she did not made
good use of freedom. The same was done and with the example of
Ham who sinned before his father Noah and eventually became a
servant of his brothers345. Any disobedience or sin for Chrysostom
constitutes enslavement, slavery, and becomes a remedy of sin 346, as
the above examples.
The Providence and love of healer God directs human acts
and effects on recovery and eschatological perspective. Chrysostom
speaks for the "Punishment" as a therapeutic "Drug"347, "Goodness",
"Charity", the "Benefaction", the "Tutelage" and for all those with a
word "Economy" or care for the psychosomatic health and salvation
of man348. The Creator also appears as coroner and the case of the fall
as interrogation and trial, a trial free from any risk349. Those that were
granted from the Creator at the human race are far superior from
those that Adam lost, saith Chrysostom. 350 Chrysostom wanting to
mention at the fear of death, mentions as examples the biblical
Patriarch Abraham 351 , who left his home country and fled to bow
down at the will of God, but nevertheless once feared too his death so
he preferred to risk to dishonour his woman, despite having losing

344
P.G. 54, 595-596.
345
P.G. 54, 596.
346
P.G. 54, 600.
347
P.G. 54, 597.
348
P.G. 47, 427.
349
P.G. 53, 148. See: P.G. 53, 142.
350
P.G. 54, 602.
351
P.G. 50, 630.
 210

his life. A similar fear was felt by the Prophet Elijah352, who from the
fear of death run away to escape, faced with the threat of a woman
Queen.
This fear was fear of slavery to sin, in fear of death, in the
Kingdom of the devil353. That is why the therapist practitioner Christ
came, in order to defeat the death and slavery of death, as chanted by
the poetic hymnology of the Orthodox Church. Adam and Eve
believed in the false promise of the devil, that they will become gods,
despite the promise of the physician and healer God. So the devil
becomes President of the world and world ruler. The devil wants
humans to work, being slaves and not to reign, i.e. to become Lord
and master. The devil deceits humans and removes the belief in the
curative concept and substance of this eschatological life, often
leading to despair 354 . Chrysostom stresses that the devil does not
exerts violence in human nature, but the betrayal of man's options 355.
Indeed there was a pagan doctrine of the Magi in the Chrysostom’s
era that the souls of those who die violently e.g. witnesses or the
victims become demons. On the occasion of this pagan concept he
answered that only the souls of sinners are assimilated with the
demons, not to nature, but in their poor options 356 . Chrysostom
commenting Paul is yearning for spiritual eschatological form of the
human body, as to when to wear it indestructible, and complains for

352
P.G. 50, 633.
353
P.G. 57, 481.
354
P.G. 47, 279.
355
P.G. 48, 983-984.
356
P.G. 60, 486-487.
 211

the earthen current situation that is the alteration of human Ancient

beauty and the alienation from the will of God, who created man, not
to let him die incurable, but to heal him and made him immortal 357.
Paul prophetically speaks for the eschatological dimension of eternity
in which neither someone can eat nor drink, wanting to criticize
excessive profligacy of the soul, comments Chrysostom 358.
The body care has no value when it has neglected the soul,
and he brings us an example that it is like when the slave is having
good time and her wellbeing does not offer anything to her Lady who
is ill and dying 359 . The Corinthian incestuous was delivered by
Paul360 to Satan who being a hard moral educator after he torments
the body at least he will have his soul saved. When the soul acts
therapeutically fair then the body will also enjoy the glory 361. The
physician God gave humans immortal soul to be heir of His eternal
Kingdom, while illogical animals are useful only in this life 362 .
Bioethical and pedagogical consequence of these truths is that there
is not any disease that is incurable as illness of the soul and of
psychosomatic human entity. Dangerous is the death of the soul
while the death of our body stresses and becomes usable, since it
leads to moral pedagogy and eschatological perspective to the
original destination. The human physical death is normal for humans

357
P.G. 61, 467-468.
358
P.G. 61, 140.
359
P.G. 57, 544.
360
See: Patrology John Chrysostom relevant interpretation.
361
P.G. 61, 120-121.
362
P.G. 59, 182-184.
 212

while the psychic death comes only with human options and it is a
crime for the psychophysical human entity, namely sin363.
That is why this is great Christian value if someone can save
the soul of a man, from resurrecting dead people. Anyone who lives
with piety is persecuted by the Sin reign in our world, from Satan and
from passions364. With the term «Sarks» (Flesh) Chrysostom refers
not only to the nature of the body but also the morale, the shrewd
option365, which creates the war between flesh and Spirit. This war is
not ontological between body and soul366, but war of ethics education
and psychosomatic therapeutic fitness for the eternal death or for
eternal life. The spiritual man over time and of his age is not ageing,
but is renovated and renewed367, when he gains more awareness and
prudence, when he is claimed to known cures and spiritual
experiences that make him stronger psychosomatically. As the iron,
which when is heated to fire it becomes fire, while it remains in its
physical nature 368 . So the spiritual man becomes as "Angel" with
time. Chrysostom does not discard flesh and body, but he heals them,
he purifies them with spiritual grace. Instead the carnal man has
truncated his psychophysical entity that is listening at the name
human. Chrysostom 369 , gives a nice example for the carnal and

363
P.G. 567-9. See: P.G. 60, 517-20. See: P.G. 62, 31.
364
P.G. 48, 1000.
365
P.G. 61, 672.
366
P.G. 53, 103. See: P.G. 60, 266-267.
367
P.G. 62, 352.
368
P.G. 60, 518.
369
P.G. 61, 55-56 60-61. See: P.G. 53, 259.
 213

psychic man and he compares him to an illiterate man, who when he

gets a letter, sees in this nothing more than a paper and bruises, since
he doesn't know how to read it.
The spiritual man is compared to a literate man who can and
reads as if he hears a voice from the lifeless paper and is conversing
with the absent sender. Man surpasses the animals not physically,
carnally, but spiritually, intellectually. He is recognized as a man not
from his outside, but from his internal features, such as the tree is
identified not by its leaves, but from its fruits370. Man for Chrysostom
is not anyone who has hands and feet, but whoever is teaches ethical
exercise and implement with courage piety and virtue, in order to
reach his last destination.

B. The desire for virtue

The option plays the most important role in human
psychophysical entity. With the option man gets carnal or spiritual.
For example the heavenly condition and the disembodied nature did
not benefit anything the devil, when he lacked the good option. On
the other hand the Prophet Elijah and John the Baptist were not
blocked on anything from their bodies371, so as to make it heaven’s
dwelling. Chrysostom believes that human nature of both soul and
body is virtuous, because both are God's creation, but the options for
good or bad is clearly selection of humans 372 . Any shift of

370
P.G. 48, 1032-1033.
371
P.G. 60, 328.
372
P.G. 60, 509-510.
 214

responsibility towards nature or in need of man means abolition of

liberty, his enchainment to a state of sin and weakness to return at the
Ancient beauty. Also it means removal of any personal responsibility
and opposition of his role for salvation. He cites the example of Noah
with goodwill, and the case of Judas with bad options.
The examples of unexpected and abrupt changes in life 373 ,
such as tax collectors who became Apostles, other students who
become traitors, others who from sexually immoral, sorcerers and
bandits became pious, all these show that the option of man is the
free choice for the way of virtue or vice, treatment or misery. At the
Arranged another is the nature of the human body, the nature of the
soul and other options.
The “Opinion” is the dominant element in humans, i.e. the
morale and the decision. That is why he stresses the great role of
374
education which develops and shapes the "Opinion" .
Chrysostom375 as great anthropologist and educator of bioethics that
he is gave great struggle in order to refute the delusional opinions and
evil dogmas. A poor man's "Opinion" will give bad advice, while a
proper opinion that has anthropological and ethical pedagogical
background will benefit the fellow man. This opinion is threatened
by human passions and the devil. Like when someone is captured by
the avarice, no longer respects neither the father nor the mother nor
brother nor the physician and Creator God376. He quotes Paul377, who

373
P.G. 61, 22. See: P.G. 59, 28. See: P.G. 57, 575-576.
374
P.G. 49, 265.
375
P.G. 63, 145.
376
P.G. 63, 121.
 215

although he run many risks he retained his good options because of

his faith. Personal strengths and skills when they are not
accompanied by the proper faith, proper education and human
freedom they cannot help make the transcendence from disobedience,
sin and the power of Satan. Adam wrecked in heaven while Lot
survived inside Sodom378.
The model for the spiritual man after the fall is not the first
Adam, but the second Adam, i.e. the only therapist, educator and
practitioner Christ. Virtue and the spiritual life actualize the end of
times and restore the ideals of paradise. An example is that the wild
beasts379 were subjected to Saints and martyrs, because they could
look over the shining human Ancient royal picture, as in the case of
Daniel in the lion's den. Speaking with example for the women he
stresses that they can and must save the unfaithful husband, teaching
him and been indoctrinating him in truth. That is why man needs to
teach and woman to be taught, to listen wisely. However, if the
husband is unfaithful then the woman ought to become the teacher of
truth. The Orthodox teaching does not distinguish in value the two
sexes and can provide solutions to contemporary problems of
feminism380.
External freedom is not as important as internal freedom. So
slaves can also be saved and go to heaven, with the eschatological
vision of internal freedom. The abolition of any kind of external or

377
P.G. 50, 503-504.
378
P.G. 49, 344.
379
P.G. 54, 601.
380
P.G. 54, 600.
 216

internal slavery would become in the universal Kingdom of God. As

the sin brings spiritual and physical slavery so does virtue brings
freedom. The therapist, teacher of ethics and Doctor Christ does not
violate freedom381, nor impose faith by force. As the good doctor has
given appropriate medications, he does not enforce tham, but
depends on the option of the healed and educated human382. Many
touched the doctor Jesus but only the bleeding woman with a touch
of the edge of the drape of Doctor Christ won the recovery of her
wound 383 . The main cause to the return to the virtue of man has
freedom and education as well as proper treatment.

381
P.G. 63, 523.
382
P.G. 53, 158-159.
383
P.G. 57, 67. Look and the German researcher: H. Feldman, after investigations that
spanned many years established that the common tradition amongst primitive people, in
relation to the origin of humanity, was that “The first people on earth lived beautifully,
without diseases and without death (Immortally)! They committed a crime and since then
their life was ruined” cited by Giannakopoulos, Joel Archimandrite, The Old Testament,
volume 1, page 429. It is reminiscent of the life of the first beings that were created who are
mentioned in the Bible! Mythology is prehistoric, meaning that it outdates written language.
It has predominantly survived through oral history, passed on by word of mouth. One of the
functions of mythology was to lay an unofficial guideline for the values of a society. Often
in ancient times, religion and mythology were indistinguishable, both explaining
supernatural phenomena and events. Mythology is common to most people. Because of this
the myths are as varied as the cultures which invented them. Some defining features do
however connect them and they have an underlying theme. A story with no meaning or
purpose could hardly stand the test of time to survive as mythology. – Wikipedia.
Immortality is also the belief of other religions. But where did they find it? They borrowed it
from the God of the Christians. And they have altered it into either reincarnation, nirvana or
something else. (SJR): A Small Christian Dictionary, p. 186, Τελώνια = The Tolls:
“According to the teachings by the Fathers of the Church, the person’s soul after its
departure from the body (= death) is led to heaven by the Angels. The demons intervene
 217

4. THE TREATMENT, ETHICAL PEDAGOGY AND

ESCHATOLOGY
A. Treatment, moral pedagogy on virtue
Chrysostom insists that treatment and education, is the
modulator of options which orients man to life. Treatment and
education is conduct and not providing stem knowledge. Progress,
treatment and proper life are the result of good education384. Man,
who is located away from the ethical pedagogy of God, cannot have
proper distinction on things. The moral importance of good and evil
is the foundation of good education and good conduct. Chrysostom
defines good compared with the «En Christo» (In Christ) perfection
completion and spiritual life and salvation and not with the human
rational and philosophical thought 385 . The spiritual man possesses
wisdom itself and does not need the Ancient Greek philosophy. He
knows true wisdom from the divine energies of the Divine economy
of the Creator for His creation. Right is good, good deeds that are
made as obedience at the will of the physician God. This behavior
and the trust in the Creator are a short highway in the application of
good and right and leads in extreme perspective of materials and

during this ascending journey (like customs guards, hence the tolls) to hinder the soul’s
ascent to heaven by presenting the different sins that have been committed on earth.
Conversely, the Angels present the good deeds and facilitate the ascent of the good and
virtuous soul into the Heavenly world.”
384
P.G. 48, 676.
385
P.G. 48, 703.
 218

worldly. "Absolute good" is to implement what is right 386, the offer

to fellow man and obedience to physician and Creator. This is and
the ethical educational will of Doctor God for humans. The Apostle
Peter could be called dual murder perpetrator that wounded the
servant of the high priest when they went to arrest Jesus Christ. That
is why Chrysostom saith that we should not examine with the proper
sense but to do obedience and this will direct us ethically
educationally at the will of the physician God 387.
Obedience at the will of God is the ethical pedagogical
interest of man, who is unable to see his future. The value of the good
is in his very nature and not in the opinion of many people.
Chrysostom388, brings as example the King who is voting a new law
for having established the silver as most precious metal than gold and
the people accept this law with admiration and cheers. For that reason
he notes that many people although gentlemen become slaves of their
passions, while the slaves are sober and indeed gentlemen. How can I
call a man him, saith, one who shouts as a donkey, moves like a bull,
eats like a bear, angry as the camel, grabs as wolf, rages as the snake
and is sneaky as a fox389. The carnal man is afraid of poverty, disease
and illness, but not afraid of sin i.e. the true evil 390 . The cosmic
natural man feels fear in his old age, because his life is ending, while
the true monk has more joy then, because he approaches the eternal

386
P.G. 62, 112.
387
P.G. 48, 871.
388
P.G. 62, 596.
389
P.G. 57, 644-646.
390
P.G. 55, 227. See: P.G. 61, 248.
 219

truth of life391. Material possessions in the world are "Just names ",
because they are changeable as they are without the spiritual truth.
He urges his listeners to seek in their prayers the heavenly goods, the
true wealth and the more precise philosophy, the actual good and the
benign, “Naturally good” proper piety, human justice392. The truly
good is the true virtue. The virtue that agrees with the good will of
God and only in accordance with this should the man have bioethics
education. In the Bible the woe, misery, tribulation, passion, are
called "malice", and for that reason the doctor himself Christ said
enough malice for this day 393 . He says that bad is the will of the
earthen human and not the will of the Creator God.
Chrysostom considers the misfortunes in life, illnesses,
disease and sorrow as "Education" of Doctor God, that they become
cause for good 394 . According to Chrysostom those who where
wronged and suffering fatal are the ones who commit the persistent
evil395, like Joseph's brothers who sold him, as the Kings and killers
of John the Baptist. He emphasizes that good is to prefer to be
wronged from people rather than penalizing. As in the case of infants
that where unfairly slaughtered by the evil King Herod, only this
physical death is not an offence of doctor Creator God, but becomes
cause of reward 396 , spiritual wage. Man as demonized is not

391
P.G. 47, 345.
392
P.G. 62, 596.
393
P.G. 49, 70-71.
394
P.G. 49, 251. See: P.G. 52, 487-488.
395
P.G. 52, 464.
396
P.G. 57, 177.
 220

disadvantaged, because he does not sin himself, but the evil spirit
acts inside him. Sin is the only human risk, because it is fraudulent,
false, and transient and brings the real shame397. The moral pedagogy
for virtue is the light of true life. Evil is the disobedience at the will
of the physician's Creator God. Wealth, poverty, death, sickness,
slander, etc. are neutral and indifferent evils, which can be ethically
educationally altered to good or bad, depending on the use of man398.
The importance of human education lie at the shaping of people with
a proper view and perception of things, in teaching the true wisdom
of treatment in this earthly life and the power of discernment and of
truth. So that in time of spiritual risk it disregards the trivial and
leaves with only the path of virtue and faith. The true wisdom and
prudence is in Christ's acquisition of bioethics education, and for that
reason the moral pedagogy of people, should be looking forward and
to be guided to this, in wisdom of doctor Creator God.

b.The timeless ethical pedagogical good as treatment.

After the declaration concerning on ethical pedagogical good
we will examin the ultimate anthropological condition of true
education as a therapeutic method. Noah, is telling us that his moral
life has restored the disobedience of Adam 399. Virtue is the good of
man and of the whole creation. Human virtue is the partial abolition
of the reign of evil on the land and the uprooting of weeds of

397
P.G. 60, 293.
398
P.G. 62, 202. See: P.G. 62, 479.
399
P.G. 55, 225.
 221

wickedness, is to restore therapeutically the Ancient physical

condition and the fulfillment of the ultimate destination400. However
man is decaying, it is impossible to stay without a shred of virtue,
because malice is weed, pest. From the nature of man there is a
tendency for the moral and educational goods, and that is why when
he sees someone sick or weak on the road he shows human
compassion401. Chrysostom teaches that drunkenness does not bring
delight, but only the spiritual prayer. Happiness is not brought by the
material things, but the hope for the future. In wickedness precede
the physical pleasure and follows then sadness, while in virtue
precedes the effort and follows the spiritual pleasure. He accepts that
virtue for humans is easier than malice, while human wickedness
contains need of pressure, exercising violence 402, such as the thief
who waits and spends time sleepless, in anxiety and fear.
The knowledge of good and evil is in man’s nature, and that
is why peoples and nations that although they have not experienced
the truth of the words of the Gospel, they keep the bioethical
educational law of Doctor God 403 . Adam, when he committed
disobedience and sin wanted to hide from the presence of the creator
and doctor God. Although there were no people witnessing his sin, it
seems that he was controlled by the unwritten law of his ethical
pedagogical conscience 404 . Cain obscured his bad practice of

400
P.G. 62, 95-96.
401
P.G. 58, 524. See: P.G. 62, 210.
402
P.G. 62, 21.
403
P.G. 55, 287.
404
P.G. 53, 136.
 222

fratricide, having knowledge, aware of the evil 405 . Noah lived

virtuously in a sinful materialistic society, which was without the
written law of doctor ethical pedagogical God. Chrysostom
particularly calls the human consciousness as the innate school of
virtue in human nature of people406.
The new law of the New Testament does not reject the old
law of the Old Testament, but validates the first old law. The law of
the Bible became necessary when human disobedience and sin began
to struggle, to violate the natural law of Doctor God. The law of the
Bible was the excellent moral educator and teacher of ethical
anthropology. The law of the Bible was given because the Jews were
hard and wild. With the moral and pedagogical supervision and
safeguard of the Law of Moses they began to return to their senses 407.
The doctor as a healer is helpful to the patient and not in healthy
humans, saith Chrysostom. So is Law 408 of the healer God. The
Savior Christ as healer and physician has fulfilled the law of God. He
became the purpose and objective of the Biblical Law. The Biblical
Law was given to people to become moral educator "In Christ".
Healer Christ was the claim, the fulfillment of the law and the
prophets. Only the therapist Christ remained sinless, fulfilling all
righteousness409.

405
P.G. 53, 154.
406
P.G. 53, 154.
407
P.G. 48, 981.
408
P.G. 62, 511.
409
P.G. 57, 211.
 223

The fulfillment of the Mosaic Law became the transcendence

of the law through the physician God-man Christ. Everything the
Mosaic Law could not succeed was succeeded by the physician
educator Christ. He was supplement and the ultimate Law. With the
physician Christ the law is repealed by supplementing it. The law
punished said Chrysostom in order to fight disobedience and sin. It
showed, controlled, punished without defeating disobedience and
sin410. Sin and wickedness were defeated not by the inherent Law of
conscience, nor from the second and written Law of Moses. The
doctor and Creator God made condescension and granted at the race
of people His visible physical presence through Christ Jesus in order
to put an end to the expectation and promise of centuries, in order to
heal them and teach them egregiously411. The attending Christ came
with humble form, so as he would not become the abolition of
secular evil without human involvement. The incarnation of Christ
the healer is the compliance of divine revelation with human
weakness. The word of God should come to teach, heal and cure
souls and bodies in accordance with the measures of human
disease412. The divine revelation becomes direct egregiously for all
mankind, without the intercession of prophets. The therapist God-
man Christ becomes the doctor, the broker, the light, the teacher, the
good example, the reprise of divine revelation413. The therapist Christ
is the new lawmaker, the Fulfiller of legislation; He is the true master

410
P.G. 61, 442.
411
P.G. 49, 351.
412
P.G. 48, 722.
413
P.G. 63, 14.
 224

rather than the formalistic scribes and Pharisees. He is the medical

standard for imitation414. The attending Christ is the master of virtues
and the model of meekness415, He is the model of human love and
caring for parents. The attending Christ while lying betrayed over at
the Cross, delivers His mother to His favor student 416 . He is the
model of true humility and love, with the Holy Passions, for his
fellow man. He is a model of forgiveness from His Cross. He is a
model physician and obedience417.
Each person and even more every Christian should follow the
example of treating Master Christ, His love for enemies, to poverty,
to humility and obedience 418 . For Chrysostom and the Christian
ethics pedagogy doctor Christ is not just the therapist wise teacher
and the exceptional model of education, but the one who defeated the
perishable world and earthly physical perception. The miracles of
Christ the Healer, His parables and his resurrection, constituted the
beginning of the final removal of the eschatological state of the
master of evil, the devil. The physician Christ is the Alpha and the
Omega. He is the therapist eschatological King 419 , who defeated
death 420 . The doctor Christ was a perfect, without having an
indestructible body421. Before the resurrection His human nature was

414
P.G. 51, 38. See: P.G. 57, 210.
415
P.G. 57, 208.
416
P.G. 59, 461.
417
P.G. 51, 39.
418
P.G. 63, 194.
419
Comp.: more further below where there is relevant bibliography.
420
P.G. 50, 498.
421
P.G. 49, 351.
 225

neither indestructible nor underlying at the state of death, but He

voluntarily endured the sufferings and death, for the salvation of man.
The omniscient educator God provided in order for the gains to
outweigh the damage and for that reason He elevated human nature
at the Royal throne. The incarnation of Christ the therapist was
required for the crucifixion. The doctor Christ should have a mortal
body, in order to beat with this death and to remove the fear of the
people422.
As the work of a man makes many mortals, so much more the
work of the doctor and God-man Christ can justify many.
Chrysostom explains that the doctor Christ died for us without being
forced to die, as the good doctor, does not need to taste the patient's
medications, but from love to the fellow man tries them first himself,
in order to encourage the sick 423 . So the death of Doctor Christ
trampled the fear of death, which is why the therapist Christ died in
public424. For Chrysostom, doctor Christ was not the excellent master
and the new legislator, but himself is the medical doctor, the therapist
and the liberator and Savior, permanently removing the fear of death.
Before the resurrection of Jesus Christ the Healer, people were slaves
of fear of death, as the offender who is about to be killed425.
After the resurrection of Christ physician therapist people
have a choice and can despise death, although they suffer in life, they
are oppressed, persecuted, though they live agreeably with the peace

422
P.G. 63, 41.
423
P.G. 63, 39.
424
P.G. 52, 768.
425
P.G. 63, 41.
 226

of God. The spiritual path is now open for battles in favour of virtue.
The enemy and his ailments were defeated and deconstructed from
the therapist Christ. The man who lives spiritually because of the
resurrection is now a free man. Chrysostom admires the prowess of
Maccabaeus brothers 426 in the Bible, who faced every challenge.
Christian bioethics pedagogy stems from the resurrection and is
based on the eschatological abolition of death, and at the path for true
spiritual life. For Chrysostom the sower of seeds and the harvester is
the doctor Christ427. Important fact for Chrysostom is the foundation
of the Christian community of the Church of Christ the physician,
within which it is believed that man is treated uniquely, sanctified
and is guided in an ethical pedagogical way by the will of the
physician's Creator God. Chrysostom considers as early Biblical
moral images of salutary resurrection, the death of righteous Abel,
the passing of the Prophet Enoch428, the fabled Ark of Noah, the birth
of Isaac, the Prophet Elijah with his incarnated ascension, which
paved the way for the hope of the resurrection.
That is why according to the Byzantine ecclesiastical standard
layout, after Easter, in Orthodox Divine Liturgy will always be read
extracts from the Acts of the Apostles, that include speeches in the
name of the healer of souls and body of Christ. Miracles and
supernatural treatments that were performed by the Apostles are
larger and of those of Doctor Christ, with only the invocation of His

426
P.G. 63, 524.
427
P.G. 63, 518.
428
P.G. 63, 157.
 227

name. Watching all of them, not only one person, but nations,
peoples, repent and believe. The Apostles were convinced that they
will see the doctor Jesus in the Kingdom of heaven 429. Later in the
course of centuries although there is no bonfire for the martyr, there
is the fire of desire and passion, if the teeth of beasts are not grinding,
there is smoldering passion of anger, instead of the executioner that
killed the body now envy 430 devours body and soul. Immortality,
resurrection, was the natural consequence of the therapist's Christ
absence of sin.
The sinless body of Christ's physician therapist is a boulder
and not only it cannot be digested from the stomach of death, but also
it crushes, and breaks it431. Christian bioethics pedagogy interprets
the imitation of Christ, i.e. the true Christian life, as release and
recovery from the bonds of death. The purpose of the project of
Doctor Christ does not simply end in the deification of human nature,
but it is addressed to us 432 . The life of the treating Christ has
bioethical and political-philosophical eschatological purpose its
realization in every human. The society and the union of God and
man, failed at the paradise, but succeeded with the presence of a
physician Christ. In the Christian community of the church takes
place the therapy and the deification of the human race. The Holy
Mysteries heal and consecrate man. Christianity is not a new
philosophy and ethical pedagogy, but is the true Kingdom of God,

429
P.G. 50, 593.
430
P.G. 63, 474.
431
P.G. 51, 367.
432
P.G. 62, 33.
 228

healed society of deification433. The work of the Holy Spirit makes

the Christian community and the Church a new ontological reality434.
The Christian community i.e. the Church is a continual
Pentecost435, where everything becomes a new creation, a new reality.
In order for humans to reach out to and accept the healing, uncreated,
sanctifying grace of the Holy Spirit, they need material means, i.e.
the sacraments of the Church. Chrysostom mostly recalls as
necessary remedies the Baptism and divine Communion and
mentions blood and water 436 . The therapist Christ had a single
resurrection; because as sinless he resurrected only by natural death,
man who savors two deaths has two resurrections437. The baptismal
font of baptism is a grave for man grave, but also the womb of the
Virgin 438 . Baptism is the first resurrection and the first victory of
death. It is the death of the first death. Chrysostom teaches four
manners of death. First is the soul’s (as in the first human beings
Adam and Eve)439, second is the body’s. Third death is the death by
exercise of the body, and fourth death in baptism. Like the Red Sea
drowned the Egyptians and the Israelites emerged440.
This transformation forms in humans the correct opinion to
acquire the mind of Christ. That is why he says that baptism of

433
P.G. 62, 139.
434
P.G. 61, 475.
435
P.G. 50, 454.
436
P.G. 59, 463.
437
P.G. 50, 438-439.
438
P.G. 62, 342.
439
P.G. 60, 519.
440
P.G. 62, 346.
 229

infants was early established441. A Christian is based on ontology as

spiritually reborn and destined for the Kingdom of God. This
'Oikonomia' (Economy) of doctor and Creator God is based on
freedom of choice of man. Like the human body needs from
everyday food, so we should regularly participate in spiritual
nourishment, at the sacrament of Holy Communion442. So the faithful
man becomes treating temple in the name of Christ 443.
He carries out the last supper, while the charismatic,
Apostolic and eschatological time, becomes one with the Spirit in
Holy Communion 444 . The historical and eschatological ethical
pedagogy to knowledge of good and the fulfillment of the promises
in the Church with the Holy Communion gives to "Knowledge", this
dimension of "Communion" as absolute direct communion with the
physician and Creator God 445 in Heavenly assembly446. He stresses
unity and love, as the piece of bread which is made by many wheat
grains 447 . Participation at the Mystery of the mysteries should be
done frequently but with purity of conscience, with preparation and
the faithful tasting him about being worthy 448 to become cure and
healing of soul and body.

441
S.C. 50, 154.
442
P.G. 61, 200.
443
P.G. 47, 277.
444
P.G. 58, 744.
445
P.G. 62, 585.
446
P.G. 59, 261.
447
P.G. 61, 200.
448
P.G. 49, 380.
 230

b.Ethics, bioethics and pedagogy

Christian teaching contains the whole truth and the proper
teaching on the spiritual benefits of psychosomatic human entity. The
Christian believer's race is no longer with equal rival, because the
devil is defeated and the man is strengthened 449 . The faithful
Christian who has "Noun" (Mind) of Christ’s and is walking
according to his teachings, heals all his imperfections, his drawbacks,
his passions. That is why it is very important for the faithful Christian
man to study the Bible. For every human passion there are ethical
pedagogical rehabilitation measures450.
The faithful Christian when he is armed with the knowledge
of the Bible acquires good judgment for the treatment of
psychosomatic problems of life, in order to win and the spiritual
goods. Students of the therapist physician Christ were true
philosophers who replied at the question about the "Unknown God"
and on the human soul451 with a simple but clear way. So the Ancient
Greek philosophy turned out as "Foolishness" or as insufficient.
452
Chrysostomos examines in an ethical pedagogical way the
psychophysical entity making comparison between the Christian
Church and the Ancient Greek epoche “Agora or Voulefterion”, for
what and how ultimately derives as a benefit for man. Because
people are lured by the opinion of other fellow citizens, then there is
no hurt that they would not commit, this man, who is lauded for their

449
P.G. 55, 355.
450
P.G. 60, 220.
451
P.G. 59, 352.
452
P.G. 54, 605.
 231

evil deeds. But when this evil man, is condemned by everyone, then
he will not do evil, and is be able to turn to good 453. Chrysostom
stresses the beneficial spiritual lessons which are taken from the
hymns, holidays, memories of Saints and martyrs, for the moral
progress of the Christian and their psychophysical harmony.
The church is not provided just with education or knowledge,
but takes place the transformation of psychosomatic entity of
existence. That is why the human knowledge is very useful, for the
acquisition of virtue of the members of the Christian community. Its
teaching is the 'Dough', for virtue. The Christian community for
Chrysostom is like a 'Vafeion' (Paint shop) 454 , where Christians
become white as snow and as the pigeon. When Christ came,
everything happened easily. Then the law of the Bible seemed
inadequate 455 , since the ethics of physician therapist Christ is
supernatural angelic, while the old Law’s is natural456. In the course
more effort was requested, when it was perfected the teaching of
Christian dogmas and humanity progressed ethically and
pedagogically. So now the human indolence was more deplorable.
The new ethical pedagogical teaching removes the old, but
observes and overcomes. Command of love is not a generality, but is
the command that asks us to love our enemies and to heal them.
Chrysostom457 proposes to do not do any injustice, nor to reciprocate

453
P.G. 55, 252.
454
P.G. 60, 220.
455
P.G. 60, 488.
456
P.G. 51, 350.
457
P.G. 57, 269.
 232

the equal, but to stay quiet, calm, to offer ourselves in injustice, and
much more than our enemy wants. This ethical pedagogical analysis
of Chrysostom, teaches us that the Gospel is the perfect code of
bioethics and ethical pedagogical teaching. The law of the Bible is
like the son of servant Hagar, while the law of the New Testament is
as the son of free Sarah. There are two women, but one man, two
Testaments, but one lawmaker 458 . The spiritual man of the New
Testament, not only does he not murder, but neither has he raged, not
only he does not commit adultery, but is relieved by the human
debauched gaze 459 . The Grace of Church receives murderers and
tramps, in order to transform them with the baptism. The Spirit of
liberty can vivify, educate and heal. This is the ethical pedagogical
purpose of Christianity; this is the work of the Holy Spirit, the
psychosomatic salvation of people.
The principle of 'discernment' is the ethical pedagogical rule
of the Christian Church. Wherever ethics and pedagogy was legalized
as it was with rationalism to the West, then man necessarily returns
in the time of the old Law and cannot be healed, nor be transformed
and nor sanctified its option and psychosomatic existence and entity.

c.a. Ethical pedagogical character and the methods.

Chrysostom teaches that the Christian Church educates
morally and heals. The treatment of the ill and the fallen man is not
done with writing only of ethical rules, but also with the appropriate

458
P.G. 57, 247.
459
P.G. 61, 671.
 233

therapeutic methods and appropriate therapeutic drugs. He describes

to us this process of ethic pedagogy, citing individual methods or
many together. He teaches us about logic and the philosophical
method, about fear of punishment, about the hope of reward and for
the perfect human love. These methods were used by the righteous of
the Bible and the saints of the New Testament. With the natural
method, i.e. the method of logic and philosophy, Chrysostom goes in
detail and gradually to perfect methods460. In his argument he uses
the technique of secular education, explaining that the malice
involves instruments of punishment, while virtue involves pleasure
and joy. The malice is accompanied by its bad fruit, already from this
life and prevents the process of human rehabilitation and its mental
health461. Wickedly for humans is squalor and misery. The success of
others is a punishment for the wicked and the evil man. That is why
he punishes as execrable executioner himself 462 , torturing hard his
intellect and crushes his conscience. Instead, anyone who is free from
care, envy and slander, is exempt from this consciousness torment,
from anxiety and human accusations.
The tendency and the human disposition towards
disobedience and sin may be restricted only when man has the fear of
doctor Creator God for the sinful things. The contestant man starts
from the fear and reaches towards the perfect love which removes the
fear463. Man, who is in early stages of his perfection, should have the

460
P.G. 61, 382.
461
P.G. 62, 210.
462
P.G. 55, 299.
463
P.G. 62, 477.
 234

fear of hell, punishment. Chrysostom stresses that therapeutic good is

to memorize inside us both the spiritual Kingdom of God, as well as
the birth of hell. He stresses that as almost all medical medicines
taste bitter and unpleasant for the patient, so does fear, but then it
delivers recovery and health of the soul and of psychosomatic entity.
The doctor and educator God wants all people to be treated and saved,
after repent of their iniquities.
The people of Nineyeh in the Bible repented and survived
after the threat of their destruction. In contrast, modern people of
Noah didn’t fear the threat of God and there was a flood that
destroyed everything. The same with Sodom which didn’t repent at
the therapeutic message for the presence of Three Angels and were
burnt down464.
Chrysostom makes a distinction in the levying of penalty for
therapeutic and ethical pedagogical purpose, depending on the person
if he is a cleric or common man and each separate special case. To
convicts he speaks for their freedom from the shackles of prison, to
the heavy or light sick patients he speaks for their psychosomatic
health 465 . The upcoming fear for punishment of Doctor God is
accompanied by the charity and love of God for the weak creature
who escapes. The threat for the punishment and hell provides the
means for man to be cured and removed from the psychosomatic
passions and sin 466 . He always recalled at the intended audience

464
P.G. 47, 493.
465
P.G. 62, 227.
466
P.G. 62, 615. See: P.G. 60, 472.
 235

while he was speaking, for the doctrine of the eternity of hell. The
only way to avoid it is the return to our doctor, he said, and Creator.
That is why, he says, our, therapist caring father because He does not
want to punish his disorderly kid, enlarges the fear of punishment.
Fear is necessary as well as needed467, both to young children, but
also in mental age in general. The opposing Devil creates the illusion
among sick people that there is no punishment. Medical remedy in
this case, he says, is the lasting memory of the terrible resurrection
and terrible judgment 468 , during the second day of the glorious
presence of the crucified Lamb of the doctor and the Master Jesus
Christ. Evil is blocked to ordinary people, with fear. But most
Christians can be encouraged in pursuit of virtue with the hope of
spiritual reward. In the Sermon on the Mount of the doctor Christ,
with the Beatitudes, they are projected the rewards of the righteous
athletes of the spirit. Consequently, eternal importance is the profit
and the reward 469 and not the toils that are needed for virtue.
Chrysostom brings as example the good doctor and the good farmer
who if he thought of his labors only, he would never farmed the land,
nor would cure his patients.
Hope that the toils of man will be rewarded after the sowing
is the mitigating motive of his labors. In the Beatitudes 470 which
constitute the ideal spiritual and socio-political Charter and the
Constitution of the New Law, Doctor Christ promises to those who

467
P.G. 60, 674.
468
P.G. 59, 255.
469
P.G. 50, 711.
470
P.G. 57, 269.
 236

will love their enemies that they will become identical, i.e. they will
resemble to the awesome God of glory. But in the new ethical
pedagogical method the reward is given to contestants after death
into heaven. The nature of this human life cannot accept the size of
the heavenly reality 471 . The reward is spiritual existence and
eschatological character and for this it requires more faith and love
for the hurt or sick fellow man. Wreaths of victory will take
retributive whoever pleased doctor Creator God on the day of the
second coming and the fair retribution. The incentive of reward is
only method for beginners. The most admirable of all people are
those who do not need anything to make works of love. So the very
virtuous struggle and practice virtue because they crave and love
command and the premise of the doctor God. This type of man is
characterized by Chrysostomos as adamantine, as statue and as a
genuine man of doctor Creator God 472. He will not struggle as an
employee, i.e. with the hope of making a salary, but because he
craves the physician Christ more than gold and precious stones473.
This method is the last and the most perfect, since the road of
virtue is the way of the spiritual man, with mind and morale of the
therapist physician God, rather than cosmic or human. Therefore, the
path is one with physician Christ or without the therapist Christ. The
path is for the reign of doctor Creator God or for eternal hell474. That
is why he threatened us with the birth of hell, so we love the therapist

471
P.G. 50, 667.
472
P.G. 62, 469.
473
P.G. 53, 194.
474
P.G. 61, 62.
 237

physician Christ475. The spiritual man is like a spiritual lover, full of

love for their fellow man. The view of physician Christ is the greatest
good for him. He brings as example the three Children who were
thrown inside the furnace to be burned, but were preserved by the
love of the creator's love therapist and Doctor God 476. Similar love
for the Creator God had also the prophet David. But also the Apostle
Paul, who confesses that nothing corruptible and ephemeral cannot
be divorced from the true love of the physician of souls and bodies
Christ 477 . Chrysostom wants to speak for the perfect therapeutic
method of love and offer, but because the audience was not always
spiritually mature and had various mental illnesses to cope, for this
reason he speaks for the fear and the fee. So because his audience
didn’t have the required prepositions he analyzes the bioethical and
ethical pedagogical topics as simple as possible. Chrysostom
considers as perfect cure and health for humans the monasticism 478.
As doctor479 he calls the spiritual master, who has the mission to heal
the souls of humans, with the proper spiritual drugs. Logic and
reason are useful tools for the bioethical and ethical pedagogical and
therapeutic method. Chrysostom depending on the capabilities of the
audience explained that he allowed fun but not abuse that leads to
diseases, in today's Syria people of Antiocheia, who were then
listening to his speeches in Greek language. He even allows sedation

475
P.G. 60, 431.
476
P.G. 55, 105.
477
P.G. 50, 480.
478
P.G. 60, 124.
479
P.G. 55, 505.
 238

inside the home where the man will be safe. He requests to abstain
from fornication, from greed, from grabbing, because the paths of
virtue are varied480.
In any case he would use the appropriate therapeutic method.
He cauterizes the case of incest Corinthian and comment on Paul
who asks to deliver him to Satan and then asks people to face him
with love481. Good, for him, is the eschatological homecoming and
evil is the cathode and the derogation. The Christian moral and
biopedagogy teaching does not condemn the acts, but gives the
power to man to ascend again the scale of virtues. Chrysostom speaks
constantly for spiritual ascent and recovery. The law of grace does
not sacrifice anyone, only vivifies and heals. The Old Law no longer
has the legal power and conviction character, because the new law of
love is medically superior, therapeutic and stronger.

5. THE BIOETHICS AND ESCHATOLOGICAL

SUBSTANCE OF PSYCHOSOMATIC ENTIRY OF
EXISTENCE

a. The futility of earthly life.

480
P.G. 52, 410.
481
P.G. 61, 421.
 239

The Christian should know according to Chrysostom the

substance and the futility of this life 482. These instructive words used
by Chrysostom as bioethics and ethical pedagogical regular and
therapeutic method. He considers that the temporary pleasures of this
life diminish and denigrate the psychophysical entity of man. With
names and metaphors he is trying to convey at the audience pure
desire for material goods. He presents this life this as a sea agitated,
full of risks 483 . That is why he says, no one does need neither to
rejoice nor grieve for earthly things that he is going to abandon.
Chrysostom brings example of the Apostle Paul and the Emperor
Nero of Rome, for us to speak for the spiritual celestial glory of the
one and the earthly and perishable484 of the other. The cosmic and
earthly glory and material wealth are forgotten and lost. As was the
case in history where all the rich and glorious tyrants are forgotten.
Unfortunately in this life dominates the opinion of many people and
not the truth. When man dies he then sees that his life was an earthly
theatre of the absurd and that the earthen people lived with theatrical
masks 485 . This material life is one big theater, full of hypocrisy,
wealth, poverty, with rulers and subjects that nothing remains. The
carnal man who loves things of present, is based on groundless 486
things. The honors and the blames of Sorrows when these come from
the physician Creator God are spiritual profit. Human things are all

482
P.G. 48, 677.
483
P.G. 53, 134.
484
P.G. 62, 621.
485
P.G. 48, 1033.
486
P.G. 62, 675.
 240

487
temporary and vain . The present things in the world are
characterized by him as elusive dream, 'Onar'. A dream and a shadow,
he says, is this life. But man does not perceive the thuggery of the
devil, when he shows him the shadow, to pull him out of the truth
and when the proper day will come he will unmask him as spiritually
poorer than all488. For the material wealth he teaches that those who
admire him are mentally infants and patients. They do as young
children who when they are deprived of their material games they
cry489.
The cowardice is known to be attachment in material and
earthen things and is a sample of disordered child opinion490 rather
than wisdom. Chrysostom acknowledges that there have been some
Ancient Greek Philosophers who where apocalyptic and scorned
material earthen pleasures491 and among them probably belongs the
medical philosopher Hippocrates, and that is why he highlights that
Christians will have much more to do not cling to these vain and
material things, but to be people of social offering and of love. He
mentions all these to us because he wants to teach us therapeutic and
ethically educate and to guide us towards the eschatological truth
who several Ancient Greek philosophers believed.
The spiritual man resides on Earth but he deals and is
educated ethical and bioethical in order to resemble in the heavenly

487
P.G. 49, 346.
488
P.G. 63, 197.
489
S.C. 125, 350.
490
P.G. 61, 604.
491
P.G. 61, 76.
 241

life of the intangible angels492. This ethical pedagogical behavior is a

modal transfer, of lifestyle, not local, and makes Christian man
indifferent to sickness and diseases of life. Here on Earth he knows to
live as traveler temporary, in hostels493, as an outsider, as a patient in
a hospital, as a sick, on a bed, who has as destination the spiritual
life. The joys and sorrows of his are earthly and transient. If the
Israelites of the Bible mourned because they lived in a foreign
country, Egypt, how much should they moan those who are
expecting the heavenly homeland494?
The impermanent of this earthly life with physical ailments
would cease to exist with the common resurrection and the
imperishable of bodies. For that reason this world, he highlights,
looks like a city that is going to be abandoned and destroyed 495, thus
anyone who knows this truth is not going to build or buy a house or
land or borrow in this earthly temporary world nor a disease would
depress him. The optimism for the eschatological perspective gives
new meaning hope in psychophysical being of the human. He sees
this life as a path, which leads into another society in another
spiritual city in true city. That is why he despises the present as
earthly, as well as the diseases and physical illnesses. He urges us not
to leave physically from this world, but to get away mentally from
the world496. Teaching young indoctrinated Christians who call them

492
P.G. 57, 428.
493
P.G. 47, 471.
494
P.G. 63, 80.
495
P.G. 63, 222.
496
P.G. 60, 251.
 242

strangers to this earthly life he proposes them to show this to the

unfaithful497.
The present life is not evil by nature for it is forbidden to
murder a person that is why killers are punished, subjected 498 .
Christians will need to live free from the basic concerns and to be
committed to the evangelization of other nations, so that they are
released from the mental tyranny of Satan 499. As example he brings
the tree that is good only when it bears fruit, so and this life becomes
good only when it bears spiritually another eschatological perspective
of true life. That is why he calls this life, indifferent and neutral. As
cause of evil he calls bad option of man. In this life, man knows the
therapist man-God Christ and can be guided in his salvation.
This life is a spiritual stage, where man is the athlete. In this
life disease, grief, heartache, temptations500 are dominating. He calls
this life also camp, hospital, sanitarium, army, while he considers
Christian a brave soldier of Christ the Healer, who fights spiritually
in many different ways in this life. While the opposing Devil he calls
as that lion that walks around to swallow its prey of humans. This
earthly life is short, and the war itself, but the spiritual reward
eternal 501 . This life was given to man to feel nostalgic for true,
spiritual and eternal life502. This life is like the time of the trade, since

497
S.C. 50, 240.
498
P.G. 61, 618.
499
P.G. 57, 652.
500
P.G. 62, 645.
501
P.G. 47, 290.
502
P.G. 55, 342.
 243

only the illogical animals that are without logic, live only in this
earthly life, that life which without the eschatological perspective,
will not have any significance. Paul the Apostle wished to stay longer
in this earthly life, to be able to teach and lead more people to eternal
life 503 . Only in this life there is time for therapy, atonement and
catharsis. From childhood until death, man has the time chance to be
cured, to prepare and to fix504 himself spiritually. This is the hour of
sough.
The five foolish virgins in the parable thought that they would
find the therapeutic oil as they waited for the bridegroom but they did
not found it. The time of harvest of medical and therapeutic oil is this
earthly life 505 and not the time when the bridegroom returns as a
judge. Because the days are evil, the Christian should utilize this
earthly life with wisdom and prudence.
For this reason he should leave his home if needed as the one
who is under terrible attack of robbers, only and merely in order to
rescue his psychosomatic health of faith and virtue506. Since man in
this life is as a traveler and wayfarer. He is treading towards life from
which he was deducted, healing and curing his illnesses. Anyone
who lives with comfort on earth should not expect to see the sky 507.
For Chrysostom true path is narrow and strait, by suffering or disease.

503
P.G. 50, 511.
504
P.G. 57, 738.
505
P.G. 57, 711.
506
P.G. 62, 127.
507
P.G. 47, 403.
 244

In all of the letters and to the nun Olympiad508, he stresses the great
spiritual profit which comes from illnesses, sorrows and diseases. As
rain is useful for the seed at the ground, so is sorrow and diseases for
the soul 509 . For that reason the Christian will have to seek the
illnesses and sorrows, which educate him ethically into the doctor of
bodies and souls Christ.
Any disobedience and sin calls for its punishment. But the
love of God alters the forensic punishment in paternal Providence
and ethical pedagogical treatment and cure. For proper logic, sorrows
and diseases of Christian remain an unexplained scandal. Chrysostom
accepts sadness and illness as ethical pedagogical punishment with
eschatological interpretation and spiritual benefit.
Sorrows, diseases and the punishments in this life are a kind
of welfare and guardianship of affectionate physician father Creator
God510. With these woes the affectionate father as physician adjusts
the health of soul and body. That is why sorrows and diseases are
proof of the presence of God in man. The Bible mentions also major
punishments of Doctor God, but stresses that is slow to anger, doctor,
all merciful, and righteous. Purpose of ethical pedagogy of creator
physician God511 is for man to lead to repentance and return to God's
will. That is why; proportionally the Creator God allows afflictions
and diseases to each man separate. To Abraham he gave material
wealth, to Jacob he deprived him even the bread. In Isaac he allowed

508
S.C. 13, 165.
509
P.G. 52, 449.
510
P.G. 53, 372.
511
P.G. 60, 302.
 245

living in material comfort. To Jacob he gave labors and hardships.

David lived with many labors and adventures. The wise Solomon
lived a quiet life independently. The doctor and educator God
exercises each man proportionally, not all the same. Sorrows and
illnesses are the therapeutic drugs in the hands of educator and
physician Creator God512.
Each was given those afflictions and diseases that they could
bear and again they were deducted when needed. Punishments not
imposed in all people because God awaits the return of sinful man.
The Creator God is the affectionate doctor and father and all the
people are His beloved children. This fatherly love and moral
education requires medical, therapeutic and educational measures in
humans513, for their eschatological conclusion and rehabilitation.
The sadness and illness for Chrysostomos are ethical
pedagogical good, only when they are enclosed in their
eschatological purpose. Then, the Creator God is the father and the
doctor who educates with sorrows and their treatment. His teaching
of this is widespread in many writings. The sadness and the diseases
have a teaching role, for that reason it brings humans into
awareness514. The benefit of sorrows and sicknesses are general for
all people, believers and infidels. As the child who if it is not stress to
his life, becomes a mellow man. The difficulties of life move the soul
and awaken it.

512
P.G. 48, 1031.
513
P.G. 63, 204.
514
P.G. 63, 100.
 246

That is why it is necessary to man the "Symmetric" regret515.

In contrast, a child who lives in Royal palaces, without worries,
without concerns, without fail, no diseases, becomes even worse than
a beast. This is why the poor are more prudent than the rich 516. What
is rain for the seed, are the circumstances, diseases and the
difficulties for the soul517. As an athlete is trained by his coach, so
does God educates therapeutic His believers, in order to make them
more healthy and strong and solid.
With the temptations of life and diseases of life the spiritual
man perfects the Christian faith that he received in Baptism 518. The
soul acquires experience with its labours and can endure patiently
mental afflictions and diseases. Chrysostom often mentions the
psalmist picture which likens the Creator God as healer and
goldsmith and the faithful as gold who is healingly melted and
purified at the furnace of fire519. As the furnace may not hurt the gold,
so do grief and illness cannot hurt the believer, but give patience and
humility520. The Apostle Paul took the healing knowledge that his
power resides in the grace of God and not from himself521. He also,
compares sadness and illness with a bridle that corrects522. Hezekiah
when he was benefited and got rid of the illnesses and misfortunes,

515
P.G. 60, 378.
516
Comp. cited above.
517
P.G. 52, 449.
518
P.G. 57, 207.
519
P.G. 51, 50.
520
P.G. 63, 474.
521
P.G. 63, 467.
522
P.G. 49, 171.
 247

he boasted523, while, when he got sick, he fell ill, he felt humiliated

and approached the physician Creator God more than ever.
Chrysostom compares Paul to Judas that the first became a leading
Apostle with many temptations, while Judas living inside the
kindness and care of the master and doctor Christ, he finally fell 524.
With grief and illnesses man not only becomes observant, but gains
courage to physician God525. The Kingdom of Heaven will be given
only to those who will try the bioethics pedagogy of God in this life.
This bioethics pedagogy fills with discomforts and illnesses
the life of man, in order for him to overcome and yearn, to recall
heaven. As Jews if they lived in Egypt with comfort, they would
never miss having the Palestine526. Chrysostom likens the omniscient
Creator God as physician and moral teacher, who when he sees a
child desiring his very childish toys, he hides them from him in order
to make him remember the serious toys 527. The Doctor God asks for
the guileless and harmless option, and for that reason he exercises
man with sorrows and diseases. God lets His saints and does not
rescue them from sorrows and diseases, so that he rewards them in
the Kingdom of heaven. For the good moral conduct of Christian life
it is needed a spiritual effort. The Saints and the martyrs are the
masters and good healthy standards of the Christian faith528. For the

523
Comp.: Psalm 77, 34, and Defteronomio 32, 15.
524
P.G. 49, 61.
525
P.G. 55, 444.
526
P.G. 49, 85.
527
P.G. 63, 173.
528
P.G. 61, 617.
 248

Christian it is improper and unrelated to seek material comfort in this

life. The true disciple of Doctor Christ should pick up the Cross of
the master healer. Chrysostom equates the good Christian in the
words of the Apostle Paul, as a good soldier 529 who is ready for
everything. The good soldier does not seek material comfort, because
he follows the narrow path of sorrows and suffering. If he seeks
material comfort then he becomes more of a hypocrite 530, rather than
a brave soldier. The martyr, preferred the torture and the earthly
death, rather than to deny the truth of the doctor Christ 531 . The
Christian martyr does not fear death, and this is why he is a witness
of the resurrection and the future life. The reward of Saints and
martyrs is eschatological and Heavenly. Chrysostom emphasized the
hereafter life, because he lived intensely the expectation of the end
times532. Indeed, as we will see later in this study, he even believed
that in his days he may experience the Apocalypse and the second
coming533.
This eschatological interpretation of the Bible is declarative
of the fathers of the Church who were living the end times already
from this earthly life, while they were seeing disease and physical
and spiritual corruption around them. Chrysostom was expelled from
his throne of Constantinople three times and even from malicious
power-hungry Orthodox bishops. The earthly life for Chrysostom

529
P.G. 62, 527.
530
P.G. 62, 275-278.
531
P.G. 60, 330.
532
P.G. 50, 608.
533
P.G. 63, 152. See: P.G. 57, 294.
 249

was a multiple-stage matches, sufferings and diseases. So the

Christian is doing work not his own, but the doctor’s Christ. He
presents us a nice example with "Ypostratigo" (Major general) 534 ,
who replaces the General at his duties, when he is injured, until the
end of the war. Athletes of Doctor Christ are glorified on to earth and
their fame is spread everywhere. The historical memory of the
Apostles, Saints and martyrs is a proof of this glorious reputation.
He commemorates the instructive example of Job, three
Children, Daniel, Joseph, Moses, and others. God uses the malice in
the interest 535 of man. A personal test and disease can lead to the
glory of God and of his Holy. The woes of Paul and the persecutions
of the early Christians brought many goods to themselves and
glorified Creator God536. The masters of the Christian faith, despite
the hardships for the sermon they are ultimately the winners. The
glory of martyrs is eschatological, that is why 'martyr’s victory is
martyr’s death'. This glory is greater than any sadness and illness,
saith Chrysostom and likens the wreaths of Saints and loyal ones
with the winners of the renowned Olympic athletes and with
terrestrial trophies and medals of military combat, only the prizes and
wreaths of saints are spiritual in heavens 537 . God is not avenging
everything here on Earth, which is why He no longer makes
cataclysm 538. The joy of a Christian is because he savors his love for

534
P.G. 62, 327.
535
P.G. 60, 376.
536
P.G. 62, 52.
537
P.G. 52, 398.
538
P.G. 61, 464.
 250

the doctor and educator on sorrows and diseases. Sorrows and

illnesses is the joy of spiritual man as and of the Apostles 539 . In
contrast the joy of the world while starting from the jolly
unfortunately often ends in nasty 540 . Voluntary affliction that is
created by monasticism is the State of true spiritual joy. Therapeutic
for Chrysostom joy is not the cosmic laugh but the spiritual
bereavement541. That is why542 he conclusively states that if we want
to enjoy the pleasure and intellectual delight, we must avoid the
diabolical wickedness, in order to obtain ethically pedagogically the
heavenly grace and virtue of healing.

b. Treatment by the medical practitioner and educator

God for the acquisition of love.
Chrysostom likens the spiritual man with the experienced
sailor, who travels to the sea of this earthly life and knows very well
what causes tempest, nausea, marine diseases, regret and what is
peace and joy 543 . Man who has got the virtue of love as armor,
becomes unappeasable, invincible and of the wickedness of the
demons544 . For the sober and sensible, sadness and illness from a
physician Author God is permitted to find him, in order to exercise
him morally and pedagogically. The therapist God is not only a

539
P.G. 60, 227.
540
P.G. 60, 132.
541
P.G. 62, 281.
542
P.G. 60, 400.
543
P.G. 62, 414.
544
P.G. 59, 38.
 251

creator of obstacles, but also an ally545. Strong man for Chrysostom is

the man who goes through sorrows, disease, suffering, but it is sober
and prudent with the power of grace and love of God. The Holy
Spirit is that which can safeguard the soul with the power of the love
of the Creator God as it did with disciples and martyrs. The Prophet
Elijah with the grace of fair physician and healer God he brought fire
from the sky, but when he was abandoned by the Creator God of
grace546 he left chased from a female Queen. The necessity of grace
and love is absolute and necessary for the salvation of man547 which
must always accompany the educated Christian. The word "Charis"
(Grace) to Chrysostom is used in all meanings of the donation at the
man, but more with eschatological and historical character of ethical
pedagogical plan of doctor and healer God and less as grace and
power of the Holy Spirit in the soul of man.
The Creator God creates the world by love 548 before man
existed, as uncreated energy, while man as a psychosomatic entity
contributes with his good option. Condition of grace is the free
option of man accompanied by practical love and life attitude in the
Evangelical principles. We should not forget that grace didn’t came
to Paul immediately, but only after three days in which he was left
blind and in fear when he was on the road to Damascus. Therefore a
spiritual psychophysical preparation process is needed. The healed

545
P.G. 50, 422.
546
P.G. 61, 458.
547
Comp.: St. Gosevic, Teaching on the divine grace of John Chrysostom, from journal:
Theology (1956) Athens Greece.
548
P.G. 62, 655.
 252

paralytic of Bethesda after the grace of healing by the doctor Jesus

Christ should not sin again. Chrysostom explains that Peter's 549 soul
was more philosophical and more mature than the souls of Ancient
Greek philosophers like philosophers Plato and Pythagoras and that
is why God's grace did not act on them in those years before Christ.
Good works are the proof of our good intention and benevolent
behavior. Even the smallest good deeds of man are also samples of
his good intention, which is blessed and guided by the practitioner
and educator God to our advantage550. Grace without goodwill does
not benefit and the good option without the synergy of grace and love
does not thrive551.
Death is the wage of cosmic sin, but the spiritual salvation is
not the salary for our actions but the gift of God to man. For example
the robber on the cross with Christ doctor did not offer any work but
believed and repented 552 . The doctor Christ calls us and the
expression of our faith is obedience to his proper invitation. That is
why salvation is the gift of God educator and physician. Like the
bees that do not go into any unclean container so the same and the
Holy Spirit. The soul is a crock and a basket but if in it there is bile
and bitterness and anger and rage, the Holy Spirit departs like
swarms of bees from the unclean container 553 . The effort of good
Christian is to preserve the grace of the Holy Spirit. The world and

549
P.G. 60, 20.
550
P.G. 49, 344.
551
P.G. 58, 742.
552
P.G. 54, 613.
553
P.G. 62, 690.
 253

the salacious earthly life cannot receive the Holy Spirit. The purpose
of the exercise and of good actions is not the use of virtue as a
medical philosophy, but the eschatological orientation of human
desire for spiritual salvation. Righteous people also exist between
worshipers of Ancient Greek gods and atheists, but they are not
ethical pedagogical standards for Chrysostom. The pursuit of ethical
pedagogy is the path of the exodus from the slavery of Egypt towards
the promise land. The mental exercise is the eschatological
Christian's armor554. For Chrysostom the ethical pedagogical exercise
is the renunciation method from the opposing Devil and the
subjugation of psychosomatic entity in love and freedom of the Holy
Spirit. The mental exercise is the ethical pedagogical way of
bioethical eschatological solution and the true form of human life.
Chrysostom teaches that whoever called "Elachistos" (Minimum) in
the Kingdom of heaven it means that he is not rescued 555. When there
is even one virtue missing even the most insignificant, then man
becomes insufficient for the Kingdom of heaven. He argues that the
five foolish virgins in the parable were lacking charity and chastity.
Wisdom, humility and love guide us at the will of the physician,
educator, therapist, Creator God. For example he mentions Pharisee
who from his pride of high-mindedness lost everything556.
The pride is moving towards the evil principle of sin, the root
and its background. From the pride stems the contempt of the poor,

554
Comp. Α᾿ Thess. 5, 8.
555
P.G. 57, 614.
556
P.G. 57, 614.
 254

the desire of money, the desire for fame, schisms, and sects. The
spiritual medical remedy for all this is humiliation. Fasting, prayers,
557
psalms without humiliation have no value . The pride is
psychopathological disease, illness, while humility is both soul and
body health. Chrysostom distinguishes humility from indignity.
Healer God himself praised the humble558 and admired the humility
of John the Baptist, Peter, Paul. The ethic pedagogic thought of
Chrysostom rejects vanity as psychosomatic disease, and for this he
had entered a special war against perverse understanding of the rich
and of sovereigns, who forgot the eschatological spiritual destination
of man. He fought the deadly disease of vanity because he believes
that it extinguishes the love of eternal glory and inverts the
destination of man559. He names humility as the beginning and end of
virtue of love of ethical pedagogical man560. Love for Chrysostom is
the true and spiritual background of eschatological existence of
psychosomatic human entity.
When love is missing it is not just a virtue missing but all561
the good deeds of man become vain. Love is the motive of all virtues.
The exercise does not benefit anything when it is not leading to
selfless love. Furthermore it is accepted for someone to catalyze the
fasting and continence as long as you don't lose true love 562 as Raoul

557
P.G. 57, 223. See: P.G. 62, 470.
558
P.G. 57, 38.
559
P.G. 57, 303.
560
P.G. 59, 166.
561
P.G. 62, 354.
562
P.G. 61, 270.
 255

Follereau the missionary doctor taught. The martyrdom of blood and

life is the expression of unconditional love, if deprived of love every
good deed does not make any sense563. Everything is ethic pedagogic
mean while the purpose is only true love. The relationship of
communication between Doctor God and patient man with the patient
is only via true love. It's like the horizontal relation of soul and
body564. The commandment of love towards Doctor God and towards
fellow man boils down to one565. People are a family; the doctor God
is the father and people are siblings 566 . The ethical pedagogical
meaning of love towards the neighbour becomes relevant for
Chrysostom when it leads to salvation of psychosomatic human
entity. He separates the human love in self-interested and in selfless.
He cites the example of Joseph and the Egyptian lady mistress who
felt for him selfish carnal, feeble love and not selfless, superior and
spiritual. Christian love aims to salvation of the soul567. We admire
the Apostle Paul, not so much for the therapies and wonders he did
healing people, but for the love he showed in fellow man 568 .
Chrysostom always taught love and was very sad when he noted the
lack of true love in his time. He distinguished love to biotic (Cosmic
Friendship), in physical (Fraternal, or Spousal) and in spiritual
(Superior to all). Faith and hope are removed in their eschatological

563
P.G. 61, 271.
564
P.G. 60, 773.
565
P.G. 59, 415.
566
P.G. 63, 35.
567
P.G. 63, 142.
568
P.G. 61, 275.
 256

destination but the spiritual love will then be more exalted because it
will go into eternal life569 where man will live eternally healed.

c. The acquisition of therapeutic education of the

physician therapist God and monasticism.
Bioethics and moral pedagogy of Chrysostom is founded on
eschatological destination of psychosomatic human entity. The
purpose and goal of man from every social class and profession is
selfless love. The moral pedagogy and exercise for Chrysostom is the
means by which man is driven to the eschatological destination.
Although he does not establish any particular bioethics and monastic
tradition he is one of the best and endearing therapists and educators
of ascetic 570 literature. His works exist in most monastic libraries
around the world and in most universities mainly of classic studies;
as a matter of fact they make up the bulk of readings in all monastic
banks. A monk with a clear conscience can discuss with the medical
healer God and father, therefore, becomes senior even from Adam 571.
The work of the monks is the same with that of the angels, because in
this way with their bodies they minister the spiritual salvation of
people572. Since they cannot go to angels with their perishable bodies
they carry to earth the state of those angels. For this he names them
doctors and angels in human shape 573 . The monk does not escape
569
P.G. 61, 289.
570
P.G. 47, 387-392.
571
P.G. 58, 644.
572
P.G. 48, 450.
573
P.G. 53, 153. See: P.G. 62, 575.
 257

from the world, nor is resorting to a peculiar world, but becomes the
new creation within the world and useful antidote in the world
against the devil. The finest passages of Chrysostom for the
monasticism are in the Gospel of Matthew and especially in those
which teach the moral educational ethos of the Kingdom of God 574.
The monks are soldiers and therapists physicians of people in the first
row of the front against the wickedness of the opposing devil 575 .
Chrysostom is devotee of freedom and of virginity in relation to the
many shackles and the obligations of marriage. The virginity is a rape
of human nature for the eschatological experiencing and foretaste of
the spiritual life of the resurrection and of the end times576. Thesis
and foundation of virginity is the resurrection of Christ, the physician
therapist, the opening for the end times and the abolition of death. In
the Old Testament, the multi-child family and having many children,
was a consolation against death and was considered a gift and
consolation of God, but now it is clear that in the Kingdom of God it
is mainly sought the education of virtue and love and not having
many children 577 . The virginity in its eschatological dimension is
interpreted and as spiritual struggle, as cleansing and moral pedagogy.
For this reason life is necessary to relate to the obedience and
the property. That is why envy corrupts virginity, while the physical
virginity does not lead in the Kingdom of God on its own but mainly

574
P.G. 57, 87.
575
P.G. 58, 651.
576
P.G. 53, 153.
577
P.G. 55, 310.
 258

and predominantly the spiritual 578 virginity. Noteworthy is the fact

that Chrysostom ranks to chorea of the Virgins and Olympiad
although she was married before and was widowed, 579 and who
became a nun. Although the time of persecution had ceased in the
times of Chrysostom nevertheless the time of torment was never
ceased. For that he regards the lonely monastic life a constant
spiritual and psychosomatic training race and the monastic state a
society constantly embattled. The comfort, the well-being, steals time
of this life and gives time to Satan. The baptism of blood of martyrs
now continues with the baptism of moral education of exercise 580.
Voluntary grief and physical illnesses offer myriad spiritual talents581
when they are searched and created by the patient himself and the
educated man. For this reason Abel, Enoch, Noah, Abraham, Isaac,
Jacob, Joseph, Moses, because they spent suffering, diseases and
afflictions are classified in martyrs 582 of the Christian Church.
Monasticism and the virginity is not a self-serving tendency to
remove man from the earthly noise and to rest 583. But it is an ethical
pedagogical and spiritual army of therapists’ doctors of first line and
offer to their fellow man.
The ethical pedagogical rule of the Christian is the imitation
of, therapist physician Christ i.e. the treatment, the salvation of others

578
P.G. 49, 303.
579
S.C. 13, 121. See: P.G. 62, 655.
580
P.G. 60, 188.
581
P.G. 51, 25.
582
P.G. 52, 519.
583
P.G. 54, 396.
 259

and selfless loving. Love for neighbour and fellow man is the subject
of the true monk 584 . The monk is a model therapist, physician,
chastity, indigence and implementation of commands of the Bible for
the eschatological perfection585 and completion of man. He names the
monks ‘light’ of people and he likens monasteries to dispensaries,
infirmaries, with Asclepieia, with hospitals, with institutions, with
ports and lighthouses, which illuminate from above in order to
prevent shipwrecks586. The monk becomes a doctor and apostle and
teacher of psychosomatic salvation of people. The monasteries are
hospitals and city walls and the monks are doctors and guards of
these walls. With their prayer, monks become spiritual mentors and
fathers all over the world, also with their social work they become
practitioners and physicians of souls and bodies.
If now there is no new flood of Noah it is due to some
righteous587 people and monks. Chrysostom distinguishes intellectual
superiority that has the one who carries the Priesthood in relation to a
simple monk. This is mainly reflected on that priest clergyman saves
many others588, with the gift of the priesthood and the Holy mysteries
which are drugs for the body and soul of the Christian Church.
Chrysostom checks very strictly, clerics and monks for their laziness
and lack of love they owe to the fellow man. That is why he prefers a

584
P.G. 47, 314.
585
P.G. 58, 438.
586
P.G. 62, 574.
587
P.G. 54, 392.
588
P.G. 48, 652.
 260

simple man of offer instead of a lazy monk589. Chrysostom wanted

and imposed the presence of monks in social, therapeutic, in hospital
and the city's charitable foundations, for that reason he ordained
monks in priests in order to exist within these hospitals, because he
believed at their therapeutic and instructive role and their role as the
advocate standards in society590.
He calls the monastic life as a supreme "Philosophy" and
identifies it with the spiritual exercise and moral pedagogy. He
considers monks, as real doctors, therapists and educators591 of the
people. The essence of monasticism is the spiritual practice and its
purpose is selfless love for the aching neighbour. Ways for the
spiritual salvation are many, but one is the destination that we arrive
and with different methods592. He cites various examples and among
them the parable of the ten virgins, the five foolish he believes that
lost their goal i.e. lost love 593 . Also, he cites the example of that
young man who wanted to be a monk, but while his mother agreed
with him, his father threatened and prevented him from deciding to
become one. That is why Chrysostom encouraged him to live the
spiritual life that he would want in the world and to become life
example for others594. Moreover, saith, Noah, Abraham, Isaac, Enoch,
Peter, Akylas (And the Priskilla) and others wondrous men of the

589
P.G. 47, 21.
590
P.G. 52, 638.
591
P.G. 62, 153.
592
P.G. 62, 184.
593
P.G. 49, 295.
594
P.G. 47, 370.
 261

Bible were married and lived in the world 595. The teaching of the
doctor and therapist Christ was not only for the monks. The master
healer Christ in His Speech on the mount does not make any
distinction596. The study of the Bible, the avoidance of anger and of
the oath and the evil desire is not only monastic but also ethical
Christian virtues and liabilities. And they both have the same
therapeutic, spiritual, eschatological destination.
Common is the responsibility of all and common is the
judgment. The fall of both laymen and monks is made from the same
height. He observes that the Sunday prayer that is "Our Father" is
common prayer for both with severe bioethical, philosophical,
spiritual eschatological character597 since the ultimate model for both
is the attending Christ. Chrysostom does not accept the Division of
Christians people into two categories, namely in perfect and in
unfinished598. He attributes the same responsibility at both laymen
and clergy who neglect for the healing and salvation of other
people599. He notes that in his era many cities had become a satanic
fire and quite challenging in ethics and bioethics behavior and good
pedagogy, that is why he thought that the monastic state was a safer
option. The ideal would have been if society is equated with the
Christian Church and the world with the Kingdom of God.
Additionally he argues that if the genuine practitioners and educators

595
P.G. 57, 548.
596
P.G. 57, 81.
597
P.G. 57, 279.
598
P.G. 48, 819.
599
P.G. 60, 660.
 262

ruled, that is to say the monks, and if kings honestly philosophize,

there would be no reason for people to live monastic lifes. He is
concerned for the healing and spiritual salvation of people 600 because
for him the true school of Christianity is the monastic life, i.e. the life
of spiritual activity and offer to their fellow man. He considers the
earthly life to the world more dangerous from the monastic life. For
example he reports that many in the world fall from marriage to
adultery, while there are very few physicians and real monks who
leave the monastic shape and their oath.
Another example he states is that the laymen in the world are
travelling as sailors in the sea like a plank of wood, while doctors and
monks are looking at the sea as they lie on top of a tall mountain 601.
The monks virginity for Chrysostom is the highest bioethics
pedagogy and an excellent and perfect method of medical practice
and intellectual exercise for getting treatment and heavenly gifts 602.

c.b. Marriage as medical practice, healing, bioethics and

social philosophy.
The Western Christian theology teaches compulsory celibacy
of the clergy and consequently reduces the value of marriage as
freedom and choice with unpredictable psychosomatic implications.
Chrysostom accepts that marriage might prevent the faster spiritual
progress and the carefree spiritual eschatological destination for the

600
P.G. 47, 356-358.
601
P.G. 48, 566.
602
P.G. 60, 499.
 263

perfection of man. Marriage for him is the precession form of this

earthly life but without considers him inferior as incorrectly claimed
some other researchers. Marriage for Chrysostom is a medical
method, healing, salvation and morality education, with therapeutic
psychophysical ability, once part of the spiritual economy of
603
eschatological practitioner and educator God . After the
disobedience and fall of Adam and Eve marriage was therapeutic,
medical highly useful and necessary604. Before the disobedience and
fall the first man or woman was as one, because of true love that they
had between them. After the disobedience and their fall, the carnal
desire for marriage was deemed as necessary treatment in order to
restore the unity of the two again. The carnal desire at the wedding
falls at the therapeutic, medical, moral and pedagogical,
eschatological God's plan. Marriage becomes infirmary, clinic,
ethical pedagogical medicine and mean of prudence 605 of man.
Chrysostom allows the second marriage for Christian people only as
necessary medical, therapeutic condescension and not as a
command606. He stresses that marriage is exclusively the therapeutic,
medical instrument and medicine, for the spiritual perfection of
psychosomatic human entity. If man did not have sinned, the
physician and Creator God could and otherwise make possible the
multiplication of people607, so the purpose of marriage is not solely

603
P.G. 53, 180.
604
P.G. 48, 544.
605
P.G. 55, 182.
606
P.G. 61, 152.
607
P.G. 48, 544-545.
 264

and only having babies according to Chrysostom, but treatment and

therapeutic cure of the disease of flesh with the appropriate
medicines. In the Bible the polygamy and having multi-child family
was something very desirable, permissible, because it was medical,
therapeutic comfort against death, since people had no clear hope of
resurrection. In the New Testament with the Resurrection of the
physician, healer, Jesus Christ polygamy and having multi-child
family 608 became unnecessary. Now there is value in the spiritual
blessing, the holiness of life, the deification of man and marriage
609
exists therapeutic, healing so that people do not commit
prostitution.
Chrysostom does not degrades having babies just because he
knows that child birth does not always lead therapeutic and healing in
the social unity, in true love and in the spiritual creation of
psychosomatic entity, but many times it becomes misery, physical
and spiritual. So marriage does not have as main purpose the
childbearing, but it is therapeutic, medicinal, thermal and ethical
pedagogical means of intellectual exercise and human integration610.
Chrysostom interprets the marital relationship as therapy and love of
man towards the woman and the woman as obedience,
responsiveness to the man, as a unifying relationship of body and
head. A true love as that of the physician therapist Christ in the
Christian Church611. The spiritual obedience of the woman increases

608
P.G. 55, 308.
609
P.G. 51, 213.
610
P.G. 51, 312.
611
P.G. 62, 92.
 265

healingly the love of man to her and makes his sacrifice strong and
stable. The obedience is the therapeutic ethical pedagogical drug of
arrogance. Woman has unfortunately been seduced and she has
infringed first the creator’s command, after the disobedience and fall
she must subordinate and obey 612 . In the spiritual dimension of
eschatological marital relations he is not limited to the sex613 of either
man or woman, but leadership belongs only to whoever is obedient to
the physician and therapist Creator God, while submission belongs to
whoever is disobedient at the will of therapist Creator God. Adultery
for Chrysostom is the worst because it removes wisdom and
prudence and freezes the love of two people. As a consultative,
medical-anthropological, therapeutic mean he suggests in the case of
adultery, that the love of two should prevail and be reunited. He does
not accept the social philosophical distinction that the woman is
inferior to man. Because woman might be craving for her outer
decoration or has a physical cowardice, but faults which are acquired,
can be removed by the medical anthropological and good Christian
education614, the same applies and for men he says. As examples of
brave women he brings Sarah, Rebecca, Rachel, Debora, Anna,
Priscilla, and other women, who benefited mankind by teaching,
curative and ethically pedagogically more than some men615.
However, the true bioethics and eschatological vision of
kinship according to Chrysostom is made by the master of nations

612
P.G. 53, 86.
613
P.G. 53, 114.
614
P.G. 51, 210.
615
P.G. 62, 92.
 266

Paul. So, the real kinship is one which has the aim of conformation,
treatment and ethical education of man. The spiritual fatherhood or
motherhood has bioethical eschatological and ethical pedagogical
dimension616, which is acquired as a property by the “In faith” birth
of man with the Christian Baptism. The spiritual fatherhood is
spiritual care, cure, treatment and upbringing, this is the true affinity.
This is because all men belong to the same human physical and
obligatory kinship, which derives from our common descent from
Adam. With these beliefs, Chrysostom does not remove the
bioanthropological natural affinity of people, but he gives it its true
spiritual reality617. As an example he presents the behavior of parents
who renounce from their inherited their children when those with
their amoral, ill-considered misconduct become a disgrace for the
family or other times, for the same reason, even the children
renounce their parents themselves. In these cases the anthropological
natural carnal affinity does not have any importance. For this
Chrysostom calls the clergy and monks as genuine "Fathers"618 as
healers, as doctors, because they regenerate us spiritually and
psychosomatically. When parents, as first natural teachers and as
natural doctors, do not regenerate their child's soul, they become
"Foneis" (Murderers) of their entire psychosomatic entity and psyche
of their children. Indifferent parents for the ethical, bioethical,
anthropological development of their children become traitors and

616
P.G. 54, 637.
617
P.G. 51, 100.
618
P.G. 47, 376.
 267

child murderers 619 . Chrysostom resents with parents who care to

ensure only the earthy material needs for their children and neglect
their spiritual guidance, healing, treatment and development.
The first concern of parents as natural doctors and educators
is to better shape the intellectual and royal image of the therapist God
at their child620. Real parents were the wonderful men and women of
the Bible, who taught in their children fear and obedience to the law
of doctor and Creator God. As bioethical and pedagogical model he
mentions the eschatological morale of the mother of Maccabees, who
martyred seven times with her seven children621.
With the physical birth of each little kid they develop their
character, depending on the example of their parents. For this he
praises Domnini the mother of two martyrs Verniki and Prosdoki,
because she educated them, she healed them; she cured them in God,
since childhood 622 . The good exist as natural, while the evil as
unnatural situation both developed in the free choice and options of
man. So, the wickedness of the children come from poor ethics,
bioethics, medical, curative pedagogy. The soul of the child is pliable
and parents must heal it, to mould it accordingly 623 . Chrysostom
considers that parental responsibility is huge and complete until the
child is ten years old. After ten years, the responsibility of parents as

619
P.G. 51, 331.
620
P.G. 62, 547.
621
P.G. 50, 621.
622
P.G. 50, 621-622.
623
P.G. 52, 414.
 268

therapists is accompanied and in part of the responsibility of children

themselves624.
The education, treatment, cure and bioethical upbringing of
children should be done with spiritual eschatological conditions.
Children for Chrysostom must become true philosophers, since
philosophy is the acquisition of virtue625, of kindness, of healing. For
Chrysostom the evil in general, will be removed only in end times,
as we see in our research. Nevertheless, a good education, a good
remedy, a good medical and medication can arm man, in order to
prevent psychosomatic damage.
Chrysostom accepts as true educators and medical
philosophers, who heal fully from diseases the psychophysical entity
of existence, only true Christians. In comparison that was made
between Apostle Paul and the Ancient Greek philosopher Plato he
observes that the education and philosophy by Christ is superior and
ideal626, it is the one which helps man completely. The essence of
philosophy is the receptivity of the grace of love of the creator and
Doctor God. Many times he ridicules politely in his speeches the
Ancient Greek secular education and philosophy, as inferior, which
does not have specific spiritual eschatological destination 627. For this,
he says, eventually it becomes foolish and unwise. Only the fear of
the creator and Doctor God, can catalyze the wickedness of the Lord
of this world, the devil, and can pave the way for healing the soul of

624
P.G. 47, 378.
625
P.G. 62, 513.
626
P.G. 60, 407.
627
P.G. 60, 47.
 269

man for the ultimate reality 628 . The education of children is not
according to Chrysostom transmission of technical knowledge or a
specialized scientific literacy, but experiential exercise and education
of cured souls. That is why all human life will have to be a great
school of spiritual education, from his birth until his earthly death 629.
With his work: "Peri kenodoxias kai anatrofis ton teknon' (On vanity
and upbringing of children) he gives us the bioethical and ethical
pedagogical proposals of education with spiritual eschatological
destination. He advises parents of his time, but also all the parents
through the centuries to replace secular recovery methods and
education, with Christian medical and bioanthropological methods.
He suggests, parents to read to their kids texts with lives of all Saints
who some of them were doctors and to push them to Church
chanting630. Older children should socialize ethically pedagogically
only righteous peers and not malicious. Fasting, prayer, church
attendance, visiting monasteries, the early marriage in youth, the
study of the Bible and the Saints, cure healing and encourage the soul
of young people and guide it bioethically in end times safely. He
characterizes monasteries as thermal sanatoriums, hospitals, and
therapeutic schools for heaven, which young people should regularly
visit to see the visible anthropological models, in order to converse
with the true practitioners and educationalists, the monks.

628
P.G. 55, 289.
629
P.G. 58, 738.
630
S.C. 188, 125.
 270

He advises parents as natural doctors to send their children to

healing sanatoriums, the monasteries, from 10 years up to twenty
years old631, so there they will learn the sacred letters and the secular
arts that will engage later in their lives, having gotten the bioethical
bases which are very necessary for their psychosomatic existence.

c.c. Sociability and health

Chrysostom emphasized the hard work which rests the body
and assists in the psychosomatic health and spiritual development of
mankind. Chrysostom connects every "Slavery", i.e. every form of
submission with disobedience and sin and reminds us of the Ancient
saying "healthy body in healthy mind". He considers as cause of all
forms of subjugation and disorder of human psychosomatic health
the browning of «Kat eikonan» (In the image) of man. The subjection
of man to the will of the Creator becomes the medical drug of
therapeutic method for man and his health. Chrysostom accepts any
form of human subjugation to our therapist Creator in its
eschatological perspective. He considers necessary the human
knowledge and worldly power and our allegiance to this, as a
consequence of disobedience, of disease, of sin and ethical
pedagogical measure of Doctor God to man who wants to heal him
and make him healthy. He likens the state institution functioning in
the State as with medicine who heal and he likens the political
632
nobility with "Iatroys" (Doctors) who look after our

631
P.G. 47, 380.
632
P.G. 60, 61. See: P.G. 61, 299.
 271

psychophysical health unwittingly. The power of running the state is

doing great healing work, because shields people therapeutically
from Anarchy. He brings as an example that in the states or in
countries where there are no rulers/practitioners and educators,
people become worse than the beasts633. Chrysostom considers the
secular knowledge and power as essential and necessary634 for human
health. But the good lord will need to be a good practitioner of God
and His deacon635 . He accepts the Ancient custom for rulers and
doctors, to be fed and nourished by the people and he is based in the
doctor's Christ words, who said to give to Caesar who cares for our
psychosomatic health what is legitimate and outstanding 636 . The
secular power should contribute significantly to human health and
welfare, in the pursuit of virtue and in perfection of man from the
Earth to the eschatological destination. However, there will always
be the risk of capsizing orderliness and harmony. This abuse of
human knowledge and power and authority, is the conflict with the
will of the creator of doctor and our God. This abuse of individual
doctors and anti-educational rulers, does not remove all the
therapeutic institution of the State as a general pedagogical factor, it
just needs at the right time the right doctor637.
That is why the rulers as good doctors should have their
ministry selfless and much purity of their souls, so they can become

633
P.G. 49, 82.
634
P.G. 61, 616.
635
P.G. 60, 617.
636
P.G. 58, 656.
637
P.G. 61, 508.
 272

medical and educational standards of application of divine law that

wants the treatment for his fellow man. Chrysostom accepts the
obedience of people and under infidels rulers and bad doctors,
because even this submission he says, will be temporary only, and
only for peaceful and physical arrangement of everyday social
problems. He interprets the injustice of rulers’ doctors against
Christians as cause of human sorrows and future spiritual joy. He is
against revolutions and wars that create clutter, illnesses, sorrows,
hunger, and misery. Chrysostom himself when he was exiled three
times from his high position he never organized any resistance. He
considers the worldly power inferior to the ecclesiastical power,
while the priest is spiritually superior to the cosmic Lord and King,
as it is to superior man the spirit from the flesh 638. The same differ
and the institution of the Church from the State, as the sky from the
Earth. The Church can bind or cures on Earth and to solve in the
heaven, while the State can heal only on land639. The State imposes
with violent and coercive laws, while the Church as a hospital it is
based on the free will of man for his psychophysical health.
The State only wants to punish, while the Church wants to
heal, cure, educate, save man psychosomatically. The State has as
source of Law human thought, which might make a mistake, while
the Church as a heavenly infirmary and dispensary is based on the
inspiration of the Scripture640.

638
P.G. 48, 641.
639
P.G. 48, 643.
640
P.G. 61, 500.
 273

The cosmic power divides and separates people, while the

Church as doctor joins them fraternally 641 . The spiritual man
observes the laws of the State and surpasses these after applying the
superior spiritual therapeutic laws. Christianity with its ethics
pedagogy and bioethics of medical method retains and secures our
lives much more than the inanimate State 642 . For this when the
general practitioner of man that is the "Church" loses its
eschatological perspective, it loses its status as a spiritual institution,
as a dispensary and infirmary, and then it becomes a mundane, social
administrative institution, with only accomplishment the outside
social work, as it is done today in several societies.

6. THE CURRENT PROBLEMS OF HEALTH

TREATMENT ACCORDING TO CHRYSOSTOM

a. Man and his values about health.

Those who serve the Human sciences at the space of
education of pedagogy and health will know very well that in modern
human society the institutions and human moral values that support
human health are crumbling dangerously. The Bioethics of human
type for after the 3rd millennium that are being prepared by
educational industrial units is the technological and mechanical
function of human existence, in order to serve and promote the

641
P.G. 51, 245.
642
P.G. 61, 507.
 274

authoritarian, authoritative and trade channels of technological

organized society and e-Government.
But as Chrysostom stresses, human existence is only
developed creatively and dynamically and never mechanistically.
Modern man is convinced that for the path of his psychosomatic
entity of his existence there are external conditions, structures and
other people to be blamed. That is why he refuses, arrogantly all
liability of him, does not make personal efforts, he has the feeling of
restriction, and uses his fellows mainly for solving individual
problems. In this case we find the educational ideal of psychosomatic
health in the erroneous naturalistic treatment of Rousseau: "You
liberated me, teacher, teaching me by indulging in need", saith
Emil643. For the mechanistic man himself the enjoyment of tangible
goods is the greatest value of his life. His metaphysical pursuits have
been suspended and dominated by the spirit of godlessness or cosmic
indifference. This man, of all times and all ages always expresses his
desire to not die ever, hopes the health sciences to find him medical
medicine of immortality. The fear of death that scares him and his
desire to surpass it even with the worldly efforts of medical science,
indicate that the mystery of life is the structure of human existence.
Man feels this even subconsciously in his psychophysical entity that
is created by the Creator, not to die, but to live spiritually eternal644.

643
Nicolas Berdyaev, see: widespread important notion in his writings.
644
CF. Christos Yannaras, I neoelliniki taftotita (The new Greek identity), Publ. Gregory,
Athens 1978, p. 13.
 275

These collective rights and the moral dilemmas of Western

man show that man is trapped at his own Ego. He becomes several
times a number like this that will be asked by the man of lawlessness
according to Chrysostomos and will have all the power of Satan
inside him i.e. the Antichrist, in order for people to recognize him as
a so-called therapist physician in the end days. And because he thinks
he is in danger from the other Egos, he will have to overcome others,
constantly claiming his rights 645 not institutionally but through his
individualism and imposing his authority.
The unnatural in this unregulated bioethics course is that man
forgets that in addition to his rights there are also obligations. The
love for the fellow human beings indicates the size of moral and
bioethical debt of every human. Selfishness blinds the
psychophysical entity of man and leads him at the one-way loss of
identity646. In this case man considers that he belongs to himself and
not the Creator God, that is why he adores the image of himself as
counter pedagogically, godlessly and reversibly ethical and bioethical
will do the utmost over heretical human Antichrist, who will be
revealed by the second glorious advent of doctor but also fair judge
Jesus Christ according to John Chrysostomos.

b. The anthropological and bioethical impasse of health.

645
CF. Stelios Ramfos, Meleti thanatou (Study of death), Publ. Kedros, Athens 1980, p. 25.
646
CF. Alexandros Kosmopoulos, Schesiodynamiki paidagogiki tou prosopou (Relations
dynamics of the pedagogy of the person), Athens 1983, ed. Publ. Gregory, p. 139, 429.
 276

The practical selfless human love assists the psychophysical

entity of man to come out of the boundaries of self and to meet other
human faces his fellowmen. This facial society which is founded on
human love for the fellow man is the sole motivation for the healthy
development of psychosomatic entity of existence. The person, the
personality, indicates the healthy interactive and social space of
bioethics of human development. In the society of true love man feels
that he is a creation of the sole practitioner and Creator God and the
purpose of existence is to exceed the human nature, in order to be
driven in the realm of the spiritual, incorruptible and eternal647. If this
psychophysical overrun does not occur then man loses his Bioethics
of self-consciousness and becomes a simple lifeless number, where
can easily be a file in modern computer brains of e-Government.
If man becomes 'Monstrum' and if people or the natural
creation, the society and people prefer to turn into objects, then
progress and knowledge is not realized as a personal relationship, but
as a means of promotion of the «Ego» and the psychophysical entity
of being driven disturbed in its psychopath. The outer man may be
regarded as successful, but if the bioethics of his interior world is
unconstructed, then we are lead to discoloration of disordered
psychosomatic health. That is why, outside the space of the Christian
Church, the institutions of family, bioethics and the ethics of honesty
are more easily trampled.

647
Comp.: Georgios Metallinos, Orthothoxi theorisi tis koinonias (Orthodox view of society),
publ. Minima, Athens 1986, p. 9.
 277

c. Chrysostom’s eschatological bioethical and ethical

anthropology.
John Chrysostom is one of the most prolific writers and most
prominent men of the global Secretariat648. It is fortunate that most of
his production is rescued and this is owed mainly at the size of
people's admiration for his great and powerful personality, and the
excellent quality of his unique works. No father has ever interpreted
so deep and thorough, but at the same time so practical as
Chrysostom, the passages of the Holy Scripture. His speeches until
today are read not only with great pleasure but are considered as
purely interpretive649, which does not happen with other fathers of
Byzantine literature. Whichever may be the main theme of his speech,
moral, interpretive, festive, even dogmatic, in the second part, he
develops each topic ethically pedagogically or practically 650. He sets

648
See: Pan. Christou, Fathers and theologists of Christianity, Thess. 1971, p. 212. For John
Chrysostom as interpreter of the Holy Scripture see more: B. Altaner, Patrologie, Herder
Freiburg-Basel-Wien, ed. 7., 1963, p. 391. See: S. Haidacher, Die Lehre Johannes
Chrysostomus uber die Schriftinspiration, Salzdurg 1897. See: I. Moisescu, Holy Scripture
and its interpretation in the works of st.John Chrysostom, at: Candela 50/51, (1939/41), p.
116-238. Βλ. Johannes Quasten, Patrology, vol. III, Utrecht/Antwerp 1963, p. 433 See: O.
Rathai, Johannes Chrysostomus als Exeget, at: Pastor Bonus 30(1918), p. 342-351. See:
Margaret amy Schatkin, John Chrysostom as Apologist. Thess. 1987, p. 61. See: Edward
Nowak, Le chretien Devant la Souffrance, etude sur la pensee de Jean Chrysostome, Paris
1972. See: Marius Soffray, Recherches sur la Syntaxe de Saint Jean Chrysostome, Paris
1939.
649
Comp.: P. Andriopoulos, cited above p. 477.
650
See: from general greek bibliography: G. Florovsky, Eastern Fathers of the fourth century
(trnslt. P. Palli), Thess. 1991, p. 381. See: Har. Haritonithou, Speech to the three Hierarchs,
cited above. See: Con. Mouratithou, The substance and the state of Church accordin to the
 278

as primary and fundamental revelation of the Creator God to humans

with the purpose of knowing God. According to Chrysostom
Antichrist will not be Satan himself, but «Human», cruel, without
morale and bioethical limitation, who will have accept the whole
energy of the opposing Devil651.
He will make his strength acceptable with supernatural magic
tricks or impose it by violence, to the people of apostasy652. The most
Ancient "How to know God was "By creation", as it is revealed to us
in the Scripture653, so the therapist God schemed so that the human
race would be brought up bioethically. He created the heavens and
the stars as a book "Maximum" superior from what is taught for all
inhabitants of the Earth, for the wise, for the simple, for rich and poor,
doctors and philosophers. This provision of God for human beings
extends much further, since He put in it the "Natural law", i.e. his
conscience 654 which as navigator leads him in the ethical and
bioethical ports of psychosomatic health. In the Bible Noah,
Abraham, Moses and Job talked with the doctor, therapist and

teachings of John Chrysostom, Athens 1958, p. 195. See: Filaretou Vafeithou, Holy
Chrysostom and his actions n Church, Thess. 1931, p. 78. See: National martyr Patriarch
Gregory the Ε', (adapted by F. Papadopoulou), John Chrysostom’s explanations on Sunday
readings of the Apostles. Athens 1898.
651
Cited above, Ρ.G. 62, 485.
652
Cited above, Ρ.G. 62, 487-488.
653
See: Eis tous Andriantas Omiliai (Speech to the statues), In the same: h, Ρ.G. 49, 105·
same g', Ρ.G. 49, 112.· In the same: k', Ρ.G. 49, 128. Comp.: Passages of the Holy Scripture,
which are used by John Chrysostom, Psalm 18, 2· 23, 2· 101, 26· 103, 24· 135, 6· 148, 4· Sol.
wisd. 13, 5· Isai. 40, 22· Rom. 1, 18.
654
Ρ.G. 49, 131· 132· 139.
 279

Creator, once they were pure "Intellect". But, the Apostles also did
not receive something written by the doctor God, but the grace of the
Holy Spirit itself, this stated that they received the moral law “En
kardiais sarkinais” (With heart of flesh)655. He insists and says that
after we lost the first grace and honor, let's accept with pleasure "The
letters", because if we contempt them as if they were given with no
reason and purpose, it would be great accusation656. But knowing the
sacred writer that the writing of the books of the New Testament
were imposed both the historical situations as well as the living
conditions of the Ancient Christian Church, in the organization of the
life of this newly established man-God organization. He urges,
therefore, the Christians to non-believing in whoever therapist, or
physician, or false prophet because: "Polloi amatheis kai astiriktoi
gegonasin oi strevlountes tas theias Grafas; orathe su, min pisteueis
autois. Polli kakia polli poniria ekkechytai epi tis gis, polla skandala.
᾿Ereyna tas theias grafas, ina otan idis ἀkatastasian kai sygchysin, mi
katapesis, alla epi tin theian Grafin katafugeis" 657 (Many who are
ignorant and without foundations twist the Holy Scriptures, you can
look but don’t believe them.
A lot of malice, a lot of wickedness is poured on earth, many
scandals. Search the Holy Scriptures so when you observe mess and
confusion don’t fall, but find refuge in the Holy Scriptures) Adam
and Eve first are already deceived by "The cunning beast", who

655
Β' Cor. 3, 3. Comp.: Jerem. 38, 31 and Ezek. 36, 26.
656
To Matthew, in the same: a, Ρ.G. 57, 13. Comp.: with Β' to Thess. In the same: a, Ρ.G. 62,
467. In the same: c, Ρ.G. 62.
657
P.G. 59, 564.
 280

absurdly «As invidious he slanders the Creator» our doctor and

therapist of us until today. The scam of Eve, was due at the bait of
"Isotheias"658 (Equal to God), this idea and as long as he can, will
cultivate for himself the great apostate of centuries the man
Antichrist. Chrysostomos in all his works underlines the
psychosomatic health of man and the human free agency and the
importance of human moral options. These paradoxes and true facts
for the psychosomatic health and moral status of human beings are
not intended only for believers, but also for the infidels659. Worthy of
particular attention are the speeches of Chrysostom in Matthew's
Gospel and especially in passages that are listed in the disorder of
psychosomatic entity and the problem concerning the person of
Antichrist as a man. For the Jews he is manifestly assertive because
in the words of the Messiah, the treating physician and the Lord Jesus
Christ: "Tina the fisin iksein an to onomati to idio; Ton antichriston
entautha ainittetai kai anantirriton tis agnomosinis auton tithisin
apodeiksin”660. Many Jews "pasis eisin apesterimenoi signomis"661,
because they will accept at the historical end the man Antichrist as
"Messiah" as a physician and healer, but he will be false doctor, false
healer and impostor, swindler in Chrysostom terms, and this when
love will have disappeared from the hearts of people. At that time
people who are leaders’ antichrists, besides the predominant
Antichrist, will have multiplied a lot. The incorrect later

658
P.G. 53, 129. Comp.: Ρ.G. 54, 600: "I gini gar, fisin, apatitheisa en paravasei gegonen".
659
See To Matthew, same l', Ρ.G. 57, 205.
660
P.G. 59, 235.
661
P.G. 59, 236.
 281

confrontation of "Sola scriptura" to "Traditio et scriptura" and vice

versa is a hazard in understanding the teachings of the Bible and
especially of the New Testament. Chrysostom mentioned as
precursor Antichrist the great inhuman, immoral pursuer of
Christianity that upset the mental unity of psychosomatic health of
society the Emperor Nero of Rome "Kai outos evouleto nomizesthai
theos» (And he thought he was a god) 662 , and «Ou poli tou
antichristou eleipeto kata tin kakian» (He was as malice as the
antichrist)663 Then many false doctors and healers 'eleysontai epi tou
onomatos mou legontes; “Egw eimi o Christos, kai pollous planisousi”
(Will come on my behalf saying; I am Christ, and many will be
delusioned)664 that is why he says: «Eithes triploun ton polemo onta,
ton apo ton planon, ton apo twn polemiwn, ton apo twn
665
pseuthathelfwn;» who stresses the dangers from the
«Pseudadelfous» (False brothers) physicians «Pseydapostoloys»
(False apostles). Chrysostom as unrivaled fond of morality and virtue
gives us the traits of true therapists doctors and friends of Doctor
God «Oi filoi toy Theoy po tou aliteuein kai mi pseudesthai
gnorizontai oi the pseydomenoi (Pseudoprofites) ws ithia mahaira ti
glossi foneuontai» 666 . In the last days mostly it will 'Psygisetai i

662
Ρ.G. 62, 485. Comp. Oikoumeniou, P.G. 119, 120 and Efseveiou Caesarea, (Β.Ε.Π.), 19,
247.
663
Ρ.G. 62, 486.
664
Matth. 24, 5· Mark. 13, 6· Luke. 21, 8.
665
Ρ.G. 58, 688.
666
Ρ.G. 55, 543.
 282

agapi' (“Love is frozen)667, and he interprets it as “To panton aition

ton kakon” (The root of all evil)668. Then the inhabitants of the Earth
will seek the luxe life of immorality, of sin, “Osper epi kataklysmou”
and as it was at the time of Sodom and Gomorrah. Then, it will take
place in full spate «Gastrimargiai, komoi (Sinful entertainments and
amusements), tote kai methai 669 (Not the usual of bygone days
immoralities, but impurities between older and younger people)».
In the little time before the lawless era, but also in its small
historic duration humanity will defaults to a State of great immorality,
debaucheries, but also spiritually lethal unrepentance. The Antichrist
historical era will simulate exactly the day of prodigal life of prodigal
son 670 , without return, without treatment, without cure. For this
reason he did not hide his teachings at the obscure darkness of doubt
as the Ancient Greek philosophers did but made it so simple to
become ethically understood everything he said not only to adept
doctors and therapists, but also at those he considered simple people.
He brings as example sea travels and the vertigo which is due, as he
says, to lack of experience of travelers, since the experienced sailors
on major storms are not bothered671. Chrysostom fights with great
acuteness the immorality, the arrogance and the hubris of all false
doctors and healers of human beings and of heretics and for this also
the great heretic and disclaimer of centuries man Antichrist, who as

667
Matthew. 24, 12.
668
Ρ.G. 58, 691.
669
Ibid.
670
Ρ.G. 58, 708.
671
Ρ.G. 56, 163-165.
 283

"Solomon saith, disrespectful people hypocritically show piety" 672 .

That is why the false doctors as «Wolves were justly called» 673 .
When the official church leaders and those who are directly to rule
for the signs of the end times will be found in bioethics, morality and
mental debility, they will turn their interest in earthly pleasures.
The doctor, therapist and teacher should have for his patients
and listeners greater affection than that of a mother for her little
children674. He accepts the opinion that the attending physician as
teacher and as 'Grammatistis' (Scholar) does not proceed with the
new syllabus if students have not already learned their previous
subjects, so and the performer must repeat the same until they
become comprehensive. As farmers plant "The seeds" inside the
earth and they take care of them to sprout and grow, so we "In
continuous memory' should work, listen, and learn675. Everywhere he
seeks and finds the moral benefit of his listeners and readers, which
he considers as the main project and the therapist practitioner and
performer 676 . The moral beliefs of Chrysostom 677
are deeply
Evangelical. Science through the research of New Testament 678

672
P.G. 59, 558.
673
P.G. 59, 555.
674
P.G. 56, 107.
675
P.G. 62, 483.
676
Comp. : Theodore Zisis, Anthropos kai kosmos en ti oikonomia toy Theou kata ton iero
Chrysostomo (Man and the world in dispensation of God, according to holy Chrysostom)
Thess. 1971.
677
P.G. 58, 647· P.G. 58, 711· P.G. 58, 711· P.G. 58, 714.
678
Comp.: E. Kasemann, Neutestamentliche fragen von heute, in: Exegetische Versuehe und
Besinnungen, Bd II, Gottingen ed. 3., 1968, p. 12. See: Elias Oikonomou, Bibel und
 284

mentions that Gnostic sects after the effect of philosophical reflection

of gentiles679 arose as a characteristic sign of the end times that will
be the coldness and lack of love and moral sensitivity because
«Misisousi gar allilous oi anthropoi kai dioxousin kai
prodosousin»680 (People will hate each other and they will persecute
and betray each other). People of that time will live in immorality
"To ithio thelimati emperipatisousin kai ta tekna tois goneusin
epivalountai cheiras" 681 , while in married life will be ethical and
bioethical debauchery "Gini ton idion andra paradosei eis thanaton
kai anir tin eautoy gynaika epi kritirion aksei ws ipefthinon" 682. The
morality and ethics of that era would experience an unprecedented
irresponsibility.

c. The healing presence of Christ and the immoral and

antibioethical model of the Antichrist.
As we already mentioned the amoral, despicable, terrible and
hideous presence of Antichrist is going to appear on Earth shortly
before its definitive historical end as the last, largest and hardest
enemy of reign of the treating physician Christ on the Earth 683 .

Bibelwissenschaft in der orthodoxen Kirche, K.B.W. Verlag Stuttgart, 1976, p. 52. See: G.
Galitis, Die historisch-kritische Bibelwissenschaft und die orthodoxe Theologie, Les editions
du centre orthodoxe, Chambesy-Geneve, 1984, p. 1. See: K. Rahner, Exegese und Dogmatik,
in: Exegese und Dogmatik, hrsg von H.Vorgrimler, Mainz 1962, p. 25.
679
Vas. Stefanithou, Congregation History. Athens 1959, p. 61.
680
Orders of the Apostles, Β.Ε.Π. 2, 127.
681
Ippolutoy, Β.Ε.Π. 6, 278.
682
Ibid.
683
Comp.: John Chrysostom, P.G. 59, 236.
 285

Several argue that he might be even the Pope himself, as the false
prophet pre-cursor of Antichrist, because in his face there are joined
the religious and secular power, according to the system of
Ceasaropapism684, or his successor. His will for evil nature will lead
him gradually to anything immoral, contrary and apostatic against the
Christ Savior Therapist and Physician of souls and bodies.
The character of false doctors of the end times will be the pre-
figuration and the figment of rotten, unethical and dissident society
that will be characterized by «Omotis» (Atrocity), «Apineia»
(Cruelty), «Philargyria» (Stinginess), «Philaftia» (Selfishness),
«Acharistia» (Ingratitude), «Afilagathia» (Lack of benevolence),
«Prodosia» (Treason), people will be «Propeteis» (Obscure),
«Tetyfomenoi» (Sick), «Filidonoi» (Libidinous), «Lagnoi» (Lustful),
«Echontes morfosin eysebeias tin the thinami aftis irnimenoi» 685
(Having godly education, they will refuse it). «To imeron, tis
686
gnomis» (The calm, of pinion) and of the «Filostorgias» (Having
tender affection), will be completely alien for the psychosomatic and
psychic world of Antichrist, because it will be the definition of
“Anomos” (Lawless)687, who will come for the final and perfect loss

684
Compare: the opinion of modern scientists writers such as: Fr. Seraphim Rose, Orthodoxy
and the Religion of the future. California 1990: Where, he notes as former Protestant and
current Orthodox Archimandrite and author that we are lead to a new order, a new religion, a
new era, a new moral impurity and gruesomely bioethics, which will be launched by the
false Messiah himself — Antichrist. The author lists and remarkable contemporary literature.
CF. also Spyros Filos, To Kikneio asma tis gis (The swansong of the Earth), p. 191.
685
P.G. 62, 643.
686
Compare: P.G. 54, 572.
687
P.G. 62, 487.
 286

of infidel people and morally incurable. He will be for the history of

humanity the only man with an unbelievable extent of, wickedness,
deceit and fraud, unheard of, because he will have become the Devil's
dwelling, as demonized man, who will seek to "Adikia" (Injustice)
and "Sygchysis" (Confuse)688, without a trace of love and sympathy
for man. The dark forces of his day together will help him in the
disappearance of any insubordinate or subversive man. International
organizations of the era of e-governance, strong political positions of
people, material wealth and each anti-godly system, will become the
primary assistants and "False apostles" of his destructive project.
The on Earth insubordinate to the doctor and therapist God
will aim to and will believe in Antichrist and will submit to him, so
he will reign as dictator «Tyrannikos, ta mithen auto prosikonta
arpazon»689 and the alien appropriated, with his lies as "Anaidis"
(Impudent) world ruler690. So, Christian morals and customs, ethics
and bioethics will change in order to get the seal of godless Antichrist
and treacherous doctor of his world ruling action and domination.

7. THE PEDAGOGY, THE AND TIMES AND

BIOETHICS

a. End times and bioethics

688
P.G. 58, 691.
689
P.G. 59, 236.
690
P.G. 62, 469.
 287

The body does not exempt damage and death and the
resurrection of bodies during the second coming does not belong in
"Gegenimena" (Already done), but this incorruptible world make up
what follows691. Faith in its original on the immortality intention as
prescribed by the doctor practitioner God is reinforced by the Apostle
Paul692. The physical resurrection is a necessary consequence of this
moral resurrection of baptism "Ouketi thanatos kaleitai loipon o
693
thanatos alla upnos kai koimisis" . This confident physical
resurrection of people immediately after the crash of false doctor
Antichrist Chrysostom tries with perseverance to establish in the
minds of his listeners. With his distinctive interpretative flair
smashes the heretical arguments of heretics Gnostic philosophers,
who denied the resurrection of bodies and accepted only some moral
and philosophical resurrection from sin694. For those who projected
as argument the charity of God, he emphasizes that the practitioner
Creator God respects freedom but is also fair. This life is the time of
the love of Doctor God, while future life will be for justice “Fire and
suffering”695, for all enemies of the Church and of the deniers of the
physician of souls and bodies Creator God. The creation of the world,
the wear and the renovation of this interpreted as human ypiretika
historical events. The world serves as 'Nurse' and 'Slave'696 of man.

691
P.G. 61, 679.
692
P.G. 61, 468.
693
P.G. 49, 394.
694
P.G. 61, 324· 334.
695
P.G. 62, 35.
696
P.G. 60, 529· See: P.G. 47, 291.
 288

The terrible end of the world when «O ilios skotisthisetai, kai I selini
ou fanisetai» 697 at the time when «Saleuthisontai oi dinameis ton
ouranon, peri ton aggelon fisi, tromos lipsetai aftous tote kai fovos
polis»698.
The naysayers «Opsontai eis on eksekentisan. Kathaper gar
epi tou Thoma epoihse oti alithos anesti, outo kai tote ferei ta
travmata kai ton stavron, ina aftois deiksei, oti aftos estin Ekeinos o
stavrotheis» 699 . In addition the natural and extraordinary twists,
which will shake the forces of heaven, will be accompanied by the
gigantic natural disasters at the natural environment. Indeed, during
the second coming of physician and healer man-God Jesus Christ our
Lord, the historical prophecy will be verified: «Ouranoi rizithon
parelefsontai kai I gi katakaisete» «Metashimatizomenis aftis tis
ktiseos» 700 where earthly elements will perish always and every
bioethics authority and value will deliver to the spiritual reality.

8. THE CONCLUSIONS ABOUT CHRYSOSTOMOUS

John Chrysostom is ethics philosophic master but also an

authentic interpreter of the Bible. He is a perfect expression of the
foundation of genuine Christian moral life, which leads to the
697
P.G. 49, 404.
698
P.G. Ibid.
699
Ibid.
700
Β' Peter 3, 10 and Matthew. 24, 29. Compare: P.G. 58, 697.
 289

eschatological destination. Ethics and bioethics has direct

consequences in theology, in cosmology, in economy, in medical and
pedagogical Anthropology and even political philosophy. The holy
father became prophet of love and teacher of the free will of man.
The doctor and educator God created man selflessly as King of his
creation and was created “In the image and likeness of God”. He was
created as a mortal who is driven ethical, pedagogical, and
anthropological in perfection. The evil is not eternal, but it is as a
parasite. The fall of man was from the misuse of his freedom. God is
a medical doctor and an educator. Chrysostom stresses the
therapeutic good education and good options. The proper medical
pharmaceutical education is the one that gives to man the possibility
of distinguishing between good and evil. The consciousness of man
teaches him the first evidence of good, ethics and bioethics, then the
law of the Bible the rest. In addition, the Gospel of Christ reveals the
whole truth. Man now is called not to apply the law, but to imitate
the therapist God-man Christ. The ultimate evil is removed. Death is
nothing but the beginning of the end times. With the Baptism and
Holy Communion, man becomes spiritually accomplished, not afraid
of punishment, but has spiritual hope. This life is a test phase for
eternity. That is why man should obey the moral commandments of
Doctor God of love. The hardships in life are many, but the spiritual
pleasure is immense. God's grace overshadows and protects the
fighter Christian.
Humility is the most valuable virtue of man. Monasticism is a
large school, while marriage is a method of healing and rescue. The
 290

proper upbringing of children must also mould "Philosophers"

citizens of heaven. Social structures should lead us to our moral and
eschatological destination. Secular knowledge and power will not
have to fight the Church, because the Lords should be good doctors
and ethical educators. In the event of appearance of anti-educational,
false doctors and antichrist standards, the institutions should not be
blamed, but the people.
The personality of Chrysostom appears in a critical period of
Christianity, which he marks in a bioethical way. His struggle is
characterized, as transport from the place of the doctrine, in the area
of ethics, bioethics and moral education, in the field of ecclesiastical
life and expression. Facing the danger of secularization of
Christianity, he assumes the moral combat against friendship of this
world, and that is why he is forced to use anthropological caustic
language encouraging and mindfulness, to return at the good and
kindness. He fights everything secular, even the secular "Exothen"
(External) education, stating its inferiority in relation to ethical and
bioethical life conduct, on the basis of the Evangelical salvaging
orders of doctor and therapist Christ and his Apostles.
His erudition and rich knowledge of Ancient Greek philosophy,
along with his hagiographic and Patristic capacity for nomination of
higher meanings towards the end times, establishes him even more.
Chrysostom does not treat the world as an evil, neither as the only
region of "Is" and the man, but as the site of preparation for the
completion and the retribution against the ultimate judgment day.
 291

Man and the whole world is a creation of the good God, who
follows a historic route, which is monitored and directed by the
physician and creator. Man moves in complete freedom and use of
free will, in order to be left to his sanction and free agency the
proportional claiming of fair gain. If God did not want to take into
consideration human will he could impose from the beginning a
subordinate authority and partial bliss. However, because evil entered
in humans with the disobedience of Adam, in their quest to become
"Isotheoi" (Equal to God), as the culmination of their arrogance and
infidelity to the therapist, physician, Creator, the Savior and Messiah
himself should come, as the physician of souls and bodies in order to
elevate the fallen man. This advent of Christ had been predicted by
the prophets of the Bible, as the first and humble advent of doctor
healer God-man Christ. While, according to the Prophet Daniel as he
interprets, the climax of this immorality, arrogance, refusal at the
person of Jesus Christ, The erudition and rich knowledge of Ancient
Greek philosophy, along with hagiographic and Patristic of capacity
in high-vis the end and meanings of the finish, backs up even more.
Chrysostom does not treat the world as an evil eye, neither as the
only region of "Is" and the man, but as the site preparation for the
completion and the retribution against the ultimate judgment day.
The man and the whole world is a creation of the good God,
who follows a historic route, which monitors and directs the
physician and author. The man moves in complete freedom and use
of free will, in order to allow the adoption and free choice and in the
analogue claiming fair gain. If God does not want to take into
 292

consideration human choice could impose from the beginning a

subordinate authority and partial bliss. However, because the evil
entered in humans with the disobedience of Adam, in their quest to
become "Isotheoi" (Equal to God), as the culmination of their
arrogance and infidelity to the therapist, physician, Creator, the
Savior and Messiah himself should come, as the physician of souls
and bodies in order to elevate the fallen man. This advent this Christ
had been predicted by the prophets of the Bible, as the first and
humble advent of doctor healer God-man Christ. While, according to
the Prophet Daniel as he interprets, the climax of this immorality,
arrogance, refusal at the person of the healer Jesus Christ, will be met
at the person of the end times at the face of false doctor Antichrist.
Chrysostom right from the beginning states that the abominable face
of lawlessness, which is prophesized that will appear shortly before
the second coming of Christ the Healer, is not other than the man
who will have accepted inside him all the action of the Luciferian
devil. It will be the perfect moral, bioethical anti-educational
standard of all ages. His movements and acts will have a unique
purpose, his tyrannical suzerainty in the disrespectful world and its
fraudulent oppression, thinking that he will stay eternally as the sole
world ruler and King on Earth, as the bad model of Lord false doctor.
The Bible already from the time of the Prophet Daniel
informs us on the false doctors and the precursor antichristicism.
However, the reporting is done indirectly and not directly, because
they are simply outlined the main features of the personality of the
abominable person as false doctor antichrist. In an era of ethical
 293

religious apostasy, the false doctor and false magician will emerge as
a great political ruler, who will want to gather at his face the two
powers: political and religious, as God on Earth and as false therapist
of the world, after more than five thousand years after the fall of
Adam, and by the end of the seventh millenia, i.e. marching towards
the eighth millennia will open up the books of the righteous and the
unrighteous. Chrysostom becomes more up-to-date with his opinion
for the contemporary society development and bliss that is far away
of bioethics and Doctor God, which led to the misuse of the term: a
good housekeeper, by self-destructing the living environment, as
precursor point to the end times of human life. The appearance of
false doctor will bring out the political division and anarchy of
humanity, but also the chaotic ethics, bioethics and socio-religious
perception of people. That is why the Messiah will easily appear as
false doctor who will lead humanity, supposedly in bliss, morality
and the euphoria. The ethical disrespectful that will follow him will
be without excuse. On the other hand, the righteous should endurance
patience, for the brief glorious advent of doctor and Bridegroom who
will justify them permanently.
The terrible signs of the upcoming catalysis of godless
physician Antichrist, from the almighty word of healer Christ will be
the darkening of the Sun and the stars. The great luminers who were
created by the therapist physician Creator God himself will shake and
will be destroyed in the appearance of the Almighty Creator, who is
praised by the universes and who will come to launch 'New heavens'
spiritual, yielding the justice for centuries with the resurrection of all
 294

the righteous and the unrighteous, for the first to eternal life, for the
second to eternal hell.

9. GENERAL CONCLUSIONS

After a long journey in research reaching at this point, we

consider it appropriate to underline the topicality of philosophical
thinking of Hippocrates. Notwithstanding without doubts, the modern
science of philosophy of medicine is very different from that of the
Ancient Greeks, both for scientific theories and therapeutic practice
and organization of health care. On the other side the same as our
society has evolved it is entirely different from this of Hippocrates
and unfortunately many modern practitioners have become sellers or
drug pushers of the respective global companies. The general spirit of
learning, knowledge, philosophy and humanity enters several times
in second place, neglecting the bioethics anthropology and political
philosophy of the Ancient medical philosophers whose practice
method and way of life should again puzzle us positively in the 21st
century.
Several opinions on the great medical philosopher of Kos
Island even today are highly timely, as both the scientific education,
and the fight of Hippocrates against priestly Medicine against
preconceptions or superstition of the time is important. Something
that was due to the conception of the Hippocratic mind that medicine
is not only a philosophical art, but also a real humanitarian science
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with scientific principles, laws and scientific methods, while it is a

very nice and gentle art that touches all the psychophysical entity of
human being.
The idea of dietetics is one of the most mature fruits of
philosophical Hippocratic scientific methodology that examines the
entire mechanism of human nature and balance that can be achieved
with the help of daily nutrition. This should be accompanied by the
daily gymnastic exercises and is today a specialized neuralgic area of
medicine, physiotherapy and medical anthropology.
Always strong and timely is the idea that can be found in
morality, a requirement that according to Hippocratic terms should
relate honestly with the integrated and the entire activity of the
medical philosopher. Today unfortunately the Hippocratic Oath is no
longer pronounced in several medical schools of the modern world
and perhaps this is a sample of variance of historical knowledge and
701
reality. Bioethics and the ethics report on activity of the
philosopher practitioner retains all its validity for Hippocrates,
mainly in scientific rigor and moral rigor, which equates them to a
genuine social and political philosophies and true medical
anthropology.
Completing one of the two parts of this scientific research in
exploration of philosophical and scientific thought of the "Father of
Medicinal" science, we found with discomfort that in recent years the
philosophical Hippocratic mind has been almost forgotten by the

701
See: Greek Ethics Company. Medical and ethical philosophy. See: M. Arvanitakis.
Gonidia iatrikis ithikis (Genes of medical science), and P. Toutouzas.
 296

literary activities. And this maybe because if we dare to make a case,

we will see that our age increasingly subjugate, dominated, led
captive, from the great power of material technology and the
knowledge of it. Which like Lernaean Hydra embraces everything
and leaves no room for thought neither for time in the search of
Ancient scientific treasures of knowledge, even though in many
scientific areas, several scientific breakthroughs nowadays are
derived from the knowledge of the Ancient Greek spirit and historic
past.
Several geniuses of today are often dense constructs of
interest and marketing mechanisms. After some time they are
doomed in the utmost punishment of oblivion. The hubris of Ancient
Greeks appear today with other signs that are very difficult to treat.
The Deus Ex Machina and the "Lusi" (Solution), and the "Katharsi"
(Cleansing) of the Ancient tragedy, has also become a common
technological God, hidden and programmed into a computer or a
tablet or a mobile. God of the machine became master and ruler of
the world who probably will later be the culprit for the germs of keys
and any other diseases that will occur and will start from them. If
there are such and whether we should already be preparing for
ailments from electronic radioactivity, is an important question of the
mission of medical philosophy, bioethics and social anthropology. In
this jungle of contemporary confusion, of time without orientation,
let's keep at least the luxury of a philosophical medical art by non-
artificial respiration, a true breath, taken by studying somewhere
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some few lines or phrases and certain teachings of the remote past of
Ancient history. This cause is ministered by this study.
On our journey we have the medical philosopher of the
island of Kos, who after we read glowing and scientific studies about
him we also saw a few authors that were skeptical as to whether his
art qualified as scientific medical art. Since some consider that this is
far from the meaning and dimension of philosophy of Science today.
Several of the works of the Hippocratic collection as we said have
been challenged as to authorship or authentic writing of himself. But
our philosopher in the historic route of centuries was surrounded
several times with such a reputation that could get us trapped in the
case of a created legend of Hippocrates, which is why we often see in
books of these authors the visual depiction in quotes "Hippocrates",
when referring to some works of his collection that they question.
We consider as the highest and indestructible principal an
overall attribution of respect and love to those who have been and
continue to be inexhaustible taps of knowledge and firm
philosophical scientific truths at world level. Through these
considerations our scientific and comparative approach of
Hippocrates was almost something wondrous ideal. We have been
driven spontaneously in a philosophical science movement and dared
and took the quotes from the holy name, we set Hippocrates free
from literary and historical claims. We felt his presence as a Greek
and philosopher, educator and anthropologist, even though we read
about him intensely. We tried and listened to his silence, more than
we heard his words through his writing lessons. We dared and we
 298

touched his philosophical scientific thought in his mind, with our

heart and "From the heart" we found the answer to scientific
questions that surround him and try to blur his sacred memory.
The questions of scientific research end where it raises the
one, unwavering and unchanging truth. And this is the philosophical
and sociopolitical path of Hippocrates, which wasn't other than the
path of love. As another French medical philosopher Raul Folero had
taught the same missionary way of offering to their fellow man 702.
On this path of missionary love for his fellow man he marched to
heal humans and their pain. And the entire path was a path full of
love and respect for life and for human beings. This route was
followed centuries later from another trench John Chrysostom,
having both as a compass the same path of love for their fellow man,
as being true educators of mankind.
With the Hippocratic thinking we imagined even how this
mentality became instantly incarnated to the Hippocratic philosopher
physician and began to heal the excessive multitude with the
evacuation. And then teaching became valuable healing. The
evacuation could mean finishing everything useless, and this will
result in a blank, for a new development or Genesis. A new era and a
new course for the new path of love was inaugurated, so after a few
centuries the Ancient spirit was fulfilled by recording in his language
all messages of one true love for his fellow man. Then the New
Testament was written in Greek and medical philosopher Loukas the
physician and the other students will write the big meanings in

702
See: Raoul Follereau, The way of love, I, II, III, Tom.
 299

Hellenistic Greek language of their times. The way of love was

prepared centuries ago through the Ancient Greek philosophers and
Hippocrates was before Christ Christian philosopher practitioner and
genuine educator.
The modern drastic and rapid development of scientific
training and research brought to the surface various topics, such as
research goals, interventions in human existence, personal data
protection, biosafety, the exploitation of developing countries, but
also the rules of ethics. These rules and the legislation governing
these matters and the establishment of institutions and bodies for
supervision, differ considerably from country to country, as well as in
science. In the last century the issues of morality and ethics are
examined in detail and relate to medical research and the applications
of this, since morality is the set of practical rules that regulate human
behavior and revolves around the axis of 'Virtue', which derived from
the Ancient verb “Aro” (Lift) that means harmonize, unify, hook up
joints. It provides us with the image of the bridge for a notional road
which joins the personality with the ego, the fellow man with the
divine. Hippocrates as we saw declares that the medicine has as its
purpose the exempting of every sick from the pains of psychosomatic
diseases. So, morality in medical philosophy is the rule that governs
the behavior of a person that becomes a therapist, educator, physician,
and philosopher. Morality and ethics are an integral part of any
inquiry, after first integrated medical ethics written by the father of
medicine Hippocrates, the Greek philosophy and his students. We
should remember that medical science has always went together with
 300

the “Theion” (Divine) with the religion, since in antiquity the

Asclepieia were treatment centers which had as heads the priests.
Patients would travel for treatment advice on Kos, in Epidaurus in
Triki or Trikala, in Pergamum and at the finest Asclepieia of
antiquity. Today while we are in the age of biotechnology, the daily
deluge of biomedical developments causes mixed feelings of awe,
admiration and wonder. Awe and admiration in the face of new
opportunities for creating, for healing, for life extension, but
questions as to the potential of individuals and societies whether they
can manage, process new knowledge and capabilities without any
deviation from ethical and social concepts. In the course there are
mentioned organ transplants, the use of volunteers to test new drugs,
IVF, creating banks DNA information, therapeutic and reproductive
cloning. There is also emerging mutated food, gender selection,
euthanasia.
This plethora creates ethical and social issues that
preoccupied the bioethics 703 , as new condition with old roots as
reworking of medical ethics and ethics which lies in the Hippocratic
Oath, which is the first medical philosophy. It should be noted that
during the year 2002 in Bucharest in 9th Interparliamentary
Assembly there were voted 24 principles of bioethics in the tradition
of orthodoxy and Christianity. So the medical philosopher should

703
Note: the name is due to Van Renssealer Potter, 1971, researcher oncologist from
Madison Kennedy University at Georgtown University. Indeed the bioethics is the branch of
moral philosophy, which deals with assessing the conduct and actions of mankind, so as not
to hinder the active applications of every new known genetic, other disciplines and to limit
the risks from the harmful effects of these
 301

have Christian Orthodox education for life and death. Each medical
philosopher must respect the person, the sick, and the medical
confidentiality, to advice, to treat, to cure. The medical philosopher is
required to practice medicine in the whole human body and not each
organ separately. They must not interfere in its commercializing,
while they should integrate their expertise and technology in a space
that they belong, without reducing human personality as a top issue
on concourse societies. Indeed so medical ethics is not a sterile
technique which is restricted by ethics, but one true moral philosophy
that governs the entire life of any medical philosopher. The reward of
this moral stance is the good name and reputation that gains among
his fellow men. Medicine at its core is moral, it is philosophy, i.e. is
the love for the acquisition of wisdom, the love for scientific research
of truth with the ultimate and sole purpose of relief and extending the
life of patients suffering from psychosomatic pains.
Medical ethics deontology in the modern world of science
doesn't belong only to physicians but also to lawyers, to sociologists,
to philosophers, to theologians, and in every human being simplistic
or scientist. With a nice initiative in Greece the birthplace of
Hippocrates founded the Greek company Ethics and became accepted
with a purpose to outline the safeguards that ensure the dignity of
human existence and merit-based coexistence. From the perspective
of Orthodox Christian morality addressing these issues is done on the
basis of anthropological teaching of the fathers of the Christian
Church. So with this survey it is attempted to define the scientific
field of bioethics and the historic retrospect of Hippocratic point of
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view and of John Chrysostom. Thus it is attempted the pinpointing

and promotion of the principles underlying the science of bioethics
and the determination of the basic principles of Orthodox Christian
morality through which made the deal with the issues arising from
the application of genetic engineering in humans. The method used
for the collection of material for the writing of this book was the
extensive review of international and Greek literature. For the
collection of the bibliography was used in addition the Cinahl online
database and for the Greek sorting books and articles, and keywords
used in combination. As you know the basic principles of bioethics is
the principle of autonomy, the principle of equality, the principle of
not causing harm and pain on his fellow humans, the principle of
interest or of benefaction and the principle of Justice. The Orthodox
Christian view of issues arising from the application of genetics in
humans based on Orthodox anthropology is based in the Bible and in
the texts of the fathers of the Church and of John Chrysostom that
concerns us here. The dominant elements of biblical and Patristic
anthropology are that man has been created to appear like and
likeness of the triune God and that man is a single psychosomatic
entity.
The modern era is characterized, among other things, by the
growing possibilities of intervention on the life of man and his soul
in the whole psychophysical man's existence. New scientific and
technological facts "Graze" in the mystery of man even go to the
sanctity of the person, affect relations, "Explore" the heart of the
mystery of life. If the 20th century was the century of physics and
 303

human intervention in nature, the 21st century is the century of

biology and human intervention on the psychosomatic entity of man.
The possibilities of intervention in the human genome are
distinguished advantages but also intense risk concern, as these came
with serious risks, like the possibility to promote eugenics and racism,
maybe to disrupt medical confidentiality, altering dangerous ethical
balances that lead to current life forms, disturbing the social
relationships, to prevail unchecked economic interests, the most
important thing is not to disturb or 'Manipulate' man himself.
At the same time the social entities with legislative and
parliamentary bodies and medical communities officially ask some
platform to tackle problems that arise every time. The need to address
the consequences of these resulted in the new scientific field of
bioethics in order to rule on whether the technically feasible is also
socially and morally acceptable as human interest. The implications
of research on the human genome relating to health and life ceased to
be a medical issue and caused a dynamic problems in the field of
Humanitarian and theological Sciences because according to the
Ancient Greek adage: «Pasa epistimi chorizomeni dikaiosynis kai tis
allis aretis panourgia, ou sofia fainetai» (Any science without justice
and virtue is trickery, not wisdom). Medical ethics is directly tied to
the father of medicine Hippocrates and his Oath where are
formulated the obligations and commitments of the medical
philosopher towards the fellow human patient, defining and limits of
medical intervention on sick fellow human beings.
 304

In Hippocratic medicine and morality all are inextricably

linked together and cannot be any separation and division in the mind
of the great thinker and moralist. The rapid progress of genetic
engineering, however, sets new standards in the development of
medicine, from therapeutic, later became proactive and now tends to
be predictive. The traditional medical ethics is unable to offer today a
moral framework, so bioethics704 is called to determine the actions
and side effects of biomedicine 705 , to establish the boundaries
between the positive and negative impact of science in our lives. In
scientific study and research of these issues relating to the impact of
the applications of genetic engineering in humans join together
except doctors, philosophers, theologians, sociologists and lawyers,
as a complex and multifaceted science and comes from the Greek
words «Vios» (Life) and «Ithiki» (Morality).

704
Bioethics appears on 1960 in the USA, where the first machines appeared in support of
kidney disease but they were very few and as a result had to be decided who will do the
treatment and who not. Then, a Committee was created of doctors and scientists from
various disciplines to rule on this issue. By this point and then began to appear committees
on bioethics in hospitals and universities, articles to be written with topics relating to
bioethics, founded faculties with bioethics content, originally at medical schools and later at
other universities that dealt with morality and humans. So in 1969 was founded in the U.S.,
the Hasting Center, the first Institute of bioethical studies. It was also founded the first
National Bioethics Committee with the aim of providing a moral framework for research on
genetic issues, while similar committees were established later in other countries, such as in
Britain, in France, in Australia, in Germany, and Canada.
705
Today in many countries operate bioethics committees, while in Greece in 1998 was
created, the National Bioethics Committee, which acts as an advisory body of the State in
these matters. For historical reasons we remind that the term bioethics was proposed by Van
Rensselaer Potter in the year 1971.
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Bioethics was influenced mainly by the philosophical currents

of rationalism, of empiricism and of liberalism. One of the modern
principles of bioethics is the autonomy of the individual, in relation
to individual rights and individual freedom.
The formulation of truth, respect for individuality and
particularity of every person, the protection of confidential
information, obtaining consent for any intervention with patients are
components of modern ethics. The basic Hippocratic principle is the
benefit of another and simultaneously avoiding damage. Also the
principle of justice and among other obligations of a physician and
the health care of every person regardless of sex, race, language and
socioeconomic status without inflicting injury or pain to their fellow
human. The practitioner under this principle has a clear obligation for
parity and equal rights in psychophysical health, according with the
common accepted principles of human honesty and confidence.
In conclusion it should be noted that it is very difficult to rule
anyone out about right or wrong, about moral or immoral about the
individual issues of bioethics conduct which as meaning may vary
from person to person, from society to society, from country to
country, from people to people. These issues are complex and multi-
faceted aspects of medicine, psychology, law, philosophy, sociology,
theology and even economy. But every philosopher or educator may
be faced with one or more of these questions and then they should
express their opinion. Here the Christian orthodox Christian theology
and philology, through the texts of the Bible and Christian tradition
offers to modern man and every scientist or educator of health to
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address the ethical issues arising from the application of genetic

engineering in humans. In the Orthodox Christian theology of John
Chrysostom there is no self-determination of ethical problems in the
application of genetics in humans. Individual ethical issues are
embedded in the overall Christian teaching while the autonomous
development of morality away from the spiritual life leads to hubris,
the unbridled self-center and degradation of human facial
psychosomatic entity.
In Western Europe the autonomous rational morality was
developed from time to time with the Kant philosophy which
repudiated any notion of metaphysics and faith in God, in a morality
that is not based on any transcendental principle, the moral will is not
bound by the relationship with God but moves within the
autonomous uncontrolled subjectivity. Review of ethical issues
arising from biotechnology in relation to the Christian teaching has
as a foundation and basis of the Orthodox Christian anthropology as
set out in the Bible and sacred texts of the church fathers.
The dominant elements of biblical and Patristic anthropology
as of Jn. Chrysostom are that man was created in the image and
likeness of the triune God, and that man is a single psychosomatic
entity. The body and soul unite humans and in an inconceivable
manner and through this ultimate union they praise God.
In the book of Genesis we come across “Poiisomen anthropo
kat’ eikona imeteran kai kath’ omoiosin” (We create our human in
the image and likeness) 706 . Here is formulated in an irreplaceable

706
See: Gen. a’ 26‐27.
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way the essence of human grandeur, the mystery of life, the exalted
destination. In the image refers to the imaginary and self-determined
operation of the soul, the spiritual inner kindred with the triune God.
Giving the Creator God image at its upper creation, wrote in its
consciousness the ethical laws, that inherent in living world life.
Image and likeness indicates the referential relationship between God
and man. This citation of "Genesis" is the mention of union of man
with God. Ethics that perceive the human person only as a biological
person becomes non-acceptable to the Christian moral anthropology
of Jn.Chrysostomos, since in his divinely inspired writings of
preparatory he talks for the undivided psychophysical entity from the
moment of fecundation. So in the Old Testament the author of
Psalm707 addressed to God stresses that I depend on You from the
womb of my mother and You cover me. In the New Testament there
is also a clear reference for the animation of the fetus, since the fetus
John the Baptist recognizing the fetus Jesus 'Eskirtise' (Panged) in the
womb of his mother, illuminated by the Holy Spirit. In Christian
patristic 708 theology and bioethics of Jn. Chrysostomos it is also

707
See: «Epi se eperrifthin ek mitras, apo gastros mitros mou Theos mou ei si» (Psalm,
21, 11).
708
St. Gregory of Nyssa reports the uniform of the psychophysical entity of human beings
from the moment of conception "one common recommendation and the authority". That
reason leads Vasileios the Great to blaming the abortion of the foetus which considers
murder at any stage of development. The Christian Orthodox Church in its calendar assures
the anthropological dimension of Orthodox Theology for the mystical soul and body
recommendation during conception. The Annunciation, and the conception of the Virgin
Mary by Saint Anne, and the conception of St. John the Baptist by Elizabeth. The Orthodox
anthropology is the cornerstone, the foundation and the authorities that make up the
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supported the psychophysical section of the fetus from the moment

of his arrest. In Orthodox ethics of our East regions there is a
reference to the person who is implied as the only separate humanity.
The person becomes a living expression of virtue and true love for
God and neighbor.
Today it is needed not only good scientific and technical
training but also critical thinking psychic sensitivity, excellent
information on ethical issues. The life of man constitutes God's gift,
it is not private property that degrades to an object of derogatory
decisions but in divine gift that the Creator God gave out oflove to
man. Life in texts of John Chrysostomos as we will see is not only an
anthropological term but moral and essential, since the man exists
and is kept in existence by participating in creative energy of God.
As we know the value of human life is prevalent in all religions and
all people and Nations of the world, its removal brings shock to
humanity. Having all this in mind the medical philosopher and
educator must respect the value of human life of every human being
regardless of their psychosomatic problem. The care should aim at
improving health, prevent illness, and relieve pain and rehabilitation
of psychosomatic health. Therefore the Hippocratic theory at its time
was quite original and became the bridge for the Christian medical
philosophical theory and moral practice as we will see in Jn.
Chrysostomos who highlighted the uniqueness and the irreplaceable

Christian vision of ethical applications arising from the application of genetic engineering in
humans which is accomplished through selfgoverning and the principle of psychosomatic
entity of a person, through the principle of unconditional love, the principle of respect for
life, of the principle of Justice.
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human psychosomatic entity which based on love for God and

neighbour completes the world for the sole purpose of existence.
John Chrysostom is ethics philosophic master but also an
authentic interpreter of the Bible. He is a perfect expression of the
foundation of genuine Christian moral life, which leads to the
eschatological destination. Ethics and bioethics has direct
consequences in theology, in cosmology, in economy, in medical and
pedagogical Anthropology and even political philosophy. The holy
father became prophet of love and teacher of the free will of man.
The doctor and educator God created man selflessly as King of his
creation and was created “In the image and likeness of God”. He was
created as a mortal who is driven ethical, pedagogical, and
anthropological in perfection. The evil is not eternal, but it is as a
parasite. The fall of man was from the misuse of his freedom. God is
a medical doctor and an educator. Chrysostom stresses the
therapeutic good education and good options. The proper medical
pharmaceutical education is the one that gives to man the possibility
of distinguishing between good and evil. The consciousness of man
teaches him the first evidence of good, ethics and bioethics, then the
law of the Bible the rest. In addition, the Gospel of Christ reveals the
whole truth. Man now is called not to apply the law, but to imitate
the therapist God-man Christ. The ultimate evil is removed. Death is
nothing but the beginning of the end times. With the Baptism and
Holy Communion, man becomes spiritually accomplished, not afraid
of punishment, but has spiritual hope. This life is a test phase for
eternity. That is why man should obey the moral commandments of
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Doctor God of love. The hardships in life are many, but the spiritual
pleasure is immense. God's grace overshadows and protects the
fighter Christian.
Humility is the most valuable virtue of man. Monasticism is a
large school, while marriage is a method of healing and rescue. The
proper upbringing of children must also mould "Philosophers"
citizens of heaven. Social structures should lead us to our moral and
eschatological destination. Secular knowledge and power will not
have to fight the Church, because the Lords should be good doctors
and ethical educators. In the event of appearance of anti-educational,
false doctors and antichrist standards, the institutions should not be
blamed, but the people.
The personality of Chrysostom appears in a critical period of
Christianity, which he marks in a bioethical way. His struggle is
characterized, as transport from the place of the doctrine, in the area
of ethics, bioethics and moral education, in the field of ecclesiastical
life and expression. Facing the danger of secularization of
Christianity, he assumes the moral combat against friendship of this
world, and that is why he is forced to use anthropological caustic
language encouraging and mindfulness, to return at the good and
kindness. He fights everything secular, even the secular "Exothen"
(External) education, stating its inferiority in relation to ethical and
bioethical life conduct, on the basis of the Evangelical salvaging
orders of doctor and therapist Christ and his Apostles.
His erudition and rich knowledge of Ancient Greek philosophy,
along with his hagiographic and Patristic capacity for nomination of
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higher meanings towards the end times, establishes him even more.
Chrysostom does not treat the world as an evil, neither as the only
region of "Is" and the man, but as the site of preparation for the
completion and the retribution against the ultimate judgment day.
Man and the whole world are the creation of the good God,
who follows a historic route, which is monitored and directed by the
physician and creator. Man moves in complete freedom and use of
free will, in order to be left to his sanction and free agency the
proportional claiming of fair gain. If God did not want to take into
consideration human will he could impose from the beginning a
subordinate authority and partial bliss. However, because evil entered
in humans with the disobedience of Adam, in their quest to become
"Isotheoi" (Equal to God), as the culmination of their arrogance and
infidelity to the therapist, physician, Creator, the Savior and Messiah
himself should come, as the physician of souls and bodies in order to
elevate the fallen man. This advent of Christ had been predicted by
the prophets of the Bible, as the first and humble advent of doctor
healer God-man Christ. While, according to the Prophet Daniel as he
interprets, the climax of this immorality, arrogance, refusal at the
person of Jesus Christ, The erudition and rich knowledge of Ancient
Greek philosophy, along with hagiographic and Patristic of capacity
in high-vis the end and meanings of the finish, backs up even more.
Chrysostom does not treat the world as an evil eye, neither as the
only region of "Is" and the man, but as the site preparation for the
completion and the retribution against the ultimate judgment day.
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The man and the whole world is a creation of the good God,
who follows a historic route, which monitors and directs the
physician and author. The man moves in complete freedom and use
of free will, in order to allow the adoption and free choice and in the
analogue claiming fair gain. If God does not want to take into
consideration human choice could impose from the beginning a
subordinate authority and partial bliss. However, because the evil
entered in humans with the disobedience of Adam, in their quest to
become "Isotheoi" (Equal to God), as the culmination of their
arrogance and infidelity to the therapist, physician, Creator, the
Savior and Messiah himself should come, as the physician of souls
and bodies in order to elevate the fallen man. This advent this Christ
had been predicted by the prophets of the Bible, as the first and
humble advent of doctor healer God-man Christ. While, according to
the Prophet Daniel as he interprets, the climax of this immorality,
arrogance, refusal at the person of the healer Jesus Christ, will be met
at the person of the end times at the face of false doctor Antichrist.
Chrysostom right from the beginning states that the abominable face
of lawlessness, which is prophesized that will appear shortly before
the second coming of Christ the Healer, is not other than the man
who will have accepted inside him all the action of the Luciferian
devil. It will be the perfect moral, bioethical anti-educational
standard of all ages. His movements and acts will have a unique
purpose, his tyrannical suzerainty in the disrespectful world and its
fraudulent oppression, thinking that he will stay eternally as the sole
world ruler and King on Earth, as the bad model of Lord false doctor.
 313

The Bible already from the time of the Prophet Daniel

informs us about the false doctors and the precursor antichristicism.
However, the reporting is done indirectly and not directly, because
they are simply outlined the main features of the personality of the
abominable person as false doctor antichrist. In an era of ethical
religious apostasy, the false doctor and false magician will emerge as
a great political ruler, who will want to gather at his face the two
powers: political and religious, as God on Earth and as false therapist
of the world, after more than five thousand years after the fall of
Adam, and by the end of the seventh millenia, i.e. marching towards
the eighth millennia will open up the books of the righteous and the
unrighteous. Chrysostom becomes more up-to-date with his opinion
for the contemporary society development and bliss that is far away
of bioethics and Doctor God, which led to the misuse of the term: a
good housekeeper, by self-destructing the living environment, as
precursor point to the end times of human life. The appearance of
false doctor will bring out the political division and anarchy of
humanity, but also the chaotic ethics, bioethics and socio-religious
perception of people. That is why the Messiah will easily appear as
false doctor who will lead humanity, supposedly in bliss, morality
and the euphoria. The ethical disrespectful that will follow him will
be without excuse. On the other hand, the righteous should endurance
patience, for the brief glorious advent of doctor and Bridegroom who
will justify them permanently.
The terrible signs of the upcoming catalysis of godless
physician Antichrist, from the almighty word of healer Christ will be
 314

the darkening of the Sun and the stars. The great luminers who were
created by the therapist physician Creator God himself will shake and
will be destroyed in the appearance of the Almighty Creator, who is
praised by the universes and who will come to launch 'new heavens'
spiritual, yielding the justice for centuries with the resurrection of all
the righteous and the unrighteous, for the first to eternal life, for the
second to eternal hell.
THE END: PRAISE THE LORD, CREATOR OF ALL
(The Αpostle Paul mentally reveals the high meanings to
Saint John Chrysostom and he records them in his interpretations).
 315

SECTION E
 316

1. BIBLIOGRAPHY – ENGLISH LANGUAGE BIBLIOGRAPHY

AND FOREIGN LANGUAGE BIBLIOGRAPHY

1. Α. Baffoni: «La medicina ippocratica ed il dottrinario medico contenuto

nell' opera di Plutarco», Umana Studia, 1953, σελ. 181-191.
2. G. Baissette: «Ippocrate», μετάφραση: Ritter Gola, εκδόσεις: Bompiani,
16o, Milano, 1933.
3. G. Baissette: «Hippocrates», εκδόσεις: Abeville, Paris, 1931.
4. V. Di Benedetto: «II medico e la malattia», εκδόσεις: Einaudi, Torino,
1986.
5. R. Blun: «La composizione dello scritto ippocratico», εκδόσεις: Le mar,
sez. VII, τομ. XII, 1936.
6. G. Cardinali: «Parole singolari dei glossari ippocratici», στο «Maya», έτος
IV, Ιούλιος - Δεκέμβριος, σελ. 298-309.
7. Α. Casattini: «Nota a Ippocrate», «rivista di Filosofia e Letteratura»,
XXXVII, 1909, σελ. 161.
8. Μ. Del Gaizo: «II libro di ippocrate de Antica Medicina», στο «Atti dell'
Accademia Pontoniana», τομ. 48, 1918.
9. Ε. Gennaro: «La ricerca della sagezza. Introduzione al pensiero
filosofico», Firenze, 1972.
10. R. Gennaro: «Gli aforismi di Ippocrate illustrati dagli aforismi
della scuola salerniana e di altri medici», εκδόσεις: Miranda, Napoli,
1848.
11. G. Macaluso: «Maestri di sagezza», Roma, 1974.
12. M. Malato: «Conosceva Diocle gli aforismi di Ippocrate?», στο: «Pagine
di Storia della Medicina», No 5, 1958, σελ. 54-59.
13. G. Mottura: «II giuramento di Ippocrate - I doveri del medico nella
storia», εκδόσεις: Editori Riuniti, Roma, 1986.
14. G.E.R. Lloyd: «Scienza; Folklore, Ideologia - Le scienze della vita nella
Grecia Antica» (πρωτότυπος τίτλος: Science, Folklore and Ideology -
 317

studies in the Life Sciences in Ancient Greece), εκδόσεις: Boringhieri

SPA, Torino, 1987
15. S. Monti: «La dialettica della Filosofia», Catania, 1971.
16. Α. Baffoni: «II pensiero medico e biologico di Platone e quello di
Ιppocrate» από το «Pagine di storia della medicina», 4o έτος, Roma, 1960.
17. A. Bozzi: «Note di lessicografia ippocratica» (II trattato sulle... arie, le
acque, i luoghi) Εκδόσεις: Universita di Roma, Roma, 1982.
18. A. Castiglioni: «Storia della Medicina», τόμος 1ος (Από τις αρχές μέχρι
το τέλος του 600), εκδόσεις: Α. Mondadori, Milano, 1948.
19. H.F. Ellenberger: «La scoperta dell' inconscio» (πρωτότυπος τίτλος: «The
discovery of the unconscious»), εκδόσεις: Boringhieri SPA, Torino, 1976.
20. Εταιρία Εγκυκλοπαιδικών Εκδόσεων: «Η ιστορία της ιατρικής»,
εκδόσεις: Πάπυρος, Αθήνα, 1968.
21. Β. Farrington: «Greek Science» (Μετάφραση στα ελληνικά από Ν. Ραϊζη
με τίτλο «Η επιστήμη στην Αρχαία Ελλάδα»), εκδόσεις: Κάλβος, Αθήνα,
1969.
22. Μ. Di Giandomenico: «Filosofia e Medicina Sperimentale in Claude
Bernard», εκδόσεις: Adriatica, Bari, 1968.
23. M.D. Grmek: «Le malattie all' alba della civilta occidentale» (πρωτότυπος
τίτλος: Les malattie a l’aube de la civilisation occidentale), εκδόσεις: II
Mulino, Bologna, 1985.
24. A.R. Hall - M. Boas - Hall: «Storia della scienza» (πρωτότυπος τίτλος A
brief History of science), εκδόσεις: II Mulino, Bologna, 1979.
25. Μ. Olmo: «Hippocrates medicum», Bellagamba, 1603.
26. F. Peruzzi: «Valutazione comparativa letteraria del Prognostico I e delle
Prognosi di Coo del Coprus Hippocraticum», στο: «Pagine di Storia della
Medicina», No 4, Roma, 1960, σελ. 15-26.
27. G. Rasori: «Esame del preteso genio di Ippocrate», εκδόσεις: Sampoto del
Censore, Napoli, 1821.
28. S. De Renzi: «Intorno alla medicina ippocratica ed allo spirito di essa
conservatosi sempre in Italia», τομ. XXIV, από την Tipografia dell
Ministero degli Affari Interni, Napoli, 1840.
 318

29. A. Roselli: «La chirurgia di Ippocrate», εκδόσεις: La Nuova Italia,

Firenze, 1975.
30. F. Tocco: «Di alcuni scritti recenti sulla questione ippocratica» στο:
«Atene e Roma», έτος XIV, 1911, σελ. 67-91.
31. The Orthodox Study Bible, prepared under the auspices of the Academic
Community of St. Athanasius Academy of Orthodox Theology, New King
James Version, Elk Grove, California, USA, Thomas Nelson Publishing,
2009
32. Arntz, W., Chasse, B. & Vicente, M, What the Bleep do We Know? –
Discovering the endless possibilities for altering your everyday reality,
Heath Communications, Inc. Deerfield Beach, Florida, 2005
33. St. Basil the Great, On the Holy Spirit, Translated by Blomfield Jackson.
From Nicene and Post-Nicene Fathers, Second Series, Vol. 8. Edited by
Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature
Publishing Co., 1889.) at http://www.newadvent.org/fathers/3203.htm,
Revised and edited for New Advent by Kevin Knight
34. St. John Chrysostom, Two Exhortations to Theodore After His Fall,
Translated by W.R.W. Stephens. From Nicene and Post-Nicene Fathers,
First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian
Literature Publishing Co., 1889.) at
http://www.newadvent.org/fathers/1903.htm, Revised and edited for New
Advent by Kevin Knight
35. Conant, James B., Science and Common Sense, Terry Lectures, Yale
University Press, USA, 1951
36. James, E. O., The origins of religions, 1937, London
37. Liddell and Scott, An Intermediate Greek-English Lexicon, Oxford at the
Clarendon Press, Spain, 7th edition, 2002
38. Makrantonaki – Farasa, Maria, Glossary of Theological Terms, English-
Greek and Greek-English, revised 2nd edition, P. Pournara Publications,
Thessaloniki, Greece, 2000
39. Schaff, P & Wace, H., A Select Library of Nicene and Post-Nicene
Fathers of the Christian Church, Volume VII, Wm. B. Eerdmans
 319

Publishing Company, Grand Rapids, Michigan, USA, 1989, St. Gregory

Nazianzen the Theologian, Oration XL On Holy Baptism, translated by
Browne, C.G. & Swallow, J.E.
40. Waterworth, J. The canons and decrees of the sacred and ecumenical
Council of Trent, trans. by (London: Dolman, 1848), Hanover Historical
Texts Project
41. Ameringer, Th., The stilistic influence of the second sophistic on the
panegyrical sermons of S. J. Chrysostom, Washington 1921.
42. Altaner, B., Patrologie, Herder Freiburg-Basel-Wien, ed. 7. 1963.
43. Bardy, G., Dict. De Theol. Cath. 8(1924).
44. Bardy, G., «Saint Jean Chrysostome», DTC, VIII, 1 (1924) 660-690.
45. Bartelink, G.J.M., «Philoshopie» et «Philosophe» dans quelques oeuvres
de Jean Chrysostome et ses oeuvres dans l’ histoire litteraire, Louvain
1907.
46. Baur, Chr., St.Jean Chrysostome et ses oeuvres dans l’histoire litteraire,
Louvain 1907.
47. Baur, Chr., Johannes Chrysostomus une seine Zeit, A’ tom. Munchen
1925.
48. Baur, Chr., „Der Weg der christlichen vollkomenheit nach der Lehre des
hl. Johannes Chrysostomus“, Theologie und Glaube 6 (1914) 564-574.
49. Bobrinskoy, B., „Liturgie et eschatologie, conferences saint-Serge XXXIe
semaine D’etudes Liturgique“, ed. Triacca et Pistoia, Roma 1985.
50. Boularand, E., La necessite de la grace pour arriver a la foi, d’ apres Saint
Jean Chrysostome, Roma 1939.
51. Bolotov, V., Lektsii po istorii drevnei Tserkvi IV. Istorija Tserkvi V
period Vselenskih Soborov. Istoria Bogoslovskoj mysli. Petrograd 1918.
52. Bohringer, Fr., Johannes Chrysostomus und Olympias, (2) Stuttgart 1876.
53. Bousset, W., Der Antichrist(1895); trans, The Antichrist Legend(1896).
L.E.Froom, The Prophetic faith of Our Fathers (4 vols, 1950-1954).
54. Braun, F., Ou en est l’eschatologie du nouveau Testament?, dans Revue
Biblique, tom. 49, 1940, p.p. 33-54.
55. Boulgakov, S., L’ Epouse de l’ Agneau, III partie «Eschatologie», p. 219.
 320

56. Bultmann, R., Die Eschatologie des Johannes-Evangeliums dans Glauben

und Verstehen, tom.1.Tubinque, 1933. p.p. 134-152.
57. Culver, Robert., Daniel and the Latter Days, Moody Prees Chicago 1954.
58. Coman, J., «Le rapport de la justification et de la charite dans les homelies
de St. Jean Chrysostome sur l’epitre aux Romains», Studia Evangel. 5
(1968), 248-271.
59. Daloz, L., Le travail selon Saint Jean Chrysostome, Paris 1959.
60. Dancier, H., Saint Jean Chrysostome et la femme Chretienne, Paris 1907.
61. Degen, P., Die Tropen der Vergleichung bei J. Chr. (Freiburg u.Olten
1921).
62. Dumortier, J., «Les idees morales de St. J.Chrysostome», Melange de
science Religieuse 12 (Lille 1955) 27-36.
63. Fouyas, Gr., The sociale Message of St. J.Chrysostom. Athens 1968.
64. Feese, N., Τo κατέχον καί o κατέχων (2 Thess. 2, 6-7): Theolog. Stud.
Und kritik, tom. xciii, D. 1920-1921.
65. Greenslade, S., Church and State from Constantine to Theodosius. London
1954.
66. Genadios, Mitr. Ilioupoleos., L’ eglise du Christ d’apres St.Jean
Chrysostome. Istambul 1954.
67. Glasson, T., The Revelation of John. Cambrigde 1965.
68. Goffinet, J., «Peche et corps Mystique d’apres St. J.Chrysostome»,
Rev.Ecc.de Liege 45 (1958).
69. Guntermann, F., Die Eschatologie des hl. Paulus, Munster 1932.
70. Evdokimov, P., La Priere de l’Eglise d’Orient. La Liturgie de Saint Jean
Chrysostome, Mylhouse 1966.
71. Harnack, Adolf, The Mission and expansion of Christianity, Three
Centuries, translated and edited by James Moffat, ed.2. New York.
72. Harnack, Adolf, Dogmengeschichte. Tubingen 1931.
73. Hubbel J., Chrysostom and Rhetoric: Class. Philology 19, 3, 1924.
74. Hurmel, J., Histoire des Dogmes, Le peche originel, la redemption. Paris
1931, tom.1.
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75. Huby, J., Apocalypse et Histoire, dans Construire(etudes) 15, 1944p.p.80-

100; Autour de l’Apocalypse, dans Dieu vivant 5, 1946, p.p.119-130.
76. Harrison, Nor., The End, re-Thinking the revelation.The Harrison Service,
Minneapolis-Minnesota, 1948.
77. Harjunpaa, T., St. J. Chrysostom in the light of his catechetical and
baptismal homilies, Luther Quart. 29(1977), 167-195.
78. Hendriksen, Wil., More than Conquerors, an interpretation of the book of
the Revelation. Inter-Versity Press, 1973.
79. Jaeger, W., Early Christianity and Greek Paideia. Cambridge Mass. 1962.
80. Jevtic, At., Patrologia tom. II. Beograd 1984.
81. Kartasev, A., Vselenskie Sobori. Paris 1963.
82. Karsavine, L., The Holy Fathers and Doctors of the Church, Paris 1926.
83. Kniazeff, Alex., Apostasy, Dictionary of the Ecumenical movement,
W.C.C. Geneva 1991.
84. Kristitch, B.D., On Divine Philanthropy, From plato to Johan Chrysostom,
Athens 1983.
85. Krupp, R., Saint J. Chrysostom, A scripture index, Lanham, New York,
London 1984.
86. Lampe, G., A Patristic Greek Lexicon. Oxford, at the clarendom Press,
1968.
87. Leduc, Fr., L’ eschatologie une preoccupation centrale de St.
J.Chrysostome, Proche-Or.Chret. 19 (1969) 109-134.
88. Legrand, Ph., St. J. Chrysostome, Paris 1924.
89. Ludwig, F., Der hl.Jean Chrys. In seinem verhaltnis zum byzant. Hof.
Braunsberg 1883.
90. Lvov, Arhiep. Natanail., O dolasku Antihrista i drugom dolasku Hrista-
Kroz Oganj Apokalipse. Čačak 1991. (Teoloski Pogledi, Broj 3-4, 1988,
s.185).
91. Margaret, Amy schatkin., John Chrysostom as Apologist. Thess. 1987.
92. Markowicz, W., The text tradition of St.John Crysostom’s Homilies on
Genasis. University of Michigan 1953.
 322

93. Martin, E., St. Jean Chrysostome, ses oeuvres et son siecle, Montpellier
tom. 3, 1860.
94. Mendieta, E.-A.De., «L’incomprehensibilite de l’essence divine d’apres
Jean Chrysostome». Sumposium: Studies on St. John Chrysostom.
Analecta Vlatadon 18. Thessaloniki, 1973, pp. 23-40.
95. Meyer, L., «Perfection Chretienne et vie solitaire dans la pensee de St.
Jean Chrysostome», Rev. d’ Asc. Et Myst. 14 (1933), 232-262. -Liberte et
moralisme chretien dans la doctrine spirituelle de St. Jean Chrysostome»,
Rech. Science Relig. 23 (1933), 283-305. St. Jean Chrysostome, maitre de
perfection Chretienne, Paris 1933.
96. Molcanov, Boris, Antihrist, B’izdanije. Holy Trinity Monastery,
Jordanville, N.Y. 1976.
97. Monastery Holy Trinity., Apostasy and Antichrist, Jordanville, N.Y. 1978.
98. Michaud, E., «La Christologie de St. Jean Chrysostome», Rev. intern. de
theol. 18 (1910), 35-49.
99. Michaud, E., «St. Jean Chrysostome et l’ apocatastase», 18 (1910), 672-
696.
100. Mijac, Boz., Eshatologija, nauka o poslednjim zbivaniima. Beograd 1988.
101. Nietzsche Fr., Der Antichrist, Munchen 1954.
102. Nowak, E., Le chretien devant la souffrance. Etude sur la pensee de Jean
Chrysostome, Theologie historique 19, Paris 1972.
103. Ostrogorsky, G., Iz vizantijske istorije i prosopografije. Beograd 1952.
104. Panagopoulos Alexios, Eshatološke dimenzije pedagogije po Svetom
Jovanom Zlatoustom, Doktorska Disertacija, na Univerzitetu Istočnog
Sarajeva, na Teološkom Fakultetu, 2007g.
105. Pohle, Jos., Eschatology, new ed. From: Arthur Preuss, Herder Book Co,
St.Louis, Mo., and London 1947.
106. Popovic, Justin, Zitije sv. Jovana Zlatousta, posebni odlomak. Beograd
1981.
107. Popovic, Justin, Dogmatika pravoslavne crkve, tom. 3. Beograd 1978.
108. Popovic, Justin, Osudjeni na besmertnost: Hriscanska Misao 2. Beograd
1936.
 323

109. Popovic, Justin, Tumacenije Poslanica Galatima, I i II Solunijanima-

svetog Apostola Pavla. Beograd 1986.
110. Popovic, Justin, Tumacenje Poslanica sv. Jovana Bogoslova. Beograd
1982.
111. Popov, Hr., Izjiasnitelen pregled na Apostolskite Poslanija i Apokalipsisa,
vtoro izdanje, Sofia 1990.
112. Philipi, F., Die Biblische und kirchliche Lehre vom Antichrist, D.1887.
113. Puech, A., St.Jean Chrysostome et les moeurs de son temps, Paris 1891.
114. Puech, A., St.Jean Chrysostome, Paris 1900. (6.ed.1923).
115. Quasten, J., Patrology, vol.III, Utrecht/Antwerp 1963.
116. Radovic, Amfil., Nase vreme kao vreme duha svetoga.: Bogoslovlje,
god.xxx., sveska 1 i 2. Beograd 1986.
117. Rigaux, P., L’ Antechrist, G.-Paris 1932.
118. Rose, Ser., Orthodoxy and the Religion of the future. California 1990.
119. Savilii, H., Chrysostomi opera omnia 8, Etonae 1612, 157-265.
120. Seidlmayer, J., Die Padagogik des J.Chrysostomus, Munster 1926.
121. Schweilt, St., Die Eschatologie des heiligen Johannes Chrysostomus und
ihr Verhaltnis zu der origenistischen: Katholik 94(1914).
122. Schmaus, M., Katholische Dogmatik, tom. IV, 2. Munchen 1959.
123. Schaefer, Erklarung der zwei Briefe an Thessalonischer,: Die Bucher des
N.T., tom.A., D. 1890, p.160.
124. Schiwietz, St., „Die Eschatologie des heiligen Johannes Chrysostomus
und ihr Verhaltnis zu der origenistischen“, Katholik 93 (1913), 445-455,
und 94 (1914) 45-63, 271-281, 436-448.
125. Stapper, R., Gedanken des hl.Chrysostomus uber Fragen der
Sexualpadagogik: Vierteljahrschrift fur wissensch. Padagogik. 1962. 2.
126. Stephen, W., Saint John Chrysostom. His life and times. London 1880.
127. Tillemont, memoires pour servir a l’histoire ecclesiastique, tom.11, Paris
1706, p.1-405 et 547-626.
128. Trilling, W., Der zweite Brief an die Thessalonicher, E.K.K., XIV., Zurich
1980.
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129. Vasiliadis, P., “Εικών” and “Εκκλησία” in the Apokalypse.: The Greek
Orthodoxe Theological Review, Spring-Winter 1993, vol. 38., U.S.A.
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130. Velimirovitch, N., Der Glaude an die Auferstehung Christi als
Grunddogma der apostolischen Kirche. Bern 1910.
131. Verosta, S., Johannes Chrysostomus als Staatsphilosoph und
Geschichtstheologe, Graz-Wien-Koln 1960.
132. Vigouroux, F., Dictionnaire de la Bible, tom. I,. (Turmel, J., Antichrist, p.
659). Paris 1926, p.p. 658-660.
133. Vogt, J., Constantin der Grosse und sein Jahrhundert, Munchen 1949.
134. Weaver, J., Catechetical themes in the post-baptismal teaching of St. J.
Chrysostom. Cathol. University of America, 1964.
135. Westphal, Alex., Antechrist, p.p. 58. Dictionnaire Encyclopedique de la
Bible, les choses, les hommes, les faits, les doctrines. Pubie sous la
direction de: Westphal. Paris 1932.
136. Yevtic, Athanas., Eschatological dimensions of the Church.: The Greek
Orthodox Theological Review, Vol.38, Numb. 1-4, U.S.A. 1993, p. 95.
137. Beauchamp TL. The Principle Approach, Special Supplement, Hastin
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138. M. Vegetti: «Opere di Ippocrate», εκδόσεις: UTET, Torino, 1976.
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140. L. Robin: «Storia del pensiero greco» (πρωτότυπος τίτλος: La pensee
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141. Tristam Engerlhardt H. The foundations of Biothics. New Υork, Oxfor
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(According to Hippocrates & Crysostomus, all diseases come from the Soul.
Everything gets sick when the Soul is sick. We Heal the Soul. Everything gets sick
 325

when the Soul is sick. We are healing her as a Doctor). Votive relief from the
Asclepieion of Piraeus. In the center is depicted the patient, lying on a bed, while
Asklepios, to cure her, bends down with his hands on her.
 326

2. BIBLIOGRAPHY – GREEK LANGUAGE BIBLIOGRAPHY

1. ΤΟ ΒΗΜΑ ΤΟΥ ΑΣΚΛΗΠΙΟΥ, 9ος, Τεύχ. 2ο, Απρίλιος - Ιούνιος 2010.

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 327

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 338

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207. The devout homilies of the Holy Father Abbot Dorotheos, Volos, Greece,
1975, 2nd edition = Τοῦ ὁσίου πατρός ἡμῶν ἀββᾶ Δωροθέου, οἱ
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208. Saint Diadochos – Bishop of Photikis, in Philokalia of the Holy Niptikon
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209. Bishop Euthymius (K. Stylios) of Acheloos, A Small Christian Dictionary
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πρέπει να γνωρίζει κάθε Χριστιανός, Επισκόπου Αχελώου Ευθυμίου (Κ.
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210. Evergetinos, namely the collection of the divinely uttered words and
teachings by the Holy Fathers from every Gog-inspired Writing that has
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known as Evergetinos, the most venerable monk and trustee of the
Monastery dedicated to the Most Holy Theotokos at Evergetis, 6th edition,
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soul undergoes in the air after its exit (death of the body) from the evil
spirits that meet it and obstruct its ascent = Εὐεργετινός, ἤτοι Συναγωγή
τῶν θεοφθόγγων ρημάτων καί διδασκαλιῶν τῶν θεοφόρων καί ἁγίων
πατέρων ἀπό πάσης Γραφῆς θεοπνεύστου συναθροισθεῖσα οἰκείως τε καί
προσφόρως ἐκτεθεῖσα παρά τοῦ Παύλου τοῦ ὁσιωτάτου μοναχοῦ καί
κτήτορος Μονῆς τῆς Ὑπεραγίας Θεοτόκου τῆς Εὐεργέτιδος καί
 339

Εὐεργετινοῦ ἐπικαλουμένου, ἔκδοση ΣΤ’ Ἀθῆναι, 1983, τ. Α´, ὑπόθεση

10. Περί τοῦ ὅτι μετά τήν ἔξοδον ἡ ψυχή φοβεράν ἐν τῷ ἀέρι τήν ἐξέτασιν
δέχεται τῶν πονηρῶν πνευμάτων ἀπαντώντων αὐτῇ καί κωλυόντων τήν
ἄνοδον
211. Giannakopoulos, Joel Archimandrite, The Old Testament, volume 1, =
Γιαννακοπούλου, Ἰωήλ Ἀρχιμανδρίτη, Ἡ Παλαιά Διαθήκη
212. St. Makarios the Egyptian, The Spiritual Homilies, Shoinas publications,
Volos, Greece, 14964 = Ἁγίου Μακαρίου τοῦ Αἰγυτπίου, Πνευματικές
ὁμιλίες, ἐκδόσεις «Σχοινᾶ»
213. Meletius, Metropolitan Bishop of Nikopolis, What is Christ?, «Τί εἶναι ὁ
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214. The Midnight Office for Saturdays = Μεσονυκτικό Σαββάτου (The
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Ἒκδοσις τῆς Ἀποστολικής Διακονίας, ΙΣΤ’ ἔκδοσις, 2005 – The Great
Orologion, Apostoliki Diakonia publication, 16th edition, 2005
215. St. Gregory Palamas, Homily IV on the Gospel regarding the Second
Coming of Christ and Mercy, Migne P.G. 151, 60b = Ἅγιος Γρηγόριος ὁ
Παλαμᾶς, ὁμιλία Δ΄ εἰς τό Εὐαγγέλιον τῆς Δευτέρας τοῦ Χριστοῦ
Παρουσίας καί περί εὐσπλαγχνίας
216. St. Gregory Palamas, Natural, Theological, Ethical and Practical Chapters,
140, Migne, P.G. 150, = - Ἁγίου Γρηγορίου τοῦ Παλαμᾶ, Κεφάλαια
Φυσικά, Θεολογικά, Ἠθικά τε καί Πρακτικά
217. Parakletike, Phos Publications, Athens, Greece, 2001 = Παρακλητική,
Εκδόσεις Φως
218. Vasilios Pentzas, According to the Elders, Astir publishers, Greece, 1974
= Είπε Γέρων, το «Γεροντικόν» σε Νεοελληνική απόδοση, Βασιλείου
Πέντζα, Εκδοτικός οίκος Αστήρ, 1974
219. Romanidis, Ioannis, The original sin, Domos publications, 1989, 2nd
edition = Ἰωάννου Ρωμανίδου, Τό προπατορικόν ἁμάρτημα, ἐκδόσεις
Δόμος, ἔκδοση Β΄, 1989
 340

220. The venerable Gregory of Sinai, Philokalia, Volume 4, Asteros

Publications = Ὅσιος Γρηγόριος Σιναΐτης, Φιλοκαλία, τ. Δ’, ἔκδοση
Ἀστέρος
221. St. John of Sinai, The Ladder = Κλῖμαξ Ἁγίου Ἰωάννη Σιναΐτη, 7th edition,
Holy Monastery of the Paraclete Publications, Oropos Attica Greece, 1994
222. St. Symeon, Archbishop of Thessaloniki, Apanta, Vas. Rigopoulou
Publications, reprint of 1882 edition = Ἁγίου Συμεών Ἀρχιεπισκόπου
Θες/νίκης, Ἅπαντα
223. St. Isaak the Syrian, The Ascetic Orations, Gregory Palamas Publications,
Thessaloniki, Greece, 1991 = Ἁγίου Ἰσαάκ τοῦ Σύρου, Οἱ Ἀσκητικοί
Λόγοι, Εκδόσεις «Γρηγόριος ο Παλαμάς, Θεσσαλονίκη, 1991
224. Triantafyllou, Georgios Protopresbyter, The Venerable monk Joseph the
hesychast, published by the Holy Hermitage dedicated to Panaghia
Myrtidiotissa at Paros, Greece, = π. Γεωργίου Τριανταφύλλου, Ὁ
Γέροντας Ἰωσήφ ὁ ἡσυχαστής, Ἱ. Ἡσυχαστήριο Παναγίας
Μυρτιδιωτίσσης Πάρου.
341
 342

3. ABBREVIATIONS

1. OSB, trsl. & com.: The English translation of this scripture and this commentary
from The Orthodox Study Bible
2. E.O.C. Eastern Orthodox Church
3. SJR extract translated into English by Stavros Raptis
4. BZ Byzantinische Zeitschrift, München
5. CahArch Cahiers Archeologiques
6. DAI Deutsches Archäologisches Institut
7. ZRVI Zbornik Radova Vizantinološkog Instituta
8. REB Revue des Études Byzantines, Paris
9. SKZ Srpska kniževna zadruga
10. ΘΗΕ Θρησκευτική και Ηθική Εγκυκλοπαιδεία, τόμ. 1-12, Αθήνα 1962-1968.
11. PG Patrologia cursus completus, Series graeca, ed. J. P. Migne, Paris 1857-1866.
12. SC Sources Chretiennes, Paris.
13. ABBREVIATIONS & INITIALS
14. ΑΒ Analekta Vlatadon
15. ΑCO Acta Conciliorum Oecumenicorum, Berlin-Leipzig 1914
16. Β.Ε.Π. Library of Greek Fathers and ecclesiastical writers, Publ. Apostolate
ministry of Greek Church Athens 1962 et.
17. D.T.C. Dictionnaire de Theologie Catholique, Paris 1909-1950
18. Ε.Ε.Β.Σ. Annual of Byzantine Studies Society, Athens 1924
19. Ε.Π.Ε. «Greek Fathers of Church, John Chrysostom, vol. 1-40, publ. Meretakis
Thessalonica 1973-1990.
20. HThG Handbuch Theologischer Grundbegriffe, Munchen 1962.
21. ΛΒΘ Lexicon of Biblical theology, publ. «Artos Zois», Athens 1980
22. MANSI Sacrorum consiliorum nova et amplissima collectio,: J.D.MANSI,
Florentiae 1759.
23. OEuv.C. St. J.Chrysostome, Oeuvres Completes, Bareile, J., tom. 1-21, Paris
1865-73.
24. P.G. Patrologia Graeca, ed.: J.P.MIGNE, Paris 1857-1912.
25. P.L. Patrologia Latina, ed.: J.P.MIGNE, Paris 1844-1890.
26. ThWNT Theologisches Worterbuch zum Neuen Testament, Stuttgart 1933
27. ZThK Zeitschrift fur Theologie und Kirche, Tubingen 1891.
 343

4. GLOSSARY

 Askesis = the spiritual exercises of hunger, fasting and vigil for draining
the passions and evil desires
 Asklepius - The descendants of these two children of doctor Asklipiadi
were involved in philosophy and medical science and were known as
Asklipiades. In metonymy of the word sowas named and every therapist
philosopher practitioner over the centuries. Philosopher was any intellect
of that era that he applied the art of trying to bring the good to his fellow
human. That is why doctors or Iatrofilosofoi (=Medical Philosophers) of
that era were Asklipiades medical philosophers who with their craft were
trying to alleviate human suffering from psychosomatic diseases without
bound by superstitions and prejudices .
 Aphorisms are short sentences or otherwise advices, which are self-
contained and full in meaning, accepted as scientific and philosophical
definition.
 Cheirotechnis - The ''Cheirotechnis'' (Artisan) of Hippocrates was looked
down from aristocratic Plato who classifies the "Artisans" in a subordinate
social position and social value and seldom considers the doctor as the
most representative type.
 Epistimonismos - This mindset was named (Scientificism) but was
accused sometimes as Enlightenment did for atheism or more for
pantheistic opinions and syncretism of religious beliefs and perceptions.
Religion managed and garnered a bunch of knowledge which science
should separate from the good substitute that has been accumulated. The
medicine more often turns out to be pious in the face to the gods. Doctors
back down in front of them, because the power of medicine is limited.
 Iatrevo - Derives from the verb travelling, make tour and travel
significantly, even in the glorious Ancient times meant also the travel and
 344

"Iatrevo" because doctors toured and did medical travel, to explore, to

observe and to heal with love the sufferer, the fellow man.
 Isotheoi - because evil entered in humans with the disobedience of Adam,
in their quest to become "Isotheoi" (equal to God), as the culmination of
their arrogance and infidelity to the therapist, physician, Creator, the
Savior and Messiah himself should come, as the physician of souls and
bodies in order to elevate the fallen man.
 Katharsi - Spontaneously come to mind the concepts of Ancient Greek
tragedy with the «Katharsi» (Cleansing) and «Litrosi» (Redemption).
 Hippocratic Podium - As for the restoration of the femur bone he
suggested the use of a wooden system that was named «Ippokratiko
vathro» (Hippocratic podium) where the patient is laid down and tied and
certain bandaging is mentioned that enables stretching and counter
stretching.
 Paraklesis – Parakleses [plural] (Παράκλησις – Παρακλήσεις [plural]) = a
petition or a prayer, participation in a Canon of Requests. (Makrantonaki –
Farasa, Maria, Glossary of Theological Terms, p. 244)
 Periodeytis - He visited, the island of Thassos, Macedonia, Thrace,
Scythia, possibly Egypt and Athens and Larissa. Hippocrates traveled like
a physician, philosopher and "Periodeytis".
 Synaxarion = Συναξάριον: Church calendar with readings that have been
specified for fixed feast days, but no other text; also a collection of brief
hagiographical texts. (Makrantonaki, Glossary of Theological Terms, p.
259)
 Theosis – deification, the act of making a god, the goal of humanity to
become as much as possible like God. (Makrantonaki – Farasa, Maria,
Glossary of Theological Terms, p. 210)
 Orkos - The holy "Orkos" (Οath) that contains the duties and obligations
of a doctor towards his master and his students and his patients is his book
"Nomos" (Law), which deals with the form of seriousness and the
initiation needed to become accepted in the medical class.
 345

5. ENDNOTES

After a long journey in research reaching at this point, we

consider it appropriate to underline the topicality of philosophical
thinking of Hippocrates. The general spirit of learning, knowledge,
philosophy and humanity enters several times in second place,
neglecting the bioethics anthropology and political philosophy of the
Ancient medical philosophers whose practice method and way of life
should again puzzle us positively in the 21st century.
Several opinions on the great medical philosopher of Kos
Island even today are highly timely, as both the scientific education,
and the fight of Hippocrates against priestly Medicine against
preconceptions or superstition of the time is important.
Today unfortunately the Hippocratic Oath is no longer
pronounced in several medical schools of the modern world and
perhaps this is a sample of variance of historical knowledge and
reality. Bioethics and the ethics report on activity of the philosopher
practitioner retains all its validity for Hippocrates, mainly in
scientific rigor and moral rigor, which equates them to a genuine
social and political philosophies and true medical anthropology, of
the "Father of Medicinal" science.
We felt his presence as a Greek and philosopher, educator
and anthropologist, even though we read about him intensely. We
tried and listened to his silence, more than we heard his words
through his writing lessons. Medical ethics deontology in the modern
world of science doesn't belong only to physicians but also to lawyers,
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to sociologists, to philosophers, to theologians, and in every human

being simplistic or scientist. With a nice initiative in Greece the
birthplace of Hippocrates founded the Greek company Ethics and
became accepted with a purpose to outline the safeguards that ensure
the dignity of human existence and merit-based coexistence. From
the perspective of Orthodox Christian morality addressing these
issues is done on the basis of anthropological teaching of the fathers
of the Christian Church. So with this survey it is attempted to define
the scientific field of bioethics and the historic retrospect of
Hippocratic point of view and of John Chrysostom. Thus it is
attempted the pinpointing and promotion of the principles underlying
the science of bioethics and the determination of the basic principles
of Orthodox Christian morality through which made the deal with the
issues arising from the application of genetic engineering in humans.
Today it is needed not only good scientific and technical
training but also critical thinking psychic sensitivity, excellent
information on ethical issues. The life of man constitutes God's gift,
it is not private property that degrades to an object of derogatory
decisions but in divine gift that the Creator God gave out oflove to
man. As we know the value of human life is prevalent in all religions
and all people and Nations of the world, its removal brings shock to
humanity. Having all this in mind the medical philosopher and
educator must respect the value of human life of every human being
regardless of their psychosomatic problem.
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The terrible signs of the upcoming catalysis of godless

physician Antichrist, from the almighty word of Healer Christ will be
the darkening of the Sun and the stars.
The great luminers who were created by the therapist
physician Creator God himself will shake and will be destroyed in
the appearance of the Almighty Creator, who is praised by the
universes and who will come to launch 'new heavens' spiritual,
yielding the justice for centuries with the resurrection of all the
righteous and the unrighteous, for the first to eternal life, for the
second to eternal hell. According to Hippocrates, all diseases come
from the Soul. Everything gets sick when the Soul is sick. Finally,
the Greek physician and philosopher Hippocrates from the island of
Kos, teaches us that what matters is the healing of the human soul,
because from there come the diseases in man. John Chrysostom
completes this teaching by emphasizing that the healing of the human
soul is done only by the Creator God who also acts as a healing
physician of souls and bodies.
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6. C.V. Writer

The Achaean Academic Professor Alexios Panagopoulos (Academic Prof.

DDDr. Habil. Alexios Panagopoulos), was elected as Academic, on
26.12.2018, as a Full Member of MCA Moscow International Slavic
Academy of Sciences in Moscow. He is a Director in Bosnia of EPLO
(European Public Law Organization). He has taught as a Professor in
Universities and other educational institutions. He holds a PhD in Law /
Political Science from the Belgrade - State University. Doctor Phd of
Religion / Pedagogy from the State University of East Sarajevo - Bosnia /
Herzegovina. Doctor Phd of Bioethics, Biopsychology, Medical
Anthropology & Political Philosophy, St. Gregory Institute of Central
America in collaboration - with Union Nikola Tesla University of Belgrade.
Graduate Habilitation of PTF School Novi Sad Vojvodina. He served as a
Postdoctoral Fellow of IKY, DAAD, etc., in Munich, Vienna, Belgrade,
Warsaw, Geneva, Paris, etc. His work is of various subjects, topics in
general, legal and historical, while it is addressed to both the scientist and
the ordinary reader, with a tendency to simplify, popularize and approach
knowledge for the ordinary citizen. For more, the avid reader can visit the
following online Site of the author:
HTTPS://FTB.ACADEMIA.EDU/ALEXIOSPANAGOPOULOS/PAPERS
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Hippocrates:
All diseases come from the soul, and We cure Her.
Chrysostom: The Salvation of the Soul is paramount. Everything gets
sick when the Soul is sick.
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Τέλος του παρόντος πονήματος

Ηere is the end of this work