FOOTNOTES:

“Cordiger et medicus, dein pastor et intus obivi,Si nomen quæris, te mea Scripta docent.”[107]

“Cordiger et medicus, dein pastor et intus obivi,

Si nomen quæris, te mea Scripta docent.”[107]

He did not think in making this verse, that the Parisians would one day engrave his name with his last words on the marble of his statue as witness for future generations that the memory of Rabelais must never be effaced.

[THE END.]

Reprint fromThe Cincinnati Lancet-Clinic,December 1, 1888 toFebruary 16, 1889.

FOOTNOTES:[1]The Mahometans considered dissection of the human cadaver not only as an impious act, but also forbid its practice by their religious dogmas. They believed that the soul, after death, did not suddenly abandon the body, but withdrew itself gradually, until it left the limbs and finally entered the thoracic cavity. Thus the body could not be dissected without suffering. However, osteology was not neglected, and studies were made on the bones gathered in cemeteries.[2]The romance of Dolopatos or the Seven Sages is the work of a Troubadour of the twelfth century, named Herbers. The origin of this poem seems to date back to Indian literature.[3]The words are in old French and therefore not easily translated:“Vous avez oi la novelleTandis com li plaie est novelleLors pust estre mieux garieQue lors quant elc est envieillie.” etc., etc.[4]This famous poem, by Perrot de St. Cloof, as a work of imagination, is considered the most remarkable literary monument of the Middle Ages.[5]The reader of old French can translate the following lines at his leisure:La pie avoit tel meschief,Et la Jambe si boursoufflee,Si vessiee et si enfleeSi pleine de treus et de plaies;In’il i avoit, ce croi, de naiesEt d’estoupes demi giron,Boue et venin tout environ,De toutes parts en saillait fors.—Gautier de Conisi.[6]In theMiracles de Saint Louiswe find the history of a cure effected through the royal touch. This cure affords an illustration of how the monks wrote medicine in the thirteenth century. The disease resulted in this patient from white swelling of the left knee. The following is the veracious chronicle:“About the year of Our Savior 1174, before the Feast of St. Andre, one Jehan Dugue of the town of Combreus, in the Diocese of Orleans, was attacked by inflammation of the left leg near the knee. Several openings were observable in the flesh, which was soft and rotten above and below the joint.”[7]Bachelor was in other times a title of chivalry or a University degree. The word was derived from the LatinBachalarius. The word was not introduced into France until the sixteenth century. Under the namebachelororbachelardwere afterwards known all young men in the army studying the profession of arms, or sciences or arts.[8]See the oath taken by Christian apothecaries and those that fear God, prescribed by theProcureur General, Jean de Resson,Institutions Pharmaceutique, 1626.[9]Before modern times medicated baths were not held in favor; the sand and iron baths, so highly extolled by Scribonius and Herodotus, of Rome, were unknown in France. Sulphur baths were recommended in the eleventh century, by Gilbert, of England, in dropsy and other cachectic affections; and by Arnauld de Villeneuve, in cases of stone in the bladder. Mineral water baths did not come into use really until the sixteenth century. Hubert praised the waters of Bourboune in 1570, and Pidoux those of Pougnes in 1584. The waters of Auvergne and the Pyrennees were first described in the seventeenth century, as well as those of Aix and of De Begnols, in Genanden.[10]Procopius, the Greek historian, born at Cæsarea in the year 500, left behind him numerous works, among which may be enumeratedL’Histoire de son temps, in eight volumes (Procopii Cæsariensis Historia sui temporibus). This history of the times by Procopius gives a full description of the Plague, and is one of thechef d’oeuvresof medical literature, one that will never be excelled. In this work nothing being omitted, not even the different clinical forms, it is truly classical.[11]Georgius Florentius Gregorius,Historia Francorum, de 417 591 A.D.[12]Anglada:Etude sur les Maladies eteintes et les Maladies Nouvelles.[13]Traduction de Laurent Joubert de Montpellier.[14]Black. “Histoire de la Medecine et de la Chirurgie.”[15]The “Chronique de Raoul Glaber,” Benedictine of Cluny, covers the period between the year 900 and 1046. It may be found translated in the collection of memoirs on the History of France by Guizot.[16]“Nouvelle Bibliotheque des Manuscripts.”[17]Satirical writers would not have failed to have spoken of the marks left by small-pox. Such authors as Martial, who frequented the public baths in order to write up the physical infirmities of his fellow-townsmen, to the end of divulging their deformities in biting epigram, would only have been too happy to have mocked the faces of contemporaries marked by the cicatrices of small-pox.[18]In the year 570, a violent disease, with running of the belly and variola, cruelly afflicted Italy and France.[19]Gregorii Turonensis,Opera Omnia, Liber V.[20]Latincorallum, which signifies heart, lung, intestines, and by extension of meaning, the interior of the body.“C’est la douleur, c’est la batailleQui li detrenche la coraille.”—Roman de la Rose.[21]Sauvel, “Histoire et recherches des antiquites de la Ville de Paris.”[22]In the year 622, Aaron pointed out small-pox for the first time, but it was only in the year 900 that the two Arabian physicians, Rhazes and Avicenna, wrote their works on this malady and determined the clinical forms, giving the prognosis and diagnostic signs and the methods of treatment. Rhazes, physician to the hospital at Bagdad, recommended, on account of the warm climate of his country, cool and refreshing drinks. In the period of lever, he advised copious bleedings, and for children wet cupping. He covered up his patients in warm clothing, had their bodies well rubbed, and gave them a plentiful supply of ice-water to drink. In certain cases, he placed large vessels of hot water, one in front and one behind the patient, in order to facilitate the eruptive process; then the body was anointed before the sweat cooled off. He prescribed lotions for the eyes when the eruption was heavy in the ocular regions. He advised the use of gargles. He opened the pustules, when they maturated, with a golden needle, and absorbed the pus with pledgets of cotton. He gave opium for the diarrhœa and insomnia, and, when the disease declined, used mild purgatives, etc., etc.[23]Aaron, a contemporary of Paulus d’Aegineta, speaks only briefly of the malady in his works. Rhazes mentions measles in his works, giving a clear account of its diagnosis and treatment. He says that when the patient experiences great anxiety and falls into a syncope, he should be plunged into a cold bath and then be vigorously rubbed over the skin to the end of provoking the eruption. Avicenna did not recognize measles, considering it only a billious fever or small pox. Constantine, the African, follows the example of Avicenna and reproduces the opinion of the Arabian School without comments.[24]Johannis Philipi Ingrassiae. “De tumoribus praeter naturam.” Cap. I.[25]Fernelli. “Universa Medico.”[26]“Brief recit et succinte narration de la navigation faicte en ysles de Canada.” Paris, 1545.[27]Gregory of Tours says that in Paris they had a place of refuge, where they cleaned their bodies and dressed their sores.[28]They designated by the name ofborde,bordeau,bordell,bordette,bourde, orbourdeau, a small house or cabin built on the edge of town; a cabin intended to contain lepers. The wordbordell, a house of ill-fame, as used even in modern days, takes its origin fromborde, an asylum for lepers.[29]Etienne Barbazin, erudite and historian, born in 1696, author of a number of works on the History of France: “Recueil alphabetique de pieces historiques”; “Tableaux et Contes Francais, des XII., XIII., XIV., et XV. centuries”; “The Orders of Chivalry, etc.” He also left numerous manuscripts on the origin of the French language. See “Bibliotheque de l’Arsenal.”[30]Pierre Andre Mathiole, “De Morbo Gallico.”[31]Note sur la syphilis au XIII. siecle, “Gazette Medicale de Paris.”[32]“Cyrurgia,” Magistri Guilielmi de Saliceti, 1476.[33]Michel Scott: “De procreatione hominis physionomia.” Work published in 1477, but written in 1250, for the author was born in 1210.[34]It was Fracastor who gave venereal diseases the name of syphilis in his poem “Syphilis sive Morbus Gallicus,” published at Verona in 1530. According to Ricord, syphilis is derived from the Greek wordssus, pork, andphilia, love (love for pork).Gorrein the Romanesque language long before had the same signification.[35]The Provencal text in the original reads as follows: “La reino vol que toudes lous samdes la Baylouno et un barbier deputat des consouls visitoun todos las filios debauchados, que seran au Bourdeou; et si sen trobo qualcuno qu’abia mal vengut de paillardiso, que talos filios sion separados et lougeados a part afin que non las counougoun, por evita lou mal que la jouinesso pourrie prendre.”[36]Astruc: “De Morbis Venereis,” chap. viii.[37]Jean de Gaddesen: “De concubitu cum muliera leprosa, in Rosa Anglica.”[38]“Cyrurgia Guidonis de Cauliaco.”[39]Torella: “De Pudendagra Tractatus.”[40]“The reign of astrology,” remarks Sprengle, “led physicians to attribute the affection to the influence of the stars. Saturn who devoured his children, had, following the common expression, produced the pox. It was his conjunction with Mars, in the sign of the Virgin, that gave rise to the epidemic. Or it was the conjunction of Jupiter with Saturn in Scorpio, as in 1484. At other times it was the opposition of these two planets, as was noticed in 1494. Finally, it was the conjunction of Saturn and Mars, as in 1496. (“If it was the combined action of Saturn, Jupiter and Mars in the sign of the Virgin that produced the syphilis, the astrologers might well think that Mercury could destroy the effects of the disease, which would be better than bleeding or purging.”) Leonicus attributed the cause of the venereal plague to the general inundations that occurred about that period,i.e., 1493, and afterwards in 1528. Besides, they recognized as a cause of these venereal symptoms a general acridity of the humors and the pre eminence of the four cardinal humors, but more especially of a metastasis of bilious matter from the liver towards the genital organs.”[41]“De Morbo Gallico.”[42]“Antiquites de Paris,” Tome III., by Sauval.[43]“Observations et histoires chirurgiques,” 1670, Geneve.[44]Antoine Lecocq, “De ligno sancto.”[45]The use of mercury,larga manu, in frictions was commenced in 1497.[46]Rabelais himself had attended syphilitic patients at Lyons, and perhaps elsewhere, with more or less success. He says, in fact, in the fifth book of Pantagruel, that among impossible things it is necessary to class a quintessence “warranted to cure the pox, as they say at Rouen.” Now, be it known that syphilis of Rouen was of such a bad type that it passed for an incurable malady. From whence the proverb, “For Rouen pox and Paris itch there’s no remedy.”[47]“De Rebus Oceanis et de Orbe novo decades.”[48]“Histoire Philosophique et Politique de l’Occulte.”[49]Cœlius Aurelianus: “De Acutis Morbis.” Edition Dalechamp, p. 90.[50]Magic had rank among the sciences of the school of Alexandria 150 years before our era, in a medico-theosophical sect, whose members applied to cosmogony the doctrine of emanation. These admitted that demons come from the source of eternal light, and that man might become their equal by leading a contemplative life. There were a number of such demons, all phenomena of nature, and particularly all diseases were attributed to demonic power. These demons were incorporeal, and their light surrounded certain bodies in the same manner that the sun gleams in water without being contained therein. (See Sprengel). Let it not be forgotten that the Alexandrian Library, the richest institution of the kind in ancient times, and the Temple of Serapis, in which it was installed, were committed to the flames at the instigation of the monks, by order of their creature, the apathetic Emperor Theodosius.[51]“De doct. Christ.” liber II.[52]Baluze, “Capitularia regum,” capitola 13.[53]Fleury, “Histoire Ecclesiastique,” Tome XVII.[54]Leloyer, “Des Spectres,” Angers, 1588.[55]See “Psychologie Experimentale,” by Dr. Puel; “L’Histoire de l’Occulte,” by Felix Fabart; the “Livre des Esprits,” by Allan Kardec, and “Fakirisme Moderne,” by Dr. Gibier,—many extracts from the latter having been translated and published in theCincinnati Lancet-Clinicin 1887.[56]Sprengel, work cited, tome iii.[57]Tetrabiblon, ii. et iv.[58]Sprengel, tome ii., et Alexander Trallian. Liber ix. et xii.[59]Arnauld de Villeneuve: “De Phlebotomia.”[60]Bernard Gordon: “Lillium Medicinæ.”[61]J. Fernelli, “Opera Universa Medicina,” liber II, chapter 16.[62]Ambroise Pare, “Oeuvres,” ninth edition, Lyons, 1633, p. 780.[63]Read the works of Jean Wier in the Bibliotheque Diabolique, with the commentaries of Bourneville thereon. These books have for a title “Histoires disputes et discours des illusions et impostures des diables, des magiciens infames, sorcieres et empoisonneurs, des ensorcelez et demoniaques et de la guerizon d’iceux.” Two splendidly edited volumes. Delahaye & Co., publishers.[64]J. Weir: “De præstigiis dæmonum et incantationibus.”[65]Capeifuge.[66]Monstrellet,Chroniques, liber, III.[67]Jacques Duclerc,Memoires, liber IV., cap. IV.[68]We find proof of this fact in the works of Gautier Coinsi, who wrote on “magicians” as early as 1219, He gave such sorcerers the nametresgetteres.“En la ville une gieve avoitQui tant d’engien et d’art savoitDe tresgiet d’informanterie,De barat et d’enchanterieQue devant li apartementFaisoit venir a parlementLes ennemis et les deables.”[69]Calmeil’s work, before cited, p. 103.[70]“Ecole du pur Amour de Dieu ouverte aux Scavants.” Work cited by P. Dufour.[71]“Lettres au sujet de la magie, des malefices et des Sorciers,” Paris, 1725.[72]Remigius, “Demonolatriæ libritres,” Lugd, 1595, p. 55.[73]Thomas Erastus, “De Lamiis.”[74]Nider: “In malleo maleficorum.”[75]The ecstasy takes a sublime and contemplative character if, during watchfulness, the soul looks upwards to the Divinity; the hallucinations are erotic, on the other hand, if the mind and heart dwell on dreams of love; when the thoughts are obscene during the wakeful period, lascivious sensations are apt to follow. With irritation of the sexual organs, male or female, come illusions, which are mistaken for diabolical practices on the part of demons. (See Esquirol.)There is considerable of a correlation between chronic metritis and obscene dreams.[76]Mental suggestions.[77]F. Willis observed a similar outbreak in 1700 in a convent at Oxford, England, where the barking fit was followed by convulsions and finally pronounced mania.Reulin and Hecquet described a similar epidemic in 1701, characterized by meowing like cats, which were heard every day at the same hour among a crowd of nuns in a convent of Paris. These nuns all suddenly ceased meowing when they were accused and told if the thing re-occurred they should all be taken out and horse-whipped by a company of soldiers, who were stationed at the convent door to carry out the order. See “Traite des affections vaporeuses.”[78]Mind reading?[79]“Histoire des Diables,” p. 57 et 58.[80]That is to say, particular states of sensation among certain beings, conditions which may be produced artificially, with the development of lucidity, in proportion to the power of the hypnotizer.[81]Manuscript in the Bibliotheque Nationale. Published for the first time by M. A. Benet, Paris, 1883.[82]For full report the reader is referred to the original French.—Translator.[83]Zoellner, “Wissenschaftliche Abhandlungen,” 1877 and 1881.[84]When we question the Fakirs of India as to the phenomena ofSpiritualism, they answer that they are produced by spirits. “The Spirits” they say are the Souls of our ancestors, serving us now asmediums; we loan them our natural fluid to combine with theirs, and by this mixture they establish afluid body, by the aid of which they act on matter, as you have seen.” (Paul Gibier, “Le Spiritisme.”)[85]To give an idea of the ignorance of thematerialisticschool ofso-called scientists, it is only necessary to read the word “Somnambulism” as defined in “Littres Dictionary of Medicine,” where we find the following lines onrappings: “These sounds are due to a slight previous displacement of the patella, of the tibia on the femur, when the tendon of the long lateral peroneal suddenly brings the parts back to their first position. This displacement is induced by muscular contraction and can be easily cultivated by habit.” The author of this definition supports his statement by thepretended experimentsof Flint and Schiff; he might have said more justly onthe mere assertionof Jobert de Lamballe and Velpeau,who have all committed, as is well known,in this connection a grave and stupid error in physiology.”[86]Mr. and Mrs. L. B. are intimate friends of Dr. Puel, but the the lady, who is a medium, gives us her mediumistic services in a most disinterested manner; besides, she and her husband occupy a social position which places them far beyond the need or desire for pecuniary compensation.[87]One of my friends, L. B., always has a wax taper in his hand, which he lights from time to time, in order to find whether any fraud is manifest.[88]Recital of M. Jacolliot, Judge of the Tribunal at Pondichery, India. Cited by Dr. Gibier.[89]Dr. Gibier, “Le Spiritisme,” 1887. In the experiments made by Mr. Oxon, of the University of Oxford, with the mediums Slade and Monck, spontaneous writing was obtained, under the following conditions: The slates were new, marked with a sign, and closely bound together. Oxon never lost sight of these slates and held down his hand on them for the time being. They were never out of his possession after he had washed and marked them. These experiments were made under a full glare of light.[90]Pierre Le Loyer: Discussions and histories of spectres, visions, apparitions of men, angels, demons, and spirits making themselves visible to men. 1605. Paris, Bibliotheque de l’Arsenal. 1225. S. A., in 4°.[91]There was at Athens a house which passed as being haunted by a phantom. The philosopher, Athenodorus, rented this mansion. The first night he occupied the same, while engaged in his studies, he heard and saw a spirit, that made repeated signs to him to follow; he accordingly followed this shade of the departed into the courtyard, where the ghost disappeared. Athenodorus marked the spot of ground on which the spirit had last stood, and next day asked the town magistrate to dig up the earth at the place named; there they found bones loaded with chains, which were released and given decent sepulture, with all due funeral honors. The phantom returned no more (Pliny the Younger, Letters VII et XXVII).This is almost the history of the experience of Kate Fax at Hydesville.[92]As examples of responses obtained by psychography, we may cite the following definitions given by Eugene Nus and his collaborateurs, artists, philosophers, and men of letters:Physics.—Knowledge of material forces that produce life and the organism of worlds.Chemistry.—Study of different properties of materials, either simple or composite.Mathematics.—Properties of forces and numbers flowing from the universal laws of order.Electricity.—Direct force from the earth, emanating from particular life to worlds.Magnetism.—Animal force, holding persons together; bond of universal life.Galvanism and Electro-Magnetism.—Combined forces of earthly and animal life.[93]“I am attacked by two classes of different persons,” says Galvani, “thesavantsand the ignorant; all torment and ridicule me, calling methe dancing master of frog legs. Meantime, I believe I have discovered one of the great forces of Nature.”[94]Laplace; “Traite du calcul des probabilities.”[95]Olivier Basselin was the proprietor of a mill in the valley of Vire, where he composed his little poems; hence, he named his rhymes “Vaux de Vire.”[96]This is, to a certain extent, a dialect poem, and bears a close resemblance in more than one respect to Tennyson’s “Northern Farmers”.[97]“Et mon orineVous dit elle que je meure?”[98]“On pense estre guari par l’obscure paroleDe quelque charlatan qui le pipe et le vole;Un autre plus niais me fait exorciser,Ou par un circoncis se fait cabaliser.”[99]In the old French text, “Condampnacion des bancquetz a la louenge de diepte et sobriete pour le prouffit du corps humain.”[100]Poetic license in such rhymes unlimited.[101]The group of poets of the same period was composed of Ronsard, Du Bellay, Jodelle, Dorat, Belleau, Bail, and last, but not least, Pontus de Thiard.[102]Eugene Noel, “Rabelais medecin, ecrivain et philosophe.”[103]In the happy Abbey of Theleme, that Gargantua builds, we see the inscription of Fourier’s phalanctory destined for the elect, with the inscription over the great door:“Ci n’ entrez pas hypocrites, bigots,Vieulx matagots, mariteux, boursofles.“Haires, cagots, caphards, empantouples,Gueux mitoufles, frapparts escarnifles.“Ci n’ entrez pas, masche faim practiciens,Clercs, basochiens, mangeurs de populaire,Officiaulx, scribes et pharisiens,Juges anciens,” etc., etc.[104]The first edition of “Pantagruel” dates back to 1553, and the year following he was physician at the Lyons Hospital, where he made first,before Vesalius, anatomical lectures on the human cadaver.[105]This origin of the French thermal sources is very curious, and certainly ignored by ordinary patients.[106]Agrippa has defined theroleof those who deal in magic in his work, “De Vanitate Scientiarum, cap de Magia Naturali.” He says: “Magicians are diligent students of nature, and by means of previous preparation often produce marvelous effects, which the vulgar mostly deem miracles, whereas they may only be natural work.” Traduction de Louis de Mayerne, Turquet, medecin du roi Henry IV. 1603.[107]“Monk, Physician, afterwards Clergyman, I descend into the tomb. If thou desire to know mine name, mine works will inform thee.”

[1]The Mahometans considered dissection of the human cadaver not only as an impious act, but also forbid its practice by their religious dogmas. They believed that the soul, after death, did not suddenly abandon the body, but withdrew itself gradually, until it left the limbs and finally entered the thoracic cavity. Thus the body could not be dissected without suffering. However, osteology was not neglected, and studies were made on the bones gathered in cemeteries.

[2]The romance of Dolopatos or the Seven Sages is the work of a Troubadour of the twelfth century, named Herbers. The origin of this poem seems to date back to Indian literature.

[3]The words are in old French and therefore not easily translated:“Vous avez oi la novelleTandis com li plaie est novelleLors pust estre mieux garieQue lors quant elc est envieillie.” etc., etc.

[3]The words are in old French and therefore not easily translated:

“Vous avez oi la novelleTandis com li plaie est novelleLors pust estre mieux garieQue lors quant elc est envieillie.” etc., etc.

“Vous avez oi la novelle

Tandis com li plaie est novelle

Lors pust estre mieux garie

Que lors quant elc est envieillie.” etc., etc.

[4]This famous poem, by Perrot de St. Cloof, as a work of imagination, is considered the most remarkable literary monument of the Middle Ages.

[5]The reader of old French can translate the following lines at his leisure:La pie avoit tel meschief,Et la Jambe si boursoufflee,Si vessiee et si enfleeSi pleine de treus et de plaies;In’il i avoit, ce croi, de naiesEt d’estoupes demi giron,Boue et venin tout environ,De toutes parts en saillait fors.—Gautier de Conisi.

[5]The reader of old French can translate the following lines at his leisure:

La pie avoit tel meschief,Et la Jambe si boursoufflee,Si vessiee et si enfleeSi pleine de treus et de plaies;In’il i avoit, ce croi, de naiesEt d’estoupes demi giron,Boue et venin tout environ,De toutes parts en saillait fors.—Gautier de Conisi.

La pie avoit tel meschief,

Et la Jambe si boursoufflee,

Si vessiee et si enflee

Si pleine de treus et de plaies;

In’il i avoit, ce croi, de naies

Et d’estoupes demi giron,

Boue et venin tout environ,

De toutes parts en saillait fors.

—Gautier de Conisi.

[6]In theMiracles de Saint Louiswe find the history of a cure effected through the royal touch. This cure affords an illustration of how the monks wrote medicine in the thirteenth century. The disease resulted in this patient from white swelling of the left knee. The following is the veracious chronicle:“About the year of Our Savior 1174, before the Feast of St. Andre, one Jehan Dugue of the town of Combreus, in the Diocese of Orleans, was attacked by inflammation of the left leg near the knee. Several openings were observable in the flesh, which was soft and rotten above and below the joint.”

“About the year of Our Savior 1174, before the Feast of St. Andre, one Jehan Dugue of the town of Combreus, in the Diocese of Orleans, was attacked by inflammation of the left leg near the knee. Several openings were observable in the flesh, which was soft and rotten above and below the joint.”

[7]Bachelor was in other times a title of chivalry or a University degree. The word was derived from the LatinBachalarius. The word was not introduced into France until the sixteenth century. Under the namebachelororbachelardwere afterwards known all young men in the army studying the profession of arms, or sciences or arts.

[8]See the oath taken by Christian apothecaries and those that fear God, prescribed by theProcureur General, Jean de Resson,Institutions Pharmaceutique, 1626.

[9]Before modern times medicated baths were not held in favor; the sand and iron baths, so highly extolled by Scribonius and Herodotus, of Rome, were unknown in France. Sulphur baths were recommended in the eleventh century, by Gilbert, of England, in dropsy and other cachectic affections; and by Arnauld de Villeneuve, in cases of stone in the bladder. Mineral water baths did not come into use really until the sixteenth century. Hubert praised the waters of Bourboune in 1570, and Pidoux those of Pougnes in 1584. The waters of Auvergne and the Pyrennees were first described in the seventeenth century, as well as those of Aix and of De Begnols, in Genanden.

[10]Procopius, the Greek historian, born at Cæsarea in the year 500, left behind him numerous works, among which may be enumeratedL’Histoire de son temps, in eight volumes (Procopii Cæsariensis Historia sui temporibus). This history of the times by Procopius gives a full description of the Plague, and is one of thechef d’oeuvresof medical literature, one that will never be excelled. In this work nothing being omitted, not even the different clinical forms, it is truly classical.

[11]Georgius Florentius Gregorius,Historia Francorum, de 417 591 A.D.

[12]Anglada:Etude sur les Maladies eteintes et les Maladies Nouvelles.

[13]Traduction de Laurent Joubert de Montpellier.

[14]Black. “Histoire de la Medecine et de la Chirurgie.”

[15]The “Chronique de Raoul Glaber,” Benedictine of Cluny, covers the period between the year 900 and 1046. It may be found translated in the collection of memoirs on the History of France by Guizot.

[16]“Nouvelle Bibliotheque des Manuscripts.”

[17]Satirical writers would not have failed to have spoken of the marks left by small-pox. Such authors as Martial, who frequented the public baths in order to write up the physical infirmities of his fellow-townsmen, to the end of divulging their deformities in biting epigram, would only have been too happy to have mocked the faces of contemporaries marked by the cicatrices of small-pox.

[18]In the year 570, a violent disease, with running of the belly and variola, cruelly afflicted Italy and France.

[19]Gregorii Turonensis,Opera Omnia, Liber V.

[20]Latincorallum, which signifies heart, lung, intestines, and by extension of meaning, the interior of the body.“C’est la douleur, c’est la batailleQui li detrenche la coraille.”—Roman de la Rose.

[20]Latincorallum, which signifies heart, lung, intestines, and by extension of meaning, the interior of the body.

“C’est la douleur, c’est la batailleQui li detrenche la coraille.”

“C’est la douleur, c’est la bataille

Qui li detrenche la coraille.”

—Roman de la Rose.

[21]Sauvel, “Histoire et recherches des antiquites de la Ville de Paris.”

[22]In the year 622, Aaron pointed out small-pox for the first time, but it was only in the year 900 that the two Arabian physicians, Rhazes and Avicenna, wrote their works on this malady and determined the clinical forms, giving the prognosis and diagnostic signs and the methods of treatment. Rhazes, physician to the hospital at Bagdad, recommended, on account of the warm climate of his country, cool and refreshing drinks. In the period of lever, he advised copious bleedings, and for children wet cupping. He covered up his patients in warm clothing, had their bodies well rubbed, and gave them a plentiful supply of ice-water to drink. In certain cases, he placed large vessels of hot water, one in front and one behind the patient, in order to facilitate the eruptive process; then the body was anointed before the sweat cooled off. He prescribed lotions for the eyes when the eruption was heavy in the ocular regions. He advised the use of gargles. He opened the pustules, when they maturated, with a golden needle, and absorbed the pus with pledgets of cotton. He gave opium for the diarrhœa and insomnia, and, when the disease declined, used mild purgatives, etc., etc.

[23]Aaron, a contemporary of Paulus d’Aegineta, speaks only briefly of the malady in his works. Rhazes mentions measles in his works, giving a clear account of its diagnosis and treatment. He says that when the patient experiences great anxiety and falls into a syncope, he should be plunged into a cold bath and then be vigorously rubbed over the skin to the end of provoking the eruption. Avicenna did not recognize measles, considering it only a billious fever or small pox. Constantine, the African, follows the example of Avicenna and reproduces the opinion of the Arabian School without comments.

[24]Johannis Philipi Ingrassiae. “De tumoribus praeter naturam.” Cap. I.

[25]Fernelli. “Universa Medico.”

[26]“Brief recit et succinte narration de la navigation faicte en ysles de Canada.” Paris, 1545.

[27]Gregory of Tours says that in Paris they had a place of refuge, where they cleaned their bodies and dressed their sores.

[28]They designated by the name ofborde,bordeau,bordell,bordette,bourde, orbourdeau, a small house or cabin built on the edge of town; a cabin intended to contain lepers. The wordbordell, a house of ill-fame, as used even in modern days, takes its origin fromborde, an asylum for lepers.

[29]Etienne Barbazin, erudite and historian, born in 1696, author of a number of works on the History of France: “Recueil alphabetique de pieces historiques”; “Tableaux et Contes Francais, des XII., XIII., XIV., et XV. centuries”; “The Orders of Chivalry, etc.” He also left numerous manuscripts on the origin of the French language. See “Bibliotheque de l’Arsenal.”

[30]Pierre Andre Mathiole, “De Morbo Gallico.”

[31]Note sur la syphilis au XIII. siecle, “Gazette Medicale de Paris.”

[32]“Cyrurgia,” Magistri Guilielmi de Saliceti, 1476.

[33]Michel Scott: “De procreatione hominis physionomia.” Work published in 1477, but written in 1250, for the author was born in 1210.

[34]It was Fracastor who gave venereal diseases the name of syphilis in his poem “Syphilis sive Morbus Gallicus,” published at Verona in 1530. According to Ricord, syphilis is derived from the Greek wordssus, pork, andphilia, love (love for pork).Gorrein the Romanesque language long before had the same signification.

[35]The Provencal text in the original reads as follows: “La reino vol que toudes lous samdes la Baylouno et un barbier deputat des consouls visitoun todos las filios debauchados, que seran au Bourdeou; et si sen trobo qualcuno qu’abia mal vengut de paillardiso, que talos filios sion separados et lougeados a part afin que non las counougoun, por evita lou mal que la jouinesso pourrie prendre.”

[36]Astruc: “De Morbis Venereis,” chap. viii.

[37]Jean de Gaddesen: “De concubitu cum muliera leprosa, in Rosa Anglica.”

[38]“Cyrurgia Guidonis de Cauliaco.”

[39]Torella: “De Pudendagra Tractatus.”

[40]“The reign of astrology,” remarks Sprengle, “led physicians to attribute the affection to the influence of the stars. Saturn who devoured his children, had, following the common expression, produced the pox. It was his conjunction with Mars, in the sign of the Virgin, that gave rise to the epidemic. Or it was the conjunction of Jupiter with Saturn in Scorpio, as in 1484. At other times it was the opposition of these two planets, as was noticed in 1494. Finally, it was the conjunction of Saturn and Mars, as in 1496. (“If it was the combined action of Saturn, Jupiter and Mars in the sign of the Virgin that produced the syphilis, the astrologers might well think that Mercury could destroy the effects of the disease, which would be better than bleeding or purging.”) Leonicus attributed the cause of the venereal plague to the general inundations that occurred about that period,i.e., 1493, and afterwards in 1528. Besides, they recognized as a cause of these venereal symptoms a general acridity of the humors and the pre eminence of the four cardinal humors, but more especially of a metastasis of bilious matter from the liver towards the genital organs.”

[41]“De Morbo Gallico.”

[42]“Antiquites de Paris,” Tome III., by Sauval.

[43]“Observations et histoires chirurgiques,” 1670, Geneve.

[44]Antoine Lecocq, “De ligno sancto.”

[45]The use of mercury,larga manu, in frictions was commenced in 1497.

[46]Rabelais himself had attended syphilitic patients at Lyons, and perhaps elsewhere, with more or less success. He says, in fact, in the fifth book of Pantagruel, that among impossible things it is necessary to class a quintessence “warranted to cure the pox, as they say at Rouen.” Now, be it known that syphilis of Rouen was of such a bad type that it passed for an incurable malady. From whence the proverb, “For Rouen pox and Paris itch there’s no remedy.”

[47]“De Rebus Oceanis et de Orbe novo decades.”

[48]“Histoire Philosophique et Politique de l’Occulte.”

[49]Cœlius Aurelianus: “De Acutis Morbis.” Edition Dalechamp, p. 90.

[50]Magic had rank among the sciences of the school of Alexandria 150 years before our era, in a medico-theosophical sect, whose members applied to cosmogony the doctrine of emanation. These admitted that demons come from the source of eternal light, and that man might become their equal by leading a contemplative life. There were a number of such demons, all phenomena of nature, and particularly all diseases were attributed to demonic power. These demons were incorporeal, and their light surrounded certain bodies in the same manner that the sun gleams in water without being contained therein. (See Sprengel). Let it not be forgotten that the Alexandrian Library, the richest institution of the kind in ancient times, and the Temple of Serapis, in which it was installed, were committed to the flames at the instigation of the monks, by order of their creature, the apathetic Emperor Theodosius.

[51]“De doct. Christ.” liber II.

[52]Baluze, “Capitularia regum,” capitola 13.

[53]Fleury, “Histoire Ecclesiastique,” Tome XVII.

[54]Leloyer, “Des Spectres,” Angers, 1588.

[55]See “Psychologie Experimentale,” by Dr. Puel; “L’Histoire de l’Occulte,” by Felix Fabart; the “Livre des Esprits,” by Allan Kardec, and “Fakirisme Moderne,” by Dr. Gibier,—many extracts from the latter having been translated and published in theCincinnati Lancet-Clinicin 1887.

[56]Sprengel, work cited, tome iii.

[57]Tetrabiblon, ii. et iv.

[58]Sprengel, tome ii., et Alexander Trallian. Liber ix. et xii.

[59]Arnauld de Villeneuve: “De Phlebotomia.”

[60]Bernard Gordon: “Lillium Medicinæ.”

[61]J. Fernelli, “Opera Universa Medicina,” liber II, chapter 16.

[62]Ambroise Pare, “Oeuvres,” ninth edition, Lyons, 1633, p. 780.

[63]Read the works of Jean Wier in the Bibliotheque Diabolique, with the commentaries of Bourneville thereon. These books have for a title “Histoires disputes et discours des illusions et impostures des diables, des magiciens infames, sorcieres et empoisonneurs, des ensorcelez et demoniaques et de la guerizon d’iceux.” Two splendidly edited volumes. Delahaye & Co., publishers.

[64]J. Weir: “De præstigiis dæmonum et incantationibus.”

[65]Capeifuge.

[66]Monstrellet,Chroniques, liber, III.

[67]Jacques Duclerc,Memoires, liber IV., cap. IV.

[68]We find proof of this fact in the works of Gautier Coinsi, who wrote on “magicians” as early as 1219, He gave such sorcerers the nametresgetteres.“En la ville une gieve avoitQui tant d’engien et d’art savoitDe tresgiet d’informanterie,De barat et d’enchanterieQue devant li apartementFaisoit venir a parlementLes ennemis et les deables.”

[68]We find proof of this fact in the works of Gautier Coinsi, who wrote on “magicians” as early as 1219, He gave such sorcerers the nametresgetteres.

“En la ville une gieve avoitQui tant d’engien et d’art savoitDe tresgiet d’informanterie,De barat et d’enchanterieQue devant li apartementFaisoit venir a parlementLes ennemis et les deables.”

“En la ville une gieve avoit

Qui tant d’engien et d’art savoit

De tresgiet d’informanterie,

De barat et d’enchanterie

Que devant li apartement

Faisoit venir a parlement

Les ennemis et les deables.”

[69]Calmeil’s work, before cited, p. 103.

[70]“Ecole du pur Amour de Dieu ouverte aux Scavants.” Work cited by P. Dufour.

[71]“Lettres au sujet de la magie, des malefices et des Sorciers,” Paris, 1725.

[72]Remigius, “Demonolatriæ libritres,” Lugd, 1595, p. 55.

[73]Thomas Erastus, “De Lamiis.”

[74]Nider: “In malleo maleficorum.”

[75]The ecstasy takes a sublime and contemplative character if, during watchfulness, the soul looks upwards to the Divinity; the hallucinations are erotic, on the other hand, if the mind and heart dwell on dreams of love; when the thoughts are obscene during the wakeful period, lascivious sensations are apt to follow. With irritation of the sexual organs, male or female, come illusions, which are mistaken for diabolical practices on the part of demons. (See Esquirol.)There is considerable of a correlation between chronic metritis and obscene dreams.

There is considerable of a correlation between chronic metritis and obscene dreams.

[76]Mental suggestions.

[77]F. Willis observed a similar outbreak in 1700 in a convent at Oxford, England, where the barking fit was followed by convulsions and finally pronounced mania.Reulin and Hecquet described a similar epidemic in 1701, characterized by meowing like cats, which were heard every day at the same hour among a crowd of nuns in a convent of Paris. These nuns all suddenly ceased meowing when they were accused and told if the thing re-occurred they should all be taken out and horse-whipped by a company of soldiers, who were stationed at the convent door to carry out the order. See “Traite des affections vaporeuses.”

[77]F. Willis observed a similar outbreak in 1700 in a convent at Oxford, England, where the barking fit was followed by convulsions and finally pronounced mania.

Reulin and Hecquet described a similar epidemic in 1701, characterized by meowing like cats, which were heard every day at the same hour among a crowd of nuns in a convent of Paris. These nuns all suddenly ceased meowing when they were accused and told if the thing re-occurred they should all be taken out and horse-whipped by a company of soldiers, who were stationed at the convent door to carry out the order. See “Traite des affections vaporeuses.”

[78]Mind reading?

[79]“Histoire des Diables,” p. 57 et 58.

[80]That is to say, particular states of sensation among certain beings, conditions which may be produced artificially, with the development of lucidity, in proportion to the power of the hypnotizer.

[81]Manuscript in the Bibliotheque Nationale. Published for the first time by M. A. Benet, Paris, 1883.

[82]For full report the reader is referred to the original French.—Translator.

[83]Zoellner, “Wissenschaftliche Abhandlungen,” 1877 and 1881.

[84]When we question the Fakirs of India as to the phenomena ofSpiritualism, they answer that they are produced by spirits. “The Spirits” they say are the Souls of our ancestors, serving us now asmediums; we loan them our natural fluid to combine with theirs, and by this mixture they establish afluid body, by the aid of which they act on matter, as you have seen.” (Paul Gibier, “Le Spiritisme.”)

[85]To give an idea of the ignorance of thematerialisticschool ofso-called scientists, it is only necessary to read the word “Somnambulism” as defined in “Littres Dictionary of Medicine,” where we find the following lines onrappings: “These sounds are due to a slight previous displacement of the patella, of the tibia on the femur, when the tendon of the long lateral peroneal suddenly brings the parts back to their first position. This displacement is induced by muscular contraction and can be easily cultivated by habit.” The author of this definition supports his statement by thepretended experimentsof Flint and Schiff; he might have said more justly onthe mere assertionof Jobert de Lamballe and Velpeau,who have all committed, as is well known,in this connection a grave and stupid error in physiology.”

[86]Mr. and Mrs. L. B. are intimate friends of Dr. Puel, but the the lady, who is a medium, gives us her mediumistic services in a most disinterested manner; besides, she and her husband occupy a social position which places them far beyond the need or desire for pecuniary compensation.

[87]One of my friends, L. B., always has a wax taper in his hand, which he lights from time to time, in order to find whether any fraud is manifest.

[88]Recital of M. Jacolliot, Judge of the Tribunal at Pondichery, India. Cited by Dr. Gibier.

[89]Dr. Gibier, “Le Spiritisme,” 1887. In the experiments made by Mr. Oxon, of the University of Oxford, with the mediums Slade and Monck, spontaneous writing was obtained, under the following conditions: The slates were new, marked with a sign, and closely bound together. Oxon never lost sight of these slates and held down his hand on them for the time being. They were never out of his possession after he had washed and marked them. These experiments were made under a full glare of light.

[90]Pierre Le Loyer: Discussions and histories of spectres, visions, apparitions of men, angels, demons, and spirits making themselves visible to men. 1605. Paris, Bibliotheque de l’Arsenal. 1225. S. A., in 4°.

[91]There was at Athens a house which passed as being haunted by a phantom. The philosopher, Athenodorus, rented this mansion. The first night he occupied the same, while engaged in his studies, he heard and saw a spirit, that made repeated signs to him to follow; he accordingly followed this shade of the departed into the courtyard, where the ghost disappeared. Athenodorus marked the spot of ground on which the spirit had last stood, and next day asked the town magistrate to dig up the earth at the place named; there they found bones loaded with chains, which were released and given decent sepulture, with all due funeral honors. The phantom returned no more (Pliny the Younger, Letters VII et XXVII).This is almost the history of the experience of Kate Fax at Hydesville.

This is almost the history of the experience of Kate Fax at Hydesville.

[92]As examples of responses obtained by psychography, we may cite the following definitions given by Eugene Nus and his collaborateurs, artists, philosophers, and men of letters:Physics.—Knowledge of material forces that produce life and the organism of worlds.Chemistry.—Study of different properties of materials, either simple or composite.Mathematics.—Properties of forces and numbers flowing from the universal laws of order.Electricity.—Direct force from the earth, emanating from particular life to worlds.Magnetism.—Animal force, holding persons together; bond of universal life.Galvanism and Electro-Magnetism.—Combined forces of earthly and animal life.

[92]As examples of responses obtained by psychography, we may cite the following definitions given by Eugene Nus and his collaborateurs, artists, philosophers, and men of letters:

Physics.—Knowledge of material forces that produce life and the organism of worlds.

Chemistry.—Study of different properties of materials, either simple or composite.

Mathematics.—Properties of forces and numbers flowing from the universal laws of order.

Electricity.—Direct force from the earth, emanating from particular life to worlds.

Magnetism.—Animal force, holding persons together; bond of universal life.

Galvanism and Electro-Magnetism.—Combined forces of earthly and animal life.

[93]“I am attacked by two classes of different persons,” says Galvani, “thesavantsand the ignorant; all torment and ridicule me, calling methe dancing master of frog legs. Meantime, I believe I have discovered one of the great forces of Nature.”

[94]Laplace; “Traite du calcul des probabilities.”

[95]Olivier Basselin was the proprietor of a mill in the valley of Vire, where he composed his little poems; hence, he named his rhymes “Vaux de Vire.”

[96]This is, to a certain extent, a dialect poem, and bears a close resemblance in more than one respect to Tennyson’s “Northern Farmers”.

[97]“Et mon orineVous dit elle que je meure?”

[97]

“Et mon orineVous dit elle que je meure?”

“Et mon orine

Vous dit elle que je meure?”

[98]“On pense estre guari par l’obscure paroleDe quelque charlatan qui le pipe et le vole;Un autre plus niais me fait exorciser,Ou par un circoncis se fait cabaliser.”

[98]

“On pense estre guari par l’obscure paroleDe quelque charlatan qui le pipe et le vole;Un autre plus niais me fait exorciser,Ou par un circoncis se fait cabaliser.”

“On pense estre guari par l’obscure parole

De quelque charlatan qui le pipe et le vole;

Un autre plus niais me fait exorciser,

Ou par un circoncis se fait cabaliser.”

[99]In the old French text, “Condampnacion des bancquetz a la louenge de diepte et sobriete pour le prouffit du corps humain.”

[100]Poetic license in such rhymes unlimited.

[101]The group of poets of the same period was composed of Ronsard, Du Bellay, Jodelle, Dorat, Belleau, Bail, and last, but not least, Pontus de Thiard.

[102]Eugene Noel, “Rabelais medecin, ecrivain et philosophe.”

[103]In the happy Abbey of Theleme, that Gargantua builds, we see the inscription of Fourier’s phalanctory destined for the elect, with the inscription over the great door:“Ci n’ entrez pas hypocrites, bigots,Vieulx matagots, mariteux, boursofles.“Haires, cagots, caphards, empantouples,Gueux mitoufles, frapparts escarnifles.“Ci n’ entrez pas, masche faim practiciens,Clercs, basochiens, mangeurs de populaire,Officiaulx, scribes et pharisiens,Juges anciens,” etc., etc.

[103]In the happy Abbey of Theleme, that Gargantua builds, we see the inscription of Fourier’s phalanctory destined for the elect, with the inscription over the great door:

“Ci n’ entrez pas hypocrites, bigots,Vieulx matagots, mariteux, boursofles.“Haires, cagots, caphards, empantouples,Gueux mitoufles, frapparts escarnifles.“Ci n’ entrez pas, masche faim practiciens,Clercs, basochiens, mangeurs de populaire,Officiaulx, scribes et pharisiens,Juges anciens,” etc., etc.

“Ci n’ entrez pas hypocrites, bigots,Vieulx matagots, mariteux, boursofles.

“Ci n’ entrez pas hypocrites, bigots,

Vieulx matagots, mariteux, boursofles.

“Haires, cagots, caphards, empantouples,Gueux mitoufles, frapparts escarnifles.

“Haires, cagots, caphards, empantouples,

Gueux mitoufles, frapparts escarnifles.

“Ci n’ entrez pas, masche faim practiciens,Clercs, basochiens, mangeurs de populaire,Officiaulx, scribes et pharisiens,Juges anciens,” etc., etc.

“Ci n’ entrez pas, masche faim practiciens,

Clercs, basochiens, mangeurs de populaire,

Officiaulx, scribes et pharisiens,

Juges anciens,” etc., etc.

[104]The first edition of “Pantagruel” dates back to 1553, and the year following he was physician at the Lyons Hospital, where he made first,before Vesalius, anatomical lectures on the human cadaver.

[105]This origin of the French thermal sources is very curious, and certainly ignored by ordinary patients.

[106]Agrippa has defined theroleof those who deal in magic in his work, “De Vanitate Scientiarum, cap de Magia Naturali.” He says: “Magicians are diligent students of nature, and by means of previous preparation often produce marvelous effects, which the vulgar mostly deem miracles, whereas they may only be natural work.” Traduction de Louis de Mayerne, Turquet, medecin du roi Henry IV. 1603.

[107]“Monk, Physician, afterwards Clergyman, I descend into the tomb. If thou desire to know mine name, mine works will inform thee.”

Transcriber’s NoteObvious typographical errors have been silently corrected. Variations in hyphenation have been standardised but all other spelling and punctuation remains unchanged.

Obvious typographical errors have been silently corrected. Variations in hyphenation have been standardised but all other spelling and punctuation remains unchanged.

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