This is even truer in the case of medicine. The _analytical_ method of thought led naturally in Alexandria to the actual dissection of bodies, living and dead. Aristotle himself is still regarded as the founder of comparative _anatomy_ (cutting up), and it was he who first used this word in its medical sense. The peculiar meaning of the word _empirical_, moreover, derives from a set of physicians who held that practice was the one thing necessary in their art. It might be thought that with this foreshadowing of modern “methods” there would have been a great influx of new information and new terminology. In actual fact we find that the Greek words (and their name is legion) in the terminology of medical science were either created later by the different European peoples, or else they appear in the works of Hippocrates, a physician who had a large practice in Attica before Plato was born. Among the words found in Hippocrates are the Greek originals of _arthritis_, _bronchial_, _catalepsy_, _catarrh_, _diarrhoea_, _dropsy_, _dysentery_, _epidemic_, _erysipelas_, _haemorrhage_, _hypochondriac_, _hysteria_, _nephritis_, _ophthalmia_, _paregoric_, _phlebotomy_, _phthisis_, _quinsy_, _rheum_, _sciatica_, and _hypochondriac_; while _apoplexy_ is particularly interesting because its Latin translation, ‘sideratio’, shows that it originally had the sense of ‘star-struck’ or ‘planet-struck’. _Crisis_ is Hippocrates’s name for the crucial point at which a disease takes a turn for the worse or the better. It came to England with this meaning in the sixteenth century, and was gradually extended to cover first “the conjunction of stars on which this ‘crisis’ depended”, and then “any critical situation”. _Anaemia_, however, and possibly _enteric_, seem to have been first used by Aristotle. The centre of all this furious intellectual activity was the city of Alexandria. Nor was it confined to scientific spheres; for the results of religious and philosophical developments which now took place in and around the cosmopolitan city in the north of Egypt were, if anything, more far-reaching than those of empirical science. Indeed, it was from this point in history that theology and science first[30] began to be two separate studies, science following eagerly in the footsteps of Aristotle and religion brooding over the profundities of Platonic philosophy and saturating them with feeling. Between Aristotle and Plato is the great divide from which flowed in two different directions two separate streams, as it were, of human outlook; and just as the modern European, whether or no he possesses any genuine scientific knowledge, can trace the general shape and method of his thinking back to the former, so, whether or no he calls himself a Christian, he must trace much of what he regards as his ordinary “feelings” back to the latter.