CHAPTER XIX. Quacks and Quackery (continued)

QUACKS AND QUACKERY (CONTINUED)

An English physician, who practised during the early part of the reign of King James I, described the charlatan of that period as shameless, a mortal hater of all good men, an adept in cozening, legerdemain, conycatching,[223:1] and all other shifts and sleights; a cracking boaster, proud, insolent, a secret back-biter, a contentious wrangler, a common jester and liar, a runagate wanderer, a cogging[223:2] sychophant and covetous exactor, a wringer of his patients. In a word, a man, or rather monster, made of a mixture of all vices.[223:3]

Robert Burton, in "The Anatomy of Melancholy," published in 1621, said that "if we seek a physician as we ought, we may be eased of our infirmities; such a one, I mean, as is sufficient and worthily so called. For there be many mountebanks, quack-salvers and empiricks, in every street almost, and in every village, that take upon them this name, and make this noble and profitable art to be evil spoken of and contemned by reason of these base and illiterate artificers. . . . Many of them to get a fee, will give physick to every one that comes, without cause."

That original genius, Daniel Defoe (1661-1731), in his "Description of a Quack Doctor," wrote that sometimes he would employ the most vulgar phrases imaginable, and again he would soar out of sight and traverse the spacious realms of fustian and bombast. He was, indeed, very sparing of his Latin and Greek, as (God knows) his stock of those commodities was but slender. But then, for hard words and terms, which neither he, nor you, nor I, nor anybody else could understand, he poured them out in such abundance that you'd have sworn he had been rehearsing some of the occult philosophy of Agrippa, or reading extracts from the Cabala.

"If a man doth but write a book," observed an old author, "or at least transcribe a great part of it, word for word, out of another book, and give it a new title, he is naturally regarded by the ignobile vulgus as a famous doctor, especially if he write M.D. after his name. But let none of these poor shifts or sleights deceive you. You will quickly see that the drift of such publication was only to sell off some Packets of Quack Remedies, and hedge you into his clutches, where 'tis odds but he will pinch, if he does not gripe you to death."[225:1]

In the old Province of Languedoc, in Southern France, charlatans were liable to be summarily dealt with. For when any mountebank appeared in the city of Montpellier, the magistrates were empowered to set him astride of a meagre, miserable ass, with his face to the animal's tail.

Thus placed, the wretched mountebank was made to traverse the streets of the town, his progress meanwhile being enlivened by the hooting and shouts of the children, and the ironical jeers of the populace.[225:2]

The facility wherewith ignorant persons may acquire a reputation for skill in Medicine, is exemplified by the following anecdote. A Staffordshire cobbler had somehow gotten possession of a parcel of medical receipts, and made such diligent use thereof, that he not only was speedily invested with the title of Doctor, but likewise became famous in the neighborhood on account of some alleged remarkable cures. Thereupon he laid aside his awl to assume the dignity of a charlatan. It happened that a young lady of fortune fell ill about that time, and her mother was induced to send for the newly fledged Esculapian. The latter, after examining the patient, remarked that he would go home and consider the case, as he never prescribed rashly. Accordingly in looking over his recipes, he found one which tickled his fancy, although the directions, "to be taken in a proper vehicle," mystified him. Nothing daunted, he consulted a dictionary and found that a vehicle was either a coach, cart or wheel-barrow. Highly elated, he hastened to inform the young lady's mother that her coach must be gotten ready at once, and that her daughter must get into it and take the remedy which he had brought. But the lady would not consent, alleging the risk of exposure to the outside air. "Well," said the rascally quack, "you must then order a wheel-barrow to be sent to your daughter's room, for this medicine must be taken in a proper vehicle, and in my opinion a wheel-barrow will answer the purpose as well as a coach."[226:1] Can any one doubt that the wheel-barrow furnished a powerful therapeutic suggestion in this case?

In the early part of the eighteenth century, it appears that charlatans were very numerous in England. Indeed the "corps of medical savages" was almost as motley and manifold in form as in the Middle Ages. The dabblers in medicine included grocers, book-sellers, printers, confectioners, merchants and traders, midwives, medical students, preachers, chemists, distillers, gipsies, shepherds, conjurors, old women, sieve-makers and water-peddlers. Apothecaries were permitted to sell drugs to "alchemists, bath-servants and ignorant quacks, while dabsters, calf-doctors, rag-pickers, magicians, witches, crystallomancers, sooth-sayers and other mancipia [purchased slaves] of the Devil, were allowed to practice Medicine."[227:1]

At this same period, we are told, the mass of the English people were extraordinarily credulous. And this fact was true, not only of the densely ignorant class, but also of the more intelligent and better educated middle class, who were ready to believe everything that appeared in print.[227:2] Hence was afforded an ideal field for the exercise of the wily charlatan's activities. And the glowing advertisements of quack remedies appealed strongly to the popular fancy.

A London surgeon, Dr. P. Coltheart, writing in 1727, asserted that English practitioners of that time were the peers of any in Europe. He complained, however, of the multitude of ignorant quacks, who were allowed a free hand in the practice of their pretended art, to the detriment of the community.

The spectacle of such a gallant array of charlatans, recruited from the ranks of illiterate tramps and vagrants, the very scum of society, yet thriving by reason of the popular credulity, certainly warranted the scathing arraignment of these interlopers by reputable physicians, who thus found a vent for their righteous indignation, although they were powerless to impede thereby the strong tide of imposture.

How often it happened, wrote William Connor Sydney, in "England and the English in the Eighteenth Century," that a bricklayer (who chanced to be the seventh son of his father), or a sharp-witted cobbler, picked up an antiquated collection of medieval recipes, and perused it in his leisure hours! Then, dispensing with his trowel or awl, he devoted himself to the sale of pellets, lotions and gargles, possessing marvellous virtues!

Here is a copy of an advertisement which appeared in an early number of the London "Spectator":

Loss of Memory or Forgetfulness certainly cured by a grateful electuary, peculiarly adapted for that end. It strikes at the primary source, which few apprehend, of Forgetfulness, makes the head clear and easy, the spirits free, active and undisturbed; corroborates and revives all the noble faculties of the soul, such as thought, judgment, apprehensions, reason and memory, which last in particular it so strengthens as to render that faculty exceeding quick and good beyond imagination, thereby enabling those whose memory was almost totally lost, to remember the minutest circumstances of their affairs, etc; to a wonder. Price 2s. 6d a pot. Sold only at Mr. Payne's, at the Angel and Crown, in St. Paul's Church-Yard, with directions.

William Smith, in his "History of the Province of New York from its First Discovery to the Year 1722" (London, 1757), wrote as follows:

The History of our Diseases belongs to a Profession with which I am very little acquainted. Few physicians amongst us are eminent for their skill. Quacks abound like Locusts in Egypt, and too many have recommended themselves to a full Practice and profitable subsistence. This is the less to be wondered at, as the Profession is under no Kind of Regulation. Loud as the call is, to our Shame be it remembered, we have no Law to protect the Lives of the King's Subjects from the Malpractice of Pretenders. Any man at his Pleasure sets up for Physician, Apothecary and Chirurgeon. No candidates are either examined or licensed, or even sworn to fair practice. In 1753 the City of New York alone boasted the Honour of having forty Gentlemen of that Faculty.

A contributor to the Cincinnati "Lancet and Observer," October, 1861, moralized on this subject in a somewhat pessimistic vein.

To see an ignorant, boastful quack petted, caressed and patronized by people of culture and refinement, wrote he, such as members of the learned professions, statesmen, philosophers, shrewd merchants and bankers, as well as by worthy mechanics and trusting farmers, is enough to make one ponder whether after all it is worth while to devote money, time and talents in acquiring a thorough knowledge of professional duties. . . . However natural such a method of reasoning, it will not influence the sober mens conscia recti of the trained physician.

In an address before the Medical and Surgical Society of Baltimore, January 17, 1859, Dr. Lewis H. Steiner defined quackery as that mode of practising medicine, which adopts one and the same remedy for every disease, of whatever origin or nature. Quackery, wherever found, is based upon a misapplication of some recognized principle or fact, and hence invariably presupposes the existence of a modicum of truth, as its starting-point.

Precisely as the counterfeit coin has a certain value with the unwary, on account of its resemblance to that which is genuine, so all quackery must proceed from a false application of a known truth, or an attempted imitation of this truth in various forms.

An analogy was drawn between a quack and the weaker animal in a dog-fight by a writer in "The Boston Medical and Surgical Journal," April 1, 1846. For, said he, it is a trait of human nature to side with the under-dog. And it is this trait which causes some people to be pleased at the quack's success, for they regard him, in a sporting sense, as a little dog, and demand for him fair play. The maudlin sympathies of such persons are aroused by the sight of an adventurer striving against odds, with one sole end in view, namely, the accumulation of shekels under false pretences.

Probably at no period in the world's history has charlatanry been more flourishing than during the first decade of the twentieth century, and that too in the face of unexampled progress in medical Science. The reason is not far to seek. The modern quack utilizes the power of the unconscious or subjective mind over the body. This is the effective agency, not only in so-called mental healing, but also in semi-scientific cures of various sorts, in faith-cures, as well as in the cures ascribed to relics and charms.[231:1] The widespread heralding of patent medicines is also founded upon the principle of auto-suggestion. The descriptions of symptoms and diseases in the advertisements of charlatans, suggest morbid ideas to the objective mind of the reader. These ideas, being then transferred to his subjective mind, exert an unwholesome influence upon his bodily functions.[231:2] His next procedure is the trial of some vaunted nostrum. Thus the shrewd empiric thrives at the expense of his fellow men. He takes a mean advantage of their credulity, though probably in most cases unaware of the vicious psychological processes, which render many his willing dupes.

It has been aptly remarked that the public is ever more ready to believe pleasing fictions, than disagreeable verities. Populus vult decipi, trite saying though it be, is as true to-day as at any time in the past. If it were not so, quackery could not thrive. Gladly the people "honors pay to those who on their understandings most impose." Apropos of the methods of charlatans, is the story of a certain Scotch farmer, whose success in selling his cattle at high prices aroused the curiosity of his neighbors. One day, when fuddled with drink, after much coaxing, he revealed the secret by saying: "On going to sell my beasties, I first finds a fool, and then I shoves 'em on to him."[232:1]

Dr. William Osler, in his "Aequanimitas and Other Addresses" (1904), remarked that "Knowledge comes, but wisdom lingers"; and in matters medical the ordinary citizen of to-day has not one whit more sense than the Romans of old, whom the witty Greek writer Lucian scourged for a credulity which made them fall easy victims to the quacks of the second century. Man has an inborn craving for medicine. Heroic dosing for several generations has given his tissues a thirst for drugs; and now that the pharmacists have cloaked even the most nauseous remedies, the temptation is to use physic on every occasion.

Dudley F. Sicher, in the "Popular Science Monthly," September, 1905, comments on the enormous development of quackery, which has been more than commensurate with the growth of medical science and the advance of western civilization, in recent years. According to this authority, the number of resident quacks in Berlin, Germany, has increased sixteen-fold since 1874. And in New York City, there are approximately twenty thousand, against six thousand regular practitioners. "Given on the one hand the limitations of scientific medicine, the dread of disease, and the power of auto-suggestion, and on the other hand, depraved humanity, hard-driven in the struggle for existence, and you have the essential parts, which, with a few minor pieces, make up the quackery machine. . . . Psycho-therapeutics and knowledge of human nature make up the quack's entire outfit." The popular distrust of legitimate Medicine facilitates a recourse to the alleged marvellous specifics and panaceas, so extensively advertised; lineal descendants of the magical remedies of old.

Then, too, the secrecy and mystery associated with the remedies of quacks, appeal strongly to the popular fancy.

Charles Dickens wrote in "Barnaby Rudge" that it was only necessary to invest anything, however absurd, with an air of mystery, in order to give it a secret charm and power of attraction, which people are unable to resist. False prophets, he said, false priests, false doctors, false prodigies of whatever kind, veiling their proceedings in mystery, have always addressed themselves at an immense advantage, to the popular credulity, and have been, perhaps, more indebted to that resource in gaining and keeping for a time the upper hand of Truth and Common Sense, than to any half-dozen items in the whole catalogue of imposture. To awaken curiosity and to gratify it by slow degrees, yet leaving something always in suspense, is to establish the surest hold that can be had, in wrong, on the unthinking portion of mankind.

Unscrupulous charlatans have shrewdness enough to make free use of the power of suggestion in their nefarious practice, though oftentimes doubtless wholly ignorant of its mode of action. The great majority of them, while probably unaware of the existence of subconscious mental life, have always had a vivid realization of the positive fact of the gullibility of human nature, a fact which affords them the keenest pleasure and enduring satisfaction.

One can well imagine that the winning smile which often illumines the features of a sleek and crafty pretender, is supplanted by audible chuckling when he retires from company. Having long since gotten rid of his conscience, he can afford to be merry at the expense of his fellow creatures.

It has been aptly said that no amount of instruction in physiology or materia medica at medical colleges will have any influence in the suppression of quackery. But the recognition and utilization, by the profession, of the wonderful forces of psycho-therapy will have such an influence, because light will thereby be shed upon the methods of the charlatan, whose operations will then no longer be shrouded from the public view in mystery, wherein has lain for many centuries their most potent charm.

The author of "Physic and Physicians" (London, 1839) remarks that a doctor should always have ready an answer to every question which a lady may put to him, for the chances are that she will be satisfied with it. Moreover he should invariably diagnose an affection with celerity; and rather than betray ignorance of the seat of a disorder, it were better, says this writer, to assign it at once to the pancreas or pineal gland. A lady once asked her apothecary, an ignorant fellow, regarding the composition of castor oil, and seemed quite content with his reply, that it was extracted from the beaver. Another patient asked her physician how long she was likely to be ill, and was told that it depended largely on the duration of the disease. A certain doctor, probably a quack, acquired some notoriety by always prescribing the left leg of a boiled fowl. Reiteration of the superior nutritive qualities of that member, and positive assertions of the comparative worthlessness of the right leg, doubtless impressed the patients' minds in a salutary manner.

A writer in "Putnam's Magazine," August, 1909, commends the so-called Emmanuel Movement as capable of benefiting many, in all stations of life. He says further that the wicked and the charlatan may enter upon the practice of psycho-therapy, but in a majority of cases, the sub-conscious mind, upon which the healer works, will reject the evil suggestion of the practitioner who strives to use his powers for malign purposes. That is the almost unanimous verdict of the psychological experts. If the old proverb be true, "In vino veritas," so in the hypnotic state the real bent of the normal mind and personality is more ready to follow the good and reject the bad suggestion, than in the normal, conscious state. Instinctive morality comes to the aid of the genuine psycho-therapist, and refuses its cooeperation to the counterfeit.

In the United States, the door yawns wider for the admission of charlatans than in any other country. The demand for panaceas and for the services of those who pretend to cure by unusual methods, is not limited to persons who are wanting in intelligence, or to those who are weakened and discouraged by exhausting diseases. So long as the love of the marvellous exists, there will be a certain demand for quackery, and the supply will not be wanting.[236:1]

Probably in no region of the world does there exist a more attractive field for medical pretenders, than the thickly settled foreign settlements of the city of New York. Here they may thrive and fatten, as they ply their nefarious trade, doubtless slyly laughing the while, on account of the simplicity of their helpless victims. The poor hungry wretch who steals a loaf of bread is held legally accountable for the theft, and if caught, he is punished therefor. The unscrupulous quack, by reason of his shrewdness, goes scot-free, though a vastly greater villain. To quote from a recent editorial in the "New York Times": "A course in medicine and surgery is expensive, and takes a lot of time, while a varied assortment of pseudo-religious and pseudo-philosophic phrases can be learned in a few days by any man or woman with a disinclination for honest work."

A recent English writer argued that it were folly to attempt the suppression of quackery by statute; for, says he, the freeborn Anglo-Saxon considers that he has the inalienable right of going to the Devil in his own way. And he resents anything like dictation in the sphere of medicine, as much as in religion.

FOOTNOTES:

ADDENDA

COPY OF CERTIFICATE

These may Inform all whom it might Concern, that Mr. John Kaighin, of the Province of West New Jersey, hath lived with me (here under named) a considerable time, as a Disciple, to learn the Arts and Mysteries of Chymistry, Physick, and the Astral Sciences, whereby to make a more Perfect Discovery of the Hidden Causes of more Occult and Uncommon Diseases, not so easily to be discovered by the Vulgar Practice. In all which he has been very Dilligent and Studious, as well as in the Administration of the Medecines, and in the various Cases: wherein his Judgment may be safely depended upon in all things, so far as he follows my Instructions. And Hope he may in all things answer the Confidence that may be reposed in him. C. WITT. GERMANTOWN, Febr. 20, 1758.

Following is a Prayer for a Dyspeptic, drawn up by an adherent of Christian Science:

Holy Reality, Blessed Reality, believing that Thou art everywhere present, we believe that Thou art in this patient's stomach, in every fibre, in every cell, in every atom; that Thou art the sole, only Reality of that stomach. Heavenly, Holy Reality, Thou art not sick, and therefore nothing in this universe was ever sick, is now sick, or can be sick. We know, Father and Mother of us all, that there is no such thing as a really diseased stomach; that the disease is the Carnal Mortal Mind given over to the World, the Flesh and the Devil; that the mortal mind is a twist, a distortion, a false attitude, the Hamartia [+hamartia+, sin] of Thought.

Help us to stoutly affirm, with our hand in your hand, with our eyes fixed on Thee, that we never had Dyspepsia, that we will never have Dyspepsia, that there is no such thing, that there never was any such thing, that there never will be any such thing. Amen.[239:1]

FOOTNOTES:

APPENDIX

SOME NOTED IRREGULAR PRACTITIONERS

PARACELSUS

THEOPHRASTUS BOMBASTUS VON HOHENHEIM, commonly known as Paracelsus, was born in 1493 at Maria Einsiedeln, near Zurich, Switzerland. When he was nine years old, his father, who was a reputable physician, removed his residence to Carinthia. Paracelsus received instruction in chemistry from the Abbot Trithemius, a Benedictine monk, and then investigated mining methods, and learned the physical properties of minerals, ores, and metals. He also studied at universities in France, Germany, and Italy. Quite early in his career he developed a taste for a Bohemian mode of life and is reported to have gained a livelihood by psalm-singing, astrological prescriptions, chiromancy, and even by the practice of the Black Art. He was also keen in acquiring information about popular remedies and nostrums, from travelling mountebanks, barbers, old women, and pretenders of all kinds. In 1526 he was appointed Professor of the Theory and Practice of Medicine at the University in Basle. Here he taught doctrines of his own, denouncing the prevailing tenets of Medical Science, as derived from the ancients, and claiming for himself a supremacy over all other teachers and writers. According to his view, Philosophy, Astrology, Alchemy and Virtue were the four pillars of Medicine. It is a problem how to reconcile his ignorance, his weakness and superstition, his crude notions and erroneous observations, his ridiculous inferences and theories, with his grasp of method, his lofty views of the true scope of Medicine, his lucid statements, his incisive and epigrammatic criticisms of men and motives.[244:1] After remaining at Basle for about a year, he resumed his wanderings, frequenting taverns and spending whole nights in carousals, with the lowest company. Paracelsus believed that it was reserved for him to indicate the right path to the medical practitioners of his day. In carrying out this idea, he exhibited such colossal conceit, and indulged in such virulent abuse of his medical brethren, that he became the object of their hatred and persecution.[244:2]

According to his doctrine, man is a little world or microcosm, and in him are represented all the elements which are to be found in the great world or macrocosm. Some diseases, he averred, require earthy remedies, others aqueous or atmospheric, and still others, igneous. Paracelsus was thoroughly imbued with the cabalistic theories prevalent in his time, and traced analogies between the stars and various portions of the human body. His fame as the greatest of charlatans appears to have been due in large measure to his influence over the popular imagination by the magic power of high-sounding words, which were mostly beyond the comprehension of his hearers. His teachings have been aptly described as a system of dogmatic and fantastic pseudo-philosophy. The following quotation may serve as an illustration.

All these recipes which are prepared for elemental diseases, consist of six things, two of which are from the planets, two from the elements, and two from narcotics. For although they can be composed of three things, one out of each being taken, yet these are too weak for healing purposes. Now there are two which derive from the planets, because they conciliate and correct medicine; two derive from the elements, in order that the grade of the disease may be overcome. Lastly, two are from the narcotics, because the four parts already mentioned are too weak of themselves to expel a disease before the crisis. Observe then, concerning composition, to forestall the critical day. Recipes prepared in this manner, are very helpful for diseases in all degrees of acuteness.

Paracelsus was the first to promulgate the theory of the existence of magnetic properties in the human body, maintaining that the latter was endowed with a double magnetism, of which one portion attracted to itself the planets, and was nourished by them; whence came wisdom, thought, and the senses. The other portion attracted to itself the elements; whence came flesh and blood. He also asserted that the attractive and hidden virtue of man resembles that of amber and of the magnet, and that this virtue may be employed by healthy persons for the cure of disease in others. Thus probably originated the idea which developed into Animal Magnetism, and from it Anton Mesmer is said to have derived inspiration some two hundred years later. Paracelsus died at Salzburg, Austria, in 1541.

In the words of that eminent English divine, Thomas Fuller (1608-1661), Paracelsus boasted of more than he could do, did more cures seemingly than really, more cures really than lawfully, of more parts than learning, of more fame than parts, a better physician than a man, and a better chirurgeon than physician.

Paracelsus was a very prince among quacks, for probably no man ever talked more loudly and ostentatiously or made vainer pretensions. He was emphatically a knavish practitioner of medicine, a master of the art of puffery, and was phenomenally successful in achieving notoriety. Whatever his natural talent may have been, says Edward Meryon, M.D.,[246:1] he placed himself in the category with those of the same nature, who have ever been ready to purchase this world's riches at the ruinous price of character and reputation.

The system of Paracelsus was founded upon mysticism and fanaticism of the grossest kind. The chief aim of his doctrine was the blending of mysticism and therapeutics, and the creation thereby of a false science, wherewith he sought to exert an influence over the ignorant classes.

According to the cabalistic doctrine, the various events of life and all natural phenomena are due to influences exerted by gods, devils, and the stars. Each member and principal organ of the human body was supposed to correspond with some planet or constellation. Similar foolish ideas were widely prevalent, especially in Germany. Paracelsus was an ignoramus, who affected to despise all the sciences, because of his lack of knowledge of them. While prating much about divine light as the source of all learning and culture, his boorish mien and rude manners afforded evidence that he did not profit much by its happy influence.[246:2]

The Paracelsians maintained that life is a perpetual germinative process, controlled by the archaeus or vital force, which was supposed to preside over all organic phenomena. The principal archaeus was believed to have its residence in the stomach, but subordinates guarded the interests of the other important bodily organs.

Nature was sufficient for the cure of the majority of ills. But when the internal physician, the man himself, was tired or incapable, some remedy had to be applied, which should antagonize the spiritual seed of the disease.[247:1] Such remedies, known as arcana, were alleged to possess marvellous efficiency, but their composition was kept secret. That is to say, they were quack medicines.

Paracelsus maintained that a man who, by abstraction of all sensuous influences, and by child-like submission to the will of God, has made himself a partaker of the heavenly intelligence, becomes thereby possessed of the philosopher's stone. He is never at a loss. All creatures on earth and powers in heaven are submissive to him; he can cure all diseases, and can himself live as long as he chooses, for he holds the elixir of life, which Adam and the early fathers employed before the Flood, and by which they attained to great longevity.

The philosopher's stone, known also as the great elixir, or the red tincture, when shaken in very small quantity into melted silver, lead or other metal, was said to transmute it into gold. In minute doses it was supposed to prolong life and restore youth, and was then called elixir vitae.[247:2] Says Ben Jonson in "The Alchemist" (1610), "He that has once the Flower of the Sun, the perfect Ruby which we call Elixir . . . by its virtue can confer honour, love, respect, long life; give safety, valour, yea and victory, to whom he will. In eight and twenty days he'll make an old man of fourscore a child."

Paracelsus was foremost among a group of extraordinary characters, who claimed to be the representatives of science at the close of the Middle Ages. These men were of a bold, inquisitive temper, and with all their faults, they had a noble thirst for knowledge. "Better the wildest guess-work, than that perfect torpor which follows the parrot-like repetition of the words of a predecessor!"[248:1] These irregular practitioners, however impetuous and ill-balanced, were pioneers in opening up new fields of investigation, and in exploring new paths, which facilitated the progress of their successors in the search for scientific truths.

AGRIPPA

HEINRICH CORNELIUS AGRIPPA VON NETTESHEIM, a German alchemist, philosopher, and cabalist, of noble ancestry, was born at Cologne, on the Rhine, September 14, 1486. Having received a liberal education and being by nature versatile, he became in his youth a secretary at the Court of the German Emperor, Maximilian I.

He served moreover in the army under that monarch, during several Italian campaigns, and by reason of gallantry, won the spurs of a knight. Becoming averse to the profession of arms, he studied with avidity law, medicine, philosophy, and languages, and in 1509 became Professor of Hebrew at Dole, in the department of Jura, France. Here his caustic humor and intemperate language involved him in quarrels with the monks, while his restless disposition impelled him to rove in search of adventure. He visited successively London, Pavia, and Metz, where he became a magistrate and town orator.

Having expressed opinions contrary to the prevalent beliefs in regard to saints and witches, he was forced to depart abruptly. We next hear of him as a practising physician in Fribourg, Switzerland. Thereafter he became a vagabond and almost a beggar. Like his contemporary, Paracelsus, he advanced the most paradoxical theories during his adventurous career, which latter was partly scientific and partly political, but always turbulent. Finally he established himself at Lyons, where he again practised medicine, and became physician to Louise of Savoy, Regent of France, and the mother of Francis I. Here Agrippa soon fell into disgrace and was banished. In 1528 he joined the Court of Margaret of Austria, ruler of the Netherlands, at Antwerp. On the publication of his work, "On the Vanity of the Sciences," he was imprisoned for a year at Brussels.

Upon his release, he returned to Lyons, where he was again detained in custody, on account of an old libel against his former patroness.

His death occurred at Grenoble, France, February 18, 1535.

Agrippa was possessed of great versatility and learning, but his writings are tinctured with bitterness and satire. He has been described as restless, ambitious, enthusiastic, and credulous, a dupe himself and a deceiver of others. His career was a continuous series of disappointments and quarrels.

Yet he was an earnest searcher after truth, who was fain to attempt the unlocking of Nature's secrets, but did not hold the right key. Profoundly superstitious, he taught, for example, that the herb, Verbena officinalis, vervain, would cure tertian or quartan fevers according to the manner in which it was divided or cut. Agrippa has been tersely described as a "meteor of philosophy."

CARDAN

JEROME CARDAN, an Italian physician, author, mathematician and philosopher, was born at Pavia, September 24, 1501. He was the illegitimate son of Facio Cardan, a man of repute among the learned in his neighborhood, from whom Jerome received instruction in his youth. Although idolized by his mother, he incurred his father's dislike, and these circumstances, we are told, exerted a peculiar influence upon his character. Despite many difficulties, however, he achieved both fame and notoriety. After having received degrees in arts and medicine from the University of Padua, he became Professor of Mathematics at Milan in 1534, and later was admitted to the College of Physicians in that city. In 1547 he declined an invitation to become court physician at Copenhagen, on account of the harsh northern climate and the obligation to change his religion. In the year 1552 Jerome Cardan visited Scotland at the request of John Hamilton, Archbishop of St. Andrews, whom he treated for asthma with success. Thence he was summoned to England to give his professional advice in the case of Edward VI, after which he returned to Milan with enhanced prestige. He afterwards practised Medicine at Pavia and Bologna and finally settled at Rome, where he received a pension from the Pope. His death occurred there, September 21, 1575.

Cardan was possessed of great natural ability, and for a time was regarded as the most eminent physician and astrologer among his contemporaries. But his mind was of a peculiar cast, and his temper most inconstant. He had, says Peter Bayle, in his "Historical Dictionary," a decided love of paradox, and of the marvellous, an infantine credulity, a superstition scarce conceivable, an insupportable vanity, and a boasting that knew no limits. His works, though full of puerilities and contradictions, of absurd tales and charlatanry of every description, nevertheless offer proofs of a bold, inventive genius, which seeks for new paths of science, and succeeds in finding them. According to his own statement, he found pleasure in roaming about the streets all night long. His love of gaming amounted to a mania. Baron von Leibnitz (1646-1716) wrote of Cardan, that notwithstanding his faults, he was a great man, and without his defects, would have been incomparable. He wrote extensively on philosophy, mathematics, and medicine, and also on chiromancy. For his own follies and misfortunes he apologized, attributing them all to the influence of the stars. He has been described as a genuine philosopher and devotee of science, and his lasting reputation is chiefly due to his discoveries in algebra, in which art, wrote the historian, Henry Hallam, he made a great epoch.

BALSAMO

One of the most notorious charlatans of the eighteenth century was Giuseppe Balsamo, who was born at Palermo, Sicily, June 2, 1743. Though of humble origin, this arch-impostor assumed the title of Count Alessandro di Cagliostro, and styled himself Grand Cophta, Prophet and Thaumaturge. He married Lorenza Feliciani, the daughter of a girdle-maker of Rome. Balsamo professed alchemy and free-masonry, practised medicine and sorcery, and raised money by various methods of imposture. He rode about in his own coach, attended by a numerous retinue in rich liveries. His attire consisted of an iron-gray coat, a scarlet waistcoat trimmed with gold lace, and red breeches. His jaunty hat was adorned with a white feather, and handsome rings encircled his fingers. He carried a sword after the fashion of the times, and his shoe-buckles shone like flashing jewels.

Balsamo was a man of great energy; gifted with persuasive eloquence which seemed to exercise a charm over his hearers. Having rare natural abilities, he enriched his mind by diligent studies and observations of human nature, during his tours abroad. But in spite of these advantages he failed to rise above the sphere of an unscrupulous charlatan.

In 1780 he settled in Strasburg, where he established a reputation by some marvellous cures. Here was the culmination of his fame and fortune. Five years later he came to Paris, where he became implicated in the notorious affair of the "Diamond Necklace," and was imprisoned in the Bastille for some months. His death occurred at the fortress of Saint Leon, Rome, in 1795. A sublimer rascal never breathed, wrote W. Russell, LL.D., in "Eccentric Personages." Balsamo had unlimited faith in the gullibility of mankind, and was amply endowed with the gifts which enable their possessor to shear the simpletons of society.

GREATRAKES

VALENTINE GREATRAKES was born at Affane, County of Waterford, Ireland, on Saint Valentine's Day, February 14, 1628. He was educated a Protestant at the free school of Lismore near his home, and at Trinity College, Dublin.

At the outbreak of the Civil War in 1641, his mother fled with him to England and took refuge in Devonshire, where he devoted himself to the study of the classics and divinity. Afterwards Greatrakes served for seven years in Cromwell's army, holding a commission as lieutenant of cavalry under Roger Boyle, Earl of Orrery. In 1656 he left the army and returned to Affane, where he was appointed a magistrate and served as such with credit.

Soon after the Restoration, in obedience to a divine impulse, he began practice as a healer of various diseases by the method known as laying-on of hands, stroking, or touching, which had been employed by the sovereigns of England, from the time of Edward the Confessor. Greatrakes's success was immediate and phenomenal. People flocked to him so rapidly, we are told, from all quarters, that "his barns and out-houses were crammed with innumerable specimens of suffering humanity." In 1665 he returned to England, where he performed many seemingly marvellous cures; and came to be regarded as a greater miracle-worker than King Charles II himself. But after an investigation and adverse report by members of the Royal Society, his practice fell into disrepute, and he retired to his native land, where he sojourned in obscurity until his death, which is supposed to have occurred after the year 1682. One David Lloyd, a biographer, issued a tract entitled "Wonders no Miracles, or Mr. Valentine Greatrakes' Gift of Healing Examined," wherein he endeavored to show that the famous "Irish stroaker" was little better than an impostor. In reply to this, Greatrakes published a pamphlet, vindicating his methods, with testimonials from persons of quality and distinction.

Greatrakes has been described as a man of unimpeachable integrity, a highly respectable member of society, and incapable of attempting to deceive by fraud. Notoriety was distasteful to him, and in this respect he was above the plane of an ordinary charlatan. An enthusiast, he believed himself to be invested with divine healing powers. His success was surely due to forcible therapeutic suggestions communicated by him to the minds of highly imaginative and credulous people, who reposed confidence in his methods. It mattered not that they believed the cures of their nervous disorders to be wrought solely through the physical agency of laying-on of hands, whereby some mysterious healing force, magnetic or otherwise, was communicated to them.

In attempting an explanation of the cures wrought by Greatrakes, Henry Stubbe, a contemporary writer, affirmed that "God had bestowed upon Mr. Greatarick a peculiar temperament, or composed his body of some particular ferments, and the effluvia thereof, sometimes by a light, sometimes by a violent friction, restore the temperament of the debilitated parts, reinvigorate the blood, and dissipate all heterogeneous ferments out of the bodies of the diseased, by the eyes, nose, hands and feet." There is nothing recorded in regard to Greatrakes's methods (says Professor Joseph Jastrow, in "Fact and Fable in Psychology"), which definitely suggests the production of the hypnotic state; but direct suggestion, reinforced by manipulation, obviously had much to do with the cures.

In 1666 the Chamberlain of the Worcester Corporation expended ten pounds, fourteen shillings in an entertainment for "Mr. Greatrix, an Irishman famous for helping and curing many lame and diseased people, only by stroking of their maladies with his hand and therefore sent for to this and many other places."

From a letter written by Greatrakes to the Archbishop of Dublin, it appears that he believed himself to be inspired of God, for the purpose of curing disease. He received lavish hospitality in many homes, when at the height of his popularity, and was regarded as a phenomenal adept in the art of healing by touch.[257:1]

If there exists such a thing as the "gift of healing," Greatrakes appears to have possessed it. Dr. A. T. Schofield believes that in certain rare cases individuals are endowed with the faculty of curing by touch, to which the terms magnetic, psychic, occult, hypnotic, and mesmeric have been applied. This power is resident in the operator, and has nothing to do with suggestion; whereas in so-called faith-healing, the power is resident in the patient, who, by the exercise of faith, puts it into action.

Greatrakes has been described as having an agreeable personality, pleasant manners, a fine figure, gallant bearing, a handsome face, musical voice, and a good stock of animal spirits. Thus equipped, we may not wonder that he was ever welcome in merry company. He had an impulse or strange persuasion of his own mind (says J. Cordy Jeaffreson, in "A Book about Doctors") that he had the gift of curing the King's Evil. A second impulse gave him the power of healing ague, and a third "inspiration of celestial aura imparted to him command, under certain conditions, over all human diseases." Greatrakes adapted his manipulations to the requirements of individual cases. Oftentimes gentle stroking sufficed, but when the evil spirits were especially malignant, he employed energetic massage. Occasionally the demon fled, "like a well-bred dog," at the word of command, but more frequently the victory was not won until the healer had rubbed himself into a red face, and a copious perspiration.

It is narrated that when Greatrakes was practising in London, a rheumatic and gouty patient came to him. "Ah," said the healer, colloquially, "I have seen a good many spirits of this kind in Ireland. They are watery spirits, who bring on cold shivering and excite an overflow of aqueous humor in our poor bodies." Then, addressing the demon, he continued: "Evil spirit, who has quitted thy dwelling in the waters, to come and afflict this miserable body, I command thee to quit thy new abode, and to return to thine ancient habitation."[258:1]

From among a large number of testimonials of cures performed by Greatrakes, a single example may suffice.

MR. SQUIBB'S LETTER TO MR. BOREMAN

SIR,

Whereas you are pleased to enquire after the Cure, by God's means done upon me, by the stroking of my head by Mr. Greatrakes; These are thoroughly to inform you that being violently troubled with an excessive pain of the head, that I had hardly slept six hours in six days and nights, and taken but very little of sustenance in that time; and being but touch'd by him, I immediately found ease, and (thanks be to God) do continue very well; and do further satisfie you, that the rigour of the pain had put me into a high Fever, which immediately ceas'd with my head-ache: and do likewise further inform you that a Servant being touch'd for the same pain, that had continu'd upon him for twelve years last past, he touch'd him in the forehead, and the pain went backward; and that but by his stroking upon the outside of his cloaths, the pain came down to and out of his foot: the party continues still well. These Cures were wrought about 3 weeks before Easter.

And thus much I assure you to be true from him that is Your Friend and Servant EDM. SQUIBB.

COVENT-GARDEN, April 20, 1666. At my Lady Verney's, the place of my residence.

While Greatrakes acquired great celebrity on account of the numerous cures which he performed, he was unable to explain the nature of his healing powers. In a letter to the Hon. Robert Boyle, he expressed the belief that many of the pains which afflict men, are of the nature of evil spirits. "Such pains," wrote he, "cannot endure my hand, nay, not my glove, but flye immediately, though six or eight coats and cloaks be put between the parties' body and my hand, as at York House, the Lady Ranalough's and divers other places, since I came to London."

VAN HELMONT

JOHANN BAPTIST VAN HELMONT, a celebrated Belgian physician, scholar and visionary, of noble family, was born at Brussels in 1577. At an early age he began the study of medicine, and was appointed Professor of Surgery at the University of Louvain. Becoming, however, infected with the delusions of alchemy, and being possessed of an ardent imagination, he inclined naturally to the study of occult science, and was infatuated with the idea of discovering a universal remedy. He was, moreover, a follower of the eminent theologian, Johann Tauler (1290-1361), founder of mystic theology in Germany. Van Helmont has been described as an enthusiastic and fantastic, though upright friend of the truth. He adhered to the theosophic and alchemistic doctrines of a somewhat earlier epoch, and was an admirer of the dogmatic pseudo-philosophy of Paracelsus.

The German writer, Johann Christian Ferdinand Hoefer (1811-1878), said that Van Helmont was much superior to Paracelsus, whom he took as his model. He had the permanent distinction of revealing scientifically the existence of invisible, impalpable substances, namely gases. And he was the first to employ the word gas as the name of all elastic fluids except common air.[260:1] Van Helmont graduated as Doctor of Medicine in 1599, and after several years of study at different European universities, he returned home and married Margaret van Ranst, a noble lady of Brabant. He then settled down on his estate at Vilvoorden, near Brussels, where he remained until his death in 1644.

Johann Hermann Baas, in his "History of Medicine," characterizes him as a fertile genius in the department of chemistry, but denies that he was a great and independent spirit, outrunning his age, or impressing upon it the stamp of his own individuality. Van Helmont, like many another irregular practitioner, achieved fame by some remarkable cures. It was said of him that his patients never languished long under his care, being always killed or cured within two or three days. He was frequently called to attend those who had been given up by other physicians. And to the latters' chagrin, such patients were often unexpectedly restored to health.[261:1]

A lover of the marvellous, and credulous to the point of superstition, Van Helmont became infatuated with erroneous doctrines. His contemporaries, dazzled, it may be, by the brilliancy of his mental powers, regarded him as an erratic genius, but not as a charlatan.

The term spiritual vitalism has been applied to the philosophy of Van Helmont. He maintained that the primary cause of all organization was Archaeus (Gr. +archaios+, primitive), a term said to have been invented by Basil Valentine, the German alchemist (born 1410).

This has been defined as a spirit, or invisible man or animal, of ethereal substance, the counterpart of the visible body, within which it resides, and to which it imparts life, strength, and the power of assimilating food.[261:2] Archaeus was regarded as the creative spirit, which, working upon the raw material of water or fluidity, by means of a ferment promotes the various actions which result in the development and nutrition of the physical organism. As life and all vital action depended upon archaeus, any disturbance of this spirit was regarded as the probable cause of fevers and other morbid conditions.

FLUDD

ROBERT FLUDD, surnamed "the Searcher," an English physician, writer and theosophist, member of a knightly family, first saw the light at Milgate, Kent, in the year 1574. His father, Sir Thomas Fludd, was Treasurer of War under Queen Elizabeth. Robert was a graduate of St. John's College, Oxford.

After taking his degree in 1598, he followed the example of many another man of original mind, athirst for knowledge of the world, and led a roving life for six years, "in order to observe and collect what was curious in nature, mysterious in arts, or profound in science."

Returning to London in 1605, he entered the College of Physicians, and four years later receiving a medical degree, he established himself at his house in Coleman Street, in the metropolis, where he remained until his death in 1637.

Fludd was a voluminous writer, and one of the most famous savants of his time. He was at once physician, chemist, mathematician, and philosopher. But his chief reputation was due to his system of theosophy. Profoundly imbued with mystical lore, he combined in an incomprehensible jumble the doctrines of the Cabalists and Paracelsians. William Enfield, in the "History of Philosophy," remarks of the peculiarity of this philosopher's turn of mind, that there was nothing which ancient or modern times could afford, under the notion of modern wisdom, which he did not gather into his magazine of science. Fludd was reputed to be a man of piety and great learning, and was an adept in the so-called Rosicrucian philosophy. In his view, the whole world was peopled with demons and spirits, and therefore the faithful physician should lay hold of the armor of God, for he has not to struggle against flesh and blood. He published treatises on various subjects which are replete with abstruse and visionary theories. The title of one of these treatises is as follows: "De Supernaturalis, Naturalis, Praeternaturalis, et Contranaturalis Microcosmi Historia, 1619."

The phenomena of magnetism were ascribed by him to the irradiation of angels. Robert Fludd enjoyed the acquaintance and friendship of many scientists at home and abroad, and was without doubt one of the most versatile and erudite of contemporary British scholars.

He devoted much time to scientific experiments and natural philosophy, and constructed a variety of odd mechanisms, including an automatic dragon and a self-playing lyre.[264:1] Moreover, he was a believer in mystical faith-cures, and in the existence of a kind of dualism in therapeutics, whereby sickness and healing were produced by two antagonistic forces.

NOSTRADAMUS

MICHEL DE NOTREDAME, or NOSTRADAMUS, a celebrated French physician and astrologer, of Jewish ancestry, was born at Saint-Remi, a small town in Provence, December 14, 1503. Both of his grandfathers were practitioners of medicine, and his father, Jacques de Notredame, was a notary of Saint-Remi. Michel studied medicine at Avignon and afterwards at the University of Montpellier, where he took his degree.

During the prevalence of an epidemic in the south of France, he acquired distinction by his zealous ministrations to the stricken peasants, and more especially by some remarkable cures attributed to a remedy of his own invention. After the pestilence had subsided, Notredame devoted many years to travel, after which, in the year 1544, he settled at Salon, a little town in the present Department of Bouches-du-Rhone. During a second visitation of the plague, which raged in Provence, he accepted an invitation from the authorities of Lyons and Aix to visit those places. Although his success in treating patients at this time served to enhance his fame as a practitioner, his chief reputation was due to his capacity as an astrologer. He claimed moreover to have the faculty of reading the future, and became the subject of a bitter controversy. For while he gained many adherents abroad, in his own country he was regarded as little better than a charlatan. He became involved in controversies with his professional confreres, who were jealous of his success and doubtless also suspicious of his methods.

It is worthy of note that the most notorious quacks, often men of genius and education, though mentally ill-balanced, and morally of low standards, have been great travellers and shrewd observers of the weak points in human nature. When such an one becomes ambitious to acquire wealth, he is likely to prove a dangerous person in the community. Notredame was regarded as a visionary by some of his contemporaries, while others believed him to have illicit correspondence with the Devil. Among those who were impressed by his pretensions as a soothsayer, was Catherine de' Medici (regent for her son, Charles IX), who invited him to visit the French Court, where he was received as a distinguished guest.

Michel de Notredame published in 1555 his famous work entitled "Centuries," a collection of prophecies, written in quatrains. His death occurred at Salon, July 2, 1566.

We quote as follows from a rare volume, "The True Prophecies of Michel Nostradamus, Physician to Henry II and Charles IX, Kings of France, translated by Theophilus de Garencieres, Doctor in Physick, London, 1672":

He was popularly believed "to have naturally a genius for the knowing of future things, as he himself confesseth in 2 Epistles to King Henry II, and to Caesar, his own son. And besides that genius, the knowledge of astrology did smooth him the way to discover many future events. He had a greater disposition than others to receive those supernatural lights, and as God is pleased to work sweetly in his creatures, and to give some forerunning dispositions to those graces he intendeth to bestow, it seemeth that to that purpose he did choose our author to reveal him so many wonderful secrets. We see every day that God in the distributing of his graces, carrieth Himself towards us according to our humours and natural inclinations. He employeth those that have a generous martial heart, for the defence of His Church, and the destruction of tyrants.

"He leadeth those of a melancholick humour into Colledges and Colisters, and cherisheth tenderly those that are of a meek and mild disposition.

"Even so, seeing that Nostradamus inclined to this kind of knowledge, He gave him in a great measure the grace of it."

LILLY

WILLIAM LILLY, a famous English astrologer of yeoman ancestry, was born at Diseworth, an obscure village in northwestern Leicestershire, May 1, 1602. In his autobiography he described his native place as a "town of great rudeness, wherein it is not remembered that any of the farmers thereof, excepting my grandfather, did ever educate any of their sons to learning." His mother was Alice, daughter of Edward Barham, of Fiskerton Mills in Nottinghamshire.

When eleven years of age, he was placed in the care of one John Brinsley at Ashby-de-la-Zouch, not far from Diseworth. Here he received instruction in the classics. In April, 1620, he went to London to seek his fortune, and obtained employment as foot-boy and general factotum in the family of one Gilbert Wright, of the parish of St. Clement Danes, a man of property, but without education.

Not long after his master's death in 1627, Lilly married the widow, and being then in comfortable circumstances, devoted considerable time to the pursuit of angling, and became fond of listening to Puritan sermons.[268:1] Having abundant leisure, he was enabled to humor the natural bent of his mind, and to begin the study of astrology, which he continued with zeal, devoting special attention to the magical circle and to the invocation of spirits. Keenly alive to the popular credulity, he claimed the possession of supernatural powers as a fortune-teller and soothsayer, largely as a result of the study of the works of noted astrologers, including the "Ars Notoria" of Cornelius Agrippa.

Becoming a prey to melancholy and hypochondria, he lived in retirement for five years at Hersham in Surrey, and then returned to London in 1641. At this time, wrote Lilly in his autobiography, "I took careful notice of every grand action between king and parliament, and did first then incline to believe that, as all sublunary affairs depend on superior causes, so there was a possibility of discovering them by the configuration of the heavens."

In 1644 he published his first almanac, under the title, "Merlinus Angelicus Junior, the English Merlin Revived, or a Mathematical Prediction of the English Commonwealth." This publication was issued annually for nearly forty years, and found a ready sale, being shrewdly adapted to the popular taste. Lilly was said to have acquired considerable influence over the credulous monarch, Charles I, who was wont to consult him regarding political affairs. He was an adept in the wily arts of the charlatan, achieving notoriety by unscrupulous methods. Not a few of his exploits, wrote one of his biographers, indicate rather the quality of a clever police detective, than that of a profound astrologer.

After the Restoration, Lilly fell into disrepute, and again retired to his estate at Hersham, where he began the study of Medicine, receiving a license to practise in the year 1670, when sixty-eight years of age. Thenceforth he combined the professions of physic and astrology. His death occurred June 9, 1681.

Among his publications are the following: "Mr. Lillie's Prediction concerning the many lamentable Fires which have lately happened, with a full account of Fires at Home and Abroad." 1676. "Strange news from the East, or a sober account of the Comet or blazing star that has been seen several Mornings of late." 1677.

GASSNER

JOHANN JOSEPH GASSNER, who was regarded as a thaumaturge by his partisans, and as a charlatan by his opponents, was born at Bratz, a village of the Austrian Tyrol, August 20, 1727. He was educated at Innsbruck and Prague, became a priest, and settled at Coire, the capital of the Swiss canton of Grisons. Here he remained for some fifteen years, ministering acceptably to his parishioners. It appears that he then became impressed with the scriptural accounts of the healing of demoniacs, and devoted himself to the study of the works of famous magicians.

Gradually he acquired a reputation as a healer by means of the methods of laying on of hands, conjuration and prayer. Many of the Tyrolese peasantry flocked to him, as did their Irish brethren to Greatrakes. Gassner treated them all without recompense. He believed that the efficiency of his methods was dependent upon the degree of faith of his patients. Some cases he affected to benefit by drugs, others by touch, and still others by exorcism. He was a pioneer in the employment of suggestion, while summoning to his aid the forces of religious faith, prayer and material remedies.

The Bishop of Constance sent for Gassner, and after a careful examination of his methods and beliefs, became convinced of the purity of his character, and of his good faith. The bishop therefore permitted him to continue his practice at Coire and its neighborhood.

Gassner's reputation as a thaumaturge spread throughout Germany and adjacent countries, and he numbered among his patrons many persons of influence. In 1774, upon invitation of the Bishop of Ratisbon, he removed to Ellwangen, in Wuertemberg, where he is said to have cured many by the mere word of command, Cesset. He died at Bondorf, in the Diocese of Ratisbon, in the year 1779.

The celebrated Dutch physician, Antoine de Haen, who was a contemporary of Gassner, described the latter as a man of jovial temperament, and a sworn foe to melancholy. He did not take advantage of the popular credulity for his own pecuniary gain, and was therefore morally far above the plane of an ordinary charlatan.

FOOTNOTES:

INDEX

Abracadabra, 126.

Amulets, 5, 6, 14, 60-62, 138.

Ancient Irish physicians, 12, 13, 40.

Ancient medical prescriptions, 155-164.

Angel of gold, 83, 85.

Animal magnetism, 143-154.

Animals, effect of music upon, 176, 177, 180.

Atharva-Veda, 133.

Auto-suggestion, 217, 231.

Blue-glass mania, 93-96.

Chaldean medical amulets, 112.

Charlatans, 201-238.

Charms, 6, 9, 122-123, 125.

Christian Science, 53-55.

Correspondence between Christ and King Abgar, 35-37.

Curative spells, 41, 42, 45.

Demonology, the doctrine of, 209, 210.

Demons of disease, 206.

Devil, the, 205-211.

Divination, 117.

Dreams, the interpretation of, 98.

Druids, the, 12, 13, 75, 129.

Edible letters, 50.

Edible prescriptions, 51.

Egyptian medicine, 117-120.

Ephesian letters, 128-129.

Fairy-women, 13, 109.

Grigris, 45.

Healing by manual stroking, 76.

Healing-spells, 111-134, 138.

Hydro-therapy, 97, 101.

Hypnotism, 153, 154.

Imagination, the curative power of, 53-72, 145, 151.

Incantations, 9, 39, 47, 109, 113, 114, 134, 205.

Incubation, 101-104.

Intermittent fever, remarkable cure for, 131, 132.

King's Evil, 73-92.

Kneipp cure, 53.

Laying on of hands, 73-92.

Magical healing formulas, 10, 11, 13, 26.

Mantras, 37, 60.

Medical amulets, 3, 9, 15, 17.

Medicine, irregular practitioners of, 243-272.

Medieval physicians, 14.

Mesmerism, 146-151.

Metallic tractors, 139.

Metallo-therapy, 139-142.

Music, as a cure for tarantism, 197-200; as a medicine, 189; at banquets, 180-184; at hospitals, 193; distasteful to some persons, 186; healing influence of, 172-200.

New York City, quackery in, 237.

Oracles, 98-99.

Pentacle, the, 20, 21.

Phylacteries, 24-29.

Power of words, the, 30-52.

Protective charms, 46-48.

Psychological methods in Medicine, 56-59.

Psycho-therapy in ancient times, 114-115.

Quacks and Quackery, 201-238.

Quack, derivation of the word, 202.

Quack remedies, 220.

Quake-doctors, 203.

, medical symbol, 156, 157.

Relics, healing qualities attributed to, 165-171.

Royal touch, the, 73-92.

Runic Inscriptions, 135-138, 214.

Saphies, 45, 49.

Snail as an article of diet, 39.

Spell against gout, 130-131.

Spirit-cheering pills, 159.

Styptic charms, 105-110.

Suggestion, 16, 63, 86, 140, 151, 231.

Sympathetic powder, 145.

Talismans, 19-23.

Temples of Esculapius, 97-104.

Toothache charms, 64-66.

Touch-pieces, 79, 80, 86.

Unicorn's horn, 161-164.

Vis medicatrix naturae, 66, 69-72, 105.

Weapon-salve, 143-144.

Words, the power of, 30-52, 111, 126.

Transcriber's Notes:

The following corrections have been made to the text:

page 44, Footnote 44-4: Proverbs, xvii, v.[original has p.] 22.

page 154: representation to him.[original has extraneous quotation mark]

page 186: best concert he ever heard.[original has extraneous quotation mark]

page 275: Oracles, 98-99[original has 88, 89].

page 276: Saphies, 45, 49[original has 48].

The following words appear with and without a hyphen. They have been left as in the original.

Psycho-therapy Psychotherapy sooth-sayers soothsayers star-craft starcraft sub-conscious subconscious

The following words have variant spellings. They have been left as in the original.

Chirurgians Chyrurgians physick Physick Physicke practice practise practised Theodore Theodore

The following words use an oe ligature in the original:

coelo pharmacopoeia pharmacopoeias

On page 219, the word "sorcery" is misspelled "scorcery". Since it occurs in quoted material, it has been left as in the original.

Ellipses match the original.