From the cover The Organon developed slowly out of Hahnemann's research and experimentation over a period of time. It underwent as many as six editions. This sixth edition incorporates the latest findings of Dr Hahnemann during his dying years and deemed to be the most perfect of all.
Many newer concepts like replacement of the vital force by vital principle, the 50th millesimal scale of potency and permissibility of external applications were introduced for the first time, which were unheard of in the other editions. The work is a result of the untiring effects of the master to improve and update his work and is of historical importance as far as the medical philosophy is concerned.
It is the high water mark of medical philosophy, the practical interpretation of which produces a veritable mountain of light and guides the physician by means of the law of cure to a new world in therapeutics. Various positive changes have been made to understand the subject in an easy and effortless way.
The Organon Written by Samuel Hahnemann, the founder of homeopathy, The Organon of Medicine is the cornerstone of homeopathic principles and practice, and used by homeopathy students and practitioners. The first edition of the Organon was published in in Dresden while Hahnemann was residing in Torgau. In , an English translation by C. The second edition of the Organon was published in the year when Hahnemann was living in Leipzig in Germany. Titled Organon Der Heilkunst , it had aphorisms.
No English translation of this edition has ever been made. It contained aphorisms. Though French and Italian translations exist, this edition has never been translated into English. On page 3 of the Italian translation of Organon 3, the following quotation from Seneca appears:. I give much credit to the judgment of great men; but I claim something for myself. This quotation does not appear in any of the other Organon editions or translations, and was probably therefore added by the translator of the Italian edition.
An English translation by Charles H. Devrient was published in Dublin in Hahnemann's miasm theory, deriving from his two volume work, The Chronic Diseases published the previous year , was first alluded to in this edition. Likewise, the 'vital force' theory makes its first significant appearance in this edition.
It was later twice translated into English by Robert Ellis Dudgeon , first in and again in The fifth edition of the book was also translated to English by C. This fifth Organon departed significantly in style and content from the four previous editions by making numerous references to metaphysical notions like the vital force, miasms and potency energy.
The sixth edition of the Organon was not a full edition in the usual sense but merely a copy of the 5th Organon which Hahnemann had annotated in February with numerous revisions  before his death in in Paris. In a letter from Paris dated June 1, he states, "I am preparing the sixth edition of the Organon, to which I can only devote a few hours on Thursdays and Sundays.
The Sixth Organon was not published until long after his death, in It contains aphorisms and was named Organon der Medizin. It was later translated into the English language by William Boericke and given the title, Organon of Medicine. It contained several new additions and alterations including the change of "Vital Force" to "Vital Principle", the introduction of the 50 Millesimal Scale of Potentisation, and changes in the preparation, administration and repetition of drugs.
The book begins with a preface by the author on the subject, with table of contents and a vast introduction to the subject, the philosophy and the presentation of how Homoeopathy became a method of practice in the medical profession. The fifth edition of the Organon of Medicine is split into "Aphorisms", numbered 1 to The doctrine of Homoeopathy is discussed in the first seventy aphorisms, often referred to as the theoretical part: The sub-division of the philosophy of Homoeopathy is below:.
From Wikipedia, the free encyclopedia. Organon of the Art of Healing Sixth edition cover. Comparative study of placebo-controlled trials of homoeopathy and allopathy". The Lancet. PMID December Skeptical Inquirer. American Cancer Society.
In it, Hahnemann takes us on a philosophical journey through the age-old questions of health, disease and healing. Along the way he answers most questions any homeopath could have This is the translation we have all been waiting for. For the first time, Hahnemann's profound teachings, which are the foundation of homeopathy, can be read and understood with relative ease. It clearly describes how medicines can be used to stimulate natural healing.
Hahnemann's revolutionary paradigm of medicine has far-reaching implications for all types of medical practice. Although the Organon was written years ago, it is only now, at the dawn of the 21st century, that its true relevance can be appreciated by all.
View PDF. Reviewed by Ursula Somers. I have often found that reading Hahnemann's Organon is a great cure for my periodic insomnia. After scanning a few aphorisms, the pedantic language and tortuous sentence structure has my mind glazing over, and soon I am snoozing happily. All that is now to change with the advent of this book.
O'Reilly has taken on the mammoth task of acting as editor for Hahnemann to give his book a modern structure with chapters, a table of contents, an index and a glossary. Initially, her guide to the Organon started as a class project when she was studying homoeopathy.
The task was to analyse its structure in order to gain a greater understanding of the text, but she became intrigued with it and soon realised she would like to edit it completely. Her primary intention has been to make the Organon far more accessible to its readers and in this she has succeeded. We can now use it more readily as a reference book.
If you want to know Hahnemann's thoughts on something, just turn to the index. Hahnemann's words are also in a modern grammatical structure and she makes use of headings, subheadings and editorial notes. Subheadings are to the side of the text so there is no confusion between the editor's comments and the original work. There is also a glossary of terms which is really useful. When this pernicious practice has become a habit and one is rendered insensible to the admonitions of conscience, this becomes a very easy business indeed.
And yet for all these mischievous operations the ordinary physician of the old school can assign his reasons, which, however, rest only on foregone conclusions of his books and teachers, and on the authority of this or that distinguished physician of the old school. Even the most opposite and the most senseless modes of treatment find there their defence, their authority — let their disastrous effects speak ever so loudly against them.
It is only under the old physician who has been at last gradually convinced, after many years of misdeeds, of the mischievous nature of hi so-called art, and who no longer treats even the severest diseases with anything stronger than plantain water mixed with strawberry syrup i.
This non-healing art, which for many centuries has been firmly established in full possession of the power to dispose of the life and death of patients according to its own good will and pleasure, and in that period has shortened the lives of ten times as many human beings as the most destructive wars, and rendered many millions of patients more diseased and wretched than they were originally — this allopathy, I have, in the introduction to the former editions of this book, considered more in detail.
Now I shall consider only its exact opposite, the true healing art, discovered by me and now somewhat more perfected. Examples are given to prove that striking cures performed in former times were always due to remedies basically homoeopathic and found by the physician accidentally and contrary to the then prevailing methods of therapeutics. As regards the latter homoeopathy it is quite otherwise. It can easily convince every reflecting person that the diseases of man are not caused by any substance, any acridity, that is to say, any disease-matter, but that they are solely spirit-like dynamic derangements of the spirit-like power the vital principle that animates the human body.
Homoeopathy knows that a cure can only take place by the reaction of the vital force against the rightly chosen remedy that has been ingested, and that the cure will be certain and rapid in proportion to the strength with which the vital force still prevails in the patient.
Thus homoeopathy is a perfectly simple system of medicine, remaining always fixed in its principles as in its practice, which, like the doctrine whereon it is based, if rightly apprehended will be found to be complete and therefore serviceable. What is clearly pure in doctrine and practice should be self-evident, and all backward sliding to the pernicious routinism of the old school that is as much its antithesis as night is to day, should cease to vaunt itself with the honorable name of Homoeopathy.
Review of the therapeutics, allopathy and palliative treatment that have hitherto been practiced in the old school of medicine. As long as men have existed they have been liable, individually or collectively, to diseases from physical or moral causes. In a rude state of nature but few remedial agents were required, as the simple mode of living admitted of but few diseases; with the civilization of mankind in the state, on the contrary, the occasions of diseases and the necessity for medical aid increased, in equal proportion.
But ever since that time soon after Hippocrates, therefore, for years men have occupied themselves with the treatment of the ever increasing multiplicity of diseases, who, led astray by their vanity, sought by reasoning and guessing to excogitate the mode of furnishing this aid. Innumerable and dissimilar ideas respecting the nature of diseases and their remedies sprang from so many dissimilar brains, and the theoretical views these gave rise to the so-called systems, each of which was at variance with the rest and self-contradictory.
Each of these subtile expositions at first threw the readers into stupefied amazement at the incomprehensible wisdom contained in it, and attracted to the system-monger a number of followers, who re-echoed his unnatural sophistry, to none of whom, however, was it of the slightest use in enabling them to cure better, until a new system, often diametrically opposed to the first, thrust that aside, and in its turn gained a short-lived renown.
None of them, however. Simultaneously, but quite independent of all these theories, there sprung up a mode of treatment with mixtures of unknown medicinal substances for forms of disease arbitrarily set up, and directed towards some material object completely at variance with nature and experience, hence, as may be supposed, with a bad result — such is old medicine, allopathy as it is termed.
Without disparaging the services which many physicians have rendered to the sciences auxiliary to medicine, to natural philosophy and chemistry, to natural history in its various branches, and to that of man in particular, to anthropology, physiology and anatomy, etc. Far beneath my notice is that mechanical routine of treating precious human life according to the prescription manuals, the continual publication of which shows, alas! I pass it by unnoticed, as a despicable practice of the lowest class of ordinary practitioners.
I speak merely of the medical art as hitherto practiced, which, pluming itself on its antiquity, imagines itself to possess a scientific character. Tolle causam! But they went no further than this empty exclamation. They only fancied that they could discover the cause of disease; they did not discover it, however, as it is not perceptible and not discoverable.
How could they then, without deceiving themselves, consider this imperceptible internal essence as the object to be treated, and prescribe for it medicines whose curative powers were likewise generally unknown to them, and even give several such unknown medicines mixed together in what are termed prescriptions? But during these many centuries they were unable to cure the millions of chronic diseases, because they knew not their origin in the psoric miasm which was first discovered and afterwards provided with a suitable plan of treatment byhomoeopathy , and yet they vaunted that they alone kept in view the prima causa of these diseases in their treatment, and that they alone treated rationally, although they had not the slightest conception of the only useful knowledge of their psoric origin and consequently they bungled the treatment of all chronic diseases!
But this sublime problem, the discovery, namely, a priori, of an internal invisible cause of disease, resolved itself, at least with the more astute physicians of the old school, into a search, under the guidance of the symptoms it is true, for what might be supposed to be the probable general character of the case of disease before them;2 whether it was spasm, or debility, or paralysis, or fever, or inflammation, or induration, or obstruction of this or that part, or excess of blood plethora , deficiency or excess of oxygen, carbon, hydrogen or nitrogen in the juices, exaltation or depression of the functions of the arterial, venous or capillary system, change in the relative proportion of the factors of sensibility, irritability or reproduction.
Every physician who treats disease according to such general character however he may affect to claim the name of homoeopathist, is and ever will remain in fact a generalising allopath, for without the most minute individualisation, homoeopathy is not conceivable.
And how often has it happened that, for example, spasm or paralysis seemed to be in one part of the organism, while in another part inflammation was apparently present! Or, on the other hand, whence are the certain remedies for each of these pretended general characters to be derived? Those that would certainly be of benefit could be none other than the specific medicines, that is, those whose action is homogeneous3 to the morbid irritation; whose employment, however, is denounced and forbidden4 by the old school as highly injurious, because observation has shown that in consequence of the receptivity for homogeneous irritation being so highly increased in diseases, such medicines in the usual large doses are dangerous to life.
The old school never dreamt of smaller, and of extremely small doses. Accordingly no attempt was made to cure, in the direct the most natural way, by means of homogeneous, specific medicines; nor could it be done, as the effects of most of medicines were, and continued to remain, unknown, and even had they been known it would have been impossible to hit on the right medicine with such generalizing views as were entertained.
However, perceiving that it was more consistent with reason to seek for another path, a straight one if possible, rather than to take circuitous courses, the old school of medicine believed it might cure diseases in a direct manner by the removal of the imaginary material cause of disease — for to physicians of the ordinary school, while investigating and forming a judgment upon a disease, and not less while seeking for the curative indication, it was next to impossible to divest themselves of these materialistic ideas, and to regard the nature of the spiritual-corporeal organism as such a highly potentialized entity, that its sensational and functional vital changes, which are called diseases, must be produced and effected chiefly, if not solely, by dynamic spiritual influences, and could not be effected in any other way.
The old school regarded all those matters which were altered by the disease, those abnormal matters that occurred in congestions, as well as those that were excreted, as disease-producers, or at least on account of their supposed reacting power, as disease maintainers, and this latter notion prevails to this day. Hence they dreamed of effecting causal cures by endeavoring to remove these imaginary and presumed material causes of the disease.
They believe that by so doing they obey the true casual indications, and treat disease in a rational manner. The adherents of the old school, moreover, believe that by putting a ligature on polypi, by cutting out, or artificially exciting suppuration by means of local irritants in indolent glandular swellings, by enucleating encysted tumors steatoma and meliceria by their operations for aneurysm and lacrymal and anal fistula, by removing with the knife scirrhous tumors of the breast, by amputating a limb affected with necrosis, etc.
But what is the result! The metastatic affections that sooner or later, but inevitably appear, caused by this mode of treatment but which they pretend are entirely new diseases , which are always worse than the original malady, sufficiently prove their error, and might and should open their eyes to the deeper-seated, immaterial nature of the disease, and its dynamic spirit-like origin, which can only be removed by dynamic means.
The estimable Hofrath Dr. Fau loc. In a case of sudden derangement of the stomach, with constant disgusting eructations with the taste of the vitiated food, generally accompanied by depression of spirits, cold hands and feet, etc. This object was generally attained by tartar emetic, with or without ipecacuanha.
Does the patient, however, immediately after this become well, brisk and cheerful? Oh, no! Such a derangement of the stomach is usually of dynamic origin, caused by mental disturbance grief, fright, vexation , a chill, over-exertion of the mund or body immediately after eating, often after even a moderate meal. Those two remedies are not suitable for removing this dynamic derangement, and just as little is the revolutionary vomiting they produce.
If the patient, however, in place of taking such violent and always a hurtful evacuant drugs, smell only a single time at a globule the size of a mustard seed, moistened with highly diluted pulsatillajuice, whereby the derangement of his health in general and of his stomach in particular will certainly be removed, in two hours he is quite well; and if the eructation recur once more, it consists of tasteless and inodorous air; the contents of the stomach cease to be vitiated, and at the next meal he has regained his full usual appetite; he is quite well and lively.
This is true causal medication; the former is only an imaginary one and has an injurious efect on the patient. Even a stomach overloaded with indigestible food never requires a medicinal emetic. In such a case nature is competent to rid herself of the excess in the best way through the oesophagus, by means of nausea, sickness and spontaneous vomiting, assisted, it may be, by mechanical irritation of the palate and fauces, and by this means the accessory medicinal effects of the emetic drugs are avoided; a small quantity of coffee expedites the passage downwards of what remains in the stomach.
But if, after excessive overloading of the stomach, the irritability of the stomach is not sufficient to promote spontaneous vomiting, or is lost altogether, so that the tendency thereto is extinguished, while there are at the same time great pains in the epigastrium, in such a paralyzed state of the stomach, an emetic medicine would only have the effect of producing a dangerous or fatal inflammation of the intestines; where a small quantity of strong infusion of coffee, frequently administered, would dynamically exalt the sunken irritability of the stomach, and put it in a condition to expel its contents, be they ever so great, either upwards or downwards.
So here also the pretended causal treatment is out of place. Even the acrid gastric acid, to eructations of which patients with chronic diseases are not infrequently subject, may be today violently evacuated by means of an emetic, with great suffering, and yet all in vain, for tomorrow or some days later it is replaced by similar acrid gastric acid, and then usually in larger quantities; whereas it goes away by itself when its dynamic cause is removed by a very small dose of a high dilution of sulphuric acid, or still better, if it is of frequent recurrence, by the employment of minutest doses of antipsoric remedies corresponding in similarity to the rest of the symptoms also.
And of a similar character are many of the pretended causal cures of the old-school physicians, whose main effort it is, by means of tedious operations, troublesome to themselves and injurious to their patients, to clear away the material product of the dynamic derangement; whereas if they perceived the dynamic source of the affection, and annihilated it and its products homoeopathically, they would thereby effect a rational cure.
Conditions dependent solely on a psoric taint, and easily curable by mild dynamic antipsoric remedies without emetics or purgatives. Notwithstanding that almost all morbid haemorrhages depend on a dynamic derangement of the vital force state of health , yet the old-school physicians consider their cause to be excess of blood, and cannot refrain from bleeding in order to draw off the supposed superabundance of this vital fluid; the palpable evil consequences of which procedure, however, such as prostration of the strength, and the tendeny or actual transition, to the typhoid state they ascribe to the malignancy of the disease, which they are then often unable to overcome — in fine, they imagine, even when the patient does not recover, that their treatment has been in conformity with their axiom, causam tolle, and that, according to their mode of speaking, they have done everything in their power for the patient, let the result be what it may.
Although there probably never was a drop of blood too much in the living human body, yet the old-school practitioners consider an imaginary excess of blood as the main material cause of all haemorrhages and inflammations, which they must remove and drain off by venesections, cupping and leeches. This they hold to be a rational mode of treatment, causal medication. In general inflammatory fevers, in acute pleurisy, they even regard the coagulable lymph in the blood — the buffy coat, as it is termed — as the materia peccans, which they endeavor to get rid of, if possible, by repeated venesections, notwithstanding that this coat often becomes more consistent and thicker at every repetition of the bloodletting.
Anyone who has felt the tranquil pulse of a man an hour before the occurrence of the rigor that always precedes an attack of acute pleurisy, will not be able to restrain his amazement if told two hours later, after the hot stage has commenced, that the enormous plethora present urgently requires repeated venesections, and will naturally inquire by what magic power could the pounds of blood that must now be drawn off have been conjured into the blood-vessels of this man within these two hours, which but two hours previously he had felt beating in such a tranquil manner.
Not a single drachm more of blood can now be circulating in those vessels than existed when he was in good health, not yet two hours ago! The old school errs equally in the treatment of local inflammations with its topical bloodlettings, more especially with the quantities of leeches which are now applied according to the maniacal principles of Broussais.
The palliative amelioration that at first ensues from the treatment is far from being crowned by a rapid and perfect cure; on the contrary, the weak and ailing state of the parts thus treated frequently also of the whole body , which always remains, sufficiently shows the error that is committed in attributing the local inflammation to a local plethora, and how sad are the consequences of such abstractions of blood; whereas this purely dynamic, apparently local, inflammatory irritation, can be rapidly and permanently removed by an equally small dose of aconite, or, according to circumstances, of belladonna, and the whole disease annihilated and cured, without such unjustifiable shedding of blood.
A favorite idea of the ordinary school of medicine, until recent would that I could not say the most recent times, was that of morbific matters and acridities in diseases, excessively subtile though they might be thought to be, which must be expelled from the blood-vessels and lymphathics, through the exhalents, skin, urinary apparatus or salivary glands, through the tracheal and bronchial glands in the form of expectoration, from the stomach and bowels by vomiting and purging, in order that the body might be freed from the material cause that produced the disease, and a radical causal treatment be thus carried out.
By cutting holes in the diseased body, which were converted into chronic ulcers kept up for years by the introduction of foreign substances issues, setons , they sought to draw off the materia peccans from the always only dynamically diseased body, just as one lets a dirty fluid run out of a barrel through the tap-hole. By means also of perpetual fly-blisters and the application of mezereum, they thought to draw away the bad humors and to cleanse the diseased body from all morbific matters — but they only weakened it, so as generally to render it incurable, by all these senseless unnatural processes.
I admit that it was more convenient for the weakness of humanity to assume that, in the diseases they were called on to cure, there existed some morbific material of which the mind might form a conception more particularly as the patients readily lent themselves to such a notion , because in that case the practitioner had nothing further to care about than to procure a good supply of remedies for purifying the blood and humors, exciting diuresis and diaphoresis, promoting expectoration, and scouring out the stomach and bowels.
Hence, in all the works on Materia Medica, from Dioscorides down to the latest books on this subject, there is almost nothing said about the special peculiar action of individual medicines; but, besides on account of their supposed utility in various nosological names of diseases, it is merely stated whether they are diuretic, diaphoretic, expectorant or emmenagogue, and more particularly whether they produce evacuation of the stomach and bowels upwards or downwards; because all the aspirations and efforts of the practitioner have ever been chiefly directed to cause the expulsion of a material morbific matter, and of sundry fictitious acridities, which it was imagined were the cause of diseases.
These were, however, all idle dreams, unfounded assumptions and hypotheses, cunningly devised for the convenience of therapeutics, as it was expected the easiest way of performing a cure would be to remove the material morbific matters si modo essent! But the essential nature of diseases and their cure will not adapt themselves to such fantasies, nor to the convenience of medical men; to humor such stupid baseless hypotheses diseases will not cease to be spiritual dynamic derangements of our spirit-like vital principle in sensations and functions, that is to say, immaterial derangements of our state of health.
The causes of our maladies cannot be material, since the least foreign material substance,10 however mild it may appear to us, if introduced into our blood-vessels, is promptly ejected by the vital force, as though it were a poison; or when this does not happen, death ensues.
If even the minutes splinter penetrates a sensitive part of our organism, the vital principle everywhere present in our body never rests until it is removed by pain, fever, suppuration or gangrene. And can it be supposed that in a case of cutaneous disease of twenty years standing, for instance, this indefatigably active vital principle will quietly endure the presence of such an injurious foreign, material exanthematous substance, such as a herpetic, a scrofulous, a gouty acridity, etc.
Did any nosologist ever see with corporeal eyes such a morbific matter, to warrant him in speaking so confidently about it, and in founding a system of medical treatment upon it? Has any one ever succeeded in displaying to view the matter of gout or the poison of scrofula? Life was endangered by injecting a little pure water into a vein.
Atmospheric air injected into the blood-vessels caused death. Vide J. Voigt, Magazin fur den neuesten Zustand der Naturkunde, i, iii, p. Even the mildest fluids introduced into the veins endangered life. Even when the application of a material substance to the skin, or to a wound, has propagated diseases by infection, who can prove what is so often maintained in works on pathology that some material portion of this substance has penetrated into our fluids or been absorbed?
The slightest breath of air emanating from the body of a person affected with smallpox will suffice to produce this horrible disease in a healthy child. A girl in Glasgow, eight years of age, having been bit by a mad dog, the surgeon immediately cut the piece clean out, and yet thirty-six days afterwards she was seized with hydrophobia, which killed her in two days.
What ponderable quantity of material substance could have been absorbed into the fluids, in order to devdop, in the first of these instances, a tedious dyscrasia syphilis , which when uncured is only extinguished with the remotest period of life, with death; in the last, a disease smallpox accompanied by almost general suppuration,12 and often rapidly fatal? In these and all similar cases is it possible to entertain the idea of a material morbific matter being introduced into the blood?
A letter written in the sick-room at a great distance has often communicated the same contagious disease to the person who read it. In this instance, can the notion of a material morbific matter having penetrated into the fluids be admitted? But what need is there of all such proofs?
How often has it happened that an irritating word has brought on a dangerous bilious fever; a superstitious prediction of death has caused the fatal catastrophe at the very time announced; the abrupt communication of sad or excessively joyful news has occasioned sudden death?
In these cases, where is the material morbific principle that entered in substance into the body, there to produce and keep up the disease, and without the material expulsion and ejection of which a radical cure were impossible? In order to account for the large quantity of putrid exerementitious matter and foetid discharge often met with in diseases, and to be able to represent them as the material substance that excites and keeps up disease — although, when infection occurs, nothing perceptible in the shape of miasm, nothing material, could have penetrated into the body — recourse was had to the hypothesis, that the matter of infection, be it ever so minute, acts in the body like a ferment, bringing the fluids into a like state of corruption, and thus changing them into a similar morbific ferment which constantly increases with the disease and keeps it up.
But by what all-potent and all-wise purifying draughts will you purge and cleanse the human fluids from this ever reproductive ferment, from this mass of imaginary morbific matter, and that so perfectly, that there shall not remain a particle of such morbific ferment, which, according to this hypothesis, must ever again, as at first, transform and corrupt the fluids to new morbific matter?
Were that so it would evidently be impossible to cure these diseases in your way! The champions of this clumsy doctrine of morbific matters ought to be ashamed that they have so inconsiderately overlooked and failed to appreciate the spiritual nature of life, and the spiritual dynamic power of the exciting causes of diseases, and that they have thereby degraded themselves into mere scavenger-doctors, who, in their efforts to expel from the diseased body morbific matters that never existed, in place of curing, destroy life.
Are, then, the foul, often disgusting excretions which occur in diseases the actual matter that produces and keeps them up? Were this the case, the most inveterate coryza should be certainly and rapidly cured by merely blowing and wiping the nose carefully.
Let it be granted now, what cannot be doubted, that no diseases — if they do not result from the introduction of perfectly indigestible or otherwise injurious substances into the stomach, or into other orifices or cavities of the body, or from foreign bodies penetrating. There is a semblance of necessity in the expulsion by purgatives of worms, in so-called vermicular diseases. But even this semblance is false. A few lumbric; may be found in some children; in many there exist ascarides.
But the presence of these is always dependent on a general taint of the constitution the psoric , joined to an unhealthy mode of living. Let the latter be improved, and the former cured homoeopathically, which is most easily effected at this age, and none of the worms remain, and children cured in this manner are never troubled with them more; whereas after mere purgatives, even when combined with cina seeds, they soon reappear in quantities.
Yes, sometimes it is expelled; but at the cost ot what after-sufferings, and with what danger to life! I should not like to have on my conscience the deaths of so many hundreds of human beings as have fallen sacrifices to the horribly violent purgatives, directed against the tapeworm, or the many years of indisposition of those who have escaped being purged to death. And how often does it happen that after all this health-and-life-destroying purgative treatment, frequently continued for several years, the animal is not expelled, or if so, that it is again produced!
What if there is not the slightest necessity for all these violent, cruel, and dangerous efforts to expel and kill the wormThe various species of tapeworm are only found along with the psoric taint, and always disappear when that is cured.