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Sample text

This information spread throughout the Yanomami region (Milliken and Albert, 1997). It is possible that this empirical approach may have led Ecuadorian traditional healers to try known remedies for the new disease and to find that quina-quina worked. If this were the case, they would probably have kept the remedy secret from their Spanish enemies until the Jesuits had converted them to Catholicism. However, there is no evidence for this, and it is equally likely that the Jesuits first discovered the application through their own experimentation.

In 1823, for instance, Francis Baker of Dublin reported on 30 cases of quinine therapy he had collected with the assistance of four other Dublin physicians. In four cases an effort had been made “to ascertain whether the sulphate of [quinina] would prove efficacious in cases which resisted the use of cinchona,” and on each occasion the quinine succeeded where the bark failed. Yet in another case, where his supply of quinine had been exhausted, Barker reported that “the cure was completed by cinchona” (Smith, 1976).

More important, from the point of view of convincing sceptical physicians elsewhere in Europe, may have been the defense of the bark mounted by Roland Sturm, a native of Louvain who practiced medicine in Delft, the center of a large outbreak of quartan fever in 1657–1658. Sturm (1659) listed 13 cases in Belgium of quartan and tertian fevers, describing how in most instances the Jesuit prescription of two drachms of powdered bark had sufficed to quell the attacks, although relapses were frequent.

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