tables wherein the oath is carved, written, or engraved, so far as I can possibly, and so far as my wit or understanding shall be able to direct me, viz., I yield myself tributary and debtor to the master and doctor, who hath instructed me and showed me this science and doctrine, even as much or rather more than to my father who hath begotten me, and that I shall live and communicate with him, and follow him in all necessities which I shall know him to have, so far as my power shall permit and my goods extend. Also that I shall love and cherish his children as my brother’s, and his progeny as my own. Further, that I shall teach, show and demonstrate the said science without reward or covenant, and that I shall give all the canons, rules and precepts freely, truly and faithfully to my master, his children as to my own, without hiding or unacting anything, and to all other scholars who shall make the same oath or protestation, and to no others. Also that in practising and using my science towards the sick, I shall use only things necessary, so far as I am able, and as my spirit and good understanding shall give unto me, and that I shall cure the sick as speedily as I may without dilating or prolonging the malady, and that I shall not do anything against equity for hatred, anger, envy or malice to any person whatsoever. Moreover, that I shall minister no poison, neither counsel nor teach poison, nor the composing thereof to any. Also that I shall not give nor cause to be given, nor contend that anything be applied to a woman breeding, to destroy and make her void her fruit. But I shall protest to keep my life and science purely, sincerely and inviolably, without deceit, fraud or guile. And that I shall not cut or incise any person having the stone, but shall leave the same to those who are expert in it. And, furthermore, that I shall not enter into the patient’s house lest with purpose to heal him, and that I shall patiently sustain the injuries, reproaches, and loathsomeness of sick men and other base railings, and that I shall eschew, as far as I may, all venereous lasciviousness. Moreover, I protest, be it man, woman, or servant who is my patient, to cure them of all things, that I may see or hear either in mind or manner, and I shall not betray that which should be concealed or hidden, but keep inviolable with silence; neither reveal any creature under pain of death. And therefore I beseech our gods that observing this protestation, promise, and vow entirely and inviolably, all things in my life, in my art, and science, may succeed securely, healthfully, and prosperously to me, and in the end eternal glory.

“And to him that shall violate, transgress, or become perjured, that the contrary may happen unto him, viz., misery, calamities, and continual maladies.”

We have here principles laid down which would do honour to any medical body, and which show the highly civilised condition and the excellent moral teaching of the early Greek philosophers and priests.

CHAPTER II.

THE WIZARDS OF EARLY GREECE.

One of the earliest magicians or soothsayers of which we have record out of the era of mythology was Tiresias. He lived in the times of Œdipus and the war of the seven chiefs against Thebes. For having offended the gods he was visited with blindness, but being repentant, tradition states they recompensed him for this affliction by endowing him with the gift of prophecy and the act of divination. He is also said to have been able to hold communion with the feathered world, and to have power over the spirits of the dead, whom he could compel to appear and reply to his inquiries. His incantations and spells were supposed to be irresistible, and he could foretell future events by signs from fire, smoke, and other methods of divining.

Abaris, a native of Scythia, was another magician of renown. There is no exact record of the time in which he lived, but he is represented by some as having constructed the Palladium which protected Troy from its enemies for a long time. Other authors declare he was a friend of Pythagoras, who flourished some 600 years later.

According to Herodotus, he travelled over the world with an arrow, eating nothing during his journey. By others it is said the arrow was presented to him by Apollo, and that upon it he rode through the air, and travelled over lands, seas, mountains, and other inaccessible places. But from all accounts his repute as a magician and seer is confirmed. He is said to have foretold earthquakes, allayed storms and pestilence, cured disease by charms and incantations, and was generally revered for his power and command over the dwellers in the unseen world.

Pythagoras, one of the most notable magicians in early history, was born about the year B.C. 586, and lived during the time of Cyrus and Darius Hystaspes, of Crœsus, of Pisistratus, of Polycrates, and Amasis King of Egypt. He was renowned not only as a philosopher but as a leader and politician, and was learned in all branches of science then known. The early part of his life was spent in Egypt, but he also travelled in order to gather experience and knowledge until he reached the age of forty years.

Afterwards he founded a school, where he lectured and instructed a large number of followers who were attracted by his wisdom and learning. He divided his pupils into two classes: the neophytes, to whom were explained the elementary and general principles of his philosophy, while the advanced were admitted into his entire confidence and formed a brotherhood, who threw their property into a common stock and lived together.

During the latter part of his life he is said to have lived in Magna Græcia, where he carried on his studies and made some of his great discoveries. He was a profound geometrician, and two great theorems, one still known as the Pythagorean, are ascribed to him. He propounded the doctrine that the earth is a planet of spherical form, and the sun the centre of the planetary system.

His philosophy prescribed and taught a total abstinence from everything which had animal life, and temperance in all things, together with the subjection of the appetites of the body. By this strict discipline, he seems to have obtained almost complete control over the wills and minds of his followers, from whom he demanded the utmost docility. Preparatory to entering on his novitiate, the pupil was strictly examined by the master as to his principles, habits, and intentions. The tone of his voice, his manner of speaking, his walk, gestures, and the lines of his face and the expression of his eyes, were all carefully observed, and only if all these features were satisfactory was he admitted as a probationer. After this interview the master withdrew from the sight of the pupil, who could then enter on his novitiate of three and five, in all eight years, during which time he was not permitted to look on the master, but only hear him speak from behind a curtain, and he was enjoined to preserve the strictest silence.

To add to his mystery and authority, Pythagoras is said to have hid himself during the day from his pupils, and was only visible to them after the night had come on. He is described as having a most imposing and majestic appearance, with a grave and awe-inspiring countenance. When he came forth he appeared in a long garment of the purest white, with his long beard flowing, and a garland upon his head.

He allowed his followers to believe he was one of the gods, and he is said to have told Abaris that he resumed