MAakCH 21, 1907 | 
successional cheek-teeth. 
seem, however, in the highest degree improbable. 
The fact that in the existing thylacine the epipubic bones 
do not ossify may perhaps be held to indicate that a 
similar condition obtained in the Miocene sparassodonts, 
although such a loss is improbable in these early forms, 
more especially as one of them is considered to have been 
partially arboreal. Be this as it may, it is quite clear 
(unless we again admit a series of independent develop- 
ments) that the sparassodonts cannot be regarded as belong- 
ing to a grade of marsupials in which these bones had not 
yet been evolved, because we find them fully developed 
in the Oligocene opossums. 
The most important argument of all against the mar- 
supial nature of these Patagonian carnivores is, however, 
one derived from the nature of the enamel of their teeth, 
which does not appear to have come under the author’s 
notice. According to the observations of Mr. C. S. Tomes 
(Proc. Zool. Soc. London, 1906, p. 45) the enamel of the 
sparassodont teeth is histologically identical with that of 
creodonts and modern carnivores, and quite unlike that of 
all marsupials. 
Seeing, then, that sparassodonts, which are later in age 
than certain undoubted marsupials, differ from existing 
carnivorous marsupials as a whole in the minute struc- 
ture of their dental enamel, by the lack of epipubic bones, 
the absence of unossified spaces in the floor of the skull, 
and apparently by the larger number of successional pre- 
molars, it seems improbable that they are really members 
of that group. On the other hand, they resemble creo- 
donts in their complete palates, in the absence of epipubic 
bones, and to a great degree as regards the replacement 
of the cheek-teeth, while it is highly probable that many 
of the cranial characters referred to as being marsupial 
may really be primitive ones. The one essentially mar- 
supial feature is the presence, in some cases, of four pairs 
of upper incisors. 
On the whole, therefore, it seems advisable to regard 
the Patagonian carnivores as creodonts showing a tendency 
(it may or may not be parallelism) towards the marsupial 
type. That creodonts, sparassodonts, and carnivorous 
marsupials are, however, related groups, and that the 
former are not‘ improbably the oldest and most primitive 
of all known mammals (perhaps directly descended in 
“Gondwanaland’’ from anomodont reptiles), appears 
almost certain. And it may further be suggested that these 
early creodonts have developed in one direction towards 
the sparassodont type, in a second towards the carnivorous 
marsupials, while in a third line they have developed into 
the modern Carnivora. Beyond this it seems at present 
impossible to go. 
It should be added that the present writer was 
time of opinion that sparassodonts were marsupials. 
R. 
at one 
ibe 
THE GODS OF HEALING OF THE EGYPTIANS 
R._ R. CATON 
AND GREEKS. 
D recently delivered a short course of 
lectures on the above subject in connection with the 
Institute of Archzeology at the University of Liverpool. 
After referring to the works on medicine “written ‘by 
Athosis, the son of Menes, and also by the Pharaohs, 
Usaphais and Semti in very early times, he described 
briefly the cults of Isis, Serapis, Thoth, and I-em-hotep, 
and gave a short account of the temples in which the 
work of healing took place. Of these, quite the most 
important was the temple of I-em-hotep at Memphis. All 
these shrines of healing are destroyed, excepting the small 
temple of I-em-hotep on the island of Phila. Dr. Caton 
referred to the large number of medicinal. agents used by 
the Egyptians, and to the practice of incubation or temple 
sleep, In-the temples of Isis and Serapis, and probably 
in the more important shrines of I-em-hotep, the sick slept 
in or adjacent to the temples, in the belief that the god 
would manifest himself to them or speak to.them in dream 
or vision, and suggest the method of cure. Such dreams 
or visions were interpreted by the priest, and the treat- 
ment adopted was supposed to be founded in accordance 
NO. 1951, VOT. 75| 
NATURE 
499 
Such independent developments | with them. Sometimes no dream was vouchsafed, or no 
interpretation could be drawn from it bearing on the 
disease; in that case the priest did the dreaming. The 
priests of I-em-hotep had also to do with the embalming 
of the body, and, partly through this, they acquired a con- 
siderable knowledge of anatomy, and learned certain 
facts regarding the circulation of the blood. Some of the 
medical papyri contain remarkable details as to the blood- 
vessels and the movement of the blood; probably the 
Greeks obtained from» them all the knowledge they 
possessed on this subject. 
In Greece and Magna Grecia various gods and demi- 
gods were supposed to possess medical powers. Men 
‘Karon at Laodicea was a health god much in vogue in 
Asia Minor, and a large medical school was associated 
with his temple. 
Apollo, Amynos, Asklepios, Hygeia, Amphiaraus, Tro- 
phonios,- Aphrodite, and the Chthonic deities ~ Pluto, 
Demeter, Persephone, and others of le 
eminent for their health-giving 
efficacy in Greece. Of 
these, the cult of Asklepios was by far the most important.” 
At numerous splendid temples, rich with the finest pro- 
ducts of Greek art, the worship of the god and the cure 
of the sick were carried on for centuries. 
Epidaurus was perhaps the most important of 
shrines; it was a centre from which the cult was dis- 
seminated through other parts of Greece and the colonies. 
Trained priests, and also the sacred serpents, which were , 
believed to be the incarnation of the god, were sent thence 
to carry on the work of healing in such places as Athens, 
Corinth, Delphi, Pergamon, Cnidos, Rhodes, Cos, and 
many other cities. 
In all, incubation was the initial step and the guide 
as to treatment. Probably the people would have had no 
confidence in the methods used but for the belief that the 
god himself had suggested them; even the priests them- 
selves may in part have been believers. 
priests were physicians, who in the course of ages com- 
piled much valuable information; they possessed useful 
methods of treatment in regard to rest, to diet, to the 
remedial use of exercise and of baths, and medicines. 
The ritual was beautiful and impressive, and their practice 
seems to have been humane in all respects except one. 
The god and his priests must have no dealings with death 
or with birth. If either were impending, the unhappy 
patient was at once expelled from the holy precinct. 
until the time of the Antonines were the special ‘* houses 
r importanee were, 
these . 
Many of the) 
Not ! 
of Birth and of Death ’’ provided, external to the precinct - 
for these two classes of sufferers. 
At Cos the influence of Hippocrates seems to have been | 
directed always towards the effacement of superstition and | 
the founding of medicine on truth and fact alone. 
His | 
influence seems to have had no effect as regards the prac- , 
tice of incubation, for it continued through Pagan and into 
Christian times. 
As the East was Christianised 
the cult of Asklepios | 
was the last to disappear, but the healing went on in the | 
same manner (excepting that the sacred serpents seem to 
have vanished). The Panagia, or a Christian saint, took 
the place of Asklepios, and_incubation went. on unchanged. 
The practice spread over large parts of Europe, and was 
even to be found in England during the Dark Ages. 
It stil! exists on many of the islands and on some of 
the shores of the eastern Mediterranean. Details of the 
ancient and modern practice of incubation-are to be found 
in the writings of Dr. Rouse and Miss Hamilton, who 
have both devoted close attention to this curious usage. 
An interesting feature of the life of these ancient health 
resorts was the provision made for the entertainment and 
amusement of the sick visitors. A great open-air theatre 
was always at their disposal, where the works of the 
Greek dramatists would wile away many an hour of weari- 
ness and lJanguor. 
In later times an Odeon, or music-hall, was sometimes 
provided. The races of the stadium and the exercises of 
the gymnasium and palestra would be good for many of 
the youthful convalescents to take part in, and amusing 
for others to witness. The health temples were usually 
placed in elevated situations, where pure mountain breezes 
would invigorate the visitant, and pure, fresh water was 
