History of science in classical antiquity

The history of science in classical antiquity encompasses both those inquiries into the workings of the universe aimed at such practical goals as establishing a reliable calendar or determining how to cure a variety of illnesses and those abstract investigations known as natural philosophy. The ancient peoples who are considered the first scientists may have thought of themselves as natural philosophers, as practitioners of a skilled profession (for example, physicians), or as followers of a religious tradition (for example, temple healers). The encyclopedic works of Aristotle, Archimedes, Hippocrates, Galen, Ptolemy, Euclid, and others spread throughout the world. These works and the important commentaries on them were the wellspring of science.

The practical concerns of the ancient Greeks to establish a calendar is first exemplified by the Works and Days of the Greek poet Hesiod, who lived around 700 BC. The Works and Days incorporated a calendar, in which the farmer was to regulate seasonal activities by the seasonal appearances and disappearances of the stars, as well as by the phases of the Moon which were held to be propitious or ominous. Around 450 BC we begin to see compilations of the seasonal appearances and disappearances of the stars in texts known as parapegmata, which were used to regulate the civil calendars of the Greek city-states on the basis of astronomical observations.

Medicine provides another example of practically oriented investigation of nature among the Ancient Greeks. It has been pointed out that Greek medicine was not the province of a single trained profession and there was no accepted method of qualification of licensing. Physicians in the Hippocratic tradition, temple healers associated with the cult of Asclepius, herb collectors, drug sellers, midwives, and gymnastic trainers all claimed to be qualified as healers in specific contexts and competed actively for patients. This rivalry among these competing traditions contributed to an active public debate about the causes and proper treatment of disease, and about the general methodological approaches of their rivals. In the Hippocratic text, On the Sacred Disease, which deals with the nature of epilepsy, the author attacks his rivals (temple healers) for their ignorance and for their love of gain. The author of this text seems modern and progressive when he insists that epilepsy has a natural cause, yet when he comes to explain what that cause is and what the proper treatment would be, his explanation is as short on specific evidence and his treatment as vague as that of his rivals.

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