Arabian Christian Physicians
That this is not a partial view suggested by the desire to make out a
better case for Christianity in its relation to science will be very
well understood, besides, from the fact that a number of the original
physicians of Arab stock who attracted attention during the first period
of Arabian medicine, that is, during the eighth and ninth centuries,
were Christians. There are a series of physicians belonging to the
Chri
tian family Bachtischua, a name which is derived from Bocht Jesu,
that is, servant of Jesus, who, from the middle of the eighth to the
middle of the eleventh century, acquired great fame. The first of them,
George (Dschordschis), after acquiring fame elsewhere, was called to
Bagdad by the Caliph El-Mansur, where, because of his medical skill, he
reached the highest honors. His son became the body-physician of Harun
al-Raschid. In the third generation Gabriel (Dschibril) acquired fame
and did much, as had his father and grandfather, for the medicine of the
time, by translations of the Greek physicians into Arabian.
These men may well be said to have introduced Greek medicine to the
Mohammedans. It was their teaching that aroused Moslem scholars from the
apathy that had characterized the attitude of the Arabian people toward
science at the beginning of Mohammedanism. As time went on, other great
Christian medical teachers distinguished themselves among the Arabs. Of
these the most prominent was Messui the elder, who is also known as
Janus Damascenus. Both he and his father practised medicine with great
success in Bagdad, and his son became the body-physician to Harun
al-Raschid either after or in conjunction with Gabriel Bachtischua. Like
his colleague or predecessor in official position, he, too, made
translations from the Greek into Arabic. Another distinguished Arabian
Christian physician was Serapion the elder. He was born in Damascus, and
flourished about the middle of the ninth century. He wrote a book on
medicine called the Aggregator, or Breviarium, or Practica
Medicinae, which appeared in many printed editions within the century
after the invention of printing. During the ninth century, also, we have
an account of Honein Ben Ischak, who is known in the West as
Johannitius. After travelling much, especially in Greece and Persia, he
settled in Bagdad, and, under the patronage of the Caliph Mamum, made
many translations. He translated most of the old Greek medical writers,
and also certain of the Greek philosophic and mathematical works. The
accuracy of his translations became a proverb. His compendium of Galen
was the text-book of medicine in the West for many centuries. It was
known as the Isagoge in Artem Parvam Galeni. His son, Ishac Ben
Honein, and his nephew, Hobeisch, were also famous as medical
practitioners and translators.
Still another of these Arabian Christians, who acquired a reputation as
writers in medicine, was Alkindus. He wrote with regard to nearly
everything, however, and so came to be called the philosopher. He is
said altogether to have written and translated about two hundred works,
of which twenty-two treat of medicine. He was a contemporary of Honein
Ben Ischak in the ninth century. Another of the great ninth-century
Christian physicians and translators from the Greek was Kostaben Luka.
He was of Greek origin, but lived in Armenia and made translations from
Greek into Arabic. Nearly all of these men took not alone medical
science, but the whole round of physical science, for their special
subject. A typical example in the ninth century was Abuhassan Ben Korra,
many of whose family during succeeding generations attracted attention
as scholars. He became the astronomer and physician of the Caliph
Motadhid. His translations in medical literature were mainly excerpts
from Hippocrates and Galen meant for popular use. These Christian
translators, thoroughly scientific as far as their times permitted them
to be, were wonderfully industrious in their work as translators, great
teachers in every sense of the word, and they are the men who formed
the traditions on which the greater Arabian physicians from Rhazes
onward were educated.
It would be easy to think that these men, occupied so much with
translations, and intent on the re-introduction of Greek medicine, might
have depended very little on their own observations, and been very
impractical. All that is needed to counteract any such false impression,
however, is to know something definite about their books. Gurlt, in his
History of Surgery, has some quotations from Serapion the elder, who
is often quoted by Rhazes. In the treatment of hemorrhoids Serapion
advises ligature and insists that they must be tied with a silk thread
or with some other strong thread, and then relief will come. He says
some people burn them medicinis acutis (touching with acids, as some
do even yet), and some incise them with a knife. He prefers the
ligature, however. He calmly discusses the removal of stones from the
kidney by incision of the pelvis of the kidney through an opening in the
loin. He considers the operation very dangerous, however, but seems to
think the removal of a stone from the bladder a rather simple procedure.
His description of the technique of the use of a catheter and of a
stylet with it, and apparently also of a guide for it in difficult
cases, is extremely interesting. He suggests the opening of the bladder
in the median line, midway between the scrotum and the anus, and the
placing of a canula therein, so as to permit drainage until healing
occurs.
Even this brief review of the careers and the writings of the
physicians of early Christian times shows how well the tradition of old
Greek medicine was being carried on. There was much to hamper the
cultivation of science in the disturbances of the time, the gradual
breaking up of the Roman Empire, and the replacement of the peoples of
southern Europe by the northern nations, who had come in, yet in spite
of all this, medical tradition was well preserved. The most prominent of
the conservators were themselves men whose opinions on problems of
practical medicine were often of value, and whose powers of observation
frequently cannot but be admired. There is absolutely no trace of
anything like opposition to the development of medical science or
medical practice, but, on the contrary, everywhere among political and
ecclesiastical authorities, we find encouragement and patronage. The
very fact that, in the storm and stress of the succeeding centuries,
manuscript copies of the writings of the physicians of this time were
preserved for us in spite of the many vicissitudes to which they were
subjected from fire, and war, and accidents of various kinds for
hundreds of years, until the coming of printing, shows in what
estimation they were held. During this time they owed their preservation
to churchmen, for the libraries and the copying-rooms were all under
ecclesiastical control.