and there are professors as ready to give suggestive interpretations to them, as in the days of Aristides.  As usual, Aristotle seems to have said the last word on the subject:  “Even scientific physicians tell us that one should pay diligent attention to dreams, and to hold this view is reasonable also for those who are not practitioners but speculative philosophers,"(20) but it is asking too much to think that the Deity would trouble to send dreams to very simple people and to animals, if they were designed in any way to reveal the future.

In its struggle with Christianity, Paganism made its last stand in the temples of Asklepios.  The miraculous healing of the saints superseded the cures of the heathen god, and it was wise to adopt the useful practice of his temple.

     (18) Mary Hamilton:  Incubation, or the Cure of Disease in
     Pagan Temples and Christian Churches, London, 1906.

     (19) Freud:  The Interpretation of Dreams, translation of
     third edition by A. A. Brill, 1913.

     (20) Aristotle:  Parva Naturalia, De divinatione per
     somnium, Ch.  I, Oxford ed., Vol.  III, 463 a.

HIPPOCRATES AND THE HIPPOCRATIC WRITINGS

Deservedly the foundation of Greek Medicine is associated with the name of Hippocrates, a native of the island of Cos; and yet he is a shadowy personality, about whom we have little accurate first-hand information.  This is in strong contrast to some of his distinguished contemporaries and successors, for example, Plato and Aristotle, about whom we have such full and accurate knowledge.  You will, perhaps, be surprised to hear that the only contemporary mention of Hippocrates is made by Plato.  In the “Protagoras,” the young Hippocrates, son of Apollodorus has come to Protagoras, “that mighty wise man,” to learn the science and knowledge of human life.  Socrates asked him:  “If . . . you had thought of going to Hippocrates of Cos, the Asclepiad, and were about to give him your money, and some one had said to you, ’You are paying money to your namesake Hippocrates, O Hippocrates; tell me, what is he that you give him money?’ how would you have answered?” “I should say,” he replied, “that I gave money to him as a physician.”  “And what will he make of you?” “A physician,” he said.  And in the Phaedrus, in reply to a question of Socrates whether the nature of the soul could be known intelligently without knowing the nature of the whole, Phaedrus replies:  “Hippocrates, the Asclepiad, says that the nature, even of the body, can only be understood as a whole.” (Plato, I, 311; iii, 270—­Jowett, I, 131, 479.)