Scientific reason frequently rebelled against the “insane superstition,” at first mildly, but constantly increasing in strength, until an effectual protest was finally raised by John Weir, of Cleves, who was soon followed by Michel de Montaigne. And now a battle royal was waged between the adherents of theology and the disciples of the “resurrected” truth, and once more in the history of the world was demonstrated the correctness of the saying, that “truth crushed to earth shall rise again.” All over the world the warfare was carried, and at the end of the eighteenth century new champions arose—Jean Baptiste Pinel in France, and William Tuke in England. Their followers are legion, and in the book of life, in letters of gold, many a name has been written of those who trod in the footsteps of these pioneers. Theology no longer interferes in the treatment of the insane; in fact, it would be manifestly unjust not to mention that many Christian theologians subsequently joined in the noble work of lunacy reform, and aided progress greatly. How great this progress in the treatment of the insane can best be appreciated by some of the older physicians in practise to-day. Who does not remember the chains, the strait-jacket, the dark locked cells of the insane asylum? These conditions existed not very many years ago, and altho the novels of Charles Reade are no doubt greatly exaggerated in regard to the conditions he portrayed in insane asylums, yet _more than a grain of truth_ is probably contained in them. The books did much to bring about reforms in England and elsewhere. Modern alienists have wrought wonders; their successful operations are not published in the daily press, but any visitor who knows what an insane asylum was fifty years ago, and who spends a few hours in a modern hospital for the treatment of lunatics, will observe what appears but little short of the miraculous. Imagine two thousand or more insane persons dining in a large hall, upon the table a tablecloth, and the insane using knife and fork in a decorous manner, and when the visitor is told that the “violent ward” is also present, and is asked to single these out from among the many, and fails (as he invariably does), the results attained by science, above all other measures, are strikingly apparent. BIBLIOGRAPHY Ælius Spartianus. De Vita Hadriani. Caracalla. In Peter: Scriptores Historiæ Augustæ. Lipsiæ, 1884. Alexander von Tralles. Original Text und Uebersetzung von Puschmann. Wien, 1878-79. Almansoris. Astrologiæ propositiones ad Saracenorum regem. Basileæ, 1551. Aristophanis Comoediæ. Ed. Bergh. Lipsiæ, 1878-78. Aureli Augustini. De divinatione daemomum. Corpus scriptorum ecclesiasticorum latinorum. Ed. Zycha. Vindobonæ, 1900. Bartisch, Ὀφθαλμοδουλεῖα. Das ist Augendienst. Dresden, 1583. Baur. Apollonius von Tyana und Christus. Tübingen, 1832. Bernoulli. Die Heiligen der Merowinger. Tübingen, 1900.