Introduction
Throughout human history, societies have struggled against deceivers who exploit public trust for personal gain. Two of the most enduring labels for such individuals are charlatans and mountebanks.
Both words evoke the image of a trickster—an impostor who manipulates others through false claims of skill, power, or authority. From the bustling markets of sixteenth-century Italy to the social media platforms of twenty-first-century Liberia, these deceivers have evolved but not disappeared.
Their enduring presence challenges both moral order and criminal justice. This article examines the historical origins of charlatans and mountebanks, analyzes their social and legal implications, and explores their modern manifestations within Liberia’s criminal justice system.
Historical Origins of Charlatans and Mountebanks
The term charlatan originates from the Italian ciarlatano, derived from ciarlare, meaning “to chatter” or “to babble.”
It referred to an eloquent talker who deceived others through persuasive speech and empty promises.^1^ By the seventeenth century, English society used the term to describe fraudulent healers, fortune-tellers, and pseudo-intellectuals who posed as professionals without training or credentials. The charlatan’s principal tool was his voice—convincing yet false.
The word mountebank comes from the Italian montimbanco (montare = “to mount,” banco = “bench”).^2^ Literally “one who mounts the bench,” it described showmen who climbed benches in public squares to sell miracle cures, amulets, or potions.
Unlike the charlatan who deceived quietly, the mountebank’s deceit was theatrical—relying on performance, humor, and spectacle to gain the crowd’s trust. Both figures represent the human tendency to use eloquence and performance to manipulate belief.
Deception as a Social and Criminal Phenomenon
Deception has always been a moral and legal transgression. Ancient moral codes viewed dishonesty as destructive to communal harmony.
The Hebrew Scriptures declare, “A false balance is abomination to the Lord, but a just weight is His delight.”^3^ This principle illustrates that deceit in trade or speech offends both divine and social justice.
In early modern Europe, charlatans and mountebanks were prosecuted under “public fraud” or “false pretenses” laws.^4^ Their behavior—selling worthless medicines or impersonating officials—undermined public confidence in legitimate professions.
By the nineteenth century, legal systems began codifying these offenses under emerging fraud statutes. These developments laid the groundwork for modern criminal justice definitions of fraud, misrepresentation, and false representation.
Modern Parallels in Liberia’s Criminal Justice Context
Liberia’s criminal justice system operates in a dynamic society where ancient forms of deception persist under modern guises. The charlatan of today may claim to be a healer, prophet, or consultant, while the mountebank thrives through digital platforms and media publicity. Both exploit economic hardship, religious faith, and technological ignorance.
Religious Charlatanism
Religion holds great influence in Liberia. However, some self-styled prophets and apostles have transformed spirituality into a lucrative business. They sell “holy water,” promise miracles, and demand offerings to break curses.
Their manipulation of faith mirrors the persuasive charm of historical charlatans. While the Constitution guarantees freedom of religion, the Penal Law of Liberia criminalizes fraud and false representation when used for gain.
^5^ Thus, a pastor who knowingly deceives congregants for money can be prosecuted under sections addressing theft by deception or obtaining property through false pretenses.
Medical and Professional Deception
Cases of unlicensed medical practitioners or fake legal representatives echo the historical charlatan’s fraud. Some individuals operate clinics or offer herbal remedies without certification, endangering public health.
The Liberia Medical and Dental Council and the Liberia Pharmacy Board regulate these professions, while the police enforce compliance. Violations fall under Title 26, Chapter 15 of the Penal Law—specifically, “Criminal Simulation” and “Theft by Deception.”^6^ These laws ensure that professional honesty remains central to public safety.
On 25 March 2025 the Liberia Medical and Dental Council (LMDC) together with the Ministry of Justice of Liberia shut down the Lofa Medic Services Clinic in Jacob Town (Neezoe), Paynesville, and arrested its administrator, Sam Wolobah, for impersonating a medical doctor and performing an unauthorized surgery that resulted in the death of a 30-year-old man, Samuel P. Kollie.
In a related case on 1 May 2025, another man, Abraham Kamara, was arrested for posing as a medical doctor and conducting a surgery on a woman (Dorcas Vondeh) that resulted in fatality.
These clearly show how the impersonation of professionals — one of the classic “charlatan” behaviours — is being acted upon by law enforcement in Liberia.
Economic and Digital Mountebanks
In the digital era, mountebanks have moved online. Social media and messaging apps host scams promising quick riches, fake scholarships, or “investment opportunities.” These digital mountebanks use visuals, testimonials, and charisma—just like the stage performers of old—to
deceive thousands. The Liberia Telecommunications Authority (LTA) and the Cybercrime Division of the Liberia National Police (LNP) have recorded numerous complaints under the Cybercrime Act of 2019.^7^ Such cases demonstrate how performance-based deception now extends into cyberspace.
Legal Frameworks Against Deception in Liberia
Liberian law contains robust provisions to address deception. Under the Liberian Penal Code (Title 26):
Section 15.56 defines theft by deception as obtaining another’s property through false statements.
Section 15.61 covers criminal simulation, making it illegal to falsely represent facts or objects with intent to defraud.
Section 15.70 addresses forgery and related offenses.
On 14 April 2025, Justin Oldpa Yeazehn (aka “Prophet Key”) was detained over alleged forgery relating to his candidacy for the Nimba County senator by‐election – accused of submitting a fraudulent Biometric Voter Registration ID card.
A variant of deception: misuse of identity / credentials in a political context.
In addition to the Penal Law, agencies such as the Financial Intelligence Agency (FIA) monitor money-laundering and fraudulent transactions, while the Consumer Protection and Competition Unit investigates deceptive trade practices. These institutions collectively operationalize the fight against modern charlatanism and mountebankery.
Law Enforcement’s Role in Curbing Deceptive Practices
The Liberia National Police play a critical role in identifying, investigating, and prosecuting deceptive crimes. Officers must not only detect fraud but also prevent it through community education. Community policing strategies—especially radio talk shows and awareness campaigns—help citizens identify common scams and avoid manipulation.
Nevertheless, enforcement challenges persist. Limited resources, insufficient investigative training, and procedural delays hinder efficiency. Moreover, corruption within the justice sector may embolden deceivers. To address these issues, reforms must focus on capacity-building, accountability, and the creation of a specialized Fraud Investigation Bureau within the LNP to handle deception-related crimes.
On 10 May 2025, five men (Cornelius Deacon Neville, Peter J. Johnson, Moses Kolako, Peter A. Kollie Jr., Abraham Saah) were arrested in the Red Light commercial district of Paynesville for impersonating officers of the Liberia National Police and extorting money from motorists. They used forged badges/IDs.
Again, an impostor-type crime: posing as authority, deceiving the public.
Ethical and Theological Dimensions of Deception
Deception is not merely illegal—it is immoral. The Apostle Paul condemned “false apostles, deceitful workers, transforming themselves into the apostles of Christ.”^8^ This theological insight reflects a timeless truth: deception corrodes both faith and law.
In a society where religion is intertwined with public life, the moral authority of churches and mosques can complement law enforcement in discouraging fraudulent practices. Religious leaders, when truthful and transparent, strengthen the moral foundation upon which criminal justice rests.
Ethically, law enforcement officers must exemplify integrity. The Law Enforcement Code of Ethics emphasizes honesty, courage, and service without corruption. An officer who lies or accepts bribes becomes a charlatan within the system he swore to protect. Therefore, ethical discipline is both a shield and a sword against deceit.
On 2 June 2024 the Liberia National Police (LNP) arrested Rev. Emmanuel Nimely on complaint of theft by deception, receiving money under false pretences (US$ 87,300 alleged) and suspected human trafficking. He reportedly promised victims visas to Australia in exchange for money.
This is a good illustration of the “mountebank” concept: flashy promises, preying on trust, public deception for financial gain.
Sociological Implications: Trust and Institutional Legitimacy
Sociologically, the persistence of charlatans and mountebanks signals a deeper problem—a deficit of trust in institutions. When citizens turn to unqualified healers or prophets, it often reflects disillusionment with healthcare, law enforcement, or the judiciary.
Thus, reforming institutions to become efficient, transparent, and accessible reduces the social space in which deceivers operate.
Sir Robert Peel’s first principle of policing states that “the ability of the police to perform their duties is dependent upon public approval of police actions.”^9^ If the public views law enforcement as corrupt or ineffective, citizens may resort to alternative “miracle” solutions, falling prey to deception.
Restoring legitimacy through transparency, professionalism, and fairness is therefore a moral imperative of Liberia’s criminal justice reform.
Comparative Perspective: Global Lessons
Globally, other nations have faced similar challenges. In the United States, the “snake oil salesmen” of the nineteenth century were prosecuted under emerging consumer protection laws.^10^ In Nigeria, the Economic and Financial Crimes Commission (EFCC) combats online fraud schemes known as “Yahoo Yahoo.” Ghana and Sierra Leone enforce similar laws against false pretenses.
These examples highlight that deceit, though culturally adapted, is universally destructive. Liberia’s challenge is not unique; however, its response must be contextually driven—anchored in law, ethics, and education.
Policy Recommendations for Liberia
Establish a Fraud and Deception Crimes Unit within the Liberia National Police to specialize in investigative techniques, evidence gathering, and prosecution of deceptive crimes.
Enhance Inter-Agency Collaboration among the LNP, FIA, LMHRA, and Ministry of Commerce to unify anti-fraud enforcement.
Launch Nationwide Public Awareness Campaigns using radio, community forums, and schools to educate citizens about fraudulent schemes and unlicensed practitioners.
Enforce Professional Licensing Laws requiring public display of credentials by medical, legal, and religious practitioners.
Integrate Ethical and Anti-Fraud Training in police academies and criminal justice curricula to build internal integrity.
Promote Academic Research and Documentation of deception-related crimes through partnerships between universities and law enforcement agencies.
Conclusion
Charlatans and mountebanks have changed faces, but their deceit remains the same—undermining truth, justice, and public trust. In Liberia, their modern incarnations exploit faith, poverty, and technology. Combating them requires more than arrests; it demands a comprehensive moral, legal, and educational response. Law enforcement must act with professionalism and ethics, while religious and community leaders promote honesty and critical awareness.
Ultimately, the war against deception is a war for national integrity. A society that values truth and justice must empower its criminal justice system to unmask every charlatan and silence every mountebank. Only then can Liberia sustain the peace and moral order for which it has so dearly struggled.
About the Author
Professional Profile Summary
Tarpeh L. U-sayee, Jr. is a seasoned Liberian law enforcement professional, criminal justice professor, and police training expert with a solid foundation in international relations, theology, and public service.
With over a decade of experience in both law enforcement and criminal justice education, he currently serves as a trainer of the Executive Protection Service (EPS), the Liberia National Police Training Academy and lecture at various private universities in Liberia.
He holds a Master’s Degree in Foreign Service Leadership (International Relations), a Master of Divinity, dual Bachelor’s Degrees in Sociology and Criminal Justice, and an Associate Degree in Management. He is also a prospective doctoral graduate in Church Growth and Ministry.
Mr. U-sayee is a graduate of the Liberia Police Academy, the Louisiana State Police Academy (USA), and the Lagos State Police Academy (Nigeria).
As an Apostle and spiritual leader, he brings a unique combination of ethical leadership, academic excellence, and practical field experience. His lifelong mission is centered on peacebuilding, unity, and the advancement of the rule of law in Liberia.
Notes/References
- Oxford English Dictionary, s.v. “Charlatan,” 3rd ed. (Oxford: Oxford University Press, 2015).
- Ibid., s.v. “Mountebank.”
- The Holy Bible, Proverbs 11:1 (King James Version).
- John Styles, The Dress of the People: Everyday Fashion in Eighteenth-Century England (New Haven: Yale University Press, 2007), 184–186.
- Republic of Liberia, Constitution of 1986, Article 14.
- Republic of Liberia, Penal Law, Title 26, Liberian Code of Laws Revised (Monrovia: Ministry of Justice, 1978), ch. 15.
- Republic of Liberia, Cybercrime Act of 2019, Government Gazette, Monrovia.
- The Holy Bible, 2 Corinthians 11:13 (KJV).
- Sir Robert Peel, “Nine Principles of Policing,” Metropolitan Police Act, 1829.
- Samuel Hopkins Adams, “The Great American Fraud,” Collier’s Weekly (October 1905): 17–29.
