But, as Israel grew and multiplied in Eg^7)t, they doubtless derived a large mental cultivation from their position until cruel policy turned it into bondage; even then Moses was rescued from the lot of his bretliren, and became learned in all the wisdom of the Egyptians, in- cluding, of course, medicine and cognate sciences (Clera. Alex, i, p. 418 ), and those attainments, perhaps, became suggestive of future laws. Some practical skill in met- allurgy is evident from Exod. xxxii, 20. But, if we ad- mit Egyptian learning as an ingredient, we should also notice how far exalted above it is the standard of the whole Jewish legislative fabric. In Its exemption from the blemishes of sorcery- and juggling pretences. Tlie priest, who liad to jironoiuice on the cure, used no means to advance it. and the wliole regulations iirescribcd ex- clude the notion of trafficking In popular superstition. We have no occult practices reserved in the hands of the sacred caste. It is God alone who doeth great things, working by the wand of Moses, or the brazen serpent; but the very mention of such instnmients is such as to expel all pretence of mysterious virtues in the things themselves. Hence various allusions to (iod's "healing mercy." and the title "Jehovah that healeth'' (Exod,xv,2(;; Jer, xvii, 14; xxx,17; Psa.ciii.3: cxlvii, 3 ; Isa. XXX, 2(1). Xor was the practice of physic a priv- ilege of the Jewish priesthood. Any one might pr.ac- tice it, and this publicity must have kept it pure. Nay, there was no scriptural bar to its practice by resident
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aliens. We read of " physicians," " healing," etc., in Exod. xxi, 19; 2 Kings viii, '29; 2 Chron. xvi, 12; Jer. viii, 22. At the same time the greater leisure of the Levites and their other advantages would make them the students of the nation, as a rule, in all science, and their constant residence in cities would give them the opportunity, if carried out in fact, of a far wider field of observation.
The reign of peace in Solomon's days must have opened, especially with renewed Egyptian intercourse, new facilities for the study. He himself seems to have included in his favorite natural history some knowledge of the medicinal uses of the creatures. His works show him conversant with the notion of remedial treatment (Prov. ili, 8 ; vi, 15 ; xii, 18 ; xvii, 22 ; xx, 30 ; xxix, 1 ; Eccles. iii, 3); and one passage (Eccles. xii, 3, 4) indicates considerable knowledge of anatomy. His repute in magic is the universal theme of Eastern story. It has even been thought he had recourse to the shrine of iEs- culapius at Sidon, and enriched his resources by its rec- ords or relics; but there is some doubt whether this temple was of such high antiquity. Solomon, however, we cannot doubt, would have turned to the account, not only of wealth but of knowledge, his peaceful reign, wide dominion, and wider renown, and woidd have souglit to traffic in learning, as well as in wheat and gold. To him the Talmudists ascribe a "volume of cures" (mX1S"l "lED), of which they make frequent mention (Fabricius, Cod. Pseudep. V. T. p. 1043). Jose- phus (^Ant. viii, 2) mentions his knowledge of medicine, and the use of spells by him to expel dismons who cause sicknesses, " which is continued among us," he adds, " to this time." The dealings of various prophets with quasi- medical agency cannot be regarded as other than the mere accidental form which their miraculous gifts took (1 Kings xiii,6; xiv, 12; xvii, 17; 2Kingsi,4; xx,7; Isa. xxxviii, 21). Jewish tradition has invested Elisha, it would seem, with a function more largely medicinal than that of the other servants of God; but the script- ural evidence on the point is scanty, save that he ap- pears to have known at once the proper means to apply to heal the waters, and temper the noxious pottage (2 Kings ii, 21 ; iv, 39^1). His healing the Shunammite's son has been discussed as a case of suspended animation, and of animal magnetism applied to resuscitate it ; but the narrative clearly implies that the death was real. As regards the leprosy, had the Jordan commonly pos- sessed the healing power which Xaaman's faith and obedience found in it, would there have been " many lepers in Israel in the days of Eliseus the prophet," or in any other tlays ? Further, if our Lord's words (Luke iv, 27) are to be taken literally, Elislia's reputation could not have been founded on any succession of lepers healed. The washing was a part of the enjoined lustra- tion of the leper after his cure was complete ; Naaman was to act as though clean, like the " ten men that were lepers," bidden to "go and show themselves to the priest" — in either case it was " as thou hast believed, so be it done unto thee." The sickness of Benhadad is certainly so described as to imply treachery on the part of Hazael (2 Kings viii, 15). Yet the observation of Bruce, upon a " cold-water cure" practiced among the people near the Red Sea, has suggested a view somewhat different. The bed-clothes are soaked with cold water, and kept thoroughly wet, and the patient drinks cold water freely. But the crisis, it seems, occurs on the third day, and not till the fifth is it there usual to apply this treatment. If tlie chamberlain, through carelessness, ignorance, or treacher}', precipitated the application, a fatal issue may have suddenly resulted. The " brazen serpent," once the means of healing, and worshipped idolatrously in Hezekiah's reign, is supposed to have acquired those honors under its ^Esculapian aspect. This notion is not inconsistent with the Scripture narrative, though not therein traceable. It is supposed that something in the " volume of cures," current under the authority of Solo-