There is another difficulty in trusting to the honor and conscience of a doctor.  Doctors are just like other Englishmen:  most of them have no honor and no conscience:  what they commonly mistake for these is sentimentality and an intense dread of doing anything that everybody else does not do, or omitting to do anything that everybody else does.  This of course does amount to a sort of working or rule-of-thumb conscience; but it means that you will do anything, good or bad, provided you get enough people to keep you in countenance by doing it also.  It is the sort of conscience that makes it possible to keep order on a pirate ship, or in a troop of brigands.  It may be said that in the last analysis there is no other sort of honor or conscience in existence—­that the assent of the majority is the only sanction known to ethics.  No doubt this holds good in political practice.  If mankind knew the facts, and agreed with the doctors, then the doctors would be in the right; and any person who thought otherwise would be a lunatic.  But mankind does not agree, and does not know the facts.  All that can be said for medical popularity is that until there is a practicable alternative to blind trust in the doctor, the truth about the doctor is so terrible that we dare not face it.  Moliere saw through the doctors; but he had to call them in just the same.  Napoleon had no illusions about them; but he had to die under their treatment just as much as the most credulous ignoramus that ever paid sixpence for a bottle of strong medicine.  In this predicament most people, to save themselves from unbearable mistrust and misery, or from being driven by their conscience into actual conflict with the law, fall back on the old rule that if you cannot have what you believe in you must believe in what you have.  When your child is ill or your wife dying, and you happen to be very fond of them, or even when, if you are not fond of them, you are human enough to forget every personal grudge before the spectacle of a fellow creature in pain or peril, what you want is comfort, reassurance, something to clutch at, were it but a straw.  This the doctor brings you.  You have a wildly urgent feeling that something must be done; and the doctor does something.  Sometimes what he does kills the patient; but you do not know that; and the doctor assures you that all that human skill could do has been done.  And nobody has the brutality to say to the newly bereft father, mother, husband, wife, brother, or sister, “You have killed your lost darling by your credulity.”

THE PECULIAR PEOPLE

Besides, the calling in of the doctor is now compulsory except in cases where the patient is an adult—­and not too ill to decide the steps to be taken.  We are subject to prosecution for manslaughter or for criminal neglect if the patient dies without the consolations of the medical profession.  This menace is kept before the public by the Peculiar People.  The Peculiars, as they are called, have gained their name by believing that the Bible is infallible, and taking their belief quite seriously.  The Bible is very clear as to the treatment of illness.  The Epistle of James; chapter v., contains the following explicit directions: