The history of medicine is conjoined with the evolution of theology to an extent which makes them almost inseparable, and this may best be seen from a study of the management of the insane, which is a continuous record of cruelty based upon medico-theological superstition. Perhaps the most heartrending chapter of unphilosophical theology teems with the narration of thousands of unfortunate beings murdered, tortured, and mishandled by the finesse in the interpretation of Biblical texts. The greatest triumph of modern medicine has consisted in unfettering the views of effete centuries, born of superstition and misconception, and in placing the treatment of the insane upon a humane, often even a curative, plane. As other afflictions of humanity were attributed to the agency of evil spirits, this was particularly the case with insanity; for if the evil one found it an easy task to control the corporeal acts of humanity, his power over the mental functions of the person afflicted was even greater. Hence, it was not the person who acted, but the evil spirit in him. Thus, the devil and his minions were the specific pathogenic agents. This conception was not universal, for history shows us that clear thinkers, far in advance of their times, had an almost correct view of the nature of insanity—namely, that it was due to an affection of the mind. Among such men were Hippocrates, Aretæus, Soranus, Galen, Aurelianus, etc., and some of the Mohammedan physicians. These apostles of science taught that insanity was a disease of the brain, and the most efficient remedy, mild, palliative treatment. The belief which had flourished in most of the Oriental religions from remote antiquity, that the power of evil demons was the active cause of disease, particularly that lunacy was due to diabolic possession, became rooted in the early Christian Church and flourished for eighteen centuries, each leaf of this malignant plant representing countless unfortunates sacrificed to superstition. Later it was thought that the moon had a direct influence upon perturbation of the mind; hence, the term “lunacy” developed. These doctrines gained special credence in the first centuries after Christ by the dissemination under the Church Fathers of the story of the miracles which they claimed had been performed by Jesus of Nazareth. Did not the Savior cast out devils? Did He not cure madness? The very word “epilepsy” shows by its derivation, ἐπίληψις (to seize upon), that possession was the presumable nature of the malady.