The Virginia Gazette

Continuation of the Memorial, began in our last.

O W it would hence appear, that I would have made use of my Credentials, and become a regular Gentleman, add to this my Vanity. No ; for sure I am, that my having a Diploma, in no way can alter the Intellectuals it has pleased the Author of Nature to bestow upon me : It is that which constitutes a Man, be what he will ; which assisted in one Case with Learning, may improve him ; but in another, may perhaps annihilate his small original Stock. Had it been my good Fortune to have been a Fellow of one of the Universities of Scotland, and by that Means had a Diploma, I should have been very well satisfied with it, and thought it an Honour from so learned a Nation : But since to my certain Knowledge, the Circumstances of that Country, occasions the giving of Diplomas mercenarily, to those who deserve them not, I judge, that the Examination I passed, sets my Name in a more reputable Light, than any such Scotch Diploma : In short, it is a Man's Success that constitutes, or should constitute his Character, whether graduate, or not, and nothing else.

In France, this Indignity to the Art of Physic is also suffered, where, at Rheims, a Gentleman, to expose such mercenary Doings, had his Horse made a Graduate. At this Rate, there is no Man of Honour but will be scrupulous where he has the Honour of Doctor conferred upon him. I remember two or three Instances in this Country, where a regular Gentleman gave his Patient a Paregorick in a Pleurisy, by which he sent him to the other World very quietly; but that being a regular Stroke, who could have thought it ? And yet to my certain Knowledge, that same Gentleman, in a parallel Case, prescribed the same Dose for Eternity, with a Repetatur ; and the Event was the same. He had forgot that Nature would be Nature, whatever his Medulla suggested to him. Thus, who would be desirous of a regular Gentleman, without Success ?

The English Nation have had a particular Regard to Merit, since they never have submitted to any Infringement upon the Dignity of the Art of Physic, as no mercenary Diplomas are to be obtained there ; and it were well for Mankind, that every Nation would in that follow their Example.

Hence it is evident, that so far as I was represented intoxicated and puff'd up with Notions of empty Honour, is false ; and as to solid and lasting Honour, I hope that the World will in a little Time see that I have a right Understanding about it : And that I am desirous of solid Honour, is what I do not disown, and I think every Man should have the same Sentiments.

And now having taken all the Notice that I judge requisite for me to do on this Occasion, of the scandalous Reports concerning me when my Back was turn'd, by which, my Reputation was levelled at, to be entirely ruined; I shall fairly demonstrate, that all those Gentlemen under the Designation of Doctors, whether Regular or Nominal, who have opposed the Introduction of the Seneca Rattle-Snake Root into Practice, are Quacks in the most strict Sense of the Word Quack ; and this Demonstration Shall be of a plain Kind. But first I must observe, that I am of the defensive Side only ; they are to blame themselves for attacking my Name and Reputation, when I could not answer for myself; which denotes great Baseness : For I hold to the Motto of my Country's Arms, Nemo me impune lacessit. And tho' the wise Solomon tells us, That it is an Honour for a Man to cease from Strife, but Fools will be meddling ; it does not relate to my Case, with respect to me: For my Slanderers are the Meddlers; and then, as to my Honour, I plead Se defendendo. But to the Demonstration proposed.

A Quack then is a Person, who, thro' his Ignorance, is confined to a few Medicines, or perhaps to one Medicine, in the Course of his Practice in Physic, whatever Diseases occur to him; and these Medicines he looks upon as Arcanums. And if it should happen that Diseases arise diametrically opposite to a Cure, by any of his Nostrum, or only Nostrum ; yet this Practitioner gives what he has, which soon sends the poor Patient off the Stage : This I say is owing to Ignorance ; for did he understand Anatomy, Natural Philosophy, and all the Sciences, to which him and his Brother Quacks are entire Strangers, which are the proper Characteristicks of a Physician, he would not be reduced to such a narrow Compass, but would change his Method for good Reasons, which his Ignorance keeps in Obscurity.

On the other hand, a Physician can by his Learning and some Data, vary his Prescriptions of Medicines, according to the Difference of the Circumstances of the Case under his Notice, whereby he cures his Patient : He is also acquainted with the Virtue and Operation of all the Medicines in the Materia Medica ; and so by the Operation of a Medicine in one Case, he is able to judge pretty near to the Truth, a priori, what Effect it will have in another Case : And to arrive at this Perfection, Learning is requisite ; which is more or less of Use, according to the Degree and Quality of the natural Genius. Thus is a Physician distinguished from a Quack.

Now the Gentlemen of the Faculty in this Country, whether Regular or Nominal, object against the Seneca Rattle-Snake Root ; for, say they, it is not in the Materia Medica, nor did they ever know it in Practice. But if this Objection had any Strength in it, there never would have been any Remedies to cure Diseases, and consequently no Doctors. If they would but pass this one serious Reflection, viz. How did the curing of Diseases begin ? their blundering Objection must stare them in the Face, and cover them with Shame. But if they should have so little Modesty, or Regard to Truth, to answer, that there are Medicines enough to cure all Diseases, already in the Materia Medica; I plead the Fact against them, and ask, Why do you not cure all Diseases ? which knocks their Defence on the Head. Surely then, it is highly reasonable to make Advances, and find out more Remedies. Here is an Hint given us; a Root of such Efficacy as to prevent Death following the Bite of a Rattle Snake, which, without it, would in a short Time unavoidably be produced from the Venom of that Creature : I say, this Fact is sufficient, without farther Reflection, to infer some other Efficacy from the Root.

But before I proceed, I will shew how it came to be known that this Root would cure the unlucky Patient bit by that venomous Creature. The Flowers and Root of the Plant resembling the Rattles of the Snake, the Seneca Indians, whence the Root has its Name, infer'd that such a Resemblance was a Characteristick of Divine Providence impress'd in that Manner, to shew the Use of the Plant; and accordingly, they gave the Root with Success. However Chimerical this Method of Philosophy
fishing may appear to Newtonians, Cartesians, and other Literati, yet, hence I infer, that it is the Will of God we should make more Discoveries, otherwise this never would have been made. Thus this one surprising good Use was deduced from the Appearance of the Plant; and that it is in Reality of such Efficacy after the Rattle Snake's Bite, is notoriously known. Is there no farther Deduction to be made from this Fact? Certainly, if my Adversaries will but reflect with Judgment upon what distinguishes a Physician from a quack, they will see by the Opposition they have made, that they have listed themselves in the Rank with the latter; because they refuse to draw Inferences, and reason upon such a palpable and justifiable Foundation.

But to distant Scepticks, who never saw a Patient recovered by this Root after being bit, nor upon sufficient Evidence will credit it, I must observe this: Does not the Subtility, Volatility, and different Operations of it indicate, that it must have some very powerful Effect upon the Human Body? What is the Use of Philosophy but to discover this Effect? Or is it to be laid quite aside? And should not the numerous Instances of its Efficacy induce one to make farther Deductions? I am afraid that no other Answer can be made, than that such Enquiries and Discoveries will prove destructive to Self-Interest; and therefore those who are able for the Task, will decline their Endeavours to forward Things of this Nature: So that between base Policy and Ignorance, all such Attempts are stifled; and a Man, who, notwithstanding of such Opposition, will embark in the Cause of the Publick, runs a great Risk of ruining his Reputation, as appears in my Case. However, as I cannot but think that I must have some Friends in such an Undertaking, and being well convinced that my Discovery will thereby and from its own Merit be kept above Water; I am encouraged to forward it in this Manner, hoping that Times will change, when such a Conduct as mine, and Discovery, will have their due Notice. But from the Premises laid down, which I think cannot be objected against, and the Facts thereunto relating, it is plain, that I have reduced my Opponents to the Necessity of being two Kinds of Quacks. The Learned and Knowing, are I think properly speaking, volunteer Quacks; and the Ignorant, are simple ones.

Hence it is demonstrated, that all those who oppose the Introduction of the Seneca Rattle Snake Root into Practice, whether regular or nominal Gentlemen, are either volunteer, or simple Quacks. B. D.

The Manner of my deducing the Efficacy of this Root, appears in my Essay on the Pleurisy, published in the Year 1736, and in Mr. Parks's Gazette, No 51. But as I handle the Subject in a very brief Manner, which perhaps to some has not given such Satisfaction as they would desire; and as I am well convinced from many Facts here, and some in London, that this Discovery serves for a Key to open an occult Scene in Physick, and must be of the greatest Use to the World, I shall resume the Thread of the Subject, and doubt not to satisfy those to whom my Memorial is addressed, that what I now have said is upon the most just Foundation. And in the prosecuting of the Subject, I shall endeavour to demonstrate every thing in the most explicit Sense, and avoid all Terms of Art, except those which I cannot pass over: So that by observing this Method, those who are Strangers to such Terms, will not be at any Loss to follow the Chain of Connexion in my Reasoning, and way of Thinking; since I shall seldom use them, and when I do, their Import shall be obvious.

From sacred History it appears, that Life was of much longer Duration than in the present Age; and since there is no Proof that the Omnipotent Being has new modelled the Frame and Composition of the Human Species, I therefore infer, that Life may be prolonged, and that the Diseases which sweep off vast Numbers, are in their Nature curable. And again, it is to be observed, that tho' several Improvements are made in the Knowledge of the Human Body, by the Moderns, yet from Physical History it appears, that the Antients were equally or perhaps more Successful in the Cure of Diseases: And since it appears,

that Simples produce very powerful Effects in many Cases, and were in great Esteem with the Antients, I conclude that the Deficiency of the Cure of many Diseases consists more in the want of the true Knowledge of the Nature of Remedies, than in the Nature of Diseases; and indeed of that Tribe which are accounted almost, or quite incurable.

Thus reasoning, I made it my Business to enquire after the Efficacy of Plants in this Country, and was informed of the surprising Effects of the Seneca Rattle-Snake Root, which I afterwards had Occasion to see, in Patients bit by that Creature. From this Fact, I inferred both from Theological and Philosophical Principles, that a Medicine of known Efficacy in one Case, must be applicable in several Cases. For, in Conformity to the first, it is to be observed, that the Wisdom, Power, and Goodness of God, is very conspicuous in a Multiplicity of Effects produced from Causes of a small Number and simple Nature. And agreeable to the second, I refer to the present System of Philosophy, by which it evidently appears, that there can be no Specifick, or Medicine adapted solely to one Case.

But whatever may be asserted by Philosophers, or proved from their Hypothesis's, it is most certain that nothing can be true in philosophical Demonstrations, which is inconsistent with the Nature of God: And therefore, to affirm that a Medicine is confined only to one Use, is absurd, from the first Principle.

See the learned Mr. Leibnitz's Theodicea.

[To be continued.]