Medical treatment of Genital Passion

A doctor of Paris has justly compared the medicine with the pointsman of railways who directs in the good path the train which may be derailed; but, in order that the train moves, it is necessary to put in the locomotive its food, the combustible. It is the same thing with man for whom the medicine and the food are necessary.

I was telling to a director of a bid seminary: “Man acts, sometimes under the influence of an impulsion of vice, sometimes under the influence of an obsession” “If is true, he replied to me, we are taught that in the seminar, we teach it in our turn, then we forget it in the conduct of our lives”.

I have seen that his forgetfulness is general: one never asks oneself the question of knowing what is one of the springs that guides man.

But occupied since twenty years, to treat man of his vices, defects of character and intelligence, I am forced, in order to become successful, to put myself constantly that question and, for solving it, my client should sometimes take recourse to the agents cited above, of moral and intellectual culture.

In other cases, I should search for what is the nature of such defect, as for example, the antipathy which is often seen amongst the members of a community, civil, military or religious. In fact there are two: 1. Antipathy of the nature of the body caused by the individual temperament. 2. The antipathy of spiritual nature caused by some divergences of opinions or by obsessions. This last kind of antipathy, did not exist in the saints since they had the same convictions. But one has seen antipathy of corporeal nature among many of them as for example, between, St. Paul and St. Barnabas, St. Augustin and St. Jerome, St.Bernerd and Pierre le Venerable the abbot of Cluny. There is nothing to be astonished, because one has not seen up till now that the saintity has transformed a nervous temperament in sanguin one or a dark into a blonde. But this antipathy of corporeal nature, existing amongst different persons, may be cured by one of the following medicines:

Calcarea carbonica Causticum Ammonium muriaticum Aurum Nitri acidum Crot..

This is what proves the following three cases:

Case I (See Ch. VI, Art.II, Case I)

In my polytechnic of Wednesday morning, a woman came and said: “Here is my case. I live with my daughter aged 19, my husband and an old aunt. The latter has against me an antipathy which she has communicated to my husband and to my daughter. Thus all the three are not well disposed towards me. Have you some remedies for curing this antipathy?”. I gave her three doses of Calcarea carbonica 200 to give them without their knowledge in their soups.

Three weeks latter, that woman came back and told: “Two days after having taken her remedy my aunt has showed to me her obligingness, my husband after two days and my daughter alone five or six days afterwards. Now they are obliging to me.


If the alternate action of the religion and of the medicine should be utilised, it is specially in the treatment of vices, defects of character and of intelligence. Also, to this end, I have at first published, in 1889, my above mentioned book on the treatment of alcoholism, which caused to commit in France as much as three times more crimes and offences-72 Percent-than all the vices together, and for which I gave more than nine thousand consultations in my free polyclinic of Thursday morning, since 10 years.

I am now going to expose here, the treatment of genital passion, which is, after alcoholism, the cause of more crimes. About thirty years ago, I began to make known the treatment of the genital passion in the volume I, to-day out of print, of my Causeries cliniques homoeopathiques (1868).

Since then, I have got some more numerous results which are more complete. I am going to explain how.

The study of comparative physiology of man and animals enlightens with a new light the physiology, particularly of man; this is what proves the reading of comparative physiology of M.Milne-Edwards, in 14 volumes, Similarly the study of the comparative therapeutic of passions in man and in animals makes also clear with a new light the treatment of vices of man.

Case II

This is what I have learnt as for example, while experimenting some anaphrodisiac medicines in the females of three kinds of different animals. Giving them platina in the 30th dilution, I could have checked the period or rut for five days, by giving them Causticum in the 200th I could have stopped or delayed the period of rut 10,16,20 days, one month and even several months. As this animal function of procreation exists in human species, I was also able, at my will suspend or delay the role of this function in woman and, what was not yet well done, equally in man. But however I must admit that one is more successful in animals than in man and in woman, and this because in an animal there is not the lewdness by the senses which can be more easily satisfied. But in man and woman there is besides lewdness by imagination which is difficult to satisfy and which excites the lewdness by senses. On this matter, a priest of the clergy admitted to me very significatively which is instructive: “If I observe only continence, I suffer from it” he said, “But if at the sametime I observe the chastity which is the continence of the mind, of the imagination, I do not at all suffer out of continence.”

Seeing me recommend later on some remedies against lubricity by imagination, some readers will perhaps reproach me to have the pretention to threat the soul by medicines. I am going to prove that these readers have forgotten or have not understood the teaching of their catechism.

Aristotle says than man is a natural compound of a body and a soul. He compares the substantial union with a seal in which the figure is united immediately to the wax. The union is so intimate, that one is not able to understand the seal without the one or the other of the composing substances. In fact without the wax there is not seal and without the figure there is only the was. Saint Thomas d’Aquin gives the same explanation while adopting that doctrine, teaches us that in man, all the activities are compounded, all the vices are compounded. So, any action of any passion is not isolated from the body or from the soul but all are at the sametime of man, i.e. to say is a living compound of a body and of a soul. Even then if I had treated separately the body or the soul, I would not have been able to do so. Consequently, when I have to treat a man of his disease or of his passions, defects of characters or intelligence, I am forced to select a medicine which cures at the same time the somatic or corporeal symptoms as well as the psychic, moral or intellectual symptoms. When I would recommend further on some remedies to modify the passion, the character or the intelligence, one would see that these remedies cannot act isolatedly either on the body or on the the soul but to be sure on the man as whole, the living compound of a body and of a soul.

In this book on Passions (p.24-27) Dr. Fredault shows the truth of this doctrine. “From the manicheism, he says, against which St. Augustin has fought with so much persistence, but of which there remained always some thing in the current opinion, the best minds let themselves to be taken by it because it is so easy for our weakness and so tenacious for our excuses.

“It is my soul who thinks, is said very often, and while it gives itself up to its august and sublime aspirations, my body my other, performs what belongs to it. It is my body, my machine which has made such a foolishness which has given itself up to the passion, which has committed the misdeed. Read the spiritual author of Journey Around My Room while his soul thinks beautiful things, his body, he says, the machine guides it and often God knows where.

Here is the current language even in men who are believed to be well educated. They prove that they still submit under the influence of manicheism.

To the end of public and private moralising, I am going to given out of results that I have obtained in the treatment of the genital passion in man woman, for which I will have the liberty to use the medical language: Medice medice demonstranda.

To the readers who will be shocked to see me enter into the details, which is however indispensable, of the animality in man and which hovers, without remedying it, above the miseries of the human nature, I will say with Pascal “Man is neither angel nor beast; and the misfortune wants that one who wants to make of him an angel, makes a beast.”


One of the first doctors homoeopath of Lyon, the doctor Rapou father, said to me, about forty years ago: “We have not yet found any remedy to fight the genital passions.” Since then we have found the remedies and more and more, specially since 20 years during which I occupy myself with the treatment of all vices.

The first who has found a remedy somewhat classic against the genital passion, is the priest of Nice, the Canon of Cresoles, founder of hospital of orphans in that town. That remedy is Origanum majorana, useful against masturbation and also against the exaltation of the venerean appetite.

Jean Pierre Gallavardin
Jean Pierre Gallavardin (1825 – 1898) was a French orthodox physician who converted to homeopathy to gain international renown. Gallavardin was a Physician at the Homeopathic Hospital in Lyons.
Gallavardin set up a homeopathic Dispensary for the cure of alcoholics, often working in conjunction with priests, and he wrote several books on this subject.
Jean Pierre Gallavardin wrote Psychism and Homeopathy, The Homoeopathic Treatment of Alcoholism, How to Cure Alcoholism the Non-toxic Homoeopathic Way, Repertory of Psychic Medicines with Materia Medica, Plastic Medicine, and articles for The British Journal of Homeopathy, On Phosphoric Paralysis, and he collated the statistics on pneumonia and other cases for the United States Journal of Homeopathy, and he contributed widely to homeopathic publications.