By: Dana Ullman MPH
Jan 23, 2017

(Excerpted from Discovering Homeopathy: Medicine for the 21st Century, North Atlantic Books)

  • The Opposition to Homeopathy
  • The Rise of Homeopathy
  • The Fall of Homeopathy
  • The Present Status of Homeopathy

The history of homeopathy combines the high drama and intrigue commonly found in the best efforts of the silver screen. Although a movie has not yet been made about homeopathy, it is a film waiting to happen.

Homeopathy became spectacularly popular in the United States and Europe in the 1800s and its strongest advocates included European royalty, American entrepreneurs, literary giants, and religious leaders. But at the time that it was gaining widespread popularity, it became the object of deep-seated animosity and vigilant opposition from establishment medicine. The conflict between homeopathy and orthodox medicine was protracted and bitter. We know who won the first round of this conflict. We await the results of the second round. Hopefully, we will soon discover that a “fight” over healing is inappropriate and that various approaches to healing are all necessary to build a comprehensive and effective health care system.

The history of homeopathy begins with the discoveries of its founder Samuel Hahnemann (1755-1843), a German physician. Hahnemann first coined the word “homeopathy” (“homoios” in Greek means similar, “pathos” means suffering) to refer to the pharmacological principle, the law of similars, that is its basis. Actually, the law of similars was previously described by Hippocrates and Paracelsus and was utilized by many cultures, including the Mayans, Chinese, Greeks, Native American Indians, and Asian Indians (1), but it was Hahnemann who codified the law of similars into a systematic medical science.

Hahnemann’s first comments about the general applicability of the law of similars were in 1789 when he translated a book by William Cullen, one of the leading physicians of the era. At one point in the book Cullen ascribed the usefulness of Peruvian bark (Cinchona) in treating malaria due to its bitter and astringent properties. Hahnemann wrote a bold footnote in his translation, disputing Cullen’s explanation. Hahnemann asserted that the efficacy of Peruvian bark must be for other factor, since he noted that there were other substances and mixtures of substances decidedly more bitter and more astringent than Peruvian bark that were not effective in treating malaria. He then described his own taking repeated doses of this herb until his body responded to its toxic dose with fever, chills, and other symptoms similar to malaria. Hahnemann concluded that the reason this herb was beneficial was because it caused symptoms similar to those of the disease it was treating. (2)

This account epitomizes Hahnemann. First, he was translating Cullen’s work, which indicates that he was one of the more respected translators of his day. By the time he was only 24, Hahnemann could read and write in at least seven languages. He ultimately translated over 20 major medical and scientific texts. This story reveals Hahnemann as both an avid experimenter and a respected chemist. He had authored a four volume set of books called The Pharmaceutical Lexicon, which was considered one of the standard reference texts for apothecaries/pharmacists of his day. (3) And this account also reveals Hahnemann as an audacious rebel. He was unafraid to speak his mind, even if it meant correcting the analysis of a very respected physician. He was unafraid to question commonly accepted truths. And he had enough initiative to seek his own alternative explanations.

After translating Cullen’s work, Hahnemann spent the next six years actively experimenting on himself, his family, and a small but growing group of followers. In 1796 he wrote about his experiences with the law of similars in Hufeland’s Journal, a respected medical journal in Germany. (4) Coincidentally, in 1798 Edward Jenner discovered the value of giving small doses of cowpox to people in an effort to immunize them against smallpox. Whereas Jenner’s work was generally accepted into orthodox medicine, Hahnemann’s work was not. In fact, there was so much antagonism to Hahnemann and the new school of medical thought he called homeopathy that entire medical journals were called Anti-Homoeopathic Archives or Anti-Organon (the Organon refers to the book that Hahnemann wrote as the primary text on the homeopathic art and science). (5)