The debate between contagionists and anticontagionists over the transmission of infectious diseases played a major role in nineteenth-century medical discourse. On the one side were those who believed that diseases could be spread by infected material, perhaps including people and inanimate objects, and on the other those who subscribed to the more venerable miasmatic theory. Although the contagionist view would be substantially vindicated by Robert Koch's germ theory of disease, it is important not to simply ignore the arguments put forward by the anticontagionists.

There is a longstanding debate over the origins of syphilis, in which arguments over how the disease arrived in Europe have historically been linked to racist and xenophobic ideologies as well as to scientific and historical research. Whatever its provenance, the major syphilis epidemic of the late sixteenth and early seventeenth centuries spread in the train of war, alongside Charles VIII of France's armies. Syphilis was distinguished both by its catholicity, targeting kings as well as paupers, and its mode of transmission.

The sanitary movement was an approach to public health first developed in England in the 1830s and '40s. With increasing industrialization and urbanization, the removal of filth from towns and cities became a major focus in the struggle against infectious diseases.

Asiatic cholera was the most dreaded disease of the nineteenth century. While its demographic impact could not compare to that of the bubonic plague, it nonetheless held a tremendous purchase on the European social imagination. One reason for the intense fear provoked by the disease was its symptoms: not only did cholera exact a degrading and painful toll on the human body, it also struck suddenly, and was capable of reducing the seemingly healthy in a period of hours.

Professor Snowden describes the historical detective work that went into the research and writing of Naples in the Time of Cholera, his study of the 1884 and 1911 epidemics of Asiatic cholera that struck Italy. The latter epidemic is of particular interest, because the official historiography of the disease has long confined its outbreaks in Western Europe to the nineteenth century.

In the decades immediately following the French Revolution, Paris was at the center of a series of major developments in medical science, sometimes described as the transition from medieval to modern medicine.

It is not known for certain when smallpox first appeared in Europe; however, the disease reached its highpoint in the seventeenth and eighteenth centuries, when it persisted as an endemic disease while periodically erupting as an epidemic. European literature testifies to the pervasiveness of smallpox, a disease that most would have had acquired in childhood. In the New World, the disease was experienced very differently.

In the eighteenth century, smallpox succeeded plague as the most feared disease. The two maladies, however, are very different. While plague is a bacterial disease, smallpox is viral. Plague is spread by rats and fleas, smallpox is transmitted by contact and airborne inhalation. Unlike plague, smallpox can exist as an endemic as well as an epidemic disease. The dread of smallpox was a result of its agonizing and unpleasant symptoms, which, in the case of survival, often left victims permanently disfigured.

One of the major cultural consequences of the second plague pandemic was its effect on attitudes towards death and the "art of dying." As a result both of its extreme virulence and the strictness of the measures imposed to combat it, plague significantly disrupted traditional customs of dealing with death. This disruption made itself felt not only in religious belief and burial practices but also in art, architecture and literature.

Community responses to the bubonic plague ranged from the flight of a privileged few to widespread panic and the persecution of foreigners and other stigmatized social groups. The suspicion of willful human agency in spreading the disease, identified with the work of poisoners, was a major source of anxiety. Mass religious revivals also accompanied the pandemic, with the emergence of new cults of saints and public forms of repentance.