Pseudo-science and society in nineteenth-century America

The 19th century was the golden age of many things, and pseudo-science was one of them. Nowhere was this more obviously the case than in America. If he shopped around, a 19th-century American could consult a psychographer or a hydropath or a magnetizer(in 1843, there were supposed to be more than 200 magnetizers - practitioners of mesmerism -in Boston alone). As soon as he had taken off his water girdle, he was free to put on his Heidelberg Electric Belt, and perhaps smoke an electric cigarette. He could read pamphlets explaining why husbands and wives ought to have sex once every two years, on a sunny day in August or September, between 11 A.M. and noon. These are only a few of the topics touched on in ''Pseudo-Science and Society in 19th-Century America,'' a new collection of essays edited by Arthur Wrobel, a professor of American literature at the University of Kentucky. Mr. Wrobel and his fellow contributors trace the impact of most of the major pseudo-sciences of the period, and some of the minor ones; they look at them in the light of other 19th-century cultural developments, and try to set them in a specifically American context. Only one of the essays deals with an individual pseudo-scientist - Taylor Stoehr's absorbing account of Robert H. Collyer, a lecturer of the 1830's and 40's whose specialties included phrenology, mesmerism and painless dentistry (fairly painless, thanks to a combination of mesmerism, alcohol and opium). In due course, Collyer concocted a hybrid science of his own called phrenomagnetism, which enabled him to detect a whole host of ''organs'' in the brain that orthodox phrenology had somehow missed - organs of Sarcasm, Love of Pets, Desire for Seeing Ancient Places and other specialized propensities. His final inspiration, which plainly owed something to the advent of photography, was psychography, a system of transferring mental images by bouncing them off a bowl of molasses.