Page:Notes and Queries - Series 12 - Volume 1.djvu/129

 12 S. I. FEB. 12, 1916. J

NOTES AND QUERIES.

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entered directly into their religious observ- ances brought the science of botany within their ken. The first-hand technical know- ledge derived from inducting infants into the Covenant, and from Taharns, or the ritual process of killing animals for food, opened the road to the study of anatomy and diseases. The various injunctions in the Scriptures regarding women created gynae- cology. In osteology and in embryology the Rabbins made remarkable discoveries, having regard to the prevailing level of scientific possibility in those remote times. They counted the bones, and made them equal to the number of affirmative precepts in the Torah. The disciples of one Rabbi actually procured the body of a woman to practise upon for research work. They insisted on original work only (Chulin, 94 a). The result was that ? long before modern science had noted the laws of morphological and biological developments in internal structures and their direct associations with the pathology of tissues and external sur- faces, the Hebrew physicians in Talmudic times had already built up a sound body of reliable data out of their daily experiments in Millah (initiation) and in Tahurus (hygienic science). Autopsy of slaughtered beasts, which is a religious duty of cardinal importance, led to the detection of degene- racy in the meat in its initial stages, and animals so affected were (and are to-day) rejected as trifa (unfit). Opportunities of directly acquiring knowledge of medicine were obviously circumscribed. Science won in the long ran, as can be shown from the identical sources whence illustrations of dragon-lore, &c., were obtained, viz., from the pages of the Talmud itself. Much of the foregoing is the embodiment of passages in Tractate Chulin and elsewhere; but many others might be quoted. Autopsy or bedikka, and the act of examining the lungs, called riah (Chulin, 47 b), provide the nuclei of Kosher and Trifa. If the lungs adhere in the minutest degree to the ribs ; if they are abnormal in number and size ; or if any foreign substance, such as a nail, is found in any part of the carcase, the animal is immediately condemned by the schouchet (operator). This rigid autopsy makes meat prepared more Judai.o an expensive business ; but it has immeasurable advantages in promoting the general hygiene and the longevity of the people. Again, too, the Abraham ic rite showed the way to the attain- ment of proficiency in pathology, for it is directed in the Gemara that the operation shall be postponed sine die in the case of

infants suffering from incipient symptoms of haemophilia, ophthalmia, tetanus, or jaundice^ The pathological diagnoses and experiments of earlier times with regard to these dangerous complaints have been the means of saving many lives, notwithstanding that this order is in direct contravention of one of the three cardinal tenets of Judaism.

The doctors of the Talmud started out with one dominant principle. Prevention they rated higher than the cure of disease. . For instance, they are scrupulous about sanitation : "A fine dwelling, a handsome wife, and fine furniture raise a man socially ' r (Berachoth). They made a point of dieting patients (Pesachim, 42 a and 42 b). They directed persons suffering from heart trouble to be sparing in starchy foods and wine. Certain others were put off melons and nuts (Berachoth). They wrote about zayvel (diarrhoea) and haemorrhage (dom harbei), and gave instructions as to dieting accord- ingly. Honey and similar substances were administered by the Rabbins (Yoma, 83 bj- in boluses, &c., to persons prostrated by starvation.

The Hebrew ladies were permitted on the Day of Atonement to bring with them to the Temple services salt lozenges (galgal maylach) (Shobbos, 64 b and 65 a). The men were allowed on that day to have with them bags of pepper or ginger to freshen up their nerves (Yoma, 81 b). Salt lozenges and pepper were used as tooth powders (Shobbos r 65 a).

Many of the rules and ordinances aforesaid were more or less empirical, no doubt ; but the Rabbins had to square the end to the means, and they did. They gave directions how to treat retching, giddiness,, and headache, mainly with change or sus- pension of diet, and modern practice has followed on their lines, more or less. They understood all about the Caesarean operation, and invented various instruments, such as splints and crutches, for the relief of suffering humanity and even of animals, as the follow- ing anecdote shows. Rabbi Shimmon ben Chalafta had a very valuable hen that dis- located its thigh-bone. After consultation with his medical friends he constructed a splint of bamboo cane, and it recovered (gnassa shefouffress shel konay, vechoiyesah). They had an elementary knowledge of anaes- thetics and administered sleeping draughts. They practised vivisection on animals ; they had some theories on psychology (Yebamoth, 9 a). Reference is made to* diseases of the ear in Tractate Sabbath. They insisted on medical examinations, and