Of course along with all this would go a kind of esoteric wisdom which was part of the stock in trade of the healer. There were charms, incantations and magic of every conceivable sort. The medicine man of uncivilized or even half-civilized peoples really makes medicine for the mind rather than the body. There were, however, gleams of scientific light through all this murky region. The Egyptians knew something of anatomy though they made a most capricious use of it and there must have been some knowledge of hygienic methods; the prohibitions of Leviticus, for example, and of the Jewish law generally for which the Jew must have been, as far as medical science is concerned, somewhat in debt to the Egyptian and the Chaldean, really have sound hygienic reasons behind them. The Greeks began with demons but they ended with something which approached true science. The real contribution of Greece, however, seems to have been on the positive rather than the negative side. They made much of health as an end in itself, had gods and goddesses of physical well-being. The Greek had constantly held before him such an ideal of physical excellence as had never before been approached and has never since been equalled. He seems to have been abstemious in eating; he practiced the most strenuous physical exercises; he lived a wholesome outdoor life, and so created a civilization in which health very largely took care of itself. An examination of what records remain to us hardly sustains the accepted opinion that the Greeks had made substantial advances along purely scientific lines,[16] but at any rate as far as medicine goes, there is little to choose between the Greece of the fourth century before Christ and the Europe of the sixteenth century after, save that the life of the Greek was far more normal, temperate and hygienic and the mind of the Greek more open, sane and balanced. [Footnote 16: Probably too strong a statement. For an opposite view strongly supported by a scholar's research see Singer's article in "The Legacy of Greece" (Oxford Press), p. 201.] Plato anticipated conclusions which we are just beginning to reach when he said, "the office of the physician extends equally to the purification of mind and body. To neglect the one is to expose the other to evident peril. It is not only the body which, by sound constitution, strengthens the soul, but the well regulated soul, by its authoritative power, maintains the body in perfect health." Whether the best classic civilization made, consciously, its own this very noble insight of Plato, the best classic civilization did secure the sound mind and the sound body to an extent which puts a far later and far more complex civilization to shame. Perhaps the greatest contribution of the Greek to this whole great subject was his passion for bodily well-being and his marvellous adaptation of his habits and type of life to that end.