together with a few original productions, which, however, display the wit rather than the wisdom of our ancestors. Here are two examples: "Against a woman's chatter: take at night, fasting, a root of radish; that day the chatter cannot harm thee". "In case a man be a lunatic: take skin of a meer-swine or porpoise; work it into a whip; swinge the man therewith; soon he will be well; Amen." Charlemagne seems to have done less for medicine than for other sciences, for, as his biographer Einhard tells us, "he especially hated physicians because they tried to make him take his meat boiled instead of roast; wherefore he seldom consulted them, but treated himself when ill, which rarely happened til the last four years of his life". In 806, however, he ordained that children (infantes) should be sent to learn medicine, and it is perhaps the practical results of this edict which are quaintly and prophetically described in the following lines by his English "Minister of Education," Alcuin : "Accurrunt medici mox Hippocratica tecta, "Soon hasten to halls Hippocratic in crowds the medical students; One is opening a vein, another is stirring a mixture, Here one is cooking the gruel, there one is dosing a patient." But the passage itself is so obscure, and the great . emperor's institutions so entirely vanished in the disorders which followed his death, that it is impossible to decide whether he intended to establish medical schools, or by making some knowledge of the science universal, to entirely abolish a profession which held such strange views on the relative excellence of roast and boiled meats. He seems, however, to have done something for the furtherance of State medicine; for, according to Haeser, he admitted the ecclesiastical ordinance that each parish should care for its poor into his code of laws, declared the hospitals to be State institutions, and had them inspected periodically by special officers (missi dominici). Finally, Charlemagne benefited the healing art by commanding that useful plants, especially those of a medicinal character, should be cultivated on all the royal farms. NOTE. The relics of St. Margaret were regularly brought to the lying-in room of the queens of France up to the end of the last century. Here is her invocation: "Deus, qui gloriosam Margaretam invocantibus salutis remedia promisisti, exaudi nos pro N. famulâ tuâ in martyris tuæ suffragio confidente," etc. (from the Alsatian missal). The same authority gives the following form of invocation of St. Sigismund in cases of ague: "Omnipotens et misericors Deus, qui subvenis in periculo laborantibus, qui temporas flagella dum verberas, inclina tuas benignas aures ad preces humilitatis nostræ, et hunc famulum tuum N. qui tertianâ (vel quartanâ vel quotidianâ) febris vexatione fatigatur martyris tui et regis Sigismundi supplicatione ab omni ardore febrium liberare dignas," etc. Persons with toothache also appealed to St. Ursmar, who had suffered therefrom for nine years; and to St. Medardus, who had such a magnificent set of teeth, and showed them so often (at least in his pictures) that "to grin like St. Medardus became a mediæval proverb. In headache St. Just was invoked, for a red-hot helmet had been put on his head at his martyrdom. St. Stephen, for obvious reasons, was the patron in cases of "stone"; and St. Benedict held the same office, owing to his famous cure of the Emperor Henry. The eloquent St. Catherine of Alexandria was invoked in diseases of the tongue. St. Ottilia, though born blind, had received her sight in the waters of baptism, and therefore was the intercessor in eye affections, with which St. Clara and St. Lucy were also connected, apparently because of their names. The same reason made Eutropius the healer of dropsy (hydrops), and St. Matthias the defender from drunkenness (amethyst). But a diligent student of the Acta Sanctorum might enlarge this list almost indefinitely. Most of the medical works here quoted may be found in a collection entitled Medici Omnes qui Latinis Litteris scripserunt (Venice, 1547). Marcellus, who held a high office at the court of Theodosius, was not a physician, and wrote his De Medicamentis for the benefit of those unable to obtain medical attendance. It has recently been republished in Teubner's Latin series (Leipsic, 1889). For Priscillian see St. Leo, Epistola, xv.: "Ad hanc insaniam (Priscillianism) pertinet prodigiosa illa totius humani corporis per duodecim signa cœli distinctio, ut diversis partibus diversæ præsideant potestates"; and for the relation of saints to diseases, Reuss, Introd. ad Opera S. Hildegardis, in Migne's Patrologia; Calmei, Characteristiques des Saints, and the Acta Sanctorum generally. St. Gregory of Tours, Hist. Francorum, v. 6; De Miraculis S. Martini, ii. 60; De Gloria Confessorum, cap. xcv., contains a curious account of how St. Medardus cured toothache. St. Bernard, Ep. 345 and 405 (Migne's edition, i., pp. 550 and 617). The works of Abbot Walafrid are published in Migne's Patrologia. Alcuin, Carmina, 228. For Charlemagne's laws see Pertz, Monumenta Germaniæ Historica, vol. ii.; Capitularia Karoli Magni. Among the plants he ordered to be specially cultivated were poppy, anise, dill, feverfew, wild cucumber (elaterium?), coriander, mint, rosemary, sage, rue, tansy, squill, hemp, linseed. The sketch which appears in the early portion of the work shows the north-east part of the monastery of St. Gall, as it appeared between A.D. 830-937, and represents what is probably the most ancient existing plan of an infirmary. In the centre is the chapel, with its altar at the west end, to connect it with that of the abbey church. North of this are the infirmary buildings, including a special department for those who had been bled, or had taken purgatives, processes which the monks seem to have gone through periodically, venesection being performed in the infirmary kitchen. The reader will admire the excellent arrangement of the "necessaria". To the east is the doctor's house, of which Walafrid Strabo was perhaps one of the earliest occupants, and next to it the physic garden. The original plan, still preserved at the monastery, is said to give the names of the plants to be grown in each plot; but these are unfortunately omitted in the copy from which our sketch is taken. The "pyralia" were the warm rooms of the monastery, where the monks sat in very cold weather, where clothes were dried, and in one of which the rods were kept. This last fact caused the destruction of the building in 937. On the feast of St. Mark (25th April) in that year some scholars behaved in a manner worthy of stripes, "as they usually did on feast days,” says the chronicler Ekkehard. They were ordered to strip, and one of them was sent to the "pyrale" for the rods. In the hope of saving himself and his comrades, he took a brand from the hearth and thrust it into the dry wood under the roof. The flames spread to the church, and the abbey was almost entirely consumed. XXXIV. THE SCHOOL OF SALERNO. SALERNO, or Salernum, a town beautifully situated on the Italian coast, about thirty miles south-east of Naples, was, even in the time of Horace, a favourite health resort of the Romans, its air being considered more bracing than that of Baiæ. In Christian days it became yet more attractive to the sick, for its cathedral contained what were believed to be the wonder-working relics of St. Matthew; and if three other shrines claimed the head, and seven the body of the evangelist, the bones of the holy virgins, Theckla, Susannah, and Archelais, were unique and hardly less effective. Where patients congregated doctors would naturally follow. In the ninth century we already hear of distinguished Salernitan physicians; in the tenth we find one of them at the French court, while bishops and nobles travel from great distances to Salerno, for medical aid; and during the next two centuries the fame of the Hippocratic city spread throughout Europe. But its decline was equally rapid; and when, in 1811, an edict of Napoleon put an end to the most ancient of universities, even professed historians knew little more than that it had been a great medical school founded by Charlemagne, or the Saracens, or Constantine the African, or, at any rate, by the Benedictine monks. The accidental discovery at Breslau, in 1837, of thirty-five manuscripts by distinguished Salernitan masters, encouraged and assisted further investigation, and the following is a brief outline of our present knowledge. Only the last of the above theories as to the origin of the school deserves consideration, and among many arguments which conclusively prove that it was not a monastic but a secular institution, we need only mention that Jews and women were connected with it from early times, and that many of its professors were married, and some rich, and could therefore be bound neither by vows of chastity nor poverty. Law and philosophy were soon added to medicine; but theology, if ever taught at all, was the last of the faculties to complete the "Studium generale," or University of Salerno. The ancient chronicles of the city declare that the school was founded by four masters, Abdallah (Adala) the Arab, Eli (Elinus) the Jew, Pontus the Greek, and Salernus the Latin, who lectured to their pupils each in his own tongue. It would be pleasant to believe that representatives of the four divisions of civilised men, then persecuting and warring upon each other in the name of religion, had met together in this beautiful spot for the peaceful study of our sacred art. But the story is clearly mythical. Abdallah had but lately issued from his deserts when the school originated, and he would have found Salerno an unpleasant abode at any time, for it was first an outpost of Christianity against the Saracens, and afterwards a favourite halting place for crusaders. The others, however, may be accepted, at least allegorically. The earliest known Salernitan doctors bear the Jewish names. Joseph and Joshua: numerous Greeks, as we have already seen, came to Salerno during the iconoclast persecution, and the formation of the school may not unreasonably be attributed to the combination of these elements with the remains. of an ancient Latin "collegium medicorum ". The golden age of Salerno lasted from A.D. 1000 to 1200, and these two centuries form two epochs roughly divided by the interesting episode of Constantine the African. The first period is distinguished by the names of Gariopontus, the elder and younger Platearius, and the elder and younger Copho. Gariopontus, who seems to have been a Greek, wrote the Passionarius, a medical compendium, in which the doctrines of the Methodists are combined with prescriptions taken from Galen, Alexander, Paulus, and the Empiric writers already mentioned. The younger Platearius was the author of the Practica, a collection of notes on treatment, in which he often quotes his father's opinions and practice, while to one of the Cophos is due the first modern anatomical treatise, the De Anatome Porci, a work describing the shape and position of the viscera of the pig, which animal, says. the author, resembles man internally just as the monkey resembles him externally. At the close of the century appeared the most famous product of the school, the Regimen Sanitatis, Schola Salernitana, or Flos Medicina, as it is variously called, a medical poem, which went |