In their own languages they are variously called; by the Algonkins and Dakotas, "those knowing divine things" and "dreamers of the gods" (_manitousiou_, _wakanwacipi_); in Mexico, "masters or guardians of the divine things" (_teopixqui_, _teotecuhtli_); in Cherokee, their title means, "possessed of the divine fire" (_atsilung kelawhi_); in Iroquois, "keepers of the faith" (_honundeunt_); in Quichua, "the learned" (_amauta_); in Maya, "the listeners" (_cocome_). The popular term in French and English of "medicine men" is not such a misnomer as might be supposed. The noble science of medicine is connected with divinity not only by the rudest savage but the profoundest philosopher, as has been already adverted to. When sickness is looked upon as the effect of the anger of a god, or as the malicious infliction of a sorcerer, it is natural to seek help from those who assume to control the unseen world, and influence the fiats of the Almighty. The recovery from disease is the kindliest exhibition of divine power. Therefore the earliest canons of medicine in India and Egypt are attributed to no less distinguished authors than the gods Brahma and Thoth;[265-1] therefore the earliest practitioners of the healing art are universally the ministers of religion. But, however creditable this origin is to medicine, its partnership with theology was no particular advantage to it. These mystical doctors shared the contempt still so prevalent among ourselves for a treatment based on experiment and reason, and regarded the administration of emetics and purgatives, baths and diuretics, with a contempt quite equal to that of the disciples of Hahnemann. The practitioners of the rational school formed a separate class among the Indians, and had nothing to do with amulets, powwows, or spirits.[265-2] They were of different name and standing, and though held in less estimation, such valuable additions to the pharmacopœia as guaiacum, cinchona, and ipecacuanha, were learned from them. The priesthood scorned such ignoble means. Were they summoned to a patient, they drowned his groans in a barbarous clangor of instruments in order to fright away the demon that possessed him; they sucked and blew upon the diseased organ, they sprinkled him with water, and catching it again threw it on the ground, thus drowning out the disease; they rubbed the part with their hands, and exhibiting a bone or splinter asserted that they drew it from the body, and that it had been the cause of the malady, they manufactured a little image to represent the spirit of sickness, and spitefully knocked it to pieces, thus vicariously destroying its prototype; they sang doleful and monotonous chants at the top of their voices, screwed their countenances into hideous grimaces, twisted their bodies into unheard of contortions, and by all accounts did their utmost to merit the honorarium they demanded for their services. A double motive spurred them to spare no pains.