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anthropoid apes。 What upstarts of yesterday are the Pharaohs in
comparison with the men who survived the tragedy of the glacial period！
The ancient history of manonly now beginning to be studied dates from
the Pliocene or Miocene period； the modern history； as we know it；
embraces that brief space of time that has elapsed since the earliest
Egyptian and Babylonian records were made。 This has to be borne in mind
in connection with the present mental status of man； particularly in his
outlook upon nature。 In his thoughts and in his attributes； mankind at large
is controlled by inherited beliefs and impulses； which countless thousands
of years have ingrained like instinct。 Over vast regions of the earth today；
magic； amulets； charms； incantations are the chief weapons of defense
against a malignant nature； and in disease； the practice of Asa＇*＇ is
comparatively novel and unusual； in days of illness many millions more
still seek their gods rather than the physicians。 In an upward path man has
had to work out for himself a relationship with his fellows and with nature。
He sought in the supernatural an explanation of the pressing phenomena of
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THE EVOLUTION OF MODERN MEDICINE
life； peopling the world with spiritual beings； deifying objects of nature；
and assigning to them benign or malign influences； which might be
invoked or propitiated。 Primitive priest； physician and philosopher were
one； and struggled； on the one hand； for the recognition of certain
practices forced on him by experience； and on the other； for the
recognition of mystical agencies which control the dark； 〃uncharted
region〃 about himto use Prof。 Gilbert Murray's phrase and were
responsible for everything he could not understand； and particularly for
the mysteries of disease。 Pliny remarks that physic 〃was early fathered
upon the gods〃； and to the ordinary non…medical mind； there is still
something mysterious about sickness； something outside the ordinary
standard。
＇*＇ II Chronicles xvi； 12。
Modern anthropologists claim that both religion and medicine took
origin in magic； 〃that spiritual protoplasm；〃 as Miss Jane Harrison calls it。
To primitive man； magic was the setting in motion of a spiritual power to
help or to hurt the individual； and early forms may still be studied in the
native races。 This power； or 〃mana；〃 as it is called； while possessed in a
certain degree by all； may be increased by practice。 Certain individuals
come to possess it very strongly： among native Australians today it is still
deliberately cultivated。 Magic in healing seeks to control the demons； or
forces； causing disease； and in a way it may be thus regarded as a 〃lineal
ancestor of modern science〃 （Whetham）； which； too； seeks to control
certain forces； no longer； however； regarded as supernatural。
Primitive man recognized many of these superhuman agencies relating
to disease； such as the spirits of the dead； either human or animal；
independent disease demons； or individuals who might act by controlling
the spirits or agencies of disease。 We see this today among the negroes of
the Southern States。 A Hoodoo put upon a negro may； if he knows of it；
work upon him so powerfully through the imagination that he becomes
very ill indeed； and only through a more powerful magic exercised by
someone else can the Hoodoo be taken off。
To primitive man life seemed 〃full of sacred presences〃 （Walter Pater）
connected with objects in nature； or with incidents and epochs in life；
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THE EVOLUTION OF MODERN MEDICINE
which he began early to deify； so that； until a quite recent period； his story
is largely associated with a pantheon of greater and lesser gods； which he
has manufactured wholesale。 Xenophanes was the earliest philosopher to
recognize man's practice of making gods in his own image and endowing
them with human faculties and attributes； the Thracians； he said； made
their gods blue…eyed and red…haired； the Ethiopians； snub…nosed and black；
while； if oxen and lions and horses had hands and could draw； they would
represent their gods as oxen and lions and horses。 In relation to nature and
to disease； all through early history we find a pantheon full to repletion；
bearing testimony no less to the fertility of man's imagination than to the
hopes and fears which led him； in his exodus from barbarism； to regard his
gods as 〃pillars of fire by night； and pillars of cloud by day。〃
Even so late a religion as that of Numa was full of little gods to be
invoked on special occasionsVatican； who causes the infant to utter his
first cry； Fabulinus； who prompts his first word； Cuba； who keeps him
quiet in his cot； Domiduca； who watches over one's safe home…coming
（Walter Pater）； and Numa believed that all diseases came from the gods
and were to be averted by prayer and sacrifice。 Besides the major gods；
representatives of Apollo； AEsculapius and Minerva； there were scores of
lesser ones who could be invoked for special diseases。 It is said that the
young Roman mother might appeal to no less than fourteen goddesses；
from Juno Lucina to Prosa and Portvorta （Withington）。 Temples were
erected to the Goddess of Fever； and she was much invoked。 There is
extant a touching tablet erected by a mourning mother and inscribed：
Febri divae； Febri Sancte； Febri magnae Camillo amato pro Filio meld
effecto。 Posuit。
It is marvellous what a long line of superhuman powers； major and
minor； man has invoked against sickness。 In Swinburne's words：
God by God flits past in thunder till his glories turn to shades； God by
God bears wondering witness how his Gospel flames and fades； More was
each of these； while yet they were； than man their servant seemed； Dead
are all of these； and man survives who made them while he dreamed。
Most of them have been benign and helpful gods。 Into the dark
chapters relating to demonical possession and to witchcraft we cannot here
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