Snake Oil and Indian Liniment.

Quackery in medicine is as old as medicine itself. In times of crisis, desperate patients often believe extraordinary claims. In the annals of pain-killer quack medicine, snake oil, elixirs, nostrums and Indian liniments hold a special position. NYU College of Dentistry (NYUCD) has a collection of 234 bottles of such medicines dating from the mid-1800s through 1940. This paper is the fifth in a series of articles featuring "Elixirs of the Past" in which we bring to light six more samples with claims to traditional Chinese or American Indian medicine using snake oil: Virex Compound, Rattlesnake Bill's Oil, Electric Indian Liniment, The King of All Indian Oils, Millerhaus Antiseptic Oil and Celebrated Indian Lotion. The six examples are just a few quack medications linked to fraud, overdose, addiction or death. In 1906, Congress enacted The Pure Food and Drug Act and reinforced it with the Federal Food, Drug and Cosmetic Act of 1938, to stop unsubstantiated medicinal claims and control the use of addictive and dangerous substances. The modern-day use of social media to advertise quack medicine is in some ways even more brazen than selling patent medicine a century ago.

El Instituto Psicológico Argentino (1892). Teosofía, hipnosis y charlatanería en los orígenes de una iniciativa olvidada / The Argentine Psychological Institute (INSTITUTO PSICOLÓGICO ARGENTINO) (1892). Theosophy, hypnotism and quackery in the origins of a forgotten enterprise

En octubre de 1892 llegó a Buenos Aires un extraño personaje, que decía ser conde y poseer título médico. De inmediato comenzó a efectuar con la ayuda de su esposa demostraciones de hipnosis, de telepatía y de clarividencia. Ofreció además conferencias sobre esos asuntos. Muy pronto, a mediados de diciembre de ese año, fundó el Instituto Psicológico Argentino, tarea para la que contó con la colaboración de espiritistas y científicos locales. Todas esas actividades fueron informadas con detalle por los periódicos de la ciudad y por una de las revistas del espiritismo porteño. Al poco tiempo el Departamento de Higiene logró la clausura del Instituto, a pesar de lo cual Sgaluppi continuó con sus demostraciones y conferencias. El objetivo de este artículo es reconstruir en detalle esa historia, sobre todo con el auxilio de fuentes periódicas de la época. Nuestro cometido es iluminar un capítulo poco conocido de la historia del hipnotismo en Buenos Aires, poniendo de relieve dos aspectos: el valor que las disciplinas esotéricas tuvieron en la cultura científica de fines de siglo, y las dificultades que tuvieron las autoridades sanitarias para hacer valer sus regulacion

In October 1892 a strange man arrived to Buenos Aires, who claimed to be a Viscount and to posses a medical degree. Immediately he began to perform with the help of his wife some demonstrations oh hypnotism, telepathy and clairvoyance. He also delivered lectures on these matters. Soon, in mid-December of that year, he founded the Argentine Psychological Institute (Instituto Psicológico Argentino), an enterprise for which he was assisted by local spiritualists and scientists. All these activities were reported in detail by local newspapers and by a spiritualist magazine. Soon the Health Office managed to close down the Institute, but nevertheless Sgaluppi continued with his performances and lectures. The aim of this paper is to explore those events, especially with the aid of primary sources. Our aim is to illuminate a tittle-known chapter in the history of Buenos Aires hypnotism, highlighting two aspects: the value that esoteric disciplines had in the fin-de-siècle scientific culture, and the difficulties experienced by health authorities to enforce their regulations

Hypnosis lessons by stage magnetizers: Medical and lay hypnotists in Spain.

During the late nineteenth century, Spanish physicians had few chances to observe how hypnosis worked within a clinical context. However, they had abundant opportunities to watch lay hypnotizers in action during private demonstrations or on stage. Drawing on the exemplary cases of the magnetizers Alberto Santini Sgaluppi (a.k.a. Alberto Das) and Onofroff, in this paper I discuss the positive influence of stage magnetizers on medical hypnosis in Spain. I argue that, owing to the absence of medical training in hypnosis, the stage magnetizers' demonstrations became practical hypnosis lessons for many physicians willing to learn from them instead of condemning them. I conclude that Spain might be no exception in this regard, and that further research should be undertaken into practices in other countries.

Popular Medicine and Empirics in Greece, 1900-1950: An Oral History Approach.

Western literature has focused on medical plurality but also on the pervasive existence of quacks who managed to survive from at least the eighteenth to the twentieth century. Focal points of their practices have been their efforts at enrichment and their extensive advertising. In Greece, empirical, untrained healers in the first half of the twentieth century do not fit in with this picture. They did not ask for payment, although they did accept 'gifts'; they did not advertise their practice; and they had fixed places of residence. Licensed physicians did not undertake a concerted attack against them, as happened in the West against the quacks, and neither did the state. In this paper, it is argued that both the protection offered by their localities to resident popular healers and the healers' lack of demand for monetary payment were jointly responsible for the lack of prosecutions of popular healers. Moreover, the linking of popular medicine with ancient traditions, as put forward by influential folklore studies, also reduced the likelihood of an aggressive discourse against the popular healers. Although the Greek situation in the early twentieth century contrasts with the historiography on quacks, it is much more in line with that on wise women and cunning-folk. It is thus the identification of these groups of healers in Greece and elsewhere, mostly through the use of oral histories but also through folklore studies, that reveals a different story from that of the aggressive discourse of medical men against quacks.

[Universal elixir of Thomas-Nicolas Larcheret (1819) and his elixirian and normal doctrine]. / L'Elixir universel de Thomas-Nicolas Larcheret (1819), et sa doctrine élixirienne et normale.

Thomas-Nicolas Larcheret, teacher in singing, declamation, guitar or lyre and violin, author of music and books, but also inventor of the universal elixir by his name, is a good example of quack of the 19th century. His book Larcheregium ou Dictionnaires spéciaux de mon élixir, ainsi que toute ma doctrine et de mes adhérens (Larcheregium or special Dictionaries of my elixir, as well as all my doctrine and my adherents), published in 1819, deserves a deep study to show the most frequently used arguments by the ones who emphasize the value of their secret remedy. The opportunities are there to present themselves as victims of medical authorities, experts and authorities as a whole, that do not recognize the value of their product. The only acceptable judge for them is the experience reported by the patients who are able to demonstrate the efficacy of the product since they do buy it (probably at a very high price). From this viewpoint, the book of Larcheret is a good example of turning the authorities down and of diatribe against physicians and pharmacists. It is also the demonstration that, even with the Empire's new regulations against secret remedies and quacks, they will still persist for a large part of the 19th century in France.

Magic, Mind Control, and the Body Electric: "Materia Medica" in Sir Walter Scott's Library at Abbotsford.

This chapter examines the medical texts, or "Materia Medica", held by Sir Walter Scott in his library at Abbotsford. While the vast majority of Scott's medical texts are antiquarian, his library also contains rare tracts and ephemera relating to the medical practice of the infamous quack, Dr James Graham (1745-94), and the Burke and Hare controversy of 1828 and its aftermath. Examining Scott's holdings of medical texts in relation to his own health and that of his family and friends, it is argued that the lack of contemporary medical self-help texts in his library is striking and indicative of his stoical attitude towards health, despite his clear interest in medical culture.

[A trip through the history of obesity]. / Vom Schönheitsideal zur Krankheit - eine Reise durch die Geschichte der Adipositas.

The origins of obesity can be traced back at least 25 000 years. In the Stone Age, in the Middle Ages, and in the 17th century overweight indicated prosperity,power, and fertility, but already Hippocrates described obesity as a disease in the Antique. The first academic papers dealing with adiposity were published in the times of the Industrial Revolution.In the 19th century a pharmaceutical treatment boom against overweight emerged- people had to deal with quackery and dangerous remedies like amphetamines that flooded the market.Bariatric surgery was introduced in the 20th century- to days gold standard is the RYGB operation. Dealing with morbid obesity and its comorbidities is nowadays one of the serious problems in the field of public health.

Practical divinity and medical ethics: lawful versus unlawful medicine in the writings of William Perkins (1558-1602).

This article examines for the first time the theologically based medical ethics of the late sixteenth-century English Calvinist minister William Perkins. Although Perkins did not write a single focused book on the subject of medical ethics, he addressed a variety of moral issues in medicine in his numerous treatises on how laypeople should conduct themselves in their vocations and in all aspects of their daily lives. Perkins wrote on familiar issues such as the qualities of a good physician, the conduct of sick persons, the role of the minister in healing, and obligations in time of pestilence. His most significant contribution was his distinction between "lawful" and "unlawful" medicine, the latter category including both medical astrology and magic. Perkins's works reached a far greater audience in England and especially New England than did the treatises of contemporary secular medical ethics authors and his writings were influential in guiding the moral thinking of many pious medical practitioners and laypersons.

Quackery versus professionalism? Characters, places and media of medical knowledge in eighteenth-century Hungary.

This essay discusses the question of health in the Kingdom of Hungary during the Age of Enlightenment. It explores the relationships and tensions between central theories of medical police and the local expectations of government administrators, as well as those between academic or official knowledge and implicit or alternative knowledge about health. The reigns of Maria Theresia and Joseph II marked the moment at which particular kinds of folk and practical knowledge about healing became visible and above all legible. This is to be seen in the enormous rise in book production, which in itself represented an 'approved knowledge' that found legitimation in new academic and bureaucratic institutions, such as the reformed medical faculty of the University of Vienna, the newly-founded medical faculty at Tyrnau, the establishment of a health department within the Hungarian Statthalterei, as well as in the emission of royal legislation supporting the agendas of the new enlightened science of 'medical police'.