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in him, demanded the reason, he replied, " disagreement of two physicians is more deadly than a tertian fever." This Isaac, who is said to have died in 799, is the great Jewish physician, one of the most important members of the profession in the eighth century. His principal work was with regard to poisons and the symptoms caused by them. This is often quoted by medical writers in the after time.

The prominent Jewish physician of the ninth century was Joshua Ben Nun. Haroun al-Raschid, whose attempts to secure justice for his people are the subject of so much legendary lore, and whose place in history may be best recalled by the fact that he is a contemporary of Charlemagne, was particularly interested in medicine. He founded the city of Tauris as a memorial of the cure of his wife. He was a generous patron of the school of Djondisabour and established a medical school also at Bagdad. He provided good salaries for the professors, insisted on careful examinations, and raised the standard of medical education for a time to a noteworthy degree. The greatest teacher of this school at Bagdad was Joshua Ben Nun, sometimes known as the Rabbi of Seleucia. His teaching attracted many students to Bagdad and his fame as one of the great practitioners of medicine of this time brought many patients. Among his disciples was John Masuée, whose Arabian name is so different, Yahia Ben Masoviah, that in order to avoid confusion in reading it is important to know both. Almost better known, perhaps, at this time was Abu Joseph Jacob Ben Isaac Kendi. Fortunately for the after time, these men devoted themselves not only to their own observa

tions and writing- but made a series of valuable translations. Josua Bez Nu seem- 1 have been pariciary zestou in this matter, following the exark of Mase: Djawal or Basra.

Bagual tee became a centre for Arabian criture. Mazoul. one c. fierour successors, provide in Bagiad a rezuge for the learned men of the Last Wao were disturbed of the wars and troubles of the time. He became a libera” patron of literature and education. When the Lumperor Michae III of Constantinope was conquere in battle, one of the obligations imposed upon him was to send many camel loads of books to Bagua, and Aristotie and Plato were studied devotedly and translated into Arabic. The era of culture affected not only the capital but all the cities, and everywhere throughout the Arabian empire schools and academies sprang up. We have record of them at Basra, Samarcand, Ispahan. From here the thirst for education spread to the other cities rued by the Mohammedans, and each town became affected by it. Alexandria, the cities of the barbary States, those of Sicily and Provence, where Moorish influences were prominent, and of distant Spain. Cordova, Seville, Toledo, Granada, Saragossa, all took up the rivalry for culture which made this a glorious period in the history of the intelectual life.

Already, in the chapter on " Great Physicians in Lariy Chistian Times," I have pointed out that many of the teachers of the Arabs were Christian physicians. Here it is proper to emphasize the other importart factor in Arabian medicine, the Jewish physicians, who influenced the great Arabian rulers,

and were the teachers of the Arabs in medicine and science generally. These Christian and Jewish physicians particularly encouraged the translation of the works of the great Greek physicians and thus kept the Greek medical tradition from dying out. It is not until the end of the ninth, or even the beginning of the tenth, century that we begin to have important contributors to medicine from among the Arabs themselves. Even at this time they have distinguished rivals among Jewish physicians. Indeed these acquired such a reputation that they became the physicians to monarchs and even high ecclesiastics, and we find them nearly everywhere throughout Europe. Their success was so great that it is not surprising that after a time the vogue of the Jewish physicians should have led to jealousy of them and to the passage of laws and decrees limiting their sphere of activity.

The great Jewish physician of the ninth century was Isaac Ben Soliman, better known as Isaac el Israili, and who is sometimes spoken of as d'Israeli. He was a pupil of Isaac Ben Amram the younger, probably a grandson of another Isaac Ben Amram, who, after having become famous in Bagdad, went to Cairo and became the physician of the Emir Zijadeth III. The younger Isaac established a school, and it was with him that Israeli obtained his introduction to medicine. He practised first as an oculist and then became body-physician to the Sultan of Morocco. Because of the sympathy of his character and his unselfishness he acquired great popularity. Hyrtl refers to him respectfully as "that scholarly son of Israel." Curiously enough, considering racial

feeling in the matter, he never married, and when asked why he had not, and whether he did not think that he might regret it, he replied, "I have written four books through which my memory will be better preserved than it would be by descendants." The four books are his "Treatise on Fevers," his "Treatise on Simple Medicines and Ailments," a treatise on the " Elements," and a treatise " On the Urine." Besides these, we have from him shorter works, "On the Pulse," "On Melancholy," and "On Dropsy." His hope with regard to his fame from these works was fulfilled, for they were printed as late as 1515 at Leyden, and Sprengel declared them the best compendium of simple remedies and diet that we have from the Arabian times. One of his translators into Latin has called him the monarch of physicians.

Some of his maxims are extremely interesting in the light of modern notions on the same subjects. He declared emphatically that "the most important duty of the physician is to prevent illness." "Most patients get better without much help from the physician by the power of nature." He emphasized his distrust of using many medicines at the same time in the hope that some of them would do good. He laid it down as a rule: " Employ only one medicine at a time in all your cases and note its effects carefully." He was as wise with regard to medical ethics as therapenties. He advised a young physician, "Never speak unfavorably of other physicians, Every one of us has his lucky and unlucky hours." It is pleasant to learn that the old gentleman lived to fill out a full hundred years of life, and that in his

declining years he was surrounded by the good will and the affection of many who had learned to know his precious qualities of heart and mind. More than of any other class of physicians do we find the large human sympathies of the Jewish physicians of the Middle Ages praised by their contemporaries and succeeding generations.

During the next centuries a number of Jewish physicians became prominent, though none of them until Maimonides impressed themselves deeply upon the medical life of their own and succeeding centuries. Very frequently they were the physicians to royal personages. Zedkias, for instance, was the physician to Louis the Pious and later to his son Charles the Bald. His reputation as a physician was great enough to give him the popular estimation of a magician, but it did not save him from the accusation of having poisoned Charles when that monarch died suddenly. There seem to be no good grounds, however, for the accusation. There were a number of schools of medicine, in Sicily and the southern part of Italy, in which Jewish, Arabian, and Christian physicians taught side by side. One of these teachers was Jude Sabatai Ben Abraham, usually known by the name of Donolo, who was famous both as a writer on medicine and on astronomy. Donolo studied and probably taught at Tarentum, and there were similar schools at Palermo, at Bari, and then later on the mainland at Salerno. The foundation of Salerno, in which Jewish physicians also took part, we shall discuss later in the special chapter devoted to that subject.

One of the great translators whose work meant