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BiBLlOIli g. i .NATIONALE 
 
 "THERAPEUTICS AND DIVINITY." 
 
 A PAPER CONTRIBUTED TO 
 
 " MAN, A Popular Journal of Public and Individual 
 Health, and Mental and Physical Culture." 
 
 OTTAWA, 1886. 
 
 BY 
 
 THE REV, DR. SC ADDING, 
 
 TORONTO : 
 THE COPP CLARK COMPANY, Limited, 
 
 67 and 69 COLBORNE STREET. 
 
 P895- 
 
Bv/^asS 
 
 ^ 
 
 
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 4* 
 
 I 
 
p^t^o 
 
 THERAPEUTICS AND UIVIXITY. 
 
 .. 
 
 It is surely not without significance that in the materials sapplied to the Christian 
 teacher for his use in the exercise of his office among his fellow-men, so many 
 illustrations and confirmations should be drawn from consideralions connected 
 with human health and the art of healing. The exp»ectation evidently was, that 
 the subject matter of his teaching should be better understood by means of some 
 study given to therapeutics ; that truths of a high transcendental bat yet, as we 
 say, vitally important character were to be more clearly^realized, and more readily 
 welcomed, by virtue of an analogy perceived to exist between them and familiar 
 commonplace facts coming v/ithin the personal experience of every one- 
 Were it fitting to do so here, the places might be enumerated in detail, wherein 
 phraseology derived from considerations connected with human health is used by 
 the authorities of the last resort among Christian teachers. It hardly needs to be 
 said that the expression hygiene, expressive of something relating to wholeness or 
 soundness, Jiow become a household word amongst us, is almo->t pure lireek, the 
 language in which the earliest and most reverenced of the Christian ilocuments 
 have been handed down to us. In those documents it miiihtlie shown that at Iea>t 
 twenty-five passages occur which involve the employment of the root part of the 
 word hygiene. Thirty- two at least might be pointed out, wherein we have the 
 root or stem-part of the ordinary Greek word for physician — the word used in the 
 memorable proverb "Physician! ( ItUre ! ) (vocative of iairos) heal thyself" — 
 although it has happened that the stem of that particular term has scarcely found 
 a lodgement in our Enp'ish speech. (We have it however, in one or two seldom 
 used expressions — as for example, in iatrical — relating to medicine or physicians, 
 iatro chemist — a chemist physician; and iatroleptie "that cures by anointing," 
 in Worcester; and elsewhere (liailey vol. 2), in iatromathematician, "who con- 
 siders diseases and their cause, mathematically, and prescril^e*. according to mathe- 
 matical proportions "). Over fifty places might be citeii wherein the root part of 
 
THERAPEUTICS AND DIVINITY. 
 
 the first word at the head of this paper is eniploytil in the same documents ; often 
 indeed only in the sense of useful service rendered in a general way, but often also 
 in the restricted sense of medical help or service which alone attaches to "thera- 
 peutics" with us now. Again, there is a large grouj) of Greek terms applied to 
 didactic use in Christian teaching (one might count nearly two hundred of them), 
 which also convey along with a general ulea of soundness or wholeness, a special 
 one nevertheless of soundness of health or restoration to *ioundness of health ; 
 from which group likewise no root element has found its way into our language. 
 (Readers of history however, it may be presumed, are sufficiently familiar with the 
 name of Ptolemy Soter, and perhaps also with that of the old Christian historian 
 Sozomen, both of which contain the >tem referred to, as also do such proper names 
 as So-crates, Sos-thenes, etc. The short Greek sentence which supplies the place 
 of a refrain to the third stanza of Longfellow's Blind Bartimums will also supply 
 many English readers with another instance, while no observer of modern advertise- 
 ments can have failed to take note of Soz-odont, the wonderful specific for 
 preserving soundness in the teeth). 
 
 The adoption of hygienic or me<lical terms by the earliest Christian writers 
 without doubt arose from their familiarity with the Hebrew books or rather with 
 Greek versions of the Hebrew books, in the hands of most of the learned at the 
 opening of the Christian era. From these we learn — as we alnuidantly learn also 
 from the English versions of the same books made straight from the original 
 language — that hygienic expressions were therein often used to convey moral 
 ideas. Who does not remember that the Divine rule, destined as the Hebrew 
 people believed, one day to be universal was spoken of, in Hebrew phrase, 
 as "God's saving health among all nations"; and that the appearance of the 
 generally expected Deliverer was to be as the appearance of a Sun rising 
 with A^a/;«^ in his wings or l)eams"? So completely indeed did the idea, viz.: 
 that of saving, preserving or restoring to wholeness, contained in the second 
 constituent of the compound proper name Jah-Hoshea predominate, that it seems 
 to have thrown the preceding constituent into the shade. (Out of the proper name 
 thus written at large, it was, that the Greek writers formed, as we know, the 
 familiar proper name yc-f «.f , for which the sufficient interpretation was held by St. 
 Augustine also to be Salvator ; thus he says : ' ' Christus Jesus, hoc est Christus 
 Salvator.") 
 
 After the Greeks, the Latins likewise in their ow:. tongue fashioned hygienic 
 terms for use in Christian instruction ; and it is from the Latin forms chiefly that 
 we have obtained the terms of this kind that we use in English. Thus sanus, 
 salus, salvus, Salvator have given us sane, i.e., sound, sanative, sanatary, sanitary, 
 salutary, salvable, salvation, salvage, save, safe, Saviour ; all containing a notion 
 more or less of wholeness or recovery of wholeness, even, it may be, from the very 
 verge of dissolution. The Latin impotentes, again, gave us the quaint expression 
 "impotent folk," now modernized into the more intelligible and more correct 
 
 II 
 
 
THERAPEUTICS AND DIVINITY. 
 
 ft 
 
 rendering of " those that were sick." As to sahis in its secondary but \\\^\\ moral 
 Christian sense,— ^««tf5fl/«//V, tlie year of health or human salvation, is almost 
 as common as Anno Domini, in the dating of early books and documents. 
 
 In our ordinary English speech at the present day we a/lopt the phraseology 
 which has r^'ceived tincture from the Latin ; but our Saxon forefathers had plenty 
 of words of their own of a hygienic cast, for use in Christian instruction. Most of 
 them are familiar enough to us still ; such as whole, wholeness, and wholesome ; 
 heal, hale, health, with which is in>tructively connected the general term "holi- 
 ness" itself. Throughout an ancient Saxon poem of the early part of the ninth 
 century, the word use<l for Jesus is Heliund, "One who heals"; which word 
 furnishes a title to the poem, the old writer translating the proper name just as 
 St. Augustine had done, by an ej^ithet supposed to be its equivalent. 
 
 The hygienic phraseology employwi in the early Christian teaching is quite in 
 harmony with the appeal made to supernatural healings, for evidential and 
 didactic purposes, at the first inauguration of Christianity. See St. Matthew's 
 Gospel, chap, viii, l-l8, and chap, xv, 29-31. 
 
 The following extract from Carlyle's address to the students of the University 
 of Edinburgh in 1866, may be addeti as a supplement to the foregoing paper : 
 
 " I have no doubt you will have among you people ardently bent to consider 
 life cheap, for the purpose of getting forward in what they are aiming at of high ; 
 and you are to consider throughout, much more than is done at present, that health 
 is a thing to be attended to continually— that you are to regard that as the very 
 highest of all temporal things for you. There is no kind of achievement you could 
 make in the world that is equal to perfect health. What are nuggets and millions? 
 The French financier said, ' Alas ! why is there no sleep to be sold? ' Sleep was 
 not in the market at any quotation. 
 
 "It is a curious thing that I remarke<l long ago, and have often turned in my 
 head, that the old word for • holy ' in the German language— A^/Zi;^ means also 
 •healthy.' And so hetlbraiLm means ' holy-well,' or 'healthy well.' We have in 
 the Scotch * hale ' ; and I suppose our English word ' whole '—with a • w '—of 
 one piece without any hole in it— is the same word. I find that you could not get 
 
i 
 
 THERAPEUTICS AND DIVINITY. 
 
 any better definition cf what 'holy' really is than 'healthy— completely healthy. 
 A/tfts sand in torpore sano, 
 
 " A Jiian with his intellect a clear, plain, pev metric mirror, brilliantly sensitive 
 of ail objects and impressions around it, and imagining all things in their correct 
 proportions — not twisted up into cc/uvex or concave, and distorting everything, so 
 that he cannot see the truth of the matter without endless groping and manipula- 
 tion — healthy, clear and free, and all round about him. We never can attain that 
 at all. In fact the operations we have got into are destructive of it. You cannot, 
 if you are going to do any decisive intellectual operation — if you are going to write 
 a book — at least I never couid, without getting decidedly made ill by it, and really 
 you must if it is your business — and you must follow out what you are at — and 
 it sometimes is at the expense of health. Only remember at all times to get back 
 as fast as possible into health, and regard the real equilibrium as the centre of 
 things. You should always look at the /iet7ii,% which means holy, and holy means 
 healthy." 
 
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