The King of Georgian Quacks- Samuel Solomon

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Samuel Solomon- King of quacks in the early phase of his fraudulent activities c 1796

The Regency Newspapers were crammed with quack medicines; Spilsbury’s Antiscorbic drops; Dr Freeman’s Gutta Salutas; Mrs Vincent Garland’s Lotion. What they all had in common was the wide ranges of diseases that they claimed to cure, and their reliance on alcohol and opiates to make their victims feel batter while they either recovered naturally or died.
The King of quack medicines was the Cordial Balm of Gilead, manufactured and sold by “Dr” Samuel Solomon of Liverpool. Born in Dublin and then living in Newcastle, he had previously failed as a boot seller and by about 1796 had moved to Liverpool and started to produce his cure-all mixture of brandy, turpentine and herbs. He had bought his qualifications from a medical college in Aberdeen.

The first trace of him is an advertisement in the Newcastle Courant on 25 March 1797. He had published the 4th edition of his “Guide to Health” . This was a common medical genre in the late eighteenth century- a book of advice mostly for young adults and their parents and guardians, covering areas such as prevention and cure of hypochondria, Venereal Disease, gleets (discharges from infected organs or wounds ), seminal weakness ( wet dreams) and the consequences of masturbation. He does not mention his Cordial Balm of Gilead by name, but the odds are that he would have already been producing it, as it would be the cure for all the afflictions mentioned in the advertisement.

By May of the same year, Solomon’s advertisements explode into every newspaper in Britain. He is living in Marybone, Liverpool and provided his Balm of Gilead to all, out of sincere wish to be a friend of humanity. In late 1797-the marketing was very fast- the B of G was getting the most coverage in the newspapers. A Mr Thomas Glaister of Carlisle had sailed all the way the Liverpool to thank the good doctor for curing his “internal weakness, loss of memory and pains in the Head”

His marketing was magnificent. He used sealed, embossed bottles and offered rewards for any forgeries. He constantly used testimonials to prove that illnesses such as consumption, paleness and nervous disorder had been cured.

Solomon turns to onanism ( in a manner of speaking) in the 1800’s and moved to Brownlow Hill ( near to were my relative Robert Dilworth was selling books; booksellers sold his pamphlets but can find no evidence of my relative doing so; I hope they hated each other). His advertisements claimed that the consequences of the “solitary vice” could be cured by the B of G. He was now charging a guinea per personal consultation and half a guinea by post- and you had to pay both sets of postage. His address was -“Money Letter, Dr Solomon, and Brownlow Street”. He had branched out it Abstergent Lotion, for spots and Anti-Impetigines for scurvy, scrofula and leprosy-not the type of things we go to the chemists for today.

The Balm of Gilead was also curing influenza and stomach complaints by 1803; the first effects were “ serenity and cheerfulness” ; this was not a surprise, as many quack medicines seem to contain opiates, but Dr Solomon seems to have been relying on brandy and lemon peel. By 1815 the Balm of Gilead came with instructions in many Western European languages and was being sold all around the Empire. It was a huge success.

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Quack medicine had its critics. The anonymous 1805 pamphlet “ An Essay on Quackery” singled out Solomon for particular abuse- not by name. It was the so-called “wise man of Liverpool”, who thought he had “the wisdom of Solomon, who went round the country like the wandering Israelite” ( Solomon was Jew) selling his quack medicines. Anonymous reports that Solomon boasted that he started in a Liverpool attic garret and from there became rich on The Balm of Gilead, which was a rediscovered recipe from 1730BC and was made with dissolved gold. The only gold it actually dissolved belonged to his poor victims, who were convinced that it was the cure for.

Anonymous listed the claims of the Balm. He was, to say the least, unconvinced that it could help;
Barren Women, Bubo ,Chlorosis(anaemia) or Green Sickness Child bearing Conception Deficiency of Natural Strength, Female Complaint, Girls Gouty, Spasms in the Stomach, Great Schools( euphemism for masturbation) Hypochondria complaints’ Internal Sinking, Maids of a weakly Constitution, Menses, Loss or Defect of Memory, Baneful Effects of obscene Conversation, Rheumatism, Scurvy Scrofula, Turn of Life, Venereal Diseases, Weakness, Women Youth
Anonymous  also accuses Solomon of making up the testimonials and copying the Guide to Health from a Dutch doctor called Falck. The only thing that the author could say in favour of  the Balm was that it did not kill anybody- unlike Ching’s Worm Lozenges, which killed stomach infections with a poisonous amount of mercury. More about Ching’s lozenges here.

http://www.regrom.com/2017/05/06/regency-health-and-medicine-worm-lozenges/

Solomon died on May 21st 1819 at his lodgings at North Parade Bath, presumably recuperating from something not on the miracle cure list of the Balm of Gilead. He extolled the value of Bath water in his Guide to Health, so at least he cannot be accused of not taking his own advice.
The Stamford Mercury was not impressed but also not accurate.image002

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Climate Change in the Regency -the terrible summer of 1816

Today there is no doubt what happened to the weather in Europe and North America in 1816- it was the worse summer weather that has been known in living  memory. In Europe it is called the Year without a summer and in the Americas, sometimes “Eighteen- hundred and froze to death”. The  cause is known too; the eruption of Mount Tambora in present day Indonesia. We now know that volcanic eruptions cause wet and cold summers and that it leads to poor harvests. It happened in the 1880s when Krakatoa erupted. The more scientific discussions around that time  identified 1816 as being the worst example of climate change caused by volcanic eruptions. The first use of the expression ” year without a summer” dates to the early 1880s too.
At the time of course, it was much harder to gain that perspective, but there are some indications that people thought 1816 was different enough to cause concern. In both the USA and Britain, panic about the weather did not start until the middle of the year. Indeed in the USA, most of the continent had experienced the mildest January and February that anybody could remember. However there was unseasonable snow in April, May was cold and June was the coldest in memory, killing recently planted crops and destroying any green living thing.
People in Britain knew about patterns in the weather, but nobody could remember conditions like this. In July 1816 the Cambridge Chronicle reported that “The oldest man living does not recollect such unseasonable weather as we have lately experienced”. This would include the dreadful summers of 1812 and 1799.Many other newspapers asked their oldest readers about the weather and got the same answer- it was never as bad as this
Newspapers were generally sceptical when their correspondents queried the “ alteration of the seasons” People naturally turned to early records to convince themselves that the extraordinary weather was within normal bounds, despite it being within nobody’s experience. It was pointed out that the summer of 1695 consisted of three sunny days only. The Perthshire Chronicle related that terrible cold summer of 1698, but even then there was not snow at the end of May. It went as far as describing 1816 as an “unnatural season”; but for most of the time, most people simply thought that they were unlucky.
Reporting the weather was commonplace and important in regency newspapers; people’s lives depended on it, but there were still many examples of weather beyond normal expectations. July was a month of snow, hail and thunder all over Britain . In that month in Cumbria, two inch hailstones smashed 700 panes of glass at Sir James Graham’s glasshouses at Netherby ; more rain than could ever be remembered fell in Glasgow. On August 5th, in the village of Fettercairn, Scotland a mere 12 miles from the German Ocean ( North Sea) there was five foot of snow, and even the oldest residents could only remember any snow up to June. Ten Children in Spilsby, Yorkshire, were blackened head to foot as torrential rain poured down the chimney, pushing out the soot. In Manchester it rained heavily for 28 days in July and did not rain in 3, which is bad, even for Manchester.
It was the same all over North Western Europe .In July 1816 Mary Shelley was writing Frankenstein in Lake Geneva, the incessant rain and lightening keeping her indoors, and she wrote her famous novel about a creature being brought back to life by electric fluid ( lightening)
Newspapers remained optimistic about the wheat crop but by late August prices were spiralling out of the reach of the poor. Luckily, September was better and premature crops were left to grow in the fields. Harvests were still being brought in October ; by the 10th it looked in many parts of Britain as there was no sunlight at all.
People looked for reasons. They noticed the visible spots on the sun and believed that this was responsible- it was relevant but it was not the cause. For some it was an unexpected visitation from heaven, although there was no obvious blaming of people or sin . On the 30th August 1816, the Leicester Chronicle printed a letter using astrology to explain the poor weather, but prefaced the letter with “the present WEATHER is so much at present subject to enquiry, that we doubt not our readers may derive some amusement from this letter!”.
Prayers were held in church ,especially in July, when the rumour spread that the word was about to end dues to weather and the clearly visible sunspots. There are more details on my blogpost;

https://about1816.wordpress.com/2015/01/05/climate-change-and-millenarianism-1816-style/

Hay and Clover were in such bad condition that they were composted into manure; they was no summer  work for haymakers. This, from the Carlisle Patriot July 1816;

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The poor still suffered. A clergymen writing in the Western Daily Press ( October 1879) retold the story of the oldest residents, who remembered women and children picking tiny out pieces of wheat from the fields on St. Thomas’s day- December 21st. They were desperate.

 

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The “Solitary and Deluded Vice” in the Regency

The “deluded and solitary vice” is an elusive subject in the Regency period because it does not appear in the primary sources very much. Much as now, it was the great unmentionable. There are mentions in the newspapers but there are problems there as well. Of course, we are using the advertisements form a relative small number of organisations – Goss of Bouverie Street, Dr Solomon’s Guide to Health and Dr Currie of Hatton Garden. They advertised all over the country and used the same vocabulary.
They are very much against it. In the Regency, the solitary vice is presented in the papers as a medical problem with adverse medical consequences. Mentions are to be found in advertisement for surgeons and quack doctors and in books of medical advice. The consequences are muscle weakness, apathy and an imbecility that is similar to old age, sterility and barrenness these are the main ones, but Regency pamphlets on the subjects list many more.

Masturbation is seen as sin of youth and is “unhappily practiced by both sexes”. It starts at school- boarding school- at an age where reason has not taken her hold on the child. As a cynic, I thought that the emphasis on children was dues to the fact that the advertisements were aimed at concerned adults, and these adults would not  self –refer if they had this “problem” themselves.

The treatment is rarely mentioned in the advertisements although Dr Currie-another major player in the Regency fight against Onanism- does point out that none of their treatments involve the “violent means” that others use. It does seem however that the cure for this is often the same as the cure for many other things at the same time, which may make people today sceptical, but there seems to be a lot of faith in the universal cure- all. This is from 1810

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Solomon’s Guide to Health-circulation about 80,000 when the Times was selling 4000 – adds new medical details and moral condemnation . They argued that Onanism*, or the Secret Venery, tried to recreate those feelings that God had created only for the “commerce between the sexes”. But the emphasis on the moral is fleeting; there is a large number of new medical consequences, including indifference to the “Pleasures of Venus” leading to barrenness, and in males, consumption caused by the draining away of “radical moisture”. Seminal weakness, a separate malady, was related to Onanism; it was all very “four humours” medicine.

True it is that we are ignorant whether the animal spirits and the seminal liquor are the same but experience teaches us those two fluids have an analogy and that the loss of either produces the same effects

Female Onanism had its specific problems.

Virgins who indulge themselves over eagerly in this abuse of their bodies deflower themselves and destroy that valuable badge of their chastity which it is expected they should not part with before marriage but which when lost can never be retrieved

Because of this they will be miserable on the marriage day, dues to the apparent loss of their “sacred badge”

the marriage bed which heaven has designed for the seat of the highest sensual enjoyments when they reflect that their virtue on the first amorous encounter is liable to such suspicions as may never be worn off but which may render uncomfortable the life both of her or otherwise her affectionate husband

As for boys, Solomon believes that the secret vice starts before puberty and before it was regarded as a vice. He suggests that taught (note the choice of word-it tells you a lot about the “great schools” of England) in the great schools from about 8 years old. Reason is not present at this age. The implication is that the activity turns its participants into slaves- they are “deluded votaries” who are enervated by the activity-literally and metaphorically drained.

Onanism becomes an obsession in boys and prevents concentration on anything else; it is a shelving pool, which seems shallow at first and draws people in. Surprising, Dr Solomon uses the word masturbators- not often, but clearly a word that people would recognise.

Onanism is wrong because the context is wrong and the body is being forced too early. The actions would be natural in married adults; indeed it was a good thing, part of God’s gift; while Onanism made a mockery of the sacred duty of procreation.

Solomon, despite being a medicine seller, believes that REPENTENCE and TURNING AWAY FROM SIN is the real cure for Onanism. Indeed he makes no prescriptions at all for the maladies he mentions, expecting you to go and visit him for a personal consultation.

Whatever treatment you required involved a degree of secrecy. Whether it was VD (variously “ Lues Venera” “ the ebullition of passion” “a certain complaint”) the need to for abortion or a cure against the “solitary vice”, companies would allow you to add the postage onto the cost of medicine if you were buying from the provinces to avoid having a perform any financial transaction when the parcel reached you. It was the Regency equivalent of the plain brown wrapper. Goss of Bouverie Street had a secret door- which they then went on to advertise in the paper- but it was the Gentlemen’s Magazine, who were clearly not gentlemen all of the time.

 

* Genesis 38;8 Then Judah said to Onan, “Go in to your brother’s wife and perform the duty of a brother-in-law to her, and raise up offspring for your brother.” But Onan knew that the offspring would not be his. So whenever he went in to his brother’s wife he would waste the semen on the ground, so as not to give offspring to his brother

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A Regency guide to your behaviour when being hanged; 1818

Criminals sentenced to death by the bloody code of Regency Britain still had a soul; indeed as the rope was put around their neck, their heads covered and their hands pinioned, the hope of immortality was all they had left, and it was absolutely vital that they died well.
Charlotte Newman, aged about 30, died well. She was at Newgate, a place that excelled in the full ritual of execution. She was found guilty of a crime against property- forging banknotes. If she had starved her child to death, she would have had suffered two years in prison. Creating and passing fake notes was easy, too tempting for the poor and led to a capital punishment.

Q Page8. Top. Hone Protest banknote.

Execution was a public ceremony outside the Debtor’s Door and the criminal that was about to be launched into “eternity” was supposed to play their part to produce a meaningful lesson for the audience. In Charlotte’s case, this involved a solemn procession from her cell which started an agonising 40 minutes before her execution. As Charlotte was being held in Newgate, she would have been privileged to have the Reverend Horace Cotton lead the line, along with the other condemned Mary Ann James (forgery), John Attel (forgery) and William Hatchman (robbery and burglary).The newspapers reported that the “ two women were respectability dressed in black, with white caps and frills”. They also scored highly as the newspapers reported that their sleep had been unsettled; the two men had sleep well and had, according to the newspapers, a tolerably hearty breakfast. That was acceptable, but not as convincing.
This was an excellent start for the two women, and it would not have been the first ceremony they would have enjoyed. The Reverend Horace Salusbury Cotton was four years into his job as the Ordinary of Newgate, but he was already famous for his “ fire and brimstone” Condemned Sermon in which those about to die were confronted an open coffin. It was a public, ticketed event and part of the ritual of state justice. All four of the condemned would have gone through this, and their reaction would have been part of the judgement made about them
Charlotte was a forger, not a murderer, so the level of contrition needed was moderate. As she saw the public hangman holding the rope, she fainted away a little and had to be held while the rope was put around her neck. This was still a reasonable performance- reluctance to be hanged in this case was regarded as contrition; fainting away was an acknowledgement of the punishment; struggling with the hangman would have been unacceptable as it would indicate either cowardice or a refusal to accept the justice of her execution. Weeping bitterly would have been acceptable, as long as it was not caused by self pity. Charlotte did weep bitterly; but it was the right type of weeping. She needed two men to get here to the scaffold but she was being guided and supported, not dragged.
All four were prepared for death and were to be dropped at the same time. There were prayers and handshakes and no recriminations or cowardice. However she did not receive full marks for her efforts. She did ask the mercy of the almighty and confessed to her sins, but made the mistake of claiming that she had been induced into the crime by others- she knew the other two forgers on the scaffold- in order to be transported to Botany Bay and be reunited with her criminal husband.
By the Regency period, an efficient hanging was one of the public expectations. It seems that the rope slipped from the ear of all four victims and ended up under their chin, vastly increasing the agony. Hatchman particularly and one of the other three suffered great agonies as the rope did not break their necks when the platform dropped away. The crowd booed and hissed on two occasions, and some members of the audience fainted away. They would have been an intimidating audience- two women hanged at the same time was a novelty, and the crowd was huge.
At least the audience was reasonably respectable up to that point. Two week later, Horace Cotton presided over the execution of wife murderer David Evans. On the whole he died as well as Charlotte. Most of the respectable checklist was achieved; reconciliation with his 15 year old son, three hours unsettled sleep; acknowledgment of his guilt; melancholia but with fervent prayers; some help needed to reach the scaffold and his appeal to save his soul. He did, however, claim that his wife Elizabeth had been unfaithful to him. You were meant to accept your guilt unconditionally, not search for mitigation. He also had to suffer an audience of London lighterman (bargemen) who had popped over after a nights work to jeer at the victim.
It was Horace Cotton himself he gave the single for the drop, with an appropriate Biblical reference. Evans died immediately; largely because of the outrage at the bungled execution of Newman and the rest by the same hangman earlier that month. Jack Ketch- the nickname for the public hangmen- had got his act together. Evans dangled for the legally stipulated hour and then his body was sent to St Bartholomew’s for dissection.
It did not always go so well. In 1818, the murderer Francis Losch ‘went hard’ into eternity. He stabbed his wife to death, disembowelling her when she refused to continue to work as a prostitute for him. He was truculent and unapologetic at the scaffold. His only regret was that he was being hanged and he refused to admit to his real motives, claiming his wife’s actions had made him jealous. He did not go meekly to the scaffold, requiring wine to quieten him and two people to forcibly point him in the right direction. He was insufficient penitent and resigned and did not accept the justice of his punishment.

After writing this, I found this excellent article by Naomi Clifford
http://www.naomiclifford.com/charlotte-newman-mary-ann-james/
My approach is slightly different, but Naomi provides excellent background research and a different perspective.

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