were trained in schools associated with temples of the goddess of medicine and
healing, Gula, and were educated using a combination of clay tablet textbooks,
the equivalent of rounds, and practical experience; asu focused more on the
patients’ accounts of their illnesses than on physical examination like the
ashipu.
10
Asu and ashipu were more likely to have worked in peaceful coexistence
than to have competed, considering that there are records of the same individuals,
including kings, consulting both types of healers.
11
A parallel could be drawn
between the coexistence of asu and ashipu in ancient Mesopotamia and the much
later, but similar, relationship between Hippocratic healers and the attendants of
the god Asclepius in ancient Greece.
12
The practices of asu physicians and their
more religious counterparts were so widespread and commonplace that their
services and fees were regulated by law: the Code of Hammurabi states that
medical fees were on a sliding scale dependent on one’s social class (awelum
were elites, mushkenum were commoners, and wardum were slaves), that the
Babylonian government had the right to inspect a physician’s work, and that
errors of omission or commission were corporally punishable, among other
detailed rules.
13
As evidenced by contemporary texts, the physicians of ancient
Mesopotamia were methodically trained, had facilities and tools to treat patients
with both pharmaceutical medicine and surgery, and were an integrated and
regulated part of society.
Herbal medicine and other pharmaceuticals were ubiquitously used tools
of asu physicians in ancient Mesopotamia. Some treatments were likely based on
empirically discovered characteristics of the ingredients used, while others were
less based in effectiveness and more based in the attribution of superstitious or
symbolic qualities. A Sumerian cuneiform tablet from c. 3000 BCE details fifteen
pharmaceutical prescriptions, though it lacks the context that would be provided
by the names of the associated diseases or the amounts of the ingredients.
14
The
elements of the treatments are faunal, botanic, and mineral: sodium chloride (salt),
potassium nitrate (saltpeter), milk, snakeskin, turtle shell, cassia, myrtle, asafetida,
thyme, willow, pear, fig, fir, and date.
15
All parts of plant anatomy were utilized:
branches, roots, seeds, bark, sap, and branches.
16
These essential components
10
Spiegel and Springer, “Codex Hammurabi,” 73-74.
11
Majno, The Healing Hand, 40.
12
Spyros G. Marketos, “The Parallels Between Asclepian and Hippocratic Medicine on the Island
of Kos,” American Journal of Nephrology 17 (1997): 205.
13
Spiegel and Springer, “Codex Hammurabi,” 70-72.
14
Frank J. Anderson, An Illustrated History of the Herbals (New York: Columbia University
Press, 1977) 2; R.R. Inskeep, “Health Hazards and Healing in Antiquity,” South African
Archaeological Bulletin 24 (1969): 26.
15
Inskeep, “Health Hazards and Healing in Antiquity,” 26.
16
Ibid.
3
Teall: Medicine and Doctoring in Ancient Mesopotamia
Published by ScholarWorks@GVSU, 2014