§ 4.

The most specious excuse for not extending to medical advice the principles of free-trade, is the same as that given for not leaving education to be diffused under them; namely, that Edition: current; Page: [377] the judgment of the consumer is not a sufficient guarantee for the goodness of the commodity. The intolerance shown by orthodox surgeons and physicians, towards unordained followers of their calling, is to be understood as arising from a desire to defend the public against quackery. Ignorant people say they cannot distinguish good treatment from bad, or skilful advisers from unskilful ones: hence it is needful that the choice should be made for them. And then, following in the track of priesthoods, for whose persecutions a similar defence has always been set up, they agitate for more stringent regulations against unlicensed practitioners, and descant upon the dangers to which men are exposed by an unrestricted system. Hear Mr. Wakley. Speaking of a recently-revived law relating to chemists and druggists, he says, “It must have the effect of checking, to a vast extent, that frightful evil called counter practice, exercised by unqualified persons, which has so long been a disgrace to the operation of the laws relating to medicine in this country, and which, doubtless, has been attended with a dreadful sacrifice of human life.” (Lancet, Sept. 11, 1841.) And again, “There is not a chemist and druggist in the empire who would refuse to prescribe in his own shop in medical cases, or who would hesitate day by day to prescribe simple remedies for the ailments of infants and children.” ∗ ∗ ∗ ∗ “We had previously considered the evil to be of enormous magnitude, but it is quite clear that we had under-estimated the extent of the danger to which the public are exposed.” (Lancet, Oct. 16, 1841.)

Any one may discern through these ludicrous exaggerations much more of the partizan than of the philanthropist. But let that pass. And without dwelling upon the fact, that it is strange a “dreadful sacrifice of human life” should not have drawn the attention of the people themselves to this “frightful evil,”—without doing more than glance at the further fact, that nothing is said of those benefits conferred by “counter practice,” which would at least form a considerable set-off against this “evil of enormous magnitude,”—let it be conceded that very Edition: current; Page: [378] many of the poorer classes are injured by druggists prescriptions and quack medicines. The allegation having been thus, for argument’s sake, admitted in full, let us now consider whether it constitutes a sufficient plea for legal interference.

Inconvenience, suffering, and death, are the penalties attached by nature to ignorance, as well as to incompetence—are also the means of remedying these. And whoso thinks he can mend matters by dissociating ignorance and its penalties, lays claim to more than Divine wisdom, and more than Divine benevolence. If there seems harshness in those ordinations of things, which, with unfaltering firmness, punish every breach of law—if there seems harshness in those ordinations of things which visit a slip of the foot with a broken limb—which send lingering agonies to follow the inadvertent swallowing of a noxious herb—which go on quietly, age after age, giving fevers and agues to dwellers in marshes—and which, now and then, sweep away by pestilence tens of thousands of unhealthy livers—if there seems harshness in such ordinations, be sure it is apparent only, and not real. Partly by weeding out those of lowest development, and partly by subjecting those who remain to the never-ceasing discipline of experience, nature secures the growth of a race who shall both understand the conditions of existence, and be able to act up to them. It is impossible in any degree to suspend this discipline by stepping in between ignorance and its consequences, without, to a corresponding degree, suspending the progress. If to be ignorant were as safe as to be wise, no one would become wise. And all measures which tend to put ignorance upon a par with wisdom, inevitably check the growth of wisdom. Acts of parliament to save silly people from the evils which putting faith in empirics may entail upon them, do this, and are therefore bad. Unpitying as it looks, it is best to let the foolish man suffer the appointed penalty of his foolishness. For the pain—he must bear it as well as he can: for the experience—he must treasure it up, and act more rationally in future. To others as well as to himself will his case be a warning. And by multiplication of such warnings, Edition: current; Page: [379] there cannot fail to be generated in all men a caution corresponding to the danger to be shunned. Are there any who desire to facilitate the process? Let them dispel error; and, provided they do this in a legitimate way, the faster they do it the better. But to guard ignorant men against the evils of their ignorance—to divorce a cause and consequence which God has joined together—to render needless the intellect put into us for our guidance—to unhinge what is, in fact, the very mechanism of existence—must necessarily entail nothing but disasters.

Who, indeed, after pulling off the coloured glasses of prejudice, and thrusting out of sight his pet projects, can help seeing the folly of these endeavours to protect men against themselves? A sad population of imbeciles would our schemers fill the world with, could their plans last. A sorry kind of human constitution would they make for us—a constitution lacking the power to uphold itself, and requiring to be kept alive by superintendence from without—a constitution continually going wrong, and needing to be set right again—a constitution even tending to self-destruction. Why the whole effort of nature is to get rid of such—to clear the world of them, and make room for better. Nature demands that every being shall be self-sufficing. All that are not so, nature is perpetually withdrawing by death. Intelligence sufficient to avoid danger, power enough to fulfil every condition, ability to cope with the necessities of existence—these are qualifications invariably insisted on. Mark how the diseased are dealt with. Consumptive patients, with lungs incompetent to perform the duties of lungs, people with assimilative organs that will not take up enough nutriment, people with defective hearts that break down under excitement of the circulation, people with any constitutional flaw preventing the due fulfilment of the conditions of life, are continually dying out, and leaving behind those fit for the climate, food, and habits to which they are born. Even the less-imperfectly organized, who, under ordinary circumstances, can manage to live with comfort, are still the first to be carried off by epidemics; Edition: current; Page: [380] and only such as are robust enough to resist these—that is, only such as are tolerably well adapted to both the usual and incidental necessities of existence, remain. And thus is the race kept free from vitiation. Of course this statement is in substance a truism; for no other arrangement of things is conceivable. But it is a truism to which most men pay little regard. And if they commonly overlook its application to body, still less do they note its bearing upon mind. Yet it is equally true here. Nature just as much insists on fitness between mental character and circumstances, as between physical character and circumstance; and radical defects are as much causes of death in the one case as in the other. He on whom his own stupidity, or vice, or idleness, entails loss of life, must, in the generalizations of philosophy, be classed with the victims of weak viscera or malformed limbs. In his case, as in the others, there exists a fatal non-adaptation; and it matters not in the abstract whether it be a moral, an intellectual, or a corporeal one. Beings thus imperfect are nature’s failures, and are recalled by her laws when found to be such. Along with the rest they are put upon trial. If they are sufficiently complete to live, they do live, and it is well they should live. If they are not sufficiently complete to live, they die, and it is best they should die. Whether the incompleteness be in strength, or agility, or perception, or foresight, or self-control, is not heeded in the rigorous proof they are put to. But if any faculty is unusually deficient, the probabilities are that, in the long run, some disastrous, or, in the worst cases—fatal result will follow. And, however irregular the action of this law may appear—however it may seem that much chaff is left behind which should be winnowed out, and that much grain is taken away which should be left behind, yet due consideration must satisfy every one that the average effect is to purify society from those who are, in some respect or other, essentially faulty.

Of course, in so far as the severity of this process is mitigated by the spontaneous sympathy of men for each other, it is proper that it should be mitigated: albeit there is unquestionably harm Edition: current; Page: [381] done when sympathy is shown, without any regard to ultimate results. But the drawbacks hence arising are nothing like commensurate with the benefits otherwise conferred. Only when this sympathy prompts to a breach of equity—only when it originates an interference forbidden by the law of equal freedom—only when, by so doing, it suspends in some particular department of life the relationship between constitution and conditions, does it work pure evil. Then, however, it defeats its own end. Instead of diminishing suffering, it eventually increases it. It favours the multiplication of those worst fitted for existence, and, by consequence, hinders the multiplication of those best fitted for existence—leaving, as it does, less room for them. It tends to fill the world with those to whom life will bring most pain, and tends to keep out of it those to whom life will bring most pleasure. It inflicts positive misery, and prevents positive happiness.