THE HEALERS OF THE NINETEENTH CENTURY
"Medical cannot be separated from moral science, without
reciprocal and essential mutilation."--REID.
"Man is a dupeable animal. Quacks in medicine, quacks in
religion, and quacks in politics know this, and act upon
that knowledge. There is scarcely anyone who may not,
like a trout, be taken by tickling."--SOUTHEY.
"Canst thou minister to a mind diseas'd,
Pluck from the memory a rooted sorrow,
Raze out the written troubles of the brain,
And with some sweet oblivious antidote
Cleanse the stuff'd bosom of that perilous stuff
Which weighs upon the heart?"--SHAKESPEARE.
"Joy, temperance, and repose,
Slam the door on the doctor's nose."--LONGFELLOW.
There seems to have been a great development of mental healing during
the nineteenth century. The healing by shrines, relics, and charms
diminished in the latter part of the century on account of the
lessening of superstition and the better understanding of mental laws,
but additional work has thereby been laid upon the healers. The
development of hypnotism and the exposition of the laws underlying it,
the collection and publication of cases of cures by mental means, the
lessening of faith in noxious doses of drugs, the increase of nervous
diseases which are most easily helped by suggestive therapeutics, the
attempted duplication of apostolic gifts on the part of some sects and
the general reaction against the materialism of the early part of the
century as shown in the great revival of psychical study and research
have all been factors in the demand for mental medicine.
The healers have been of various kinds. Having already dealt with the
mesmerizers and hypnotizers, we shall now look only at the classes of
independent and generally less scientific investigators and
experimenters. Some have not been regular healers but healed only
incidentally, as, _e. g._, the revivalists; some have followed James
5:14 f. in anointing with oil and praying--of these and others, some
have had institutions for housing the patients; some have been
peripatetic healers; some have simply used prayer; some have
established their systems on metaphysical bases and been the founders
of sects; some have combined the results of scientific investigations
in an endeavor to help mankind. Many of these have simply followed the
ways of their predecessors of former centuries, but a few started on
new lines of procedure. Whatever the method, they have all,
consciously or unconsciously, depended upon the influence of the
patient's mind over his own body, and the now better understood laws
of suggestion.
The revivals were eighteenth and nineteenth century phenomena, and in
discussing the part which their leaders have taken in healing we may
well include the experience of Wesley. As a mere incident in his
revival work, John Wesley (1703-1791), the great founder of Methodism,
appeared in the rather unenviable role of exorcist. It is to his
credit that he was not led away from his primary purpose by this
experience, but returned to his preaching without any effort to add
healing to his gifts. The account of his encounter with the demons can
best be given by quoting his own words, as found in his Journal.
"October 25 [1739]. I was sent for to one in Bristol who was taken ill
the evening before. She lay on the ground furiously gnashing her teeth
and after a while roared aloud. It was not easy for three or four
persons to hold her, especially when the name of Jesus was named. We
prayed. The violence of her symptoms ceased, though without a complete
deliverance." Wesley was sent for later in the day. "She began
screaming before I came into the room, then broke out into a horrid
laughter, mixed with blasphemy, grievous to hear. One who from many
circumstances apprehended a preternatural agent to be concerned in
this, asking, 'How didst thou dare to enter into a Christian?' was
answered, 'She is not a Christian, she is mine.' Then another
question, 'Dost thou not tremble at the name of Jesus?' No words
followed, but she shrunk back and trembled exceedingly. 'Art thou not
increasing thy own damnation?' It was faintly answered, 'Ay! Ay!'
which was followed by fresh cursing and blasphemy ... with spitting,
and all the expressions of strong aversion." Two days later Wesley
called and prayed with her again, when "All her pangs ceased in a
moment, she was filled with peace, and knew that the son of wickedness
was departed from her." On October 28 he exorcised two more demons
whom he had evidently (unconsciously) been the means of producing in
two neurotic girls. He had a few other experiences in healing, but
always in an incidental way.
[Illustration: JOHN ALEXANDER DOWIE]
Charles G. Finney (1792-1875) had at least one experience as a healer.
During revival services at Antwerp, N. Y., in 1824, two insane women
were cured, but Finney was directly concerned in the restoration of
only one of them. Of this he gives an account in his memoirs. "There
were two very striking cases of instantaneous recovery from insanity
during this revival. As I went into meeting in the afternoon of one
Sabbath, I saw several ladies sitting in a pew, with a woman dressed
in black who seemed to be in great distress of mind; and they were
partly holding her, and preventing her from going out. As I came in,
one of the ladies came to me and told me she was an insane woman.... I
said a few words to her; but she replied that she must go; that she
could not hear any praying, or preaching, or singing; that hell was
her portion, and she could not endure anything that made her think of
heaven. I cautioned the ladies, privately, to keep her in her seat, if
they could, without her disturbing the meeting. I then went into the
pulpit and read a hymn. As soon as the singing began, she struggled
hard to get out. But the ladies obstructed her passage; and kindly but
persistently prevented her escape.... As I proceeded ... all at once
she startled the congregation by uttering a loud shriek. She then cast
herself almost from her seat, held her head very low, and I could see
that she 'trembled very exceedingly.' ... As I proceeded she began to
look up again, and soon sat upright, with face wonderfully changed,
indicating triumphant joy and peace.... She glorified God and rejoiced
with amazing triumph. About two years after, I met with her, and found
her still full of joy and peace."[190]
The so-called "Mountain Evangelist," George O. Barnes, who was born in
1827, added healing to his other revival efforts. After leaving the
Presbyterian Church he did his work mostly in Kentucky as an
independent minister, and there anointed with oil according to James
5:14 f. In his records little is said about the cures, but the daily
number of anointings is given, amounting to at least five thousand in
all. He believed that the devil, not God, sends sickness: God is the
great healer. The anointing was simply a matter of faith. His formula
varied and was very simple, as _e. g._, "Dear daughter, in Jesus's
precious name I anoint thee with this oil of healing for thy maladies.
Oh, go on thy way rejoicing. Be of good cheer. He is the great healer.
He will make thee whole. He hath commanded it. Lean thy whole weight
on Him."[191] His views may be judged by the following extract from a
sermon of his on "Our Healer": "Oh, the hospitals and drug-stores, the
bitter doses, the pains and racks, the tortures--great God, may this
people believe to-day that thou hast nothing to do with this, that all
came in with sin, and the devil manages it all; and wherever we are
afflicted God stands by wringing His hands, and saying, '... Return to
me, O backsliding children. Come back to me, and I will keep the devil
off of you.'"[192] I take also some extracts from his daily record.
"July 19 [1881]. John and I took a long walk.... I shall
not repeat the experiment, for I got many chiggers on
me, which are tormenting me from head to foot while I
write, I think because I trusted the pennyroyal to keep
them off me instead of the Lord. It was not wilful, but
a slip of forgetfulness, yet a door wide enough for
Satan to enter a little bit. Now, instead of trying
pennyroyal to get me rid of them, I will trust the Lord
only.
"July 20. The chiggers gave exquisite torment. I shall
never trust in pennyroyal again.
"July 21. Satan tried to get me wavering on the eye
question, but the dear Lord set me up more firmly than
ever.
"July 24. We have gotten into a little trouble by
carelessly trying to help the dear Lord take care of his
little organ. A key was silent, and yesterday Marie
tried to remedy it. There was a good deal of taking out
of keys, and dusting--result, two keys silent now, and
one that won't be silent, but goes on in a bass wail
through every song. So much for meddling with the dear
Lord's work. We trust Him, when the lesson is learned,
to set the little machine all right again.... The dear
Lord cured the little organ this afternoon while we were
at dinner; at least it was all right, as Marie with a
happy smile informed me before she began to sing the
first song. I gave thanks for it in the opening prayer,
and then told the people all about it.
"July 27. Satan is not a little busy with me, injecting
doubts as to the right to trust for eyes. Faith still
quenches all his fiery darts, although it sorely tries
me to be thus inactive in these long summer days,
without reading my beautiful edition of Young's
Concordance, useless at the bottom of my trunk. My
Revised New Testament I can only get at through
others."[193]
Leaving now the revivalists, let us take up the cases of others not
revivalists who used anointing for healing. In her native hamlet of
Maennedorf, Switzerland, Dorothea Trudel (1813-1862), the descendant
of some generations of faith healers, cured many. Soon people began to
come to her from near and far and, finally, at the solicitation of a
"patient" of rank, she purchased a home where the afflicted could be
near her. In 1856 the health authorities interfered. She was fined; an
appeal was taken and, finally, she was permitted to carry on her work
in connection with the home under some formal restrictions. During the
course of the trial some authenticated cases of cure were produced:
"one stiff knee, pronounced incurable by the best surgeons of France,
Germany, and Switzerland; a leading physician testified to the
recovery of a hopeless patient of his own; a burned foot, which was
about to be amputated to prevent impending death, was healed without
means. The evidence was incontrovertible, and the cases numerous. The
cure was often contemporaneous with the confession of Christ by the
unbelieving patient; but duration of the sickness varied with each
case. Lunatics were commonly sent forth cured in a brief while."
Nothing miraculous was claimed and no war was waged against
physicians. It was not asserted that a cure was infallibly made, but
it was pointed out as a simpler and more direct method. The means
employed were gentleness, discipline, Bible reading, prayer, and
anointing. After the death of Dorothea the home continued under the
supervision of Mr. Samuel Zeller.
Charles Cullis (1833-1892), a young physician of Boston, suffered a
crushing bereavement in the death of his wife shortly after their
marriage, and then vowed to devote his life to charity. Inspired by
Mueller's _Life of Trust_ he established a number of charitable
institutions, relying on prayer and faith for their support. Some of
these institutions were for the cure of the sick, and in connection
with these, and otherwise, Dr. Cullis anointed and prayed with all who
came to him. Every summer a camp-meeting was held at Old Orchard
Beach, Maine, where the large collections gathered were the subject of
annual comment. He was followed in his work by Rev. A. B. Simpson, of
New York, who now conducts it. The latter was formerly a Presbyterian
minister but is now an independent. He still heals and takes
up collections. From the efforts of Cullis and Simpson have
come the Christian and Missionary Alliance and other similar
organizations with Pentecost as the text and apostolic gifts as the
much-sought-after prize. The proof of success is found in healing,
speaking with tongues, trances, visions, and other abnormal phenomena.
The "Holy Ghost and Us" movement, with headquarters at Shiloh, Maine,
was an outgrowth of the Christian and Missionary Alliance propaganda.
Rev. F. W. Sanford (1863- ) was born on Bowdoinham Ridge, Maine. He
graduated at Bates College in 1886 and attended Cobb Divinity School
for a short time. His ordination took place in 1887, after which he
held two pastorates of three years each, presumedly in Free Baptist
churches. In 1891, while attending meetings at Old Orchard, he was
inspired to start "a movement on strictly apostolic lines, which was
to sweep the entire globe." He started on this new work early in 1893
with Shiloh, Maine, as the centre. Relying on faith alone, several
buildings were erected and paid for, among which is Bethesda--a Home
of Healing: "For those who believe God told the truth when He said,
'The prayer of Faith shall save the sick.'" In an account of the
healing we read: "We have seen ... in at least one case, the
restoration of the dead to life." Quite a following embraced the
doctrine at one time, but lately there has been a considerable
decline.
An institution for faith healing was established in the north of
London by Rev. W. E. Boardman (1810-1886). He called it "Bethshan" or
the "Nursery of Faith" and refused to permit it to be called a
hospital. The usual method of treatment was by anointing with oil and
prayer, but it was claimed that many also were healed by
correspondence. The results professed were very extravagant, among the
cases being cancer, paralysis, advanced consumption, chronic
rheumatism, and lameness of different kinds. As a proof of the cure of
the last named affliction, numerous canes and crutches left behind by
the healed were on exhibition.[194]
It is said that Lord Radstock practised healing through anointing in
Australia about the same time.
There have been a number of prominent healers who have used prayer,
and perhaps the laying on of hands, as the means for healing, and have
usually eschewed anointing. Among these was Prince Hohenlohe
(1794-1849). His was probably the greatest name in mental healing in
the nineteenth century. He was born in Waldenburg and educated at
several institutions. He was ordained priest in 1815 and officiated
at Olmuetz, Munich, and other places. In 1820 he met a peasant, Martin
Michel, who had performed some wonderful cures, and in connection with
him effected a so-called miraculous cure on a princess of
Schwarzenberg who had been for some years a paralytic.[195] From this
experience he became enthusiastic in healing, and he acquired such a
fame as a performer of miraculous cures that multitudes flocked from
different countries to receive the benefit of his supposed
supernatural gifts. In one year (1848-49) there were eighteen thousand
people who obtained access to him. His name and his titles probably
had not a little to do with his wide influence. They were Alexander
Leopold Franz Emmerich, Prince of Hohenlohe-Waldenburg-Schillingsfuerst,
Archbishop and Grand Provost of Grosswardein, Hungary, and Abbot of St.
Michael's at Gaborjan.
The testimony concerning his cures is from reliable witnesses. Notice
the letter written by the ex-King of Bavaria to Count von Sinsheim,
describing his own case:
My dear Count:
There are still miracles. The ten last days of the last
month, the people of Wuerzburg might believe themselves
in the times of the Apostles. The deaf heard, the blind
saw, the lame freely walked, not by the aid of art, but
by a few short prayers, and by the invocation of the
name of Jesus.... On the evening of the 28th, the number
of persons cured, of both sexes, and of every age,
amounted to more than twenty. These were of all classes
of the people, from the humblest to a prince of the
blood, who, without any exterior means, recovered, on
the 27th at noon, the hearing which he had lost from
his infancy. This cure was effected by a prayer made for
him during some minutes, by a priest who is scarcely
more than twenty-seven years of age--the Prince
Hohenlohe. Although I do not hear so well as the
majority of the persons who are about me, there is no
comparison between my actual state and that which it was
before. Besides, I perceive daily that I hear more
clearly.... My hearing, at present, is very sensitive.
Last Friday, the music of the troop which defiled in the
square in front of the palace, struck my tympanum so
strongly, that for the first time, I was obliged to
close the window of my cabinet.
The inhabitants of Wuerzburg have testified, by the most
lively and sincere acclamations, the pleasure which my
cure has given them. You are at liberty to communicate
my letter, and to allow any one who wishes, to take a
copy of it.
Bruckenau, _July 3d, 1822_. Louis, _Prince Royal_.
Professor Onymus, of the University of Wuerzburg, reported a number of
cases cured by Prince Hohenlohe, which he himself witnessed. He gives
the following:
"Captain Ruthlein, an old gentleman of Thundorf, 70
years of age, who had long been pronounced incurable of
paralysis, which kept his hand clenched, and who had not
left his room for many years, has been perfectly cured.
Eight days after his cure he paid me a visit, rejoicing
in the happiness of being able to walk freely.
"A man, of about 50, named Bramdel, caused himself to be
carried by six men from Carlstadt to the Court at
Stauffenburg. His arms and legs were utterly paralyzed,
hanging like those of a dead man, and his face was of a
corpse-like pallor. On the prayer of the Prince he was
instantly cured, rose to his feet, and walked perfectly,
to the profound astonishment of all present.
"A student of Burglauer, near Murmerstadt, had lost for
two years the use of his legs; he was brought in a
carriage, and though he was only partially relieved by
the first and second prayer of the Prince, at the third
he found himself perfectly well.
"These cures are real and they are permanent. If any one
would excite doubts of the genuineness of the cases
operated by Prince Hohenlohe, it is only necessary to
come hither and consult a thousand other eye and ear
witnesses like myself. Every one is ready to give all
possible information about them."[196]
The Mormons, under the leadership of Joseph Smith, Jr. (1805-1844),
were healing the sick about the time that Prince Hohenlohe was
performing his miracles on the other side of the water. Smith was born
in Sharon, Vermont. The Mormon Church (The Church of Jesus Christ of
Latter Day Saints) was founded in 1830 in Palmyra, New York, and moved
from there to Kirkland, Ohio; Independence, Missouri; Nauvoo,
Illinois; and thence to Utah. Smith was successively first elder,
prophet, seer, and revelator. The year the church was founded Smith
began his healing career as an exorcist, casting the devil out of
Newel Knight in Colesville, New York. Following this, there was a firm
belief in demoniacal possession, and exorcism was practised by both
Smith and his followers, principally by means of command. This
exorcism led up to faith healing.
Smith's maternal uncle, Jason Mack, was a firm believer in healing by
prayer and practised it; later, the Oneida Community of Perfectionists
in western New York cured by faith; both of these facts would be known
to the founder of Mormonism. After adopting faith healing he soon
became proficient in the art. Numerous well-attested cures were
performed by Smith and his followers in other places. Elder Richards
advertised in England "Bones set through Faith in Christ," and Elder
Phillips made the additional statement that "while commanding the
bones, they came together, making a noise like the crushing of an old
basket." All forms of disease were treated, but not always
successfully, as may be inferred from Smith's own words: "The cholera
burst forth among us, even those on guard fell to the earth with their
guns in their hands.... At the commencement I attempted to lay on
hands for their recovery, but I quickly learned by painful experience,
that when the great Jehovah decrees destruction upon any people, makes
known His determination, man must not attempt to stay his hand." The
means employed varied, but included at different times prayer,
command, laying on of hands, consecrated handkerchiefs and other
cloths, baptism, and infrequently anointing.[197]
Crossing the ocean again, we find Johann Christolph Blumhardt
(1805-1880) performing wonderful acts of healing. He assumed his first
independent charge in 1838 when he became pastor of the village church
at Moettlinger, Wurtemberg. He was known afterward as Pastor
Blumhardt. Among his parishioners was Gottliebin Ditters, generally
thought to be possessed by an evil spirit. After two years prayer and
care for this woman, he saw her restored to peace of mind. This was
the beginning of a life of faith in the efficacy of prayer for
healing. After the restoration of Gottliebin a spontaneous and
entirely unexpected revival took place in Moettlinger. Multitudes came
from afar to hear this sincere man preach his simple sermons, and in
many cases bodily disease left those who confessed and upon whom
Blumhardt laid his hands. It became noised about that those who
repented, with whom the pastor prayed and upon whom he laid his hands,
would be healed. "One morning a mother rushed to his house, saying
that she had by an accident scalded her child with boiling soup. The
infant was found screaming with agony. He took the child in his arms,
prayed over it, and it grew quiet. It had no further pain, and the
effects of the scalding were quickly gone. Another child was nearly
blind with disease. A neighboring pastor, when consulted, said to the
parents: 'If you believe Jesus can and will heal your child, by all
means go to Blumhardt, but if you have not got the faith, don't do it
on any account; let an operation be performed.' 'Well, we have faith,'
they said, and went to Blumhardt. Three days after it was perfectly
well." These events could not fail to attract attention, and miracles
or healings from his prayers were of constant occurrence. In 1852
Blumhardt moved to Boll, Wurtemberg, and until his death he continued
his healing. He did not despise human means of healing, but he stoutly
held that Jesus would answer the prayer of faith uttered for and by
the sick.
About the middle of the century Father Mathew (1790-1856) attracted a
large number of persons who were in need of healing. He was best
known as the famous apostle of temperance, and was to Ireland in the
nineteenth century what Wesley was to England in the eighteenth. He
also travelled over England and Scotland and spent two years in
America. In one period of nine months he induced two hundred thousand
persons to take the temperance pledge. Among other things he cured
blindness, lameness, paralysis, hysteria, headache, and lunacy. After
his death the same diseases which he had cured during his lifetime
were just as effectively relieved by visiting the good father's tomb,
in the firm belief that a miracle would be performed. From the
following cure, his first one, it will be seen that the discovery of
his healing power was rather accidental.
"A young lady, of position and intelligence, was for
years the victim of the most violent headaches, which
assumed a chronic character. Eminent advice was had but
in vain; the malady became more intense, the agony more
excruciating. Starting up one day from the sofa on which
she lay in a delirium of pain, she exclaimed--'I cannot
endure this torture any longer; I will go and see what
Father Mathew can do for me.' She immediately proceeded
to Lehanagh, where Father Mathew was then sick and
feeble. Flinging herself on her knees before him she
besought his prayers and blessing. In fact, stung by
intolerable suffering she asked him to cure her. 'My
dear child, you ask me what no mortal has power to do.
The power to cure rests alone with God. I have no such
power.' 'Then bless me, and pray for me--place your hand
on my head,' implored the afflicted lady. 'I cannot
refuse to pray for you, or to bless you,' said Father
Mathew, who did pray for and bless her, and place his
hand upon her poor throbbing brow. Was it faith?--was it
magnetism?--was it the force of imagination exerted
wonderfully? I shall not venture to pronounce what it
was; but that lady returned to her home perfectly cured
of her distressing malady. More than that--cured
completely, from that moment, forward."[198]
About the same time, Mrs. Elizabeth Mix, a negro woman living in
Connecticut, achieved great fame through her healing by prayer. Many
testified to the efficacy of her prayers and bewailed her death.
[Illustration: GEORGE O. BARNES]
Francis Schlatter (1856-1909) was a native of Alsace, France. He was
born a Roman Catholic and, so far as he was affiliated with any
denomination, always remained one. When a year old, he was blind and
deaf and was cured by his mother's prayers. He came to America in
1891, and first settled at Jamestown, Long Island. Early in 1893 he
moved to Denver, Colorado, and in the following July he felt impelled
by inner promptings to start out, he knew not whither. Probably
mentally unbalanced, he wandered through the wilderness of the great
Southwest without shoes or hat. Fasts, temptations, visions, arrests
and imprisonments, and healings combined to furnish his experience
during these wanderings, always, as he said, being led by the Father.
In July, 1895, he arrived at Las Lunas, New Mexico, where he first
attracted public attention as a healer. From here he went to
Albuquerque, where he treated as many as six hundred persons in a day,
many very effectively. After forty days' fast, which was broken by a
hearty meal of solid food, he went to Denver and here reached the
pinnacle of his fame and success. At the home of a sympathizer, daily
from 9 A. M. to 4 P. M., he treated those who came to him, always
without any remuneration. From two thousand to five thousand people
would congregate in line, reaching nearly around a city block, five or
six abreast, but he was never able to treat more than two thousand in
a day. Crowds came from other cities, and some few from great
distances, even the New England States. He stood inside a fence, and
as each one came along he held the patient's hand for a short time;
lifting up his eyes, he prayed and then assured the sufferer of
relief within a certain time. Through the mail and in other ways he
received handkerchiefs which he blessed and returned with assurance of
relief through them. Not all cases handled were restored to health or
even noticeably eased, but large numbers testified to cures, some of
which came immediately and others by degrees. He did not preach.
Although he never claimed it, when asked, "Are you the Christ?" he
always replied, "I am." He wore a beard and long hair, and dressed in
the plainest clothes. In appearance he looked not unlike the pictures
of the traditional Christ. Afterward he appeared in different parts of
the United States, but never with the same success in healing as in
Denver.[199]
The once famous Dr. Newton arrived in Boston in 1859 on one of his
visits, and caused an extraordinary sensation. Astonishing results
were reported in the way of cures. The lame, having no further need of
crutches, left them behind; the blind were cured, and several chronic
cases were relieved. He had many followers and disciples among whom
was "Dr." Bryant, who settled in Detroit and healed there. Rev. J. M.
Buckley, D.D., met Dr. Newton on a Mississippi steam-boat, when the
latter was returning from Havana with his daughter who was very low
with consumption, and the father doubted if she would reach home
alive. When asked "Doctor, why could you not heal her?" he replied "It
seems as if we cannot always affect our own kindred." At this time he
denounced his pupil, Dr. Bryant, as an "unmitigated fraud who had no
genuine healing power."
"If Bryant be an unmitigated fraud, how do you account
for the cures which he makes?" asked Dr. Buckley.
"Oh!" said the doctor, "they are caused by the faith of
the people and the concentration of their minds upon his
operations with the expectation of being cured. Now,"
said he, "nobody would go to see Bryant unless they had
some faith that he might cure them, and when he begins
his operations with great positiveness of manner, and
when they see the crutches he has there, and hear the
people testify that they have been cured, it produces a
tremendous influence on them; and then he gets them
started in the way of exercising, and they do a good
many things that they thought they could not do; their
appetites and spirits revive, and if toning them up can
possibly reduce the diseased tendency, many of them will
get well."
Said Dr. Buckley: "Doctor, pardon me, is not that a
correct account of the manner in which you perform your
wonderful works?"
"Oh, no," said he; "the difference between a genuine
healer and a quack like Bryant is as wide as the
poles."[200]
Father John of Cronstadt (1829-1908) was a saintly man, and furnishes
us with an example of the healers among the Orthodox Church of the
East. He was famed in all Russia for his sanctity, and was so thronged
by crowds for his healing power that he often had to escape by side
doors after celebrating the communion. His cures were many, but I
choose his own account of one as an example.
"A certain person who was sick unto death from
inflammation of the bowels for nine days, without having
obtained the slightest relief from medical aid, as soon
as he had communicated of the Holy Sacrament, upon the
morning of the ninth day, regained his health and rose
from his bed of sickness in the evening of the same day.
He received the Holy Communion with firm faith. I prayed
to the Lord to cure him. 'Lord,' said I, 'heal thy
servant of his sickness. He is worthy, therefore grant
him this. He loves thy priests and sends them his
gifts.' I also prayed for him in church before the altar
of the Lord, at the Liturgy, during the prayer: 'Thou
who hast given us grace at this time, with one accord to
make our common supplication unto thee,' and before the
Holy Mysteries themselves. I prayed in the following
words: 'Lord, our life! It is as easy for thee to cure
every malady as it is for me to think of healing. It is
as easy for thee to raise every man from the dead as it
is for me to think of the possibility of the
resurrection of the dead. Cure, then, thy servant Basil
of his cruel malady, and do not let him die; do not let
his wife and children be given up to weeping.' And the
Lord graciously heard, and had mercy upon him, although
he was within a hair's breadth of death. Glory to thine
omnipotence and mercy, that thou, Lord, hast vouchsafed
to hear me!"[201]
For the past century and a half healing has been carried on among the
Pennsylvania Germans by means of a superstitious practice known as
"Pow-wow." A book called _The Sixth Book of Moses, or Black Art_ is
said to be the basis of the practice. The practitioners are usually
women of the most ignorant, degraded, and, not infrequently, immoral
class, and in harmony with this, a firm belief in witchcraft is
entertained by them. Notwithstanding this, they are employed at times
by intelligent and respectable people, even by those whose standing in
the community might well guarantee a disbelief in such incantations.
The healers treat for burns, erysipelas and all skin diseases, goitre,
tumors, rheumatism, and some other similar troubles. They have
different formulas for the various diseases, and the belief is current
that if a healer should reveal the formula to her own sex, she would
lose her power, and if she told more than one of the opposite sex,
the power would be taken from her. The following is the method of
operating for burns:
"Take a piece of red woolen yarn and wrap it into the
shape of a ball. Pass it slowly around the burn and
while doing so, repeat three times, 'The fire burneth,
water quencheth, the pain ceaseth.' After which reverse
the movement and repeat the words again three times.
Then take the yarn upstairs, pull out the chimney-stop,
put the yarn in the chimney, and as soon as it
disappears the burn is healed."
There have been a number of cases of local healers and I give two
examples: "At the time of the prevalence of cholera in Canada, a man
named Ayers, who came out of the States, and was said to be a graduate
of the University of New Jersey, was given out to be St. Roche, the
principal patron saint of the Canadians, and renowned for his power in
averting pestilential diseases. He was reported to have descended from
heaven to cure his suffering people of the cholera, and many were the
cases in which he appeared to afford relief. Many were thus
dispossessed of their fright in anticipation of the disease, who
might, probably, but for his inspiriting influence, have fallen
victims to their apprehensions. The remedy he employed was an
admixture of maple sugar, charcoal, and lard."[202]
"The _Month_ for June, 1892, published an account, by the late Earl of
Denbigh, of a cure worked by a member of a family named Cancelli of
Lady Denbigh in 1850. She was suffering severely from rheumatism, and
the Pope (Pius IX) mentioned to the Earl that near Foligno there was a
family of peasants who were credited with a miraculous power of curing
rheumatic disorders. Lord Denbigh succeeded in getting one of the
family, an old man, to come, and learned from him the legend of the
cure. The belief was that in the reign of Nero, the Apostles Peter and
Paul took refuge in the hut of an old couple named Cancelli, near
Foligno, and, as a proof of gratitude, gave to the male descendants of
the family living near the spot the power of curing rheumatic
disorders to the end of time. Lord Denbigh described how the old man
made a solemn invocation, using the sign of the cross, and, in fact,
Lady Denbigh did recover at once. In a few days the pains returned,
but she made an act of resignation, and they then left her, and never
returned with any acuteness."[203]
What we may designate "Metaphysical Healing" originated with Phineas
Parkhurst Quimby (1802-1866). The movement was important, not so much
on account of what Quimby himself was able to accomplish by it, as
because of the work that has been carried on since by at least three
of his pupils. He was born in Lebanon, New Hampshire, and in early
life was a watch and clock maker. In 1840 he began experimenting with
mesmerism, and accounts of these experiments were published in the
Maine papers of that time. After this he developed a system of mental
healing of his own, practising it in different towns in Maine for some
years. About 1858 he settled as a practitioner in Portland and
remained there until his death. I shall quote brief extracts in his
own words, which portray his system.
"My practice is unlike all medical practice. I give no
medicine, and make no outward applications. I tell the
patient his troubles, and what he thinks is his disease;
and my explanation is the cure. If I succeed in
correcting his errors, I change the fluids of the system
and establish the truth, or health. The truth is the
cure. This mode of practice applies to all cases."
"The greatest evil that follows taking an opinion for a
truth is disease."
"Man is made up of truth and belief; and, if he is
deceived into a belief that he has, or is liable to
have, a disease, the belief is catching, and the effect
follows it."
"Disease being made by our belief, or by our parents'
belief, or by public opinion, there is no formula to be
adopted, but every one must be reached in his
particular case. Therefore it requires great shrewdness
or wisdom to get the better of the error. Disease is our
error and the work of the devil."[204]
Quimby made many wonderful and mostly speedy cures, and although he
wrote out his system, it has never been published. Among his patients
was Mrs. Patterson from Hill, New Hampshire, who went to Portland in
1862. She had been a confirmed invalid for six years. To quote her own
words, published in the _Portland Evening Courier_ in 1862, she made a
rapid recovery. "Three weeks since I quitted my nurse and sick room en
route for Portland. The belief of my recovery had died out of the
hearts of those who were most anxious for it. With this mental and
physical depression I first visited P. P. Quimby, and in less than one
week from that time I ascended by a stairway of one hundred and
eighty-two steps to the dome of the City Hall, and am improving _ad
infinitum_. To the most subtle reasoning, such a proof, coupled, too,
as it is with numberless similar ones, demonstrates his power to
heal." Mrs. Patterson, afterward Mrs. Eddy, proclaimed after his death
a doctrine very similar to Quimby's. She called it "Christian
Science," a name Quimby applied to his teaching, although usually he
called it "Science of Health."
Another patient of Quimby's was Julius A. Dresser, who visited him
first in 1860. Of him Mr. Dresser says: "The first person in this age
who penetrated the depths of truth so far as to discover and bring
forth a true science of life, and publicly apply it to the healing of
the sick, was Phineas Parkhurst Quimby of Belfast, Me."
Rev. W. F. Evans was still another patient and disciple of Quimby's.
His testimony is as follows: "Disease being in its root a wrong
belief, change that belief and we cure the disease.... The late Dr.
Quimby, of Portland, one of the most successful healers of this or any
age, embraced this view of the nature of disease, and by a long
succession of most remarkable cures ... proved the truth of the
theory.... Had he lived in a remote age or country, the wonderful
facts which occurred in his practice would have now been deemed either
mythical or miraculous."
These three, Messrs. Evans and Dresser and Mrs. Eddy, proved to be
Quimby's most famous patients and disciples. Evans became a noted and
voluminous writer on mental healing, Mr. Dresser has been identified
with the New Thought movement of which his son H. W. Dresser is
probably the best exponent, and Mrs. Eddy ruled the Christian
Scientists with a rod of iron.
Warren F. Evans visited Quimby twice in the year 1863, and at these
times obtained his knowledge of Quimby's methods. Up to this time he
had been a Swedenborgian clergyman, and his beliefs enabled him the
better to grasp the new doctrines. On the occasion of the second visit
he told his healer that he thought he could cure the sick in this way,
and Quimby agreed with him. On returning home he tried it, and his
first attempts were so successful that he became a practitioner, using
only mental means, and continued in this work. He wrote several books
on the subject of mental healing, the first one, _The Mental Cure_,
appearing in 1869, six years before Mrs. Eddy's _Science and Health_.
Perhaps, strictly speaking, the New Thought movement does not come
within the scope of our subject, except as we see in it an outgrowth
and application of the Quimby doctrine, for two reasons. In the first
place, its purpose is mental hygiene rather than cure, and it is all
the more valuable for that. Of course, in establishing hygienic
practices many disorders are cured, but prevention is the main
feature. The second reason why we might perhaps not include it in a
resume of the healers is that it is intended to be for the use of the
individual to prevent his employing a healer of any kind. The same
objection, however, would do away to some extent with a discussion of
Christian Science. The principles of New Thought are that the mind has
an influence on the body, and that good, sweet, pure thoughts have a
salutary effect, but the opposite ones injure the body. Don't worry,
don't think of disease, don't look for trouble, but fill the mind
with the opposite positive thoughts and life will be happy and the
body will be well. The doctrines are expounded differently by the
various leaders, and emphasis is laid on different points, some
emphasizing more fully the religious aspects of the movement, for
example. The principal writers on the subject are H. W. Dresser, R. W.
Trine, H. Wood, and H. Fletcher.
Mrs. Mary A. Morse Baker Glover Patterson Eddy (1821-1910) was born at
Bow, New Hampshire. After a precocious and neurotic childhood, she
united with the Congregational Church when seventeen years of age. At
the age of twenty-two she married George Washington Glover, probably
the best of her husbands. His death, six months later, was followed by
the birth of her only child and a ten years' widowhood. During this
time she stayed with her relatives and had long periods of illness,
principally of an hysterical character. She then experimented to some
extent with mesmerism and clairvoyance. In 1853 she married Dr. Daniel
Patterson, an itinerant dentist, from whom she got a divorce, and as
Mrs. Patterson she went first to "Dr." Quimby in 1862. She visited
Quimby again in 1864, at which time, with some others, she studied
with him. After Quimby's death she began teaching what she then called
his science. For the next few years she wandered from town to town
about Boston in straitened circumstances, healing, teaching, and
endeavoring to found an organized society. It was not, however, until
1875 that the organization was formed in Lynn, and later in the same
year appeared her _Science and Health_. The years since then have been
filled with controversies in the law courts and newspapers, caresses
and blows from the ruling hand of Mother Eddy, and numerous
developments from small beginnings, until now over one hundred
thousand are identified with the organization. These are almost
without exception proselytes from other churches.
[Illustration: MARY BAKER EDDY]
Mrs. Eddy's doctrines are founded on a metaphysical theory known as
subjective idealism, and advanced centuries before her birth. It
posits the all-comprehensiveness of mind and the non-existence of
matter. If bodies do not exist, diseases cannot exist, and must be
only mental delusions. If the mind is freed of these delusions the
disease is gone. This was Quimby's method of procedure already quoted.
In _Science and Health_ she says that the object of treatment is "to
destroy the patient's belief in his physical condition." She also
advises: "Mentally contradict every complaint of the body." She
continues: "All disease is the result of education, and can carry its
ill effects no further than mortal mind maps out the way. Destroy
fear," she says, "and you end the fever." However, as with other
healers, practice and theory are two different things. Listen further:
"It would be foolish to venture beyond our present understanding,
foolish to stop eating, until we gain more goodness and a clearer
comprehension of the living God." Again: "Until the advancing age
admits the efficacy and the supremacy of Mind, it is better to leave
the adjustment of broken bones and dislocations to the fingers of the
surgeon, while you confine yourself chiefly to mental reconstruction,
and the prevention of inflammation and protracted confinement."[205]
With the exception of Christian Science, no modern religious movement
has come so prominently before the public and gained so many adherents
in a short time as the Christian Catholic Apostle Church of Zion, and
both movements owe their popularity solely to their healing. John
Alexander Dowie (1847-1907), the founder of this sect, was born in
Edinburgh, Scotland, but in 1860, with his parents, he went to
Australia, returning for two years to his native city for college
study. In 1870 he was ordained to the Congregational ministry. He
served three churches, and after some political activity was offered a
portfolio in the Australian cabinet of Sir Henry Parks. In 1882 he
went to Melbourne and established a large independent church, building
a tabernacle for worship. About this time he became a firm believer in
Divine Healing in direct answer to prayer. He arrived in San Francisco
in 1888 and spent two years in organizing branches of the Divine
Healing Association of which he was president. He went to Chicago in
1890 and continued there holding meetings for some years. In 1895 he
broke away from the International Divine Healing Association, which he
had been chiefly instrumental in organizing, and insisted that his
followers should not remain in the churches. The following year the
Christian Catholic Church was organized. Of this organization Mr.
Dowie was known as General Overseer, then as Prophet, and in 1904 as
First Apostle. He also proclaimed himself in general as the messenger
of the Covenant and Elijah the Restorer. In 1900 Mr. Dowie said:
"About twenty-two thousand have been baptized by triune immersion up
to the present, and this includes practically all the members." This,
however, was a great exaggeration. In 1901 the head-quarters of the
church was moved to Zion City, forty-two miles north of Chicago. He
preached the threefold gospel of Salvation, Healing, and Holy Living.
Dowie differed from Christian Science in proclaiming the reality of
disease, the distinctive feature of his doctrine being that all bodily
ailment is the work of the Devil, and that Christ came to destroy the
works of the Devil. His contempt for external means may be judged from
the title of a pamphlet, _Doctors, Drugs, and Devils_; nevertheless,
he used physicians at least to diagnose cases at different times, a
licensed medical doctor, Speicher, being associated with him from the
beginning of his work in Chicago. Dentists are a factor of Zion City,
and it is said he also used an oculist. According to his doctrine
there are four methods of cure: "The first is the direct prayer of
faith; the second, intercessory prayer of two or more; the third, the
anointing of the elders, with the prayer of faith; and the fourth, the
laying on of hands of those who believe, and whom God has prepared and
called to that ministry." In addition to this, teaching is the basis
of all other methods. The first ten years of his healing he is said to
have laid hands on eighteen thousand sick, and he declared that the
greater part of them were fully healed. In some of his later years he
said in an issue of his paper: "I pray and lay hands on seventy
thousand people in a year." That would make one hundred and
seventy-five thousand in two and a half years; but in the time
preceding the statement he reported only seven hundred cures.
Evidently very few were helped. However, in Shiloh Tabernacle at Zion
City are exhibited on the walls crutches, canes, surgical instruments,
trusses, and almost every form of apparatus used by the medical
profession, presented by people who have now no further use for them
on account of their being healed.[206]
Our study began with the mental therapeutics of over a millennium
before the birth of Christ; let us now close with that of the
twentieth century after, in giving some account of the so-called
Emmanuel Movement. In 1905 there was formed in connection with
Emmanuel Church, Boston, a tuberculosis class for the alleviation of
unfortunates of this kind. In this experience it was found that
certain psychic and social factors greatly aided in a cure, and in the
following year, 1906, the work expanded into what has been called the
"Emmanuel Movement." It is an attempt to combine the wisdom and
efforts of the physician, the clergyman, the psychologist, and the
sociologist, to combat conditions most frequently met in a large city.
In the medical phase of the work mental healing has had a large place,
and has been emphasized most in the popular presentation of the
movement, and so far as the idea has spread, it has been almost wholly
in connection with this aspect. What the future of this will be is
uncertain, but it seems probable that its most valuable service will
be in stimulating the physicians to take up the work which properly
belongs to them--the work of therapeutics in all its branches, mental
and physical.
[190] C. G. Finney, _Memoirs_, pp. 108 f.
[191] W.T. Price, _Without Scrip or Purse, or the
"Mountain Evangelist," George O. Barnes_, p. 451.
[192] _Ibid._, p. 610.
[193] _Ibid._, pp. 301 ff.
[194] J. M. Buckley, "Faith Healing and Kindred
Phenomena," _Century_, XXXII, pp. 221 f.
[195] _Encyclopedia Britannica_, article "Hohenlohe."
[196] D. H. Tuke, _Influence of the Mind upon the
Body_, pp. 355 ff.
[197] I. W. Riley, _The Founder of Mormonism_, chaps.
VIII and IX.
[198] J. F. Maguire, _Father Mathew_, pp. 529 f.
[199] _Biography of Francis Schlatter, The Healer_.
[200] J. M. Buckley, "Faith Healing and Kindred
Phenomena," _Century_, XXXII, pp. 221 f.
[201] Father John, _My Life in Christ_ (trans.
Goulaeff), p. 201.
[202] T. J. Pettigrew, _Superstitions Connected with ...
Medicine and Surgery_, p. 53.
[203] E. Berdoe, _Origin and Growth of the Healing Art_,
p. 482.
[204] J. A. Dresser, _The True History of Mental
Science_; A. G. Dresser, _The Philosophy of P. P.
Quimby_.
[205] G. Milmine, _Mary Baker G. Eddy_.
[206] R. Harlan, _John Alexander Dowie_.
* * * * *
INDEX OF SUBJECTS
ABRAXAS, 165 ff.
Ague, 168, 172 f., 197 ff.
Amulets, Chapter VII--
definition of, 138 f., 158 f.
Astrology, 141 f., 146 ff.
BAQUET, Mesmer's, 255 f.
Bites of venomous animals, 200 f.
Burns, 201.
CABBALISM, 194.
Calculus, 176 f.
Cancer, 9 f.
Canonization, 111.
Catacombs, 66.
Characts, 166 ff.
Charms, Chapter VIII--
composition of, 193.
definition of, 189 f.
Childbirth, 162, 168, 177, 202.
Cholera, 177.
Chorea, 203.
Christianity, influence of, Chapter III.
Christian Science, 16 f., 298 f., 302 f.
Colic, 177 f., 203.
Consumption, 203 f.
Cramp, 178, 204, 246 ff.
Cross, true, 69, 79 f.
DEMONOLOGY--
and animals, 38 f.
and Apostolic Fathers, 40 ff.
and Dark Ages, 44 ff.
Christian, 37 ff.
Jewish, 36 f.
Diseases, functional and organic, 9.
Dislocations, 204 f.
Dropsy, 205.
EMMANUEL MOVEMENT, 306 f.
Epilepsy, 178 f., 205 ff.
Erysipelas, 180 f.
Evil eye, 181, 207.
Exorcism, 49 ff., 126 f., 134 f., 275, 286.
by amulets, 178.
by charms, 204.
by relics, 63.
Eye disease, 168 f., 181 f., 207.
FAITH, 14 f.
Faith cure, 16, 17.
Fevers, 166, 182, 208.
GEMS, 161 ff., 176.
Goitre, 209.
Gout, 182 f.
HEADACHE, 183, 209 f.
Healers, Chapter V--
and exorcism, 110.
by unction, 114 ff.
Christian, 113 ff.
Mesmeric, Chapter X.
of nineteenth century, Chapter XI.
Hemorrhage, 210 f.
Herpes, 211 f.
Hypnotism, Chapter X.--
controversy over, 257 ff.
historic periods of, 264 f.
Mesmer and, 252 ff.
scientific period of, 267 f.
Hysteria, 183.
INCUBATION, 26, 92 ff.
Greek, 93 ff.
Incubus, 212.
Insanity, 162, 183, 213.
Insomnia, 212.
JAUNDICE, 212 f.
MAGNETISM, 249 ff.
Mandragora, 171 f.
Marasmus, 214.
Medicine and church, 53 ff.
Babylonian, 27.
Chinese, 21 ff.
Egyptian, 24 ff.
Greek, 28 ff.
History of, 19 f.
Indian, 28.
Jewish, 27.
Primitive, 4, 20.
Roman, 34.
Melancholy, 183.
Mental healing, explanation of, 7 ff.
Mesmerism. See Hypnotism.
Metaphysical cures, 16, 297 ff.
NUMBERS, 190 ff.
OIL OF SAINTS, 66 f.
PERICARPIA, 173.
Phylacteries, 141.
Plague, 183.
Pools, 83 ff., 92.
Prayer, 274 f., 280 ff., 283 f., 288, 291, 294.
Psycho-analysis, 12 f.
RE-EDUCATION, 12 f.
Relics, 5, Chapter V--
and Church Fathers, 64 f.
cost of, 96 ff.
fraud among, 101 f.
from Holy Land, 69 ff.
Religion and Healing, 4 ff., 21, Chapter III.
Revivalists, 274 ff.
Rickets, 214 f.
Rings, 179 f., 184, 246 ff.
Royal Touch, Chapter IX--
ceremony of, 240 ff.
origin of, 225 ff.
SAINTS AND DISEASES, 74 ff., 81 f.
Sciatica, 215.
Scrofula, 185, 215, Chapter IX.
Shrines, Chapter IV--
modern, 106 f.
Sick, care of, 57 f.
Signatures, 56, 142 ff.
Spittle, 195.
Subconsciousness, 11, 12, 14.
Suggestions, 8, 251 f.
Sweating sickness, 215.
Sympathetic cures, 150 ff.
TALISMANS, Chapter VI--
definition of, 138 ff., 142.
Therapeutics. See Medicine.
Thorns, 216.
Toothache, 166, 186, 217 f.
Touch pieces, 233 f.
UNCTION, 144 ff., 274, 280.
WARTS, 218 f.
Weapon-salve, 151 ff.
Wells, holy, 83 ff.
Wen, 219 f.
Whooping-cough, 186, 220 ff.
Worms, 223.
Wounds, 184 f.
* * * * *
INDEX OF NAMES
ABRAHAM, 100.
Adam, 41.
Adrian, Pope, 184.
AEsculapius, 29, 30, 31, 32, 33, 63, 83, 86.
Agatha, St., 75.
Agnan, St., 75.
Agrippa, 59, 191.
Albans, St., 202.
Albertus Magnus, 159, 164.
Alboquerque, A. d'. 185.
Alexander III, 55, 227.
Alexander of Tralles, 171, 173, 178, 180, 182, 196.
Ambrose, St., 38, 64, 65, 66, 70.
Andreas, St., 80.
Andrews, 196.
Anne, Queen, 228, 233, 239, 240.
Anne, St., de Beaupre, 106, 107.
Anthony, St., 75, 80.
Antoinette, Marie, 258.
Antoninus, 31.
Apes, Valerius, 32.
Apollo, 29, 31, 83.
Apollonia, St., 75, 76.
Aquarius, 74.
Aredius, 119.
Aries, 74.
Aristophanes, 31.
Aristotle, 19, 29, 164.
Armstrong, 3.
Arnot, H., 141.
Ashburner, 267.
Ashmole, E. 173.
Athanasius, 42.
Aubrey, 215, 228.
Augustine, St., 43, 64, 108.
Aurelian, Father, 48.
Avertin, St., 75.
Ayers, 296.
Azam, 269.
BAAS, 171, 203.
Bacci, P. J., 132.
Bacon, F., 242.
Bacon, R., 59.
Badger, 230.
Bagnone, F., 136.
Bailly, 256, 259.
Balsius, St., 74.
Baltus, 43.
Barbarin, de, 261.
Bargrave, 250.
Barnabas, St., 75.
Barnes, G. O., 277.
Barrington, 233.
Barros, de, 184.
Bates, 205.
Bath-Chorin, 28.
Becket, 78.
Bede, 72, 74, 118, 121, 122, 149.
Belgrade, 168.
Benedict, St., 75.
Benedict XIV, 111.
Berdoe, E., 32, 35, 106, 129, 145, 146, 148, 169, 174, 177, 180, 200, 205,
211, 218, 226, 228, 297.
Berenger, 98.
Bernard, Dr. C., 239, 240.
Bernard of Clairvaux, 122, 123.
Bernard, St., 38, 77.
Bernheim, H., 106, 270.
Bertrand, 265.
Binet, 255, 270.
Bingham, 160.
Black, 219.
Blair, 224.
Blaise, St., 75.
Blochwick, 178.
Blumhardt, J. C., 287 f.
Boardman, W. E., 282.
Boeckmann, 263.
Bois, John de, 125.
Boleyn, A., 247, 248.
Boncompagni, Cardinal, 132.
Boniface, St., 77.
Bonner, Bishop, 202.
Bontius, 177.
Boorde, A., 228, 247.
Bossuet, 47.
Boswell, 239.
Boyle, R., 173, 176, 211, 214.
Braid, 264, 267, 268, 269.
Bramdel, 285.
Brand, J., 90, 147, 160, 168, 173, 179, 185, 195, 197, 199, 200, 204, 208,
209, 211, 215, 216, 218, 220, 232, 233.
Brand the Historian, 210.
Broca, 269.
Brockett, 187.
Brogawn, St., 91.
Browne, Dr. E., 213.
Browne, J., 233, 234, 236.
Browne, Sir T., 35, 186, 195, 213, 218, 236.
Bryant, Dr., 292 f.
Buckingham, Duke of, 153.
Buckland, Prof., 102.
Buckle, H. T., 45.
Buckley, J. M., 283, 292, 293.
Bulwer-Lytton, 158.
Burdin, 266.
Burgarde, St., 74.
Burgrave, 250.
Burnet, 247.
Burton, R., 158, 159, 160, 173, 183.
Butler, 243.
Butler, A., 161.
Butler, J., 129.
CAIUS, 31.
Calama, 64.
Calixtus II, 55.
Cancelli, 296.
Capricornus, 74.
Capua, Raimondo da, 127, 128, 129.
Carodoc, 9.
Catharine, St., 126, 127.
Cato the Censor, 204.
Chalmers, 14.
Chamberlain, J., 230.
Charcot, 106, 270.
Charles I, 230, 231.
Charles II, 232, 234, 241, 246.
Charles II of Spain, 45.
Charles Edward, Prince, 240.
Chaucer, 61, 142, 164, 224.
Chesterfield, 3.
Chilperic, 119.
Christopher, St., 75.
Chrysippus, 182.
Chrysostom, St., 67, 116, 159.
Churchill, 3.
Cicero, 19.
Clairvaux, Abbot of, 77.
Clara, St., 76.
Clarke, R. F., 105.
Clement of Alexandria, 165.
Clement VIII, Pope, 132.
Cleophas, Simon, 75.
Clerk, Mrs., 148.
Clothair II, 119.
Clovis I, 225.
Cockayne, 178, 194.
Coirin, la demoiselle, 105.
Coles, 144.
Coleta, 78, 120.
Collier, J., 226.
Collinson, 89.
Collyer, Dr., 268.
Comines, P. de, 243.
Conway, Lord, 135.
Cosmo, 118.
Cotta, 181.
Cowles, W., 229.
Cromwell, O., 113.
Cros, J. M., 130.
Crowley, 220.
Cudworth, Dr., 136.
Cullis, C., 281.
Cullum, Sir J., 214.
Cuthbert, St., 72, 73, 74, 118.
Cyprian, 43.
Cyril, St., 64.
Cyrus, St., 67, 159, 116.
DAMIAN, 118.
Darling, 268.
Dearmer, P., 67, 68, 96, 105, 115, 121.
Delenze, 264.
Democritus, 33.
Denbigh, Earl of, 296.
Deslon, 254, 258, 262.
Deubner, L., 96.
Deucalion, 208.
Digby, Sir E., 151.
Digby, Sir K., 151 ff., 155, 218.
Ditters, G., 287.
Dodd, Dr., 219.
Donce, 181, 199.
Dowie, J. A., 304 f.
Draper, J. W., 72.
Dresser, A. G., 298.
Dresser, H. W., 300, 301.
Dresser, J. A., 298, 299.
Dromore, Bishop of, 135.
Dryden, 155.
Dundee, B., 223.
Dupotel, Baron, 257.
Durham, Bishop of, 59.
Dziewicki, M. H., 51.
ECCLES, 146.
Eddy, Mrs., 16, 299, 300, 301, 302.
Edine, St., 76.
Edward the Confessor, 225, 226, 227, 228, 234.
Edward II, 145.
Edward III, 234.
Edward VI, 248.
Eleazar, 37.
Elisha, 109.
Elizabeth, Queen, 184, 202, 229, 234, 247.
Elliotson, 267.
Elpideus, 59.
Empedocles, 29.
Encelius, 161.
Ennemoser, 266.
Ennodius, St., 59.
Erasmus, St., 74, 76.
Estrade, J. B., 106.
Euhodias, 114.
Eustachius, 86.
Eustasius, Abbe, 119, 120.
Eutrope, St., 76.
Evans, W. F., 299 f.
Evelyn, 241.
Evremond, St., 134.
FABIAN, POPE, 43.
Faria, 265.
Farnham, N. de, 59.
Fecamp, 107.
Felix, Minucius, 42.
Felix, Mons, 104.
Ferdinand, 155.
Fere, 255, 270.
Ferrarius, 198.
Fiage, St., 76.
Fillan, St., 88, 213.
Finney, C. G., 276, 277.
Fisher, G. P., 64.
Fitz-Nigel, R., 59.
Fletcher, 61.
Fletcher, H., 301.
Floyer, Sir J., 239.
Fluctibus, A., 151.
Fludd, Dr., 151, 250.
Foissac, 265.
Fontenelle, 19.
Fort, G. F., 46, 59, 63, 77, 80, 81, 96, 97, 121, 127, 149, 165, 171, 172,
194, 207.
Fortescue, Sir J., 228.
Fosbrooke, 84, 142.
Foster, Parson, 151.
Fox, G., 132 f.
Francis, Father, 91.
Francis I, Emperor, 146.
Francis I, King, 243.
Francis, St., 124.
Franklin, 259.
Franz, A., 171.
GALEN, 19, 196.
Gall, St., 46, 77, 81, 100, 119.
Gamaliel, 64.
Ganny, S., 125.
Gardiner, Bishop, 247.
Gassner, J. J., 136, 254.
Gemelli, 244.
Gemini, 74.
Genevieve, St., 68, 76, 118.
Genow, St., 76.
George I, 240.
George, St., 67, 94, 97, 98.
Gereon, St., 101.
Germain, St., 117.
Germanus, St., 76.
Gervasius, St., 65.
Gilbourne, Lord, 155.
Giles, St., 76.
Glocenius, 250.
Gmelin, 263.
Goldsmith, 19.
Googe, B., 203.
Goerres, 130.
Gower, 189.
Gracian, B., 250.
Greatrakes, V., 133 ff.
Gregory, Mr., 248.
Gregory, of Nazianzus, 43, 118.
Gregory, of Tours, 44, 68, 69, 83, 118.
Gregory, St., 98.
Gregory the Great, 44, 45, 72.
Gregory XIII, Pope, 132.
Grimes, 268.
Gros, D. de, 269.
Grose, 90, 218.
Gudule, St., 104.
Guffe, John, 125.
Guthlac, St., 77.
HALL, BISHOP, 91, 158.
Hamerton, 138.
Hamilton, Miss M., 93, 94, 96.
Hammond, W. A., 153, 154, 157, 244, 245.
Hardy, 22.
Harlan, R., 306.
Harrington, Sir J., 163.
Hasted, 86.
Hatton, Lord Charles, 184, 247.
Helen, Empress, 70.
Helinotius, 250.
Hell, 252, 253.
Helmont, von, 150.
Henry II and III, 59.
Henry IV, 225.
Henry VII, 85, 234, 240.
Henry VIII, 247.
Hensler, 266.
Hercules, 33, 83.
Herring, 183.
Herz, Frau, 48.
Heylin, Dr., 238, 243.
Heywood, 189.
Higden, Ranulf, 91.
Hilarion, St., 38, 117.
Hippo, 64.
Hippocrates, 28, 32, 47.
Hippolito, 155.
Hobbes, 242.
Hohenlohe, Prince, 283 f.
Holloway, 262.
Holt, Sir J., 174 f.
Homer, 29, 30.
Hospinian, 247.
Howell, A. G., 124.
Howell, J., 152 f.
Hubert, St., 78, 79, 81, 82.
Hugo, 120.
Hyacinth, St., 76.
Hyde, 139.
Hygeia, Tecla, 86.
IATRICOS, 83.
Imbert-Gourbyzee, 106.
Innocent II, 55.
Innocent III, 55.
Irenaeus, 41, 113.
Isaac, 100.
JACKSON, 167.
Jacob, 97, 100.
James, 114, 115.
James I, 229.
James II, 153, 238.
Jerome, of Brunsweig, 187.
Jerome, St., 117.
Joane, Mother, of Stowe, 197.
Job, St., 76.
John, 66, 123.
John, Father, of Cronstadt, 294 f.
John, of Gladdesden, 145, 206.
John, St., 67, 74, 75, 76, 93, 97.
John, St., of Beverly, 121.
Johnson, Dr. S., 238 f.
Johnson, Mrs., 239.
Joseph, 25, 75.
Josephus, 28, 37.
Julian, 32, 44.
Juliana, St., 76, 118.
Julius Africanus, 166.
Jussieu, L. de, 259.
Just, St., 98.
Justina, Empress, 65.
KAMPFER, 146.
King, E. A., 60, 173, 182, 187, 193, 204, 205, 217.
Kircher, 250.
Koreff, 263.
Kublai Khan, 185.
LACIANUS, 64.
Lactantius, 42.
La Fontaine, 267.
Laneham, R., 229.
Lascaris, 243.
Laurent, du, 192.
Laurentia, 127.
Laurentius, 225, 243.
Lavater, 263.
Lavoisier, 259.
Lawrence, St., 74, 76.
Leatus, 75.
Lecky, W. E. H., 42, 65, 113, 242, 243.
Lee, 267.
Lemnius, L., 195.
Leo, 74.
Leo, Pope, 100.
Leonastes, 68.
Leverett, John, 136.
Liberius, St., 76.
Libra, 74.
Liebeault, 269, 270, 271.
Lilly, 86.
Lindsey, Earl of, 231.
Littre M., 80.
Lluellin, 212.
Locke, 242.
Lodge, 198.
London, Bishop of, 59.
Longfellow, 273.
Louis I, 225.
Louis XIII, 244.
Louis, Prince, 285.
Louis, St., 79.
Loutherbourg, 262.
Lucian, 218.
Lucy, St., 76.
Luke, 75, 97.
Lupton, 180, 185.
Luther, Martin, 47, 129.
MACARIUS, St., 116.
Macaulay, C. S., 89.
Macaulay, Mrs., 89.
Macaulay, T. B., 232, 241.
Macdonald, 204.
Machaon, 30.
Mack, J., 286.
Mackay, C., 69, 71, 100, 104, 108, 157, 256, 262.
Madern, St., 91.
Magnus, St., 79.
Maimonides, 140.
Mainadus, Dr., 262.
Maine, St., 76.
Marcellus, 168.
Margaret, St., 76.
Maria, S. dell 'Arco, 107.
Mark, 75, 99, 114.
Marsden, 199.
Martin, St., 68, 69, 76, 78, 83, 117, 120.
Martyr, Justin, 41, 42.
Marus, St., 76.
Mary, 71.
Mary, Queen, 248.
Maspero, G., 25, 26.
Massinger, 35.
Matthew, Father, 127, 128, 289 f.
Maur, St., 76.
Maxwell, 251.
Mayerne, Dr., 153.
Meaux, Bishop of, 47.
Melanchthon, 129.
Melton, 74.
Mesmer, 6, 250.
Meyer, R., 133.
Mezeray, 225.
Michel, M., 283.
Milmine, G., 304.
Milner, John, Dr., 83.
Milton, 242.
Miranda, 155.
Miranda, A., de, 130.
Mix, E., 290.
Mizaldus, 159.
Momford, Lord, 219.
Monardes, 183.
Montfort, Marquis, 97.
Mooney, N., 197.
Morison, 122, 123.
Morley, H., 191.
Morley, Squire, 185.
Moses, 25, 69, 72, 97.
Moses, J., 135.
Mueller, Johannes, 11.
Munger, 19.
Murmerstadt, 285.
Myers, A. T., 106.
Myers, F. W. H., 106, 265, 271.
NAAMAN, 83.
Nabonnese, 98.
Napoleon, 108.
Navarette, 201.
Neri, St. Philip, 132.
Nevius, J.F., 60.
Newton, Dr., 292.
Nicetius, 67.
Nicholas, Dr. J., 230.
Nicodemus, 75.
Noizet, 265.
Northampton, Lord, 197.
Nottingham, William, 125.
Nun, St., 213.
Odilo, 81.
Oldmixon, 239.
Onymus, Prof., 285.
Origen, 26, 42, 43, 114.
Oswald, St., 90.
Otilia, St., 74, 76.
PALLADIUS, 116.
Paninguem, Tome, 130.
Paracelsus, 5, 150, 151, 181, 212, 249, 250.
Paris, Deacon, 105.
Paris, Dr., 142.
Parthenius, St., 115.
Pascal, 169.
Pastor, St., 98.
Patrick, Bishop, 136.
Patterson, Mrs., 298.
Paul III, Pope, 100.
Paul, St., 37, 72, 75, 126.
Paula, Franciscus de, 120.
Peckham, Sir G., 86.
Peebles, J. M., 60.
Pennant, 85.
Pepys, 201, 204, 210, 216.
Percy, Bishop, 246.
Perier, Mademoiselle, 103.
Perkins, B. D., 262.
Pernel, St., 76.
Peter, 248.
Peter, St., 5, 71, 72, 100, 121.
Petetin, 261.
Petronilla, St., 76.
Pettigrew, T. J., 55, 75, 76, 139, 140, 141, 146, 157, 159, 162, 167, 170,
176, 177, 181, 184, 198, 201, 202, 204, 205, 207, 208, 213, 218, 225,
236, 244, 248, 296.
Pezold, 263.
Phaire, St., 76.
Philip I, 243.
Philip II of Spain, 54.
Philip of Valois, 244.
Phillips, Elder, 287.
Philo, 37.
Pilate, Pontius, 41, 97, 105.
Pilkington, Bishop, 167.
Pinkerton, 88.
Pisces, 74.
Pistol, 207.
Pius IX, Pope, 296.
Platerus, 159.
Plato, 19, 29.
Pliny, 159, 177, 182, 183, 198, 209.
Podalirius, 30.
Polo, Marco, 185.
Pomponatius, 160.
Ponponazzi, Pierre, 25.
Pope, 138.
Porta, B., 151, 159, 251.
Posidonius, 44.
Poyan, C, 268.
Price, W. T., 278.
Protasius, St., 65.
Puller, 115.
Puysegur, Marquis de, 260, 261.
Pythagoras, 190.
QUAN, ST., 91.
Quimby, P. P., 17, 297 ff., 302, 303.
Quintan, St., 76.
Quirinus, St., 74.
RACHEL, 145.
Radegonde, 121.
Radstock, Lord, 283.
Ramesay, 158.
Raphael, 43.
Ravenscroft, 190.
Refinus, 115.
Reid, 273.
Remigius, St., 77.
Renodeus, 159, 160, 161.
Richards, Elder, 287.
Richelieu, Cardinal, 244.
Richmond, Duke of, 231.
Riley, I. W., 287.
Roche, St., 296.
Rochus, St., 74, 76.
Romanus, St., 76.
Rosalia, St., 102.
Ruffian, St., 76.
Russel, 200.
Rusticus, Elpidius, 59.
Ruthlein, Captain, 285.
SAGITTARIUS, 74.
Salverte, E., 40, 41, 59, 83, 85, 136.
Samonicus, S., 166.
Sanderson, Dr., 231.
Sanford, F. W., 281 f.
Saturninus, St., 123.
Sauveur, St., of Horta, 130 f.
Schlatter, F., 290.
Scoresby, 267.
Scorpius, 74.
Scott, R., 196.
Scott, W., 189, 193, 213.
Sebastian, St., 76, 98.
Selle, 263.
Senso, Dr., 128.
Serapion, 180.
Severin, St., 67, 81.
Severus, 114.
Servetus, 244.
Shakespeare, 108, 224, 273.
Shaw, 203.
Siemers, 266.
Sigismund, St., 76.
Simeon, St., 97.
Simpson, A. B., 281.
Sinsheim, Count von, 284.
Skippon, 198.
Smith, Joseph, Jr., 286 f.
Smith, Sir T., 184, 247.
Socrates, 29, 86.
Sophronius, 93.
Southampton, Earl of, 231.
Southey, 143, 273.
Stengal, 54.
Stephen, St., 64, 75.
Stephens, 248.
Sterne, 3.
Stevens, E., 231.
Stowe, 3.
Straus, 155.
Strype, 202.
Styria, 107.
Sulpicius, St., 77.
Syward, John, 125, 126.
TACITUS, 112.
Tairise, St., 99.
Tathiedo, 75.
Tatian, 40.
Taurus, 74.
Tecla, St., 85.
Tennyson A., 139
Tenos, Madonna of, 95.
Tertullian, 42, 114.
Theocritus, 189.
Theodelinda, 66.
Theodoric, 59.
Theodosius, 70.
Thiers, M., 192.
Thmuis, Bishop, 116.
Thomas, of Celano, 124.
Thomas, St., 77.
Thomas St. of Hereford, 125.
Tignan, St., 75.
Tooker, Dr., 229.
Torpacion, 114.
Townley, 140.
Townshend, 267.
Trickmore, 190.
Trine, R. W., 301.
Trippe, S., 148.
Trundel, D., 279 f.
Tuckey, C. L., 245.
Tuke, H., 11, 237, 286.
Turner, 211.
Turner, Dr. D., 239.
URSULA, ST., 102.
VALENTINE, 76.
Vanzesmes, de, 258.
Vardrille, St., 119.
Venise, St., 76.
Vespasian, 37, 112, 195.
Victor, 260.
Victor Emmanuel, 245.
Vincent, St., 77.
Vittrici, Pietro, 132.
Vitus, St., 76, 203.
WALDERSTEIN, 3.
Wallery, St., 76.
Wallia, St., 76.
Waterford, Simon, 125.
Wenefride, St., 91.
Werenfels, 156, 208.
Wesley, J., 275, 276.
Westbury, Lord, 48, 49.
Whichcote, Dr., 136.
White, A. D., 39, 44, 47, 48, 52, 78, 100, 101, 110, 146, 233.
Wierus, 110.
Wilkins, Bishop, 136.
Willabrod, 77.
William III, 228, 238.
William of Malmesbury, 225, 227.
Wilson, Mr., 48.
Winthrop, Governor, 19.
Wirdig, S., 251.
Withers, F., 138.
Wohyus, E., 150.
Wolfart, 263.
Wolfgang, St., 76.
Wood, H., 301.
XAVIER, ST. FRANCIS, 111, 129, 130.
ZACCHEUS, 75.
Zeller, S., 280.
Zola, E., 106.
Zosimos, 93.