In this paper, I have attempted a social history of Greek physicians with the help of archaeological evidences and contemporary testimonies. I aim at understanding of Hippocratic tradition in its practice by analyzing Hippocratic collections. The Hippocratic collections, Corpus Hippocraticum, throw light not only on the origins and early developments of classical medicine, but on its place in Greek society. It is commonplace of Hippocratic scholarship that these texts were written by different authors, and even originated in different periods of Greek medicine. But Hippocrates and the Corpus were regarded as more or less coextensive, and although a scholar in citing a text as authority might remark that it was thought not to be by Hippocrates, he would cite it none the less. To avoid this mistake, I have chosen the term "Hippocratic physician" to denote the authorship. By way of this term, I have attempted a synthetic account of Greek physicians' actual practice and its ideals in the Hippocratic tradition. My understanding of the tradition succeeds the revelations in my doctorial dissertation, one of which is the fact that Hippocratic tradition is amalgamation of ethical code with rational or scientific medical theory. In examining some epigraphical and historical informations in comparison with the Corpus, the socio-economic status of the physicians, the relation between the temple-healing and rational medicine shall be revealed. In discussing the rationality of Hippocratic physician, the fact that the Hippocratic Tradition is the result of "enlightenment movement" become clear — that is, in some ways the contributions Hippocratic physicians made to natural science may be paralleled to the works of the Presocratic natural philosophers. And the fact that Greek medicine was a self-policing one gives some clues to the understanding of Jaeger's famous passage, "the Greek ideal of culture was the ideal of health."