ly advertised as not containing a single trace of vegetable
matter, avoiding thus all possible conflict of one organic life with
another organic life, it would be just as popular. The favorites are
those that have been secretly used by an East Indian fakir, or
accidentally discovered as the natural remedy, dug out of the ground by
an American Indian tribe, or steeped in a kettle by an ancient colored
person in a southern plantation, or washed ashore on the person of a
sailor from the South Seas, or invented by a very aged man in New Jersey,
who could not read, but had spent his life roaming in the woods, and
whose capacity for discovering a "universal panacea," besides his
ignorance and isolation, lay in the fact that his sands of life had
nearly run. It is the supposed secrecy or low origin of the remedy that
is its attraction. The basis of the vast proprietary medicine business is
popular ignorance and credulity. And it needs to be pretty broad to
support a traffic of such enormous proportions.

During this generation certain branches of the life-saving and
life-prolonging art have made great advances out of empiricism onto the
solid ground of scientific knowledge. Of course I refer to surgery, and
to the discovery of the causes and improvement in the treatment of
contagious and epidemic diseases. The general practice has shared in this
scientific advance, but it is limited and always will be limited within
experimental bounds, by the infinite variations in individual
constitutions, and the almost incalculable element of the interference of
mental with physical conditions. When we get an exact science of man, we
may expect an exact science of medicine. How far we are from this, we see
when we attempt to make criminal anthropology the basis of criminal
legislation. Man is so complex that if we were to eliminate one of his
apparently worse qualities, we might develop others still worse, or throw
the whole machine into inefficiency. By taking away what the
phrenologists call combativeness, we could doubtless stop prize-fight,
but we might have a springless society. The only safe way is that taught
by horticulture, to feed a fruit-tree generously, so that it has vigor
enough to throw off its degenerate tendencies and its enemies, or, as the
doctors say in medical practice, bring up the general system. That is to
say, there is more hope for humanity in stimulating the good, than in
directly suppressing the evil. It is on so