Aphorism 291 to 294

These concluding aphorisms continue the discussion on other alternative treatments like mineral baths and Mesmerism etc….

§ 291 Fifth Edition

Even those organs which have lost their peculiar sense, e.g., a tongue and palate that have lost the faculty of tasting, or a nose that has lost the faculty of smelling, communicate the power of the medicine that acts first on them alone not less perfectly to all the other organs of the body.

§ 291 Sixth Edition

Baths of pure water prove themselves partly palliative, partly as homoeopathic serviceable aids in restoring health in acute diseases as well as in convalescence of cured chronic patients with proper consideration of the conditions of the convalescent and the temperature of the bath, its duration and repetition. But even if well applied, they may bring only physically beneficial changes in the sick body, in themselves they are no true medicine. The lukewarm baths at 25 to 27? serve to arouse the slumbering sensibility of fibre in the apparent dead (frozen, drowned, suffocated) which benumbed the sensation of the nerves. Though only palliative, still they often prove themselves sufficiently active, especially when given in conjunction with coffee and rubbing with the hands. They may give homoeopathic aid in cases where the irritability is very unevenly distributed and accumulated too unevenly in some organs as is the case in certain hysteric spasms and infantile convulsions. In the same way, cold baths 10 to 6? in persons cured medically of chronic diseases and with deficiency of vital heat, act as an homoeopathic aid. By instantaneous and later with repeated immersions they act as a palliative restorative of the tone of the exhausted fibre. For this purpose, such baths are to be used for more than momentary duration, rather for minutes and of gradually lowered temperature, they are a palliative, which, since it acts only physically has no connection with the disadvantage of a reverse action to be feared afterwards, as takes place with dynamic medicinal palliatives.

§ 292 Fifth Edition

Even the external surface of the body, covered as it is with skin and epidermis, is not insusceptible of the powers of medicines, especially those in a liquid form, but the most sensitive parts are also the most susceptible.1

1 Rubbing-in appears to favour the action of the medicines only in this way, that the friction makes the skin more sensitive, and the living fibres thereby more capable of feeling, as it were, the medicinal power and of communicating to the whole organism this health-affecting sensation. The previous employment of friction to the inside of the thigh makes the mere laying on the mercurial ointment afterwards quite as powerfully medicinal as if the ointment itself had been rubbed upon that part, a process which is termed rubbing-in, but it is very doubtful whether the mental itself can penetrate in substance into the interior of the body, or be taken up by the absorbent vessels by means of this so-called rubbing-in. Homoeopathy, however, hardly ever requires for its cures the rubbing-in of any medication, nor does it need any mercurial ointment.

§ 293 Fifth Edition

I find it necessary to allude here to animal magnetism, as it is termed, or rather mesmerism (as it should be called, out of gratitude to Mesmer, its first founder), which differs so much in its nature from all other therapeutic agents. This curative power, often so stupidly denied, which streams upon a patient by the contact of a well-intentioned person powerfully exerting his will, either acts homoeopathically, by the production of symptoms similar to those of the diseased state to be cured; and for this purpose a single pass made, without much exertion of the will, with the palms of the hands not too slowly from the top of the head downwards over the body to the tips of the toes,1 is serviceable in, for instance, uterine haemorrhages, even in the last stage when death seems approaching; or it is useful by distributing the vital force uniformly throughout the organism, when it is in abnormal excess in one part and deficient in other parts, for example, in rush of blood to the head and sleepless, anxious restlessness of weakly persons, etc., by means of a similar, single, but somewhat stronger pass; or for the immediate communication and restoration of the vital force to some one weakened part or to the whole organism, – an object that cannot be attained so certainly and with so little interference with the other medicinal treatment by any other agent besides mesmerism. If it is wished to supply a particular part with the vital force, this is effected by concentrating a very powerful and well-intentioned will for the purpose, and placing the hands or tips of the fingers on the chronically weakened parts, whither an internal chronic dyscrasia has transferred its important local symptom, as, for example, in the case of old ulcers, amaurosis, paralysis of certain limbs, etc.2 Many rapid apparent cures performed in all ages, by mesmerizers endowed with great natural power, belong to this class. The effect of communicated human power upon the whole human organism was most brilliantly shown, in the resuscitation of persons who had lain some time apparently dead, by the most powerful sympathetic will of a man in full vigor of vital force,3 and of this kind of resurrection history records many undeniable examples.

Samuel Hahnemann
Samuel Hahnemann (1755-1843) was the founder of Homoeopathy. He is called the Father of Experimental Pharmacology because he was the first physician to prepare medicines in a specialized way; proving them on healthy human beings, to determine how the medicines acted to cure diseases.

Hahnemann's three major publications chart the development of homeopathy. In the Organon of Medicine, we see the fundamentals laid out. Materia Medica Pura records the exact symptoms of the remedy provings. In his book, The Chronic Diseases, Their Peculiar Nature and Their Homoeopathic Cure, he showed us how natural diseases become chronic in nature when suppressed by improper treatment.