Robert Means Lawrence opens his 1910 study with a clear thesis: the curative power attributed to amulets, charms, and other primitive remedies is not inherent in the objects themselves but arises from the influence they exert on the imagination. Drawing on a preface that cites Vicesimus Knox and Aristotle, he positions mental suggestion as the common thread linking ancient healing spells, medieval relic cults, and modern quackery. The book’s twelve chapters move from medical amulets and talismans through the royal touch, the blue-glass mania, animal magnetism, and metallo-therapy, each examined as a step in the evolution of psycho-therapy. Lawrence, a physician, writes with a historian’s detachment, compiling evidence from classical and Renaissance sources while maintaining that one ruling force—the power of the imagination—has always been the potent therapeutic agent.

The Preface as a Roadmap

The preface, dated May 20, 1910, from Boston, sets the book’s scope and method. Lawrence explicitly states that the therapeutic virtues of medical amulets are not inherent but due to the influence exerted upon the imaginative faculties. He lists spells, incantations, laying-on of hands, relic cults, mesmerism, and metallo-therapy as factors in the evolution of modern mental healing. The word suggestion is offered as the key that reveals their method of operation. This framing is not merely introductory; it shapes how each subsequent chapter is to be read. The reader is warned that the book will not argue for the efficacy of these practices but will instead analyze the psychological mechanism behind their perceived success. Lawrence’s tone is clinical, not credulous, and he consistently returns to the imagination as the common denominator.

Metallo-Therapy and the Mechanism of Attention

Chapter XII on metallo-therapy provides a concrete example of Lawrence’s analytical method. He describes how metal discs applied to the skin were thought to cure hysterical symptoms, noting that a modification of sensation was invariably observed: numb shins and muscles regained normal states, and the return of sensation preceded the cure. Crucially, he reports that identical results could be obtained with inert substances like an old-fashioned letter-wafer. Citing Dr. Janet, Lawrence attributes these phenomena to psychic agencies, partly akin to suggestion and partly different, depending on the mechanism of attention. When attention is directed upon any organ, it brings into prominence sensations not ordinarily felt. This explanation—grounded in contemporary psychology—illustrates how Lawrence translates historical practices into the language of early 20th-century science, without dismissing the observed effects.

The Weapon-Salve and the Power of Belief

Chapter XIII on animal magnetism includes a detailed account of the famous weapon-salve, introduced by Dr. Robert Fludd around 1625. The salve’s ingredients—moss from a hanged thief’s head, mummy dust, human blood, suet, linseed oil, and Armenian bole—were mixed and applied to the sword that caused the wound, while the wound itself was treated with conventional cleansing and bandaging. Lawrence notes that the successful results were attributed by the ignobile vulgus to the ointment, but he also records the controversy: Pastor Foster’s pamphlet A Spunge to wipe away the Weapon-Salve called it an invention of the Devil, and Fludd’s rebuttal bore the splendid title The Squeezing of Parson Foster’s Spunge. Lawrence’s point is that the remedy’s popularity rested on its appeal to the popular imagination, not on any physical property. He quotes the chemist Andrew Libavius, who remarked that pretended magical remedies may be of use by directing natural forces to the spot through the imagination.

Reading with an Eye for Suggestion

Lawrence’s book is organized as a series of case studies, each illustrating the same underlying principle. The reader will benefit from noting how the author moves from ancient amulets to modern quackery, always emphasizing the role of suggestion. The excerpts show that Lawrence does not merely catalog superstitions; he interrogates them through contemporary psychological concepts. For instance, his discussion of metallo-therapy draws on the work of Dr. Janet to explain transference of symptoms as a function of limited consciousness. The weapon-salve story is used to demonstrate how a placebo-like mechanism can produce real results when combined with proper wound care. By the end of the book, the reader should see a coherent argument: that the history of medicine is also a history of the mind’s power over the body, and that quackery succeeds precisely because it harnesses that power.

Lawrence’s study is best approached as a work of historical psychology rather than a simple debunking. He takes his sources seriously, even when they describe practices we now consider absurd, and he finds in them evidence for the enduring influence of imagination on health. Readers interested in the placebo effect, the history of psychiatry, or the sociology of medical belief will find this book a rich, early contribution to those fields. The author’s own voice—measured, erudite, and occasionally wry—makes the journey through amulets, royal touch, and weapon-salve both instructive and entertaining.