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A Cabinet of Ancient Medical Curiosities: Strange Tales and Surprising Facts From The Healing Arts of Greece and Rome 1st Edition J. C. Mckeown
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STRANGE TALES
AND
SURPRISING FACTS
FROM THE
J.C. McKeown
1
iv
1
Oxford University Press is a department of the University of Oxford. It furthers
the University’s objective of excellence in research, scholarship, and education
by publishing worldwide. Oxford is a registered trade mark of Oxford University
Press in the UK and certain other countries.
1 3 5 7 9 8 6 4 2
Printed by Sheridan Books, Inc., United States of America
v
In gratitude to the doctors and nurses who saved my life one summer’s day
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CONTENTS
Preface ix
CHAPTER I Medicine, Religion, and Magic 1
CHAPTER II The Doctor in Society 19
CHAPTER III Attitudes to Doctors 37
CHAPTER IV Some Famous Doctors 57
CHAPTER V Anatomy 71
CHAPTER VI Sex Matters 83
CHAPTER VII Women and Children 93
CHAPTER VIII Preventive Medicine 113
CHAPTER IX Prognosis and Diagnosis 133
CHAPTER X Particular Ailments and Conditions 143
CHAPTER XI Treatment and Cures I 175
CHAPTER XII Treatment and Cures II 197
CHAPTER XIII General Medicine 229
CHAPTER XIV Respice Finem 249
Glossary 253
Coin Images 265
Illustration Credits 267
• vii •
viii
ix
PREFACE
T
he Hippocratic treatise On the Nature of Man begins by declar-
ing, “Anyone who is accustomed to listening to discussions of
the nature of man in a broader context, and not just in its relation
specifically to medicine, will find nothing to interest him in this work
of mine.” By contrast, the main emphasis in this book is on the wider
aspects of life in antiquity as preserved for us in the medical texts,
rather than on medicine itself. Here you may expect to find vignettes
of doctors wrangling at the sickbed and impressing large audiences
with their surgical skills; cures for migraine such as wrapping an elec-
tric fish or a woman’s brassiere or a bandage containing mouse drop-
pings round the patient’s head (headaches, and also baldness, can be
prevented by having one’s hair cut on the seventeenth or the twenty-
ninth day after the new moon); donkeys in the sickroom to ensure a
fresh supply of milk; a great profusion of amulets, such as a strangled
viper to ward off tonsillitis or a cuckoo in a hareskin pouch to induce
sleep; and famous old jokes on the order of “A man went to a doctor
and said, ‘Doctor, I feel dizzy for half an hour when I wake up, and
then I feel fine.’ To which the doctor replied, ‘Well then, wake up half
an hour later!’ ”
There is no way to mitigate the absurdity of countless assertions
about medicine made in antiquity. To take just a few random exam-
ples, we can only wonder at such statements as:
• ix •
x
x Preface
Preface xi
xii Preface
It is strange that lawyers have legal manuals containing the chief points of all
the laws ready at hand whenever they are needed, whereas we doctors have
been remiss about this. Lawyers can postpone consideration of any issue for a
long time, but we rarely or never have that opportunity. … Their business is
conducted almost exclusively in the cities, where there is an abundant supply
of books, but medical emergencies arise not just in cities, or indeed in the
countryside and remote areas, but sometimes even on shipboard out at sea,
where delay can have fatal or at least extremely serious consequences. It is very
difficult if not utterly impossible to retain in one’s memory every medical pro-
cedure and all the various medicines. That is why I have collected this digest
of material from ancient medical writings, with only a modest contribution
of my own, based on what I have seen and tried in my practice as a doctor.
Preface xiii
xiv Preface
MEDICAL ADVICE
1 4
• I •
MEDICI N E , RE LIGION ,
A N D M A G IC
MEDICAL DEITIES
Asclepius, the son of Apollo, was taught medicine by the Centaur Chiron.
Athena gave him the blood that flowed from the Gorgon’s veins, and with
it he healed many people. He used the blood from the veins on the left
side to kill people, and that from the veins on the right to cure them. It is
said that he even restored dead people to life this way. In order to prevent
mortals thinking Asclepius was a god, Zeus killed him with a thunderbolt
(Zenobius Proverbs 1.18).
The Greeks have made rather greater medical advances than have other
peoples. Even among the Greeks, however, medicine is just a few gen-
erations old, and does not go back to the origins of the race. Asclepius is
famous as the earliest exponent of the art. Medicine was still rudimentary
and crude in his time, and he came to be reckoned as one of the gods
simply because he developed it in a more sophisticated way (Celsus On
Medicine Preface 2).
• 1 •
2
Asclepius displayed his medical skill only for the benefit of those who were suf-
fering from a specific disease but were otherwise healthy both in their consti-
tution and in their manner of living. Such people he cured with drugs and
surgery, instructing them to carry on with their customary lifestyle. … But,
when it came to people whose bodies were permeated with disease, he did not
attempt to extend their useless lives … and have them producing children who
would probably be just like them. Asclepius did not think that he should treat
people whose habits rendered them incapable of living, since treating them did
no good either for the patients themselves or for the state (Plato Republic 407d).
The unexpected success of Asclepius’s cures was the reason why he was
thought to have brought numerous dead people back to life. The old sto-
ries tell us that Hades accused him of diminishing the importance of his
kingdom; he claimed that, because of Asclepius’s cures, the number of dead
people was steadily decreasing (Diodorus Siculus The Library 4.71).
Asclepius had two sons, Podalirius and Machaon, who went with
Agamemnon to the Trojan War and rendered very considerable assistance to
their fellow-soldiers. Even so, Homer makes no mention of them providing
any relief from the pestilence [in Iliad 1] or from any of the other diseases
that afflicted the Greeks. He says that they used to treat patients with either
surgery or drugs. Hence it is clear that these were the only branches of medi-
cine they attempted and that they must be the longest established practices.
We can also learn from Homer that diseases were thought to be caused by
the anger of the immortal gods, and that it was from the gods that humans
sought to obtain relief from sicknesses (Celsus On Medicine Preface 3).
The sons of Asclepius helped the Greeks not only with their medical skill
but also with their weapons. Machaon laid down his life at Troy when he
came out of the Trojan Horse into Priam’s city (Pseudo-Hippocrates The
Embassy Speech 9).
4
Fig. 1.3 Asclepius with his daughter, Hygieia, and his sons, Podalirius and
Machaon, and a human family paying homage. For the difference in scale
between the deities and the mortals (esp. the very tiny toddler), see also
figs. 3.1 and 3.2.
After Asclepius and his sons, no one of any distinction practiced medicine
until literary studies became more widespread. Studying literature may
be supremely important for our minds, but it is damaging to our bod-
ies. Medical science was originally regarded as a part of philosophy, and
hence the treatment of diseases and the contemplation of the natural world
developed from the same sources: for, of course, the people most in need
of medical attention were those whose physical strength had been dimin-
ished by their restless mental activity through the long watches of the night
(Celsus On Medicine Preface 5).
HEALING SANCTUARIES
Well over 700 sites have been identified as sanctuaries and shrines in
honor of Asclepius.
5
Neither dancing in the same chorus nor sharing a sea voyage nor hav-
ing the same teachers establishes such a close camaraderie as does going
together on the same pilgrimage to the sanctuary of Asclepius (Aelius
Aristides On Concord between States 520).
idiot, piecing the cup together? Not even Epidaurian Asclepius could make it
whole again.” After hearing this, the slave put the broken pieces into his bag
and went into the temple. When he got there, he opened the bag and took out
the cup, and saw that it had been made whole. He told his owner what had
happened and what had been said, and when he heard it his owner dedicated
the cup to the god (Epidaurus Inscriptions Stele A 10).
A man from Torone, leeches. This man slept in the shrine and had a
dream. It seemed to him that the god split open his chest with a knife and
took out the leeches, and then put the leeches in his hands and stitched his
chest closed. In the morning he left the temple cured, with the creatures in
his hands. He had been tricked by his stepmother to drink them down in
a potion she had thrown them into (Epidaurus Inscriptions Stele A 13).
Heraieus from Mytilene. This man had no hair on his head, but lots and
lots on his chin. He slept here because he was ashamed at being mocked
by other people. By smearing his head with a medicine, the god made it
have hair (Epidaurus Inscriptions Stele A 19).
Hermon from Thasos. Asclepius cured his blindness. The god later made
him blind again because he did not give a thank-offering for the cure,
but, when he returned and slept in the temple, the god made him well
again (Epidaurus Inscriptions Stele B 2).
A dog cured a boy from Aegina. He had a growth on his neck. When he
came to the god, a dog took care of him with its tongue and made him
well (Epidaurus Inscriptions Stele B 6).
Hagestratos, headache. This man was afflicted with sleeplessness because
of pain in his head. He fell asleep in the inner shrine and had a dream.
The god seemed to cure the pain in his head and then to stand him
up naked and to teach him the forward thrust used in the pancration
[a combination of boxing and wrestling]. In the morning he left the
shrine cured, and not much time later he won the pancration event at the
Nemean Games (Epidaurus Inscriptions Stele B 9).
Gorgias from Heraclea, pus. This man suffered an arrow wound in the
lung during a battle, and it suppurated so badly for a year and six months
that he filled sixty-seven basins with pus. When he slept here, he saw a
vision. The god seemed to remove the arrowhead from his lung. In the
morning he left the shrine cured, holding the arrowhead in his hands
(Epidaurus Inscriptions Stele B 10).
7
A woman had a worm inside her, and the best doctors had given up hope
of curing her. So she came to Epidaurus and begged Asclepius to free her
from the parasite. The god was not present, but the temple attendants laid
the woman down where the god was accustomed to heal suppliants. She lay
quietly, as she had been instructed. The god’s ministers began the procedure
necessary for the cure. They took her head off her neck, and then one of them
inserted his hand into her body and extracted the worm, a big brute of a
thing. But they could not fit her head back on correctly, the way it had been
before. The god arrived and was angry with them for trying to do something
that was beyond their capability. Then he himself, with his irresistible divine
power, fitted her head back on her body, and restored her to health (Aelian
History of Animals 9.33). A briefer version of this, naming the woman as
Aristagora from Troezen, is recorded at Epidaurus Inscriptions Stele B 3.
Nearly all the cases recorded on the Epidaurus stelae involve treatment
of the patient during sleep. Aristophanes makes fun of such cures
at Wealth 667–83, where a slave reports events in Asclepius’s temple
when the blind god Wealth is brought there to have his sight restored:
There were many people in the temple, with all sorts of afflictions. The
god’s attendant extinguished the lamps and told us to go to sleep. He
said that, if anyone heard a noise, he was to keep quiet. We all lay down
nicely, but I couldn’t sleep, for I was being tortured by the thought of a
pot of porridge that was lying very close to the little old woman’s head.
I was awfully keen to creep over and get it. So I looked up, and saw the
priest snatching the cookies and dried figs from the holy table. Then he
went round all the altars, to check whether any cakes were left, and any
he found he sanctified into a sack. I thought this was a fine and holy way
to act, so I stood up and headed for the pot of porridge.
Asclepius being a god, cures at his sanctuary could not fail. The
inscriptions at Epidaurus and elsewhere attest to his uniform success.
Mortal doctors were just as keen to advertise their achievements. Galen
declares proudly that, whereas sixteen gladiators died when his prede-
cessor was physician at the amphitheater in Pergamum, he himself lost
none. Likewise, of the twenty-two cases described in Rufus of Ephesus’s
Case Histories, only two end with the death of the patient, one through
8
A doctor, like a savior god, should be on equal terms with slaves, with the
poor, with the rich, with kings, and he should help everyone like a brother.
For we are all brothers. He should not hate anyone, nor harbor spite
in his mind, nor foster self-importance (Supplementum Epigraphicum
Graecum 28 [1978] 225). This is part of a damaged inscription from
the Sarapion monument in the temple of Asclepius on the Athenian
acropolis.
The tragedian Aristarchus of Tegea contracted a disease. Asclepius cured him, and
ordered him to make a thank-offering in return for his health. So the poet gave
Asclepius the drama that is named after him. But gods would never demand nor
accept payment for granting health. How could that be? After all, with a kind
and thoughtful love for humans, they provide us free of charge with the greatest
blessings [… sunlight, water, fire, air …] (Aelian frg. 101). Aristarchus was a
celebrated poet, competing against Sophocles and Euripides, and possibly
also Aeschylus, in the great Athenian drama festivals.
Fig. 1.4 The same patient appears twice in this votive tableau: the doctor treats
the boy’s shoulder and the snake gives him paramedical assistance.
Where were Rome’s ancient deities when the city was forced by a devas-
tating plague to summon Aesculapius from Epidaurus as a god of med-
icine? Jupiter may be the supreme god who has been sitting enthroned
on the Capitol for so long, but his younger days were devoted to sexual
escapades, and no doubt they had left him no time for studying medi-
cine (St. Augustine City of God 3.17). Attacks on the old pagan reli-
gion by the Church Fathers are not always very subtle. Augustine
had been a bit of a hedonist himself before he saw the light.
Because it was such a bother to provide their sick and worn out slaves with
medical treatment, some people were in the habit of abandoning them on
the island of Aesculapius. Claudius decreed that all such slaves were free,
and were not to be returned to their owners. Anyone who chose to kill his
sick slaves rather than abandon them was liable to a charge of murder
(Suetonius Life of Claudius 25).
10
Enter good, leave better (bonus intra, melior exi) (Corpus of Latin
Inscriptions 8.1.2584). An inscription at the temple of Aesculapius at
Lambaesis, in the Roman province of Africa.
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