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THE FAITH AND WORKS 
 
 OF 
 
 CHRISTIAN SCIENCE 
 
THE MACMILLAN COMPANY 
 
 NBW YORK • BOSTON • CHICAGO 
 ATLANTA • SAN FRANCISCO 
 
 MACMILLAN & CO., Limited 
 
 LONDON • BOMBAY • CALCUTTA 
 MELBOURNE 
 
 THE MACMILLAN CO. OF CANADA, Ltd. 
 
 TORONTO 
 
THE 
 
 FAITH AND WORKS OF 
 CHRISTIAN SCIENCE 
 
 BY 
 THE WRITER OF 'CONFESSIO MEDICI' 
 
 "Then the devU taketh him up into the holy city, and 
 setteth him on a pinnacle of the temple, and saith unto 
 him, If thou be the Son of God, cast thyself down.'* 
 
 THE MACMILLAN COMPANY 
 
 1909 
 
 jtll rights reserved 
 
Copyright, 1909, 
 By the MACMILLAN COMPANY. 
 
 Set up and electrotyped. Published April, 1909. 
 
 5> 
 
 >J- 
 
 
 \ 
 
 >^----- 
 
 J. 8. Gushing Co. — Berwick A; Smith Co, 
 Norwood, Mass., U.S.A. 
 
 -F3 
 
TO 
 
 MY DEAR WIFE 
 
 I DEDICATE A LITTLE BOOK 
 
 WHICH HARDLY DESERVES 
 
 TO BE THUS HONOURED 
 
 304011 
 
PREFACE 
 
 In January 1907, the first of the Milmine articles 
 appeared in McClure's Magazine. In 1907, also, 
 were published Mr. Lyman Powell's Christian 
 Science, the Faith and its Founder (G. P. Putnam's 
 Sons), and Mark Twain's Christian Science (Harper 
 and Brothers); and, in 1908, Religion and Medicine 
 (Kegan Paul, Trench, Triibner and Co.) by Dr. 
 Worcester, Dr. MComb, and Dr. Coriat. These 
 books seem to show that in America the Church 
 of Christ, Scientist, is passing, or will soon pass, 
 from consolidation to disintegration. By the death 
 of its Founder, who is now eighty-seven years old, 
 it will begin to be divided against itself. Here in 
 England are no signs of disintegration, but all of 
 consolidation; we must wait patiently, it may be 
 for a quarter of a century, till our country is tired 
 of Christian Science. I marvel that so many good 
 people are kind and polite to her; I am of the mind 
 of Cyrano de Bergerac : — 
 
 vii 
 
viii CHRISTIAN SCIENCE 
 
 Que dites-vous ? C'est inutile ? Je le sais. 
 
 Mais on ne se bat pas dans Tespoir de succes. 
 
 Non ! non 1 c'est bien plus beau lorsque c'est inutile. 
 
 In London there are sixty-four registered healers, 
 in Manchester ten, in Brighton nine, and so on. 
 Their names, addresses, and telephone numbers, for 
 "absent treatment," are published monthly in the 
 Christian Science Journal. They have all been 
 "trained to take cases," and have made formal 
 declaration that they use, as their only text-books, 
 the Bible and Mrs. Eddy's writings, and that they 
 are not engaged in any other profession or vocation 
 than healing. The proportion of men to women, 
 among these healers in London, is high, i to 4. It 
 is I to 4 in Boston, i to 7 in Chicago, i to 8 in Los 
 Angeles. The Founder, of course, is not in practice; 
 the following notice is printed, weekly, in the 
 Christian Science Sentinel, in very large type : — 
 
 Mrs. eddy TAKES NO PATIENTS 
 
 The author of the Christian Science text-book does not consult 
 nor read letters on disease. Writing to Mrs. Eddy on proper 
 subjects is not prohibited. Take no notice of startling reports 
 about Mrs. Eddy. Our Committee on Publication will be reliable 
 on this subject. Beware of counterfeit letters. 
 
 The doctrines of Christian Science are contained 
 in Mrs. Eddy's writings, especially in Science and 
 
PREFACE ix 
 
 Health, with Key to the Scriptures. The use of this 
 book, at the ordinary Sunday services, is threefold : 
 (i) Its version of the Lord's Prayer is read aloud, 
 sentence by sentence, with the Christian version. 
 (2) Its "Statement of Being" is read aloud as a 
 Creed, the congregation standing. (3) The "lesson- 
 sermon," which is the chief part of the service, is 
 composed of passages from the Bible, read alternately 
 with passages from Science and Health; and the 
 following preface is always recited before the les- 
 son-sermon : — 
 
 Friends, the Bible and the Christian Science text-book are our 
 only preachers. We shall now read scriptural texts, and their 
 correlative passages from our denominational text-book: these 
 comprise our sermon. The canonical writings, together with the 
 word of our text-book, corroborating and explaining the Bible 
 texts in their spiritual import and application to all ages, past, 
 present, and future, constitute a sermon undivorced from truth, 
 uncontaminated and unfettered by human hypotheses, and au- 
 thorised by Christ.* 
 
 * The Christian Science Quarterly publishes the Sunday "les- 
 sons" for each quarter. The subjects for the Sundays dur- 
 ing July-September 1908 were as follows: God, Sacrament, 
 Life, Truth, Love, Spirit, Soul, Mind, Christianity, Man, Sub- 
 stance, Matter, Reality. The whole service lasts about an hour. 
 Where an afternoon or evening service is held, it is an exact repe- 
 tition of the morning service. No prayers are said (for the use 
 of the Lord's Prayer, see p. 34), but there is an interval for silent 
 
X CHRISTIAN SCIENCE 
 
 It is plain, therefore, that we have, in Science and 
 Healthy a sure guide to the doctrines of Christian 
 Science; so far as any guide can be sure, which, 
 claiming final inspiration, is yet under frequent 
 revision, expurgation, and wholesale correction. 
 The passages which I have put together are mostly 
 from a 1903 edition. Christian Science is some- 
 times called Divine Science, or, simply. Science. 
 That there may be no confusion, I have avoided 
 the ordinary use of the word Science. 
 
 I have arranged the quotations from Science and 
 Health, and from Mrs. Eddy's other writings, in the 
 old-fashioned form of articles. It must be clearly 
 understood that the majority of these articles have 
 been pieced together, and are not mere transcripts of 
 single paragraphs, but patchwork of short sentences. 
 
 Dr. Herringham, and Mr. Charles Louis Taylor, 
 have given me much kind help over this book. I 
 hope that the reader will study carefully the cases on 
 pages 152-180. I am very grateful to the friends 
 who gave them to me; and I shall be glad to hear 
 of more cases. 
 
 prayer. The music is very good, and so is the singing. The 
 shortness of the service, the comfort of the seats, the admirable 
 distinctness of the reading, and the evident refinement of the 
 congregation, are all pleasant. 
 
CONTENTS 
 
 TACM 
 
 Preface .•••••••• vii 
 
 I. Philosophy and Christian Science ... I 
 
 II. The Christian Faith and Christian Science . 30 
 
 III. Life and Christian Science .... 40 
 
 rV. The Reality of Diseases . • • ,50 
 
 V. The Reality of Pain . . • . .81 
 
 VI. Testimonies of Healing . • • • • 99 
 
 VII. Opposing Testimonies . • • • .130 
 VIII. "Common-Sense" and Christian Science . 191 
 
 IX». Authority and Christian Science . . .214 
 Notes 227 
 
Verification of the quotations from the writings of Mary Baker 
 G. Eddy can readily be made through the references, collected in 
 Notes at the end of the book. 
 
 xii 
 
THE FAITH AND WORKS 
 
 OF 
 
 CHRISTIAN SCIENCE 
 
PHILOSOPHY AND CHRISTIAN SCIENCE 
 
 If words could write their own lives, what adven- 
 tures they would be able to tell, what hairbreadth 
 escapes, ups and downs of Fortune's wheel, and ex- 
 periences in many lands ! There are words that have 
 been everywhere, met everybody, done everything: 
 they have travelled through all the races of mankind, 
 and have suffered as many translations as the body 
 of St. Cuthbert. Such words, old and worn and 
 full of memories, are some of the most interesting 
 of God's creatures. Take, for example, the word 
 Being. It measures its age in centuries; and who 
 is ignorant of its history .? It was born in the house 
 of Philosophy. It was, and is, and always will be, 
 the present participle of the verb to Be. That is to 
 say. Being is being. In the house of Philosophy, it 
 wore the definite article. All the servants in the 
 house had to wear that livery : the Good, the Beauti- 
 ful, the Bad, all of them. It was the Being. It 
 left Aristotle, and entered the service of the School- 
 men; of whom, indeed, I know nothing: and they 
 were kind to it, in their uncouth way, because of 
 their love of Aristotle. It left off its definite article. 
 
2 THE FAITH AND WORKS 
 
 when it got to them: and they did not mind, for 
 they had none in the house. They employed Latin 
 words, not Greek: and there is no definite article 
 in Latin. So they made it answer to the name of 
 Ens, from Esse, to Be: whereby it became bad 
 Latin instead of good Greek, but was still what it 
 had been all along, the present participle of the verb 
 to Be. In the place of its definite article, it wore, 
 for special occasions, an adjective; and was Merum 
 Ens, or Supremum Ens. At last, it wore both 
 article and adjective, and was UEtre Supreme, the 
 Supreme Being. It begins to feel its age: it cannot 
 work now as it worked in Athens, more than two 
 thousand years ago, in the house of Aristotle. It 
 suffers from the competition of younger and more 
 pushing words, and is haunted by thoughts of 
 retirement into a dictionary, of obsolescence, and 
 of death. Poor word, it had better be dead than 
 where it is, in Science and Health. I cannot imagine 
 a worse degradation for one of Philosophy's oldest 
 and most valued servants. 
 
 Or take the word Substance. It, like Being, was 
 born in Philosophy, and took service with Religion. 
 It is the Lying-behind, the Standing-under, the 
 Holding-up. What therefore is the use of Christian 
 Science saying that there is no Substance in Matter ? 
 Nobody ever said that there was. In Matter, there 
 never was, nor is, nor will be, anything but Matter. 
 There is nothing but a pound of cheese in a pound 
 
OF CHRISTIAN SCIENCE 3 
 
 of cheese. The word Substance has a philosophical 
 use, and a popular use: and Christian Science has 
 confounded them. As an example of the popular use, 
 we have what the "tailor says, when one is buying a 
 garment: / can recommend this material: there is 
 plenty of substance in it. That is, plenty of wool and 
 cotton, and, it may be, plenty of glue: in brief, 
 plenty of material. As an example of the philo- 
 sophical use, we have. the phrase, that Matter is a 
 permanent possibility of consciousness. Not that 
 any possibility, and least of all a permanent possi- 
 bility, is anything at all, apart from consciousness: 
 but, if such a possibility could be anything, it would 
 be Substance. 
 
 Or take the word Reality, another of those me- 
 dieval words which Christian Science would call 
 " mouldering ecclesiasticism." What do we mean by 
 Reality? Is anything real; and if so, what? 
 Or is everything real; and, if not, why not? 
 Here, whatever Christian Science may chance to say. 
 Philosophy is definite and positive; that there is no 
 Subject without Object, nor Object without Subject; 
 and that Reality is neither in Subject alone, nor in 
 Object alone, but in the Unity of Subject and Object : 
 that is to say, in the Relation between them. Re- 
 lation, ultimately, is the only Reality. Take, as 
 a famiUar instance of Absolute Reality, the fact 
 that two and two make four. Neither the first 
 two, nor the second, are real, apart from the fact 
 
4 THE FAITH AND WORKS 
 
 that they make four. Their Relation is the Reality 
 of them. Or take any common scrap of matter, say, 
 this printed page. The Reality of the paper and 
 the printer's ink is in their Relation to the conscious 
 reader. It is he, to whom the paper is white, and the 
 ink black: it is he, in whom the page has a certain 
 shape, size, texture : it is in him, that there is a space 
 between this line and the next, a difference between 
 type and margin, a change from one word to another. 
 Believe what we will about Matter, believe what we 
 will about Mind, we all know that the Relation of 
 Subject and Object, the Unity of them, is Reality in 
 excelsis. Outside Relation, there is Nothing: and, 
 the more we try to get at the One, the more we 
 find that we cannot have the One without the Other. 
 If we could, though we cannot, have the One without 
 the Other, it would be the None. 
 
 I stay at this word Reality, because Christian 
 Science does pretend to say what is, and what is not, 
 real. She says, for example, that Evil is not real. 
 She explains this hard saying. Evil is real "on our 
 mortal plane,'* but is not really real. Our mortal 
 plane, therefore, must be, somehow, non-real, not 
 really real. But how can that be ^. For, on our 
 mortal plane, two and two make four, and the angles 
 at the base of an isosceles triangle are equal : and 
 nothing can be realler than that. 
 
 Christian Science fails to see that Relation is 
 Reality. She explains away Matter as non-real. 
 
OF CHRISTIAN SCIENCE 5 
 
 Anybody could do that. She explains away Mortal 
 Mind as non-real. Anybody could do that. She 
 cannot explain away the Relation between Matter 
 and Mortal Mind. This Relation is Absolute, 
 or Eternal, Reality. It has nothing to do with 
 Time and Space, nothing to do with Matter apart 
 from Mortal Mind, or Mortal Mind apart from 
 Matter. 
 
 But I, whatever may be the meaning of that word, 
 am not conscious only of Matter, whatever may be 
 the meaning of that word. I am conscious also of 
 the Laws of Matter. I know, for example, that 
 water turns to steam when it boils, and to ice when it 
 freezes. These are mathematical facts. The laws 
 of temperature, atmospheric pressure, density, and so 
 on, are all as mathematical as mathematical can be; 
 they are Absolute, Eternal Reality. And, of course, 
 they are in Me. They are acts of Mind, they are 
 principles of Thought. They are Mind, they are 
 Thought. And, though I do not profess to be 
 "Infinite Mind," yet I am quite sure that "Infinite 
 Mind,'* here, is of one Mind with Me. It is I, who 
 say to two and two. Be Four, and they obey : they 
 would not be two and two, if they refused. The 
 more I try to think of my mortal plane as non-real, 
 the more aggressively, absolutely, eternally, and 
 really real my mortal plane persists in Being. 
 
 For, whether I consider my bodily functions, or 
 look at the stars overhead, I cannot get away from 
 
6 THE FAITH AND WORKS 
 
 the Absolute Reality of mathematics. My pulse, 
 my breath, my movements, and all the afferent and 
 efferent performances of my nervous system, display 
 the Universe. My blood-pressure is no less mathe- 
 matical than the earth's orbit: and both are real, 
 being in Mind. Every fact of Nature, to be a fact, 
 must be an act of Consciousness. Facts are the 
 Unity of Subject and Object: and there is no dif- 
 ference, in Reality, between the fact that two atoms 
 of hydrogen and one of oxygen make a molecule of 
 water, and the fact that two and two make four. 
 Either fact is Absolute Reality. Nay, an thou It 
 mouth, ril rant as well as thou, says Philosophy to 
 Christian Science. Philosophy does not see why 
 she should have all the big words and all the capital 
 letters, before she has learned this elementary rule, 
 that Reality is not Identity, but Unity. Neither 
 Subject without Object is real, nor Object without 
 Subject. What is real, is the Unity of Subject and 
 Object. 
 
 This rule of Philosophy comes, of course, into 
 Religion. It occurs, for example, in the doctrine of 
 the Trinity. It animates commonplace faith. In- 
 finite Mind must have something to mind : Infinite 
 Power must have something to do : Infinite Wisdom 
 must have something to say : Infinite Love must have 
 something to love. Therefore, we, and our bodies, 
 and our senses, though they play us a thousand 
 tricks, are all real; and so are the tricks. All that 
 
OF CHRISTIAN SCIENCE 7 
 
 we have, are, or feel, is real ; for it is all in Relation, 
 that is to say, in Reality. Take a very simple 
 instance; the toothache is real, because it is realized, 
 as an object. In the language of religion, God is, 
 therefore the toothache is. But Christian Science 
 would put it thus: God is, therefore the toothache 
 is not. She forgets that Reality is not Identity, 
 but Unity. She worships the One : but she who wor- 
 ships the One, worships the None. Consider the 
 following articles, imagined, by Christian Science, 
 to be of a philosophical nature.* 
 
 Of God 
 
 The allness of Deity is His oneness.^ God is the Principle of 
 divine Metaphysics.^ The fundamental propositions of divine 
 Metaphysics are summarised in the four following, to me, self- 
 evident propositions. Even if reversed, these propositions will 
 be found to agree in statement and proof, showing mathematically 
 their exact relation to truth. De Quincey says mathematics has 
 not a leg to stand upon which is not purely metaphysical. 
 
 1. God is All-in-all. 
 
 2. God is good. Good is Mind. 
 
 3. God, Spirit, being all, nothing is matter. 
 
 4. Life, God, omnipotent good, deny death, evil, sin, disease. 
 
 Disease, sin, evil, death, deny good, omnipotent God, Life. 
 . , . The divine Metaphysics of Christian Science, like the 
 method in mathematics, proves the rule by inversion. For ex- 
 ample: there is no pain in Truth, and no truth in pain; no nerve 
 in Mind, and no mind in nerve; no matter in Mind, and no mind 
 
 * See the Notes to this chapter for the sources of the passages 
 quoted. 
 
8 THE FAITH AND WORKS 
 
 in matter; no matter in Life, and no life in matter; no matter in 
 Good, and no good in matter.^ 
 
 Of Substance 
 
 Spirit — the synonym of Mind, Soul, or God — is substance; 
 that is, the only real substance.* The earth's orbit, and the imag- 
 inary line called the Equator, are not substance. , . . Divest 
 yourself of the thought that there can be substance in matter.^ 
 
 Of Spirit or Soul 
 
 In Christian Science, Spirit, as a proper noun, is the name of 
 the Supreme Being. It means quantity and quality, and applies 
 exclusively to God.® 
 
 Here let us try to see where we are. To clear 
 the way, let us get rid of three or four statements 
 which state nothing. Good is Mind. The earth's 
 orbit is not Substance. Life, Truth, and Love are 
 Trinity in Unity. Spirit means quantity and quality. 
 These phrases have no meaning: there is none for 
 them to have. Neither is there any meaning in the 
 words, God is All-in-all. The only All is All. As 
 for the statement that the allness of Deity is His 
 oneness, it illustrates the fact that Christian Science 
 worships the None. The oneness of Deity, if Deity 
 had oneness, would be His noneness. As for her 
 statement that Mind occupies Space, it does not: 
 Matter, not Mind, occupies Space. She is quite 
 right, where she says that mathematics are meta- 
 physical : I have just said so myself. But I never 
 said, nor did De Quincey, that the reversal of a 
 
OF CHRISTIAN SCIENCE 9 
 
 string of words is mathematics, or proves anything. 
 For example, Reverence, Humility, Logic, deny 
 Christian Science, Theosophy, Esoteric Buddfiism. 
 Esoteric Buddhism, Theosophy, Christian Science, 
 deny Logic, Humility, Reverence. Again, there is 
 no pain in mathematics, and no mathematics in 
 pain: no paving-stones in Mind, and no mind in 
 paving-stones : no matter in Death, and no death in 
 matter: no matter in Evil, and no evil in matter. 
 Indeed, we are not getting on, at this rate. Let us 
 try again. God being all, nothing is matter. Why ? 
 Surely, if God be all, there is nothing that is not God. 
 There is no substance in matter. Of course there is 
 not. Then being will be recognised as spiritual, and 
 death will be obsolete. But why should Death, on 
 that account, be obsolete .? And what is the use of 
 saying that Life denies Disease, whereas Disease is 
 the direct and immediate act of Life .? And, when 
 Christian Science says that there is no substance in 
 matter, what does she mean by is, and what does she 
 mean by in ? Substance and Matter are easy 
 words : but Is and In are two of the hardest words 
 that ever were invented. God is All-in-all. What 
 does she mean by is ? In what sense is He the ob- 
 jects round me as I sit writing here ^. I do most 
 firmly believe that "we see all things in God." I am 
 quite sure that I could not otherwise tell the differ- 
 ence between my pen and my inkpot. The very 
 words, objects round me, express Absolute Reality. 
 
10 THE FAITH AND WORKS 
 
 Nothing is more real than the Unity of Subject and 
 Object: and, when I say pen, I am in this Unity. 
 My pen is real, because it is not I : and I am real, 
 because I am not my pen. It and I are real in Unity, 
 real in God. Christian Science is under the delusion 
 that my pen, somehow, is not real, because all the 
 Reality is used up by God. Whereas, if He were not, 
 my pen would not be, nor I either. It and I are in 
 Him. What could be more really real than that ? 
 No wonder that Christian Science evades, with 
 happy laughter, heart-searching words like Is and 
 In. 
 
 Of Evil 
 
 Evil has no reality. It is neither person, place, nor thing, but 
 is simply a belief, an illusion of material sense.^ God, good, 
 being ever present, it follows in divine logic that evil, the supposi- 
 tional opposite of good, is never present.® 
 
 Here Christian Science throws to the winds all 
 that she has just said. A moment ago, she exiled 
 God out of our lives into Absolute Reality: now, 
 she wants Him back. I must ask her once more 
 to face this Eternal and Infinite and Ever-present 
 Truth, that two and two make four. This divine 
 fact is Absolute Reality. It is so absolutely real, 
 that it has nothing to do with Good and Evil. 
 There is comfort, for all of us, in mathematics, 
 more comfort than we can see at first sight. The 
 propositions of Euclid, and the multiplication table, 
 seem so far from any kind of religious fervour. 
 
OF CHRISTIAN SCIENCE ii 
 
 Yet, as surely as the heavens are telling the glory 
 of God, and the firmament showing His handiwork, 
 so two and two, making four, and the angles at 
 the base of an isosceles triangle, being equal, are 
 eloquent of Him. They tell us, that Absolute 
 Reality is neither Good nor Evil. That sounds a 
 lame conclusion. But what more do we want ? 
 What business have we, with our pin-point selves, 
 and our lives hardly visible under a microscope, 
 to drag Absolute Reality down into the practical 
 affairs of a world that we do not fully understand, 
 nor ever will ? Absolute Reality is mathematical, 
 not ethical. We know that Good and Evil are 
 labels for our experiences; which are so small that 
 they have to be labelled, or we should be sure to 
 leave them behind. Somehow, there is a reason, as 
 for Good, so for Evil. In this world, our one chance 
 is neither to reason about them, nor to try to reconcile 
 them, but to believe in both of them. 
 
 Of Sin 
 
 Sin, sickness, and death are comprised in human material belief, 
 and belong not to the divine Mind. They are without a real origin 
 or existence. They have neither Principle nor permanence, but 
 belong, with all that is material and temporal, to the nothingness 
 of error, which simulates the creations of Truth.® 
 
 Here we see why Christian Science was in such 
 a hurry to explain away Evil. She had to explain 
 away Evil, that she might be free to explain away 
 
12 THE FAITH AND WORKS 
 
 Sin. In April of last year, a leading Christian 
 Scientist, at an Albert Hall meeting, said, "The 
 fact (is) revealed, in Christian Science, that God is 
 sinless, that sin therefore has no Divine authority, 
 and consequently no real power, that it has no 
 intelligence or mind, no natural being or existence 
 in God, that it has no law, no influence, no attrac- 
 tiveness, no presence or manifestation, no power 
 of suggestion or thought, that it is no part of God, 
 and therefore no part of man." You can see and 
 hear him, as you read, playing off", by the use of 
 this long string of dull negatives the fact of God 
 against the fact of sin. That is what comes of 
 deifying man at God's expense. Another Christian 
 Scientist has tried, by the use of positives mixed 
 with negatives, to present a recognisable picture of 
 sin, without openly breaking with Christian Science. 
 "Sin has no place in the eternal realm of Infinite 
 Truth where all is pure and holy. Therefore, 
 Christian Science places it on the human plane. 
 On this plane it is real. So real that the Bible was 
 sent to awaken the world," etc. But what right 
 has he to say that in the eternal realm of Infinite 
 Truth all is pure and holy .? Two and two are 
 there, eternally making four; an occupation which 
 is neither pure nor holy. There, also, are the 
 mathematics of chemistry, including the action of 
 absinthe on the drunkard's brain: and the mathe- 
 matics of the movement of solid bodies, including 
 
OF CHRISTIAN SCIENCE 13 
 
 the behaviour of a volcano and the shock of railway 
 trains in collision. The wreckage of drunkards, 
 mountain-sides, and passengers is neither pure nor 
 holy: still, these disasters do inhabit Eternity, and 
 are represented, somehow, in the eternal realm of 
 Infinite Truth. It is but a poor compliment to 
 God, to refer Evil and Sin to **our mortal plane." 
 If God were not. Evil and Sin would not be on our 
 mortal plane: for there would not be any mortal 
 plane, where they could be. Now comes the 
 question. If God be All-in-all, and Sin be "native 
 nothingness," what is Man ? 
 
 Of Man 
 Man is spiritual and perfect. . . . Man is the idea of divine 
 Principle. He is the compound idea of God, including all right 
 ideas; the generic term for all that reflects God's image and 
 likeness. . . . Man is incapable of sin, sickness, and death, inas- 
 much as he derives his essence from God, and possesses not a single 
 original, or underived, power.^° God is the Principle of man, and 
 man is the idea of God.^^ 
 
 Here Christian Science is trying to state the 
 Platonic doctrine of Ideas. But the Idea of Man, 
 the Type, is "laid up in Heaven," as Plato said of 
 the Idea of the State. The Idea of Man is not Man. 
 This Idea, Type, Form, or Pattern reflects nothing, 
 possesses nothing, includes nothing, and is conscious 
 of nothing. See into what difficulty Christian 
 Science has got, with her vague use of words. She 
 says that we are, in Reality, not men, but Arche- 
 
14 THE FAITH AND WORKS 
 
 typal Man. In place of men, she puts the Platonic 
 Idea of Man: with this result, that her Platonic 
 Idea of Man is just her idea of men, and she has 
 on her hands all that men call Man, all that we call 
 Us. What is her next move ? Wonderful woman, 
 she is not at a loss: she ties up, in one very large 
 bundle, all that we call Us, and names it Mortal 
 Mind, 
 
 Of Mortal Mind 
 
 Mortal mind Is not an entity .^^ As Mind is immortal, the phrase 
 mortal mind impHes something untrue and therefore unreal; and, 
 as the phrase is used in teaching Christian Science, it is meant to 
 designate something which has no real existence. Indeed, if a 
 better word or phrase could be suggested, it would be used.^ 
 
 Scientific Translation of Mortal Mind 
 First Degree: Depravity 
 Physical. Evil beliefs, passions and appe- 
 tites, fear, depraved will, pride, envy. Unreality. 
 deceit, hatred, revenge, sin, sickness, 
 disease, death. 
 
 Second Degree: Evil beliefs disappearing 
 
 Moral. Humanity, honesty, affection, com- Transitional 
 passion, hope, faith, meekness, temper- Qualities. 
 ance. 
 
 Third Degree: Understanding 
 
 Spiritual. Wisdom, purity, spiritual under- 
 standing, spiritual power, love, health. Reality. 
 holiness. 
 In the third degree mortal mind disappears; and man as God's 
 image appears." 
 
OF CHRISTIAN SCIENCE 15 
 
 Did anybody ever hear the like of that ? Was 
 there ever such a lot of words without a meaning ? 
 Here is something, which is nothing, yet is every- 
 thing, from unreaHty up to reality : at which point, 
 just as it begins to be interesting, it disappears. 
 It is all the works of the devil, and all the fruits 
 of the Spirit. It is "not an entity" : therefore, 
 honesty, which is one of its many transitional 
 qualities, is "not an entity." Even Christian 
 Science fails to define Mortal Mind. It is every- 
 body who is not a Christian Scientist. It is all that 
 she left out, when she was making a God of Man. 
 
 But what can we expect of her, once we have 
 caught her using the dreadful word Entity? This 
 mouldy old word, born and bred in Scholastic logic, 
 is derived from Ens, and must be taken to mean 
 the quality of Being, or. What it feels like, to Be. 
 Thus, there is Identity, which means. What it feels 
 like, to he the same ; and there is Nonentity, which 
 means. What it feels like, not to he. But there is no 
 such thing as an entity. Therefore when Christian 
 Science says that "Mind is not an entity within the 
 cranium," ^^ we must answer (i) Within refers to 
 Space, and Mind is not in Space; (2) Entity refers 
 to Quality, and Mind is not Quality; (3) it is 
 nonsense to talk of an Entity. 
 
 Thus far, we have learned from Christian Science 
 that Mind is All, and that Mortal Mind is all that 
 Mind which Mind is not. Holding tight to this 
 
i6 THE FAITH AND WORKS 
 
 clear doctrine, let us contemplate the Universe in 
 terms of Mind. 
 
 Of Matter 
 
 Science shows that what is termed matter is but the subjective 
 state of what is herein termed mortal mind}^ The verity of Mind 
 shows conclusively how it is that matter seemeth to be, but is not. 
 Divine Science, rising above physical theories, resolves things 
 into thoughts^ and replaces the objects of material sense with 
 spiritual ideas.^^ Matter and mortal mind are but different strata 
 of human belief. The grosser substratum is named matter. The 
 more ethereal is called human, or mortal mind, and is the illusion 
 that is called mind in matter.^^ 
 
 Here Christian Science puts in very odd language 
 a very old thought, which was popularised by 
 Berkeley. And, of course, Berkeley is perfectly 
 delightful. No writer more quickly brings the 
 sense of wonder into the life of the average man. 
 / see the sun, which shines, and the grass, which looks 
 green. These words, my brethren, were spoken by 
 Sister Anne, looking out from the walls of Blue- 
 beard's castle : but, oh, consider that the grass is 
 not green, unless we are gazing on it; nor is the 
 sun bright, nor warm, unless we are conscious of 
 it; nor did Sister Anne's voice make any sound, 
 save to her and Fatima. I could preach a thousand 
 sermons, all as good as that, out of Berkeley. But 
 what would he have said to Christian Science's 
 account of Man, and of Mortal Mind .? His teach- 
 ing is plain enough : that our sensations are a great 
 
OF CHRISTIAN SCIENCE 17 
 
 mystery, and the visible world is a sort of message, 
 or "divine language." And he says it all, as any- 
 body of his admirable temperament would say it, 
 in the very simplest words. If Man be eternal, 
 away goes Berkeley. If Mind be All, away goes 
 Berkeley. It is just because we are really here, 
 that the material world is really there; that is what 
 he says. I cannot think of any philosopher who 
 would have laughed more heartily over Science 
 and Health, 
 
 Of "Material Knowledge Illusive" 
 
 Knowledge gained from matter, and through the five senses, is 
 only temporal, — the conception of mortal mind, the offspring of 
 sense, not of Soul, Spirit, — and symbolizes all that is evil and 
 perishable. Natural science, as it is commonly called, is not really 
 natural or scientific, because it is deduced from the evidence of the 
 physical senses.^® 
 
 But the laws of matter are just as metaphysical 
 as the laws of mathematics : for they are the same 
 laws. As two and two, making four, are Absolute 
 Reality, so gravitation, and atomic action, and all 
 such facts, are Absolute Reality. It is in the eternal 
 realm of Infinite Truth, where all is pure and holy, 
 that lumps of sugar melt in cups of tea, and safety- 
 matches strike only on the box. That is why we 
 call Nature the work of God : because the laws of 
 Nature are applied mathematics, "eternal in the 
 heavens." As for this talk about temporal know- 
 
i8 THE FAITH AND WORKS 
 
 ledge, and knowledge gained from matter, it is not 
 serious. To gain knowledge, there must be the 
 knowing Mind. To deduce evidence, there must 
 be the deducing Mind, which hears all the senses, 
 and unites and arranges their evidence, and is itself 
 none of them, nor all of them. No knowledge is 
 gained from matter; and all knowledge is eternal. 
 The "so-called laws of matter" are not "false 
 beliefs in the presence of intelligence and life where 
 Mind is not." ^^ They are Intelligence, are Mind. 
 
 Of "Human Reproduction" and "Formation from 
 Thought" 
 
 From mortal mind comes the reproduction of the species, — 
 first, the belief of inanimate, and then of animate matter. Accord- 
 ing to mortal thought, the development of embryonic mortal mind 
 commences in the lower, basal portion of the brain, and goes on 
 in an ascending scale by evolution, keeping always in the direct 
 line of matter, for matter is the subjective condition of mortal mind. 
 Next we have the formation of so-called embryonic mortal mind, 
 afterwards mortal man or mortals. All this while, matter is a be- 
 lief, ignorant of itself, ignorant of what it is supposed to produce.^* 
 Ossification ... is as directly the action of mortal mind as de- 
 mentia or insanity. Bones have only the substance of thought 
 which formed them. They are only phenomena of the mind of 
 mortals. The so-called substance of bone is formed first by the 
 parent's mind, through self-division. Soon the child becomes a 
 separate, individualised, mortal mind that takes possession of itself 
 and its own thoughts of bones.^^ 
 
 Here we must be patient, or we shall despair. 
 Mortal mind, we are told, is something which has 
 
OF CHRISTIAN SCIENCE 19 
 
 no real existence. Out of it comes reproduction. 
 Mortal mind is not an entity, yet it is at one time 
 embryonic. This once embryonic non-entity is situ- 
 ated, according to itself, in the basal portion of 
 an illusion, which is its own subjective condition. 
 Here, it is developed. Next, it is formed. All this 
 while, the illusion is a belief, which, like all beliefs, 
 is ignorant of itself: and its action is ossification. 
 
 But why should we trouble over this blend of a 
 very little physiology and psychology with a great 
 quantity of home-made neo-Platonism that has 
 gone bad? What are "phenomena of the mind" ? 
 How can a mind be " self-divided " ? How can a 
 child "become" a mind.? If it can, why should 
 not a fiddle become a tune, or a ham-sandwich 
 become a sense of repletion ? 
 
 Patience, I say. There are two words, anyhow, 
 which mean something: Insanity, and Ossification. 
 Christian Science professes to cure insanity : and, in 
 due time, we shall come to that part of her works. 
 And she does believe that, when we are all Christian 
 Scientists, and have arrived at a full understanding 
 of Being, women will conceive and bear children by 
 a purely mental process. They will think babies 
 into existence, mind-begotten mind-babies. She 
 says that it will be possible, some day, "to abolish 
 marriage, and maintain morality and generation." ^^ 
 And again: "Proportionately as human generation 
 ceases, the unbroken links of eternal harmonious 
 
20 THE FAITH AND WORKS 
 
 being will be spiritually discerned; and man not of 
 the earth earthly but coexistent with God will 
 appear." ^^ In 1875 she said: "Spirit instead of 
 matter will be made the basis of generation." ^^ 
 In 1 88 1 she said: "The time cometh when there 
 will be no marrying or giving in marriage. Soul 
 will ultimately claim its own, and the voice of per- 
 sonal sense be hushed." ^^ In 1888 she hinted that 
 marriage will come to an end, when people have 
 learned that "generation rests on no sexual basis." ^^ 
 In 1898 she said: "The propagation of their species 
 by butterfly, bee, and moth, without the customary 
 presence of male companions, is a discovery cor- 
 roborative of Science of Mind." ^^ In 1903 she drew 
 back an inch or two, and said: "I never knew but 
 one individual who believed in agamogenesis; and 
 that one had a lovely character, was suffering from 
 incipient insanity, and Christian Science cured her. 
 I have named her case to individuals, when casting 
 my bread upon the waters. . . . The perpetuation 
 of the floral species by bud or cell-division is evident, 
 but I discredit the belief that agamogenesis applies 
 to the human species." But, four lines lower 
 down, came the statement, "Proportionately as 
 human generation," etc. : and then, this crowning 
 sentence, "Mortals can never understand God's 
 creation, while believing that man is a creator." * ^® 
 
 * For a full and clear account of Christian Science on Mar- 
 riage, see Mr. Lyman Powell's book, Christian Science^ the Faith 
 and its Founder (G. P. Putnam's Sons), Chapter VIII. 
 
OF CHRISTIAN SCIENCE 21 
 
 She does indeed look forward to a time when a man 
 and a woman, by mere agreement as to the unreality 
 of matter, will have mind-babies: and, I suppose, 
 will determine their ** gender" by mutual consent. 
 That is why she is so keen, here, over this question 
 of ossification. We shall return to it when we 
 come to her views on the doctrine of the Incarnation. 
 Meanwhile, she is like the dog in the fable, that 
 tried to seize the shadowy bone in the water, and 
 thereby dropped the real bone. She is trying to 
 get hold of the Platonic Idea of Bone, the Bone-as- 
 it-is-in-itself. But that Absolute Bone belongs to 
 the Absolute Baby, the Baby-as-it-is-in-itself: it 
 will never belong to a human baby. On our mortal 
 plane, human bones belong to human babies. To 
 belong is to be related; and Relation is Reality. 
 Therefore, they are real bones, belonging to real 
 babies. Moreover, the bones of a baby, and the 
 "gender" of a baby, are in the structure of that 
 baby : they are under the laws of structure, which 
 are the laws of Nature, which are mathematical laws, 
 which are Eternal Truth. Moreover, the baby's 
 bones are real, because they play Object to the baby's 
 Subject : and the baby's possession of its own thoughts 
 of hones is that magnificent Reality, the Unity of 
 Subject and Object. Have it any way you like, 
 bones in babies are as real as the fact that two and 
 two maLe four. The more you interpret bones as 
 thoughts, the more, not the less, real is every bone 
 
22 THE FAITH AND WORKS 
 
 here on this earth, even the bones which do not 
 belong to anybody. 
 
 Of the Brain 
 
 The belief that a pulpy substance under the skull is Mind, is 
 a mockery of intelligence, the mimicry of Mind.^^ To be on com- 
 municable terms with Spirit, persons must be free from organic 
 bodies.^^ 
 
 The old antagonism, between the materialist 
 interpretation of consciousness and the transcen- 
 dentalist, has mostly been upheld by combatants 
 who thought hard, and used words with some regard 
 for their meanings. Christian Science has got hold 
 of the words, but not of the meanings : witness 
 this phrase. To he on communicable terms with Spirit, 
 persons must he free from organic hodies. Why } 
 Am I not free from my organic body, if it be not I, 
 but mine? She says that I am a "person"; that I 
 have, not am, a body. It follows, that I must use 
 my organic body, as one uses a telephone. If I play 
 the fool with it. Spirit will not be able to get through 
 to me. My one hope of being on communicable 
 terms with Spirit, to say nothing of good terms, is, 
 to keep my brain in working order. This brain, 
 that she calls "pulpy substance," this miracle of a 
 thousand million miracles, every cell of it a miracle, 
 this divine fabric, if it be not I, but mine, and I 
 own and work these innumerable miracles — why, 
 that is enough for me. 
 
OF CHRISTIAN SCIENCE 23 
 
 Of other Parts of the Body 
 
 Of the Muscles. Because the muscles of the blacksmith's arm 
 are strongly developed, it does not follow that exercise has pro- 
 duced this result. The trip-hammer is not increased in size by 
 exercise. Why not, since muscles are as material as wood and 
 iron ? Because nobody believes that mind is producing that result 
 on the hammer. . . . Not because of muscular exercise, but by 
 reason of the blacksmith's faith in it, his arm becomes stronger.^ 
 
 Of the Heart. The valves of the heart, opening and closing 
 for the passage of the blood, obey the mandate of mortal mind 
 as directly as does the hand, moved evidently by the will.^ Mortal 
 mind forms all conditions of the mortal body, and controls the 
 stomach, bones, lungs, heart, and blood, as directly as the volition or 
 will moves the hand.^ 
 
 Under the spreading chestnut tree the village 
 blacksmith stands : the muscles of his brawny arm 
 are well developed, because mortal mind attributes 
 their development to exercise. In reality there is 
 no mortal mind. The trip-hammer would be larger 
 after a job, if only we all thought so. But take a 
 heart obstructed by valvular disease, or a portion of 
 bowel, or any other hollow muscular organ of the 
 body, obstructed. In such cases, you get the 
 same increase of muscular development, the same 
 "hypertrophy" that you get in the blacksmith's arm. 
 But, in these cases of compensatory hypertrophy, 
 mortal mind had no idea what was happening: it 
 was as ignorant as the trip-hammer. Again, in 
 what sense can we say that mortal mind moves the 
 heart ? For, of course, the foetal heart is beating 
 
24 THE FAITH AND WORKS 
 
 months before the child "becomes a mortal mind." 
 Christian Science would say that the foetal heart beats 
 because the mother is thinking of it. But it goes 
 on beating, though she be asleep, or drunk, or 
 insane. And in what sense can we say that mortal 
 mind "controls the blood" .f^ For instance, after 
 the ligature of a large artery, the tissues formerly 
 supplied by that artery are supplied by the collateral 
 circulation: a new system, a new course of the 
 blood, is established for that purpose, unknown to 
 the patient. Is that collateral circulation created by 
 his thought .? Or by the general opinion of the 
 medical profession ? 
 
 Of Life 
 
 Life is eternal. We should find this out, and begin the demon- 
 stration thereof.^ It has been demonstrated to me that life is 
 God.3« 
 
 Christian Science is very fond of these three words, 
 God is Life. I have tried hard, but cannot see any 
 meaning in them : no, not even when she says them 
 backward, "showing mathematically their exact re- 
 lation to Truth." Life is divine Mind. Life is 
 God, as the Scriptures imply. I know, of course, 
 that, if God were not, there would be no Life : nor 
 Death either. There would be nothing to live, and 
 nothing to die. But Christian Science, saying that 
 Life is divine Mind,^^ is playing on the word Life, 
 using it in a sense which turns it into nonsense. For, 
 
OF CHRISTIAN SCIENCE 25 
 
 if God be Life, and God be All-in-all, it follows, 
 that paving-stones have Life. It follows, also, that 
 Death has Life. She keeps jumping from neo- 
 Platonism to Animalism, and back. 
 
 Of "Possibilities of Life" 
 
 The less mind there is manifested in matter, the better. When 
 the unthinking lobster loses his claw, it grows again. If the Science 
 of Life were understood, it would be found that the senses of Mind 
 are never lost, and that matter has no sensation. Then the human 
 limb would be replaced as readily as the lobster's claw, not with 
 an artificial limb, but with the genuine one.^ 
 
 If God be Life, it follows, that the unthinking 
 lobster is nearer than the Christian Scientist to God. 
 Somewhere in the future, as we shall have mind- 
 babies, so we shall have mind-arms and mind-legs, 
 after the loss of their illusory predecessors. A 
 horrible picture, of a world full of Christian Scien- 
 tists, all with bodies purely mental. If God be 
 All-in-all, how can a blighted bud be, as she says,^® 
 unnatural ? First, the bud was all right : then came 
 a cold night, and it was blighted. On March 31st, 
 let us say, it was in the eternal realm of Infinite 
 Truth, where all is pure and holy. On April ist, 
 it was a falsity of sense, a changing deflection of 
 mortal mind. Christian Science is confounding 
 the Platonic Idea, the Archetypal Bud, with real 
 buds. The Bud-as-it-is-in-itself never gets blighted, 
 for this reason, that it never gets born. Buds that 
 
26 THE FAITH AND WORKS 
 
 get born, real buds on real trees, do, some of them, 
 get blighted, in the course of their life : and Life, 
 she says, is God. 
 
 Here let us halt, for we have come a long way. 
 We can see, through all the many pages of Science 
 and Health, somebody trying hard to put in words 
 a state of mind which is beyond words. Rags of 
 Plato and of Aristotle, of the Schoolmen, of Spinoza, 
 Berkeley, and the Evangelists, dance in her mind; 
 and she writes it all down, like a planchette. She is 
 bewitched by words, and lies at the mercy of capital 
 letters. Science and Health is 214,000 words long, 
 and such words. Corporeality, ontology, theogony, 
 chemicalisation, entity, dematerialisation, mentality, 
 brainology, actuality, supposititious consciousness, 
 noumenon, the Ego-God, equipollence, inharmonies, 
 somethingness, allness, oneness — see Christian 
 Science caught in her own toils, in the love of long 
 words. Consider, for example, her 
 
 Scientific Ultimatum 
 
 God is Mindy and God is all; hence all is Mind. On this state- 
 ment rests the Science of being; and its Principle is divine, demon- 
 strating harmony and immortaHty.*** 
 
 She desires the One. But would she be content 
 to believe in Supremum Ens ? It is neither Good 
 nor Evil, neither God nor Man, neither Life nor 
 Death; it makes Nothing, does Nothing. It is 
 not even the One, unless there be the Other. It is 
 
OF CHRISTIAN SCIENCE 27 
 
 the present participle of the verb to Be. This will 
 never do : she must have some warmer Reality than 
 Supremum Ens. Think how Mrs. Eddy, in Retro- 
 spection and Introspection, describes her discovery of 
 Christian Science : — 
 
 The moment arrived of the heart's bridal to more spiritual 
 existence. When the door opened, I was waiting and watching; 
 and lo! the bridegroom came. My heart knew its Redeemer. 
 Soulless famine had fled.*^ Blanched was the cheek of pride. 
 My heart bent low before the omnipotence of Spirit, and a rint 
 of humility, soft as the heart of a moonbeam, mantled the earth. 
 Bethlehem and Bethany, Gethsemane and Calvary, spoke to my 
 chastened sense as by the tearful lips of a babe. Frozen fountains 
 were unsealed. Erudite systems of philosophy and religion melted, 
 for Love unveiled the healing promise and potency of a present 
 spiritual afflatus.^ 
 
 Here, in her autobiography, we have the true 
 Mrs. Eddy. Other hands have been at work on 
 Science and Health; but here is Mrs. Eddy alone. 
 And what could be less like "the bridegroom" than 
 Supremum Ens ? 
 
 No wonder that erudite systems of philosophy 
 and religion melt at the coming of Christian Science. 
 It is less trouble to melt than to argue with her. 
 They dislike having to move; they had got fond of 
 the place : but, once the tone of the neighbourhood 
 begins to go down, what is the good of stopping ? 
 Let us melt, right away, and have done with it, they 
 say to each other, or she will call on us, and then we 
 
28 THE FAITH AND WORKS 
 
 shall have to ask her to dinner : and she does behave in 
 such an odd way, and says such horrid things about 
 other people. They depart, these dear old philoso- 
 phies and religions, and leave the world to darkness 
 and to her. God being Ally matter is Nothing: here 
 is a darkness that may be felt. Groping in it, I 
 found the Psalmist, still asking, What is man, that 
 Thou art mindful of him? Well, says Christian 
 Science, man is a Platonic Idea. If we protest, and 
 say that we are not, and that we ought to know, she 
 calls us Mortal Mind. With Mind, Man, Mortal 
 Mind, and Matter, which is Mortal Mind rubbed 
 through a sieve, her Universe is, practically, com- 
 plete. A fine day, a smooth sea, a healthy baby, a 
 clear skin, are manifestations of Supreme Being, 
 harmonies from the Infinite, smiles from the Father. 
 A storm, a sea that makes one sick, a baby in a fit, 
 a rash, are unnatural deflections, illusions of mortal 
 mentality, absences of God. It follows, that her 
 God, the Supreme Being of Christian Science, is 
 the God of Being Supremely Comfortable. Now, 
 for the overwhelming collision with the Christian 
 Faith. Why is this collision inevitable .? Because 
 she must work miracles, reduce dislocations, repair 
 diseased bones, stop fevers, and remove tumours. 
 Till she has got at Christ, she cannot work 
 miracles. 
 
OF CHRISTIAN SCIENCE 29 
 
 Note 
 
 I have tried to put in plain words the contrast 
 between Philosophy and Christian Science. Only, 
 to do that, I had to be silent over the fact that she is 
 incessantly contradicting herself. What she affirms, 
 she presently denies. Let alone the innumerable 
 changes and expurgations made in successive editions 
 of Science and Health, there is any amount of con- 
 tradictions in one and the same edition. A long list 
 of them is given by the Dean of Norwich, in his 
 very useful book, Christian Science, contrasted with 
 Christian Faith, and with Itself (London, Society for 
 Promoting Christian Knowledge, 1903). 
 
30 THE FAITH AND WORKS 
 
 II 
 
 THE CHRISTIAN FAITH AND CHRISTIAN 
 SCIENCE 
 
 A FEW references to Mrs. Eddy's Science and 
 Health and one or two to her other writings will 
 suggest the relations of Christian Science to the 
 Christian Faith. 
 
 The theory of three persons in one God, the idea 
 of a personal Trinity, suggests to her polytheism.^ 
 
 "The true Logos is demonstrably Christian 
 Science." ^ 
 
 Her "scientific explanation" of the atonement 
 is that "suffering is an error of sinful sense which 
 Truth destroys, and that eventually both sin and 
 suffering will fall at the feet of everlasting Love." * 
 
 Of the Incarnation she says : — 
 
 "Those instructed in Christian Science have reached the glo- 
 rious perception that God is the only author of man. The Virgin- 
 mother conceived this idea of God, and gave to her ideal the name 
 of Jesus. The illumination of Mary's spiritual sense put to silence 
 material law and its order of generation, and brought forth her 
 child by the revelation of Truth, demonstrating God as the Father 
 of men."* 
 
 She declares that it was Jesus' understanding 
 of this divine Science — "that the Ego was Mind 
 
OF CHRISTIAN SCIENCE 31 
 
 instead of body, — that matter, sin, and evil were 
 not Mind" ^ which brought upon him the anathemas 
 of his age. Of his disciples she remarks that only 
 eleven left a "desirable" historical record.^ 
 
 Of his miracles she would have us believe that 
 Jesus restored Lazarus by understanding that he 
 had never died. "Had Jesus believed that Lazarus 
 had lived or died in his body, he would have stood 
 on the same plane of belief with those who buried 
 the body, and he could not therefore have resuscitated 
 it." When men are awakened from the belief that 
 all must die, they can restore by spiritual power 
 those who thought they had died — but not till 
 then.*^ 
 
 Of the Resurrection we are told that in the three 
 days after the crucifixion 
 
 "Jesus met and mastered, on the basis of Christian Science, 
 namely, the power of Mind over matter, all the claims of medicine, 
 surgery, and hygiene. He took no drugs to allay inflammation. 
 He depended not upon food or pure air to resuscitate wasted ener- 
 gies. He required not the skill of a surgeon to heal the torn palms, 
 and bind up the wounded side and lacerated feet. ... It was a 
 method of surgery beyond material art, but it was not a super- 
 natural act."* 
 
 Of the promise in the words of St. John, "He 
 shall give you another Comforter, that he may abide 
 with you forever " we are told: "This Comforter 
 I understand to be Divine Science."* 
 
 Also, we learn, from Science and Healthy that the 
 
32 THE FAITH AND WORKS 
 
 Millennium will come, when Christian Science shall 
 have made her enemies her footstool. Nature will 
 be a series of mental processes. Things will be 
 resolved, by the opinion of the majority, into 
 thoughts: and the world will be made of Platonic 
 Ideas. The Day of Judgment, dies ircB dies ilia, 
 will be an extension of the Millennium. The 
 Universe will come to an end, for we shall pro- 
 nounce it an illusion. In Christian Science, we 
 shall unanimously think the Universe down, vote 
 it away, unmask its native nothingness, expose its 
 non-reality, and agree that it is not there. We 
 shall decline to recognise Matter. Thereupon, the 
 earth will pass away, and the heavens, and there will 
 be no more sea. Mind, at last, will come in glory, 
 to judge the quick — there will be no dead — that 
 Mind, which is in Christian Science; and will 
 reign, eternally, over Nothing. 
 
 Also, we have what Mrs. Eddy says concerning 
 herself: — 
 
 No person can take the individual place of the Virgin Mary. 
 No person can compass or fulfil the individual mission of Jesus 
 of Nazareth. No person can take the place of the author of 
 SCIENCE AND HEALTH, the discoverer and founder of Chris- 
 tian Science. . . . The second appearing of Jesus is unquestion- 
 ably the spiritual advent of the advancing idea of God as in 
 Christian Science. ^'^ 
 
 God hath thrust in the sickle, and he is separating the tares from 
 the wheat. This hour is molten in the furnace of Soul. Its har- 
 vest song is world-vi^ide, world-known, world-great. . . . Let 
 
OF CHRISTIAN SCIENCE 33 
 
 error rage and imagine a vain thing. Mary Baker Eddy is not 
 dead. . . . Those words of our dear, departing Saviour, breathing 
 love for his enemies, fill my heart: "Father, forgive them; for 
 they know not what they do." ^ 
 
 But we need not stay over the divine honours 
 claimed or accepted or not refused by the Founder 
 of Christian Science. There is an admirable account 
 of them in Mr. Lyman Powell's book. What 
 concerns us is the parody, by Christian Science, 
 of the Christian Faith. It is not a question of 
 orthodoxy; it is a question of decency. I learn 
 from Mr. Lyman Powell, that Christian Science, 
 when she talks of the " dual personality" ^^ of Christ,* 
 is reviving the Nestorian heresy : and I do not need 
 his learning to see that her version of the doctrine 
 of the Incarnation is new and feminine. I note, in 
 passing, that she is the Word, also the Comforter, 
 also the Second Advent, and the Last Day; and 
 that she frequently receives honourable mention in 
 the Apocalypse. I note, also, that she does not fa- 
 vour "audible prayer,'' ^^ or the use of prayers for the 
 sick ^*: and that she, who has endlessly revised and 
 expurgated, without sense, without conscience, her 
 
 * "With the personality of Jesus Christ divided into a mere 
 man called Jesus, who was not always wise, and never had as 
 high a revelation as Mrs. Eddy's, and a mere idea called Christ, 
 who reappears to-day in Christian Science and no other faith, 
 Mrs. Eddy shows a certain familiarity in dealing with the Incar- 
 nation which is disquieting even to the unconventional." — Lyman 
 Powell, work cited. 
 
34 THE FAITH AND WORKS 
 
 Divine Revelation, says that we, who are not her 
 disciples, worship "a corporeal Jehovah." ^^ Let 
 all that, and much else, go. Nothing will ever 
 stop Christian Science from disgracing herself in 
 public. But I do wonder that she did not keep her 
 hands oflF the Lord's Prayer and the Lord's Supper. 
 Every Sunday, in every Church of Christ, Scientist, 
 her version of the Lord's Prayer is read aloud, 
 sentence by sentence, with that version which we 
 owe to the mistaken views entertained, by Jesus, 
 of Deity. The audience, with one of the readers, 
 recites the Christian version: and the other reader 
 recites the version which Mrs. Eddy understands 
 "to be the spiritual sense of the Lord's prayer "X 
 
 Our Father which art in Heaven. 
 
 Our Father-Mother God, all-harmonious. 
 
 Hallowed be Thy name. 
 
 Adorable One. 
 
 Thy Kingdom come. 
 
 Thy Kingdom is within us. Thou art ever-present. 
 
 Thy will be done on earth, as it is in heaven. 
 
 Enable us to know — as in heaven, so on earth — God is supreme. 
 
 Give us this day our daily bread; 
 
 Give us grace for to-day; feed the famished affections; 
 
 And forgive us our debts, as we forgive our debtors. 
 
 And infinite Love is reflected in love. 
 
 And lead us not into temptation, but deliver us from evil; 
 
 And Love leadeth us not into temptation, but delivereth us from 
 sin, disease, and death. 
 
 For Thine is the Kingdom, and the power, and the glory, 
 forever. 
 
 For God is now and forever all Life, Truth, and Love,^^ 
 
OF CHRISTIAN SCIENCE 35 
 
 The alternating sentences produce a well-marked, 
 almost physical, nausea, as if one had got suddenly 
 into foul air. The difficulty is to sit still; to resist 
 the longing to get away, out into the street, the sound 
 of traffic, the sight of the sky. But I am not sure 
 which is the worse, her parody of the Lord's Prayer, 
 or her parody of the Lord's Supper. 
 
 Obeying his precious precepts — following his demonstration, 
 so far as we apprehend it — we drink of his cup, partake of his 
 bread,* are baptized with his purity. . . . The true sense is spirit- 
 ually lost, if the sacrament is confined to the use of bread and 
 wine. . . . The Passover, which Jesus ate with his disciples, . . . 
 was a mournful occasion, a sad supper, taken at the close of day, 
 — in the twilight of a glorious career, with shadows fast falling 
 around; and this supper closed forever Jesus* ritualism, or con- 
 cessions to matter. What a contrast between our Lord's last 
 supper, and his last spiritual breakfast with his disciples in the 
 bright morning hours, at the joyful meeting on the shore of the 
 Galilean Sea ! This spiritual meeting with our Lord, in the dawn 
 of a new light, is the morning meal which Christian Scientists 
 commemorate." 
 
 Probably it is the latter. I should have thought 
 that every decent man or woman would stop short of 
 insulting that Sacrament. This do in remembrance 
 of Me. No, says Christian Science, let us do some- 
 thing else. He took bread, and brake it. Never mind 
 that, says she : it was His last concession to Matter. 
 This is My blood. Then she is offended. Blood, 
 pain, death, are illusions of mortal mind : away with 
 
 * S. & H. Ed., 1903, his bread. Ed. 1898, his immortality. 
 
36 THE FAITH AND WORKS 
 
 them. I should have thought that the doctrine of 
 the Presence in the Lord's Supper would have 
 pleased even her : it represents all that she might be 
 worshipping to-day, if she had not lost her head. 
 And why is it that she will have nothing to do with 
 the Lord's Supper.? Because it was "a mournful 
 occasion." Here, at last, we are at the heart of 
 Christian Science. Anything to be comfortable, 
 to be able to forget sin, disease, and death. "The 
 less said or thought of them, the better." ^^ That 
 is her desperate advice. It was not wise of Jesus 
 to think of death. He may even have hastened or 
 caused His death, by talking so much about it. / 
 lay down My life for the sheep. How unwise, to 
 think like that: it was enough to kill anybody. 
 /, if I he lifted up — why, He might have avoided 
 the cross, and lived to a good old age, if only He had 
 set His mind that way. Here, in this unwholesome 
 terror and loathing of pain and of death, you see 
 Christian Science, at last, naked. We are not to 
 think of death : we are to deny pain. Crucifixus, 
 passus, et sepultus est. We are not to talk or think 
 of passus. The scientific explanation of the Passion 
 is, that suffering is an error of sinful sense which 
 Truth destroys. The Agony in the Garden, the 
 Scourging, the torture of the Crucifixion, were errors 
 of His sinful sense. They did not hurt much. He 
 was thinking of something else, all the time.^* They 
 did not, in Reality, hurt. Let us forget these dismal 
 
OF CHRISTIAN SCIENCE 37 
 
 occasions, and have a Last Breakfast, without any 
 elements, and no Cross, and no Passion, and all 
 Resurrection. We like the Resurrection: we feel 
 that we could, with a little more understanding, do 
 it ourselves. This "Communion-service" of the 
 Church of Christ, Scientist, is held once or twice 
 a year. It is nothing more than silent prayer. It 
 is the one meeting at which the audience kneel. A 
 Christian Scientist tells me that it is "not a special 
 service, only something extra." It has just been 
 abolished from the great Boston Church of Christ, 
 Scientist. It was only once a year : and the crowd 
 was inconvenient. So Mrs. Eddy, in June 1908, 
 issued the following order : — 
 
 The house of the Mother Church seats only 5000 people: 
 and its membership includes 48,000 communicants: hence the 
 following — The branch-churches continue their Communion- 
 seasons, but there shall be no more Communion-season in the 
 Mother Church that has blossomed into spiritual beauty. Com- 
 munion universal and divine. "For who hath known the mind 
 of the Lord, that he may instruct him ? But we have the mind 
 of Christ." 
 
 In contrast with this order, we have what Mr. 
 Chesterton says of Christian Science : — 
 
 "The cultivated people of our time will generally tend to say 
 of Christian Science that it is a grand and pure philosophy preached, 
 perhaps, by unbalanced or unpleasant people. But I, for one, 
 should say exactly the opposite. I say that Christian Science is 
 a mean and disgusting philosophy, preached by people who are 
 quite nice. They are all right; it is only their creed that comes 
 
38 THE FAITH AND WORKS 
 
 from hell. The doctrine that pain and death are not real at all, 
 except in so far as their victims are cowardly enough to submit to 
 them, is a diabolical doctrine, obviously calculated to produce all 
 the purely diabolical qualities, such as intellectual cruelty and con- 
 tempt for the weak. . . . Christ came on earth to smash the man 
 who felt himself strong. And He did, in the most effective and 
 final manner, smash the man who felt himself strong; for He 
 opposed to him the God who felt Himself weak. Human beings 
 henceforward were not to be humiliated by the limitations of pain 
 and death; for Deity itself has admitted them. Christian Science 
 says that pain is not a reality. Christianity says that pain is so 
 great a reality that even the Creator could feel it. Christian Science 
 says that a man need not think of death at all. Christianity says 
 that even God thought of it with awe. Marred by a million other 
 mistakes, betrayed and tortured through the agony of eighteen 
 centuries, Christianity has never lost its strongest and most dis- 
 tinctive note, the physical note; the talk of the body and the blood. 
 Even since the Crucifixion a certain actuality, and, therefore, a 
 certain sanctity, has clung round the hard pain of prosaic men." 
 — G. K. Chesterton, Daily News, April ii, 1908. 
 
 The crest, on my copy of Science and Health, is 
 a very large and earthly crown, such as the kings 
 wear in a pack of cards. Stuck inside this crown, 
 and fallen sideways, is a very small cross, about 
 one-tenth the size of the crown. There must be a 
 "spiritual interpretation" of this tumbling-down of 
 the little cross. Rays of glory proceed on all sides 
 from the crown, but none from the cross. The 
 motto round this crest is, "Heal the sick, raise 
 the dead, cleanse the lepers, cast out demons." It 
 ought to be, "Heal the sick, cleanse the lepers, 
 
OF CHRISTIAN SCIENCE 39 
 
 raise the dead, cast out devils." Christian Science 
 does not believe in angels or in devils. But that 
 is no reason why she should say demons. Crest and 
 motto, between them, proclaim the vulgarity of 
 Christian Science, and her contempt or hatred of the 
 Christian Faith. She had better have this motto — 
 ** If thou be the son of God, come down from the 
 cross." For she was there, when it all happened : 
 she was in the crowd, saying then what she says 
 now. It is her final offer — "If he be the King of 
 Israel, let him now come down from the cross, and 
 we will believe him." 
 
40 THE FAITH AND WORKS 
 
 III 
 
 LIFE AND CHRISTIAN SCIENCE 
 
 It is one of the most frequent sayings of Christian 
 Science, and one of the most false, that God is Life. 
 Here are two words of so great difficulty that a 
 shelf of books might be written about them. What 
 does she mean by Life .? Is it right, or wrong, to 
 say that Life is Lives ? 
 
 We speak at one time of the lives of animals; at 
 another, of animal life. We say, of some accident, 
 that many lives were lost, or that there was a great 
 loss of life. In common talk, we assume that lives 
 are life. But would Christian Science admit that 
 Life is Lives ? If she would, it follows, that God is 
 Lives; a very grotesque phrase. If she would not, 
 what does she mean by Life ? Truly, she has not 
 given herself any trouble over this question, whether 
 life be lives. She was in such a hurry to get away 
 from Death, that she did not stop to define Life. 
 Besides, it is not her way to assign particular mean- 
 ings to her words. Yet I think that she means, 
 nine times out of ten, by Life, herself; her in- 
 tellectual pursuits, her works of healing. That 
 is not the usual meaning of the word Life. 
 
OF CHRISTIAN SCIENCE 41 
 
 If God be Life, it follows that He is the cause 
 of every infective disease : because the germs, which 
 are the disease, have Life. That is why the diseases 
 are infective, because the germs are alive. If they 
 were not alive, there would be no cholera, plague, 
 malaria, typhoid fever, and so forth. But, for the 
 present, let us neglect these lower forms of life, and 
 consider the higher animals, and them alone. What 
 has she to say about them ? In Science and Health, 
 she gives us a long chapter on Creation. From end 
 to end of it, not one word is said of any creature 
 but Man; except for a chance phrase or two, such 
 as this — "You may rise to the spiritual conscious- 
 ness of being, even as the bird which has burst from 
 the egg, and preens its wings for a skyward flight" ^ 
 
 — there is no hint of plant, or tree, or fish, or fowl, 
 or brute, nothing to show that we are not the only 
 creatures of God. Which way is a man to look, 
 when he finds three of the six Days of Creation left 
 out .^ Except for a few pointless allusions — the 
 unthinking lobster, the ferocious beast, illustrations 
 that are like the pictures in a baby's alphabet-book 
 
 — Science and Health, for all its 214,000 words, 
 gives us, practically, a world that has no animals in 
 it. "Father-Mother is the name for Deity, which 
 indicates His tender relationship to His spiritual 
 creation." ^ What name shall indicate His relation- 
 ship to His brute creation .? 
 
 I was told, by a Christian Scientist, that animals 
 
42 THE FAITH AND WORKS 
 
 are the lesser ideas of God. It sounds Platonic : but 
 I do not remember that Plato calls one Idea less 
 than another. Besides, I am not thinking of the 
 Idea, the Type, of Dog, Horse, or Cat. I am 
 thinking of dogs, horses, and cats. Here is my 
 dog, as I write, on the hearth-rug. What, "in 
 Reality," is he ? 
 
 God, Man, Mortal Mind, Matter — my dog is 
 none of them. What then is he ? For he really is. 
 I cannot doubt that he is he, is real, is here, on the 
 hearth-rug. 
 
 If animals were not real. Christian Science would 
 not treat them. It may be news to the reader, that 
 her followers treat animals. But I was told, bj a 
 practitioner — 
 
 We have many, many cases of the cure of animals. I have 
 treated several animals. There was a gentleman, not long ago, 
 who had three goldfinches sent up from the country, three such 
 beautiful birds : and two of them had passed on, from the change 
 of air and food, I suppose: and we were afraid the third was 
 going to pass on. But I treated it; and, after a day or two, the 
 bird was perfectly well, and began to sing. And there was a 
 pigeon: it was ill, its eyes had begun to turn, and it was quite 
 rough: you know how pigeons look when they are beginning to 
 die: and I treated it, and it recovered. Dogs are very good for 
 treatment: they are very responsive. The people I Hve with, 
 have fowls : and one day the gentleman said to me, 'Tm just going 
 to kill one of the new fowls : it is eating its own eggs.* And I 
 said, *Oh, don't kill it: it is such a beautiful bird.' So we put it 
 in a separate partition ; and I treated it. I realised God's idea — 
 that it could not be God's idea, that the bird should eat its own 
 
OF CHRISTIAN SCIENCE 43 
 
 eggs. You see, It was something like what sin is in us. A few 
 days later, it laid an egg, and didn't eat it. Then it laid two more, 
 and didn't eat them. Then we put it back with the other fowls: 
 and they lay about an egg each every day; and not one of the eggs 
 is so much as pecked. Oh, we treat everything. I know a gentle- 
 man who treated a rat in his farmyard : and now the rat is playing 
 about with the chickens. 
 
 Another Scientist told me the same; that believers 
 often treat their own animals.* I asked, " Do they 
 
 * Compare also the Christian Science Journal, September 1897. 
 "I am always glad to hear of animals being helped. I find they 
 respond very quickly to Truth. A white Pekin duck, unable to 
 take a step, was given two treatments, when it was cured. My 
 sister said she never knew one to get well before with such a claim.** 
 Then follows the story of the healing of a colt. At eleven o'clock, 
 the colt was declared by the same sister to be "ruined." In the 
 afternoon, after treatment, he was all right, he was up, walking 
 around. The Daily Telegraph, August 31, 1907, quotes a story, 
 from a Christian Science publication, of a little girl who read 
 Science and Health to a lame sparrow, till it flew away. And I 
 have before me, as I write, a press-cutting — "From our own 
 correspondent. New York. An elephant at the Zoo here, called 
 Mad Tom, has been ill several weeks. To-day, a couple of 
 Christian Scientists called, and asked permission to attempt the 
 cure of Tom by absent treatment. Permission was readily granted, 
 and, strangely enough, the animal seems to be better to-night than 
 he has been for a long time." Indeed, Christian Scientists draw 
 the line nowhere. Miss Feilding gives a long account of a Lon- 
 don lady, who, when the curtains of a mantel-shelf caught fire, 
 treated them by thought, while somebody else quenched them 
 with wet cloths (Faith-healing and Christian Science, p. 190). 
 And Mr. Lyman Powell records a story of the treatment of that 
 irresponsive vegetable, an india-rubber plant. 
 
44 THE FAITH AND WORKS 
 
 treat flowers ? For flowers, also, are, in a sense, 
 alive." The answer was, "Of course you could, 
 if you wished. Of course, it could be done. God 
 is the life of the whole world. If anybody had a 
 favourite plant, for instance, it could be done. You 
 can do anything.'' 
 
 St. Francis, doubtless, prayed over sick animals. 
 But Christian Science is not in favour of prayers for 
 the sick. But the point is, that animals must be 
 real, to be treated. She cannot treat them, unless 
 they are there. They cannot be "responsive," if 
 they are not real. 
 
 The mystery of this reality of their inner life is 
 far and away the most impenetrable of all mysteries. 
 What is an animal ? What does it feel like, to be 
 an animal ? I am thinking of the nobler animals, 
 such as we call not it, but him or her, I call my 
 dog him, not because he is a male, but because he is 
 a dog; as people call me him, not because I am 
 a male, but because I am a man. My dog is "con- 
 scious." As we live and feel, so he lives and feels. 
 What has Christian Science to say of his pleasures 
 and his pains ? 
 
 Let us take it, that they are illusions of canine 
 mind. That is a thoroughly Scientist phrase. A 
 biscuit, which my dog supposes to be a biscuit, is 
 really matter, which is the subjective state of what is 
 herein termed canine mind. It follows that, as mor- 
 tal mind is to Man, so is canine mind to Dog. If 
 
OF CHRISTIAN SCIENCE 45 
 
 Man be "spiritual, eternal, perfect, the compound 
 idea of God, the conscious identity of being, that 
 which has not a single quality underived from 
 Deity," why, so is Dog. That is all very well: it 
 is easy to say that the Platonic Idea, the Dog-as-he 
 is-in-himself, is somehow "laid up in Heaven." 
 But how is Christian Science to get from Dog, with 
 a capital letter, to my dog, with a small letter .? 
 The breakdown is equally disastrous, from Man to 
 men, and from Dog to dogs. The "lesser ideas of 
 God" are Horse, Dog, and Cat, not horses, dogs, 
 and cats. 
 
 It is said that a certain architect, building some 
 rooms over an archway, left out the staircase. That 
 is what Christian Science has done : she has left out 
 the staircase of the House of Life. 
 
 For each one of us, there are millions of the 
 lower creatures of God. Ages before we came here, 
 they suffered and died. All over the earth, we en- 
 slave, punish, mutilate,* kill, and eat animals : live 
 by their death, and are made comfortable by their 
 
 * "In the months of spring and early summer, in this country, 
 farm-places simply, so to speak, seethe with vivisection: male 
 and female animals have these sensitive organs cut out of their 
 bodies in full consciousness, and this is done on millions of ani- 
 mals annually. We know to a million or two, but there are many 
 millions. You must not think that I am exaggerating about it : you 
 will find it from the statistics returned by the Board of Agriculture 
 every year." — Sir John M'Fadyean, Second Report of the Royal 
 Commission on Vivisection, March 1907. 
 
46 THE FAITH AND WORKS 
 
 distress. Millions of them, to each of us : why has 
 Christian Science left them out ? 
 
 Because their sufferings are a dismal -occasion, to 
 be evaded, Hke the Last Supper: and their natural 
 ways make havoc of her spiritual world, which is her 
 only world. She does not admit, in her real world, 
 any creature that will not promise to behave nicely. 
 No accommodation is provided for animals that love 
 to fight and tear and kill, or for internal parasites, 
 or for mosquitoes with their stomachs full of malaria. 
 And, when we laugh at her picture of God's world, 
 as at a fairy scene out of a pantomime, she says 
 that we believe in a corporeal Jehovah. That is 
 what comes of leaving the animals out of Creation. 
 She cannot put them back now, or find a place for 
 them. She made her little doll's house without a 
 staircase; and, to put in the staircase now, would 
 wreck the top rooms of the doll's house. What 
 can she have to tell us of the lives of animals ? 
 
 Instead of them, she gives us her "spiritual inter- 
 pretation" of them. This interpretation is con- 
 tained in the Key to the Scriptures.^ This Key 
 contains a few random notes on Genesis and the 
 Apocalypse; and a new version of the Psalm, "The 
 Lord is my Shepherd," showing, though faintly, the 
 light that Christian Science throws on the Scriptures,^ 
 To the rest of the Scriptures there is no Key. Then 
 comes a Glossary, which "contains the metaphysi- 
 cal interpretation of Bible terms, giving their spirit- 
 
OF CHRISTIAN SCIENCE 47 
 
 ual sense, which is also their original meaning." ^ 
 Here are some examples from this Glossary : — 
 
 Adam. Error; a falsity; the belief in "original sin," sickness, 
 and death ; evil ; the opposite of good, God and His creation ; a 
 curse; a belief in intelligent matter, finiteness, and mortality; 
 "dust to dust"; red sandstone; nothingness; the first god of 
 mythology; not God's man. ... A product of nothing, as the 
 mimicry of something; an unreality, as opposed to the great reality 
 of spiritual existence and creation; a so-called man; . . . the 
 image and likeness of what God has not created, namely, matter, 
 sin, sickness, and death. . . . 
 
 Baptism* Purification by Spirit; submergence in Spirit. 
 
 Children. Life, Truth, and Love's spiritual thoughts and rep- 
 resentatives. Sensual and mortal beliefs; counterfeits of creation, 
 whose better originals are God's thoughts, not in embryo, but in 
 maturity; material suppositions of life, substance, and intelligence, 
 opposed to the Science of being. 
 
 Dan (Jacob's son). Animal magnetism. . . . 
 
 Death. An illusion, the lie of life in matter; the unreal and 
 untrue; the opposite of Life. . . . 
 
 Devil. Evil; a lie; error; neither corporeality nor mind; 
 the opposite of Truth ; a belief in sin, sickness, and death ; animal 
 magnetism. . . . 
 
 (Elias, Euphrates, and Gad, are all of them Christian Science.) 
 
 Gihon (river). The rights of woman acknowledged morally, 
 civilly, and socially. 
 
 (Ham and Issachar are each a corporeal belief. Hiddekel 
 (river), and Holy Ghost, are Divine Science. Jacob is first cor- 
 poreal, then spiritual; so is Judah. Kingdom of Heaven, and New 
 
 * "Our baptism is a purification from all error."® One of 
 Mrs. Eddy's students recalls how she once held a baptismal 
 service without water. — Lyman Powell, work cited, p. i6o. 
 
48 THE FAITH AND WORKS 
 
 Jerusalem, are Divine Science: Levi is a corporeal and sensual 
 belief, mortal man, . . . and ecclesiastical despotism.) 
 
 Matter. Mythology; mortality; another name for mortal 
 mind; illusion . . . sensation in the sensationless. . . . 
 
 Mind. The only I, or Us. . . . 
 
 Red Dragon. Fear; inflammation; sensuality; subtlety; 
 error; animal magnetism. 
 
 Serpent is many false "claims." It is also animal magnetism. 
 
 (There is no interpretation of Sin, which is a word of some 
 
 importance in the Scriptures.) 
 
 Will. The motive power of error; mortal belief ; animal power. 
 The might and wisdom of God. Will, as a quality of so-called 
 mortal mind, is a wrong-doer : hence it should not be confounded 
 with the term as applied to Mind, or one of God's qualities. 
 
 You. As applied to corporeality, a mortal ; finity. 
 
 Such is the light that Christian Science throws on 
 the Scriptures. Let us get back to what she says 
 about the lives of animals. We have her "spiritual 
 interpretation" of the first chapter of Genesis. 
 Here, of course, the animals fare badly. She dis- 
 misses them, as mere thoughts: she explains them 
 away : — 
 
 Animals and mortals metaphorically present the gradation of 
 mortal thought, rising in the scale of intelligence, taking form in 
 masculine, feminine, or neuter gender. The fowls which fly 
 above the earth, in the open firmament of heaven, correspond to 
 aspirations soaring beyond and above corporeality. . . . Holy 
 thoughts, winged with Love, . . . abound in the spiritual atmos- 
 phere of Mind, and consequently reproduce their own character- 
 istics. . . . Mortal mind inverts the true likeness, and confers 
 animal names and natures upon its own misconceptions.^ The 
 
OF CHRISTIAN SCIENCE 49 
 
 animals created by God are not carnivorous, as witness the millen- 
 nial estate pictured by Isaiah. . . . All the creatures of God are 
 harmless, useful, indestructible (j/V), moving in the harmony of 
 Science. A realisation of this grand verity was a source of strength 
 to the ancient worthies. It supports Christian healing, and enables 
 its possessor to emulate the example of Jesus.^ 
 
 I said so: animals, in Reality, are not. Fowls 
 are thoughts : and the carnivora are not carnivorous 
 — think of Daniel, says Christian Science, in the 
 den of lions — and vipers are not venomous — 
 think of St. Paul, she says, at Malta. In reality, 
 animals are not real, are not there, are images, re- 
 flections, manifestations, ideas. They have not, 
 in reality, senses, for they are not, in reality, selves. 
 Their pleasures and pains, instincts and passions, 
 homing and mating and fighting, are not really in 
 them, but in God, or in us. It does not matter which 
 we say, God or us. Mind is the only I, or Us. 
 Let the bad grammar pass : hold fast this happy 
 assurance, that God is the only Us. 
 
50 THE FAITH AND WORKS 
 
 IV 
 
 THE REALITY OF DISEASES 
 
 The Faith and its Founder are inseparable; and 
 we try in vain to leave out Mrs. Eddy. Of her, 
 through her, it all came : the revelation was to her, 
 the miracles were by her. Thanks to God and Mrs. 
 Eddy, is the usual phrase of the healed; it may even 
 be, Thanks to Mrs. Eddy and God. To impose a new 
 form of thought on half-a-million of people, to heal 
 so many souls and bodies, are achievements which 
 court inquiry. Her Kingdom, her more than Papal 
 decrees, her name of Mother Mary,* her general 
 attitude toward the Universe, annul the plea, Why 
 cant you leave a lady alone ? To my thinking, our 
 plain duty is, to study her life. I take my facts 
 from Mr. Lyman Powell's admirable book. 
 
 She was born at Bow, New Hampshire, in 1821. 
 It was a time when "New England was indulging 
 to the full her native penchant for the mystical. 
 
 * She gave herself this name, and made it, in a by-law of the 
 Mother Church, " an indication of disrespect, and unfitness to be 
 a member of the Mother Church," for Scientists to call any other 
 woman Mother, except their real mothers. In 1903, she changed 
 it to Leader. See Lyman Powell, p. 150; Mark Twain, p. 148. 
 
OF CHRISTIAN SCIENCE 51 
 
 Clairvoyance, spiritualism, mesmerism, and other 
 psychical phenomena were in the air." When she 
 was fifteen, the family moved to Tilton, near Canter- 
 bury, where was a community of the Shakers; "their 
 leader had died long years before, but they were 
 still speaking of her as the * Mother,' 'the female 
 principle of God,' 'the female Christ'; using such 
 terms as 'Father-Mother God,' 'the Church of 
 Christ,' 'the Mother Church'; and refusing to pray 
 audibly, and setting celibacy high above the mar- 
 riage state." 
 
 As a girl, "she invariably took the centre of the 
 stage. She expected and accepted the peculiar con- 
 sideration given to her instinctively by everybody 
 in the family and friendly circle. When her sweet- 
 ness and her charm, however, were not adequate 
 to win the influence desired, she knew how to chal- 
 lenge and command. High-strung and hysterical, she 
 knew when to employ the arts of the neurotic*. . . 
 The stories of her school-days are the stories many 
 people tell about the school-days of extraordi- 
 nary people. Her schoolmates found her indolent 
 and indifferent to the routine to which they yielded 
 without murmuring. ... If one is obliged to draw 
 any inference as to her schooling from the facts in 
 
 *"She was extremely nervous and hysterical, and, as child 
 and woman, subject to certain violent seizures. Mary Baker's * fits/ 
 as outsiders rather crudely called them, are still a household word 
 among her old friends. " — The Milmine Articles, 
 
52 THE FAITH AND WORKS 
 
 evidence,* it will, perhaps, be not unlike that 
 which her schoolmates stated in the homely words : 
 'Mary Baker completed her education when she 
 had finished Smith's grammar and had reached long 
 division in arithmetic.'" 
 
 In December 1843 she married her first husband; 
 who died, six months later, of yellow fever. In 
 September 1844, her son was born. "The years 
 that followed are too sad and bleak for full descrip- 
 tion. The widowed mother, just past twenty-three, 
 was lapsing from frailness into an invalidism which 
 was not to lift till she was almost fifty. Her baby 
 fell into the hands of kind but ignorant caretakers, 
 grew up without education, and has seldom seen 
 his mother since his babyhood. . . . She lived with 
 one relative for a time, and then passed on to the 
 next who would receive her. Poor relation as she 
 was in every house, she acted steadily as though her 
 presence was a privilege to be impressed on those 
 with whom she lived. She took the best they 
 had to give, as though it were her right. She had 
 the family life adjusted to her nerves. She made 
 herself the centre of each situation. She gave the 
 servants extra trouble, if there were servants in the 
 house. If there were not, she let it sometimes fall 
 
 * She says of herself, "After my discovery of Christian Science, 
 most of the knowledge I had gleaned from school-books vanished 
 like a dream." — Retrospection and Introspection, Christian Science 
 Publishing Society, Boston, Mass., p. 20. 
 
OF CHRISTIAN SCIENCE 53 
 
 upon a hostess old enough to be her mother. If 
 the thought of helping-on, as others do who fall into 
 her plight, ever crossed her mind, she carefully safe- 
 guarded it from practical expression. ... In all 
 those bitter years, which ran on from 1843 *^ ^^7^, 
 Mrs. Eddy was engaged almost continuously in 
 wearing out her welcome and in saying good-bye 
 to the past." 
 
 In 1853 she married again. Her second husband 
 was an itinerant dentist. "One who knew him tells 
 me, *He was too slow for her.' He was not a good 
 provider. He could not always earn a living as a 
 dentist, and so he sometimes practised homoeopathy, 
 and even turned his hand to running a saw-mill. 
 They lived for years a precarious existence, moving 
 from place to place." In 1862 they separated for 
 about two years. There was final separation in 
 1866, and divorce in 1873. 
 
 Long before this time, she had gone, in 1862, 
 to Portland, Maine, to be healed by Quimby, the 
 mental healer. He was, in 1862, sixty years old. 
 From him she learned, appropriated, reproduced, the 
 principles, ideas, even some of the phrases, of 
 Christian Science. Phineas Parkhurst Quimby was 
 the son of a blacksmith. "Apprenticed, as a boy, 
 to a clockmaker, he early showed those keen powers 
 of observation, inventiveness, and originality of 
 thought, which made him a marked man his whole 
 life through. A truth-lover and truth-seeker by 
 
54 THE FAITH AND WORKS 
 
 instinct, he never took opinions ready-made. He 
 read much. The Bible was ever in his hand, and 
 sometimes Berkeley." In early years, he studied, 
 and practised, mesmerism. Later, he worked-out 
 for himself a sound and w^holesome system of mental 
 healing; on which he wrote ten manuscript volumes. 
 The manuscript which Mrs. Eddy used in the late 
 sixties and the early seventies, and regularly said was 
 Quimby's, is in complete agreement with the Quimby 
 theory. "Many of his characteristic phrases are 
 reproduced, practically unchanged, in Mrs. Eddy's 
 writings, and are current coins to-day among Chris- 
 tian Scientists everywhere." Mr. Lyman Powell 
 quotes, from Quimby, the following phrases. . . . 
 "Christian Science: Science of Health : Matter has 
 no intelligence: Matter is an error: Understanding 
 is God : Truth is God : God is Principle : Wisdom, 
 Truth, and Love is the Principle: All sciences are 
 part of God. The idea, man is the highest — hence 
 the image of God : Error is sickness. Truth is health : 
 The patient's disease is in his disbelief. . . . If you 
 are not afraid to face the error and argue it down, 
 then you can heal the sick." Side by side with these 
 phrases and sentences, he sets the parallel phrases 
 and sentences of Science and Health. "The deadly 
 parallel," he says, "does not always prove its case. 
 There may be similarity of view without plagiarism. 
 But, when similarity shades off into practical identity 
 in thought and word alike, there is but one conclusion 
 
OF CHRISTIAN SCIENCE 55 
 
 to be reached. The passages in parallel speak for 
 themselves, and from them there is no appeal con- 
 ceivable." 
 
 The documentary evidence, indeed, is overwhelm- 
 ing, that Mrs. Eddy found Christian Science in 
 Quimby. "The most she ever did for him, who did 
 so much for her, was to give him, while he was alive, 
 the appreciation precious beyond words to every doc- 
 tor, and, after he was dead, fulsome verse, in which 
 she made sackcloth clothe the sun and day grow 
 night. And then, as years went by, and ambition 
 grew with what it fed on, she began to claim, first, 
 that she had started Quimby on his course, then, 
 that she, not he, had planned the course, and last, 
 that he had not taken any course at all of mental 
 healing, but was a mere mesmerist. . . . When she 
 was helped up the stairs, in October 1862, to Dr. 
 Quimby's office, she was * a frail shadow of a woman.' 
 Pale, emaciated, shabby, the stamp of poverty as 
 well as illness on her face and form, her first request 
 of Quimby was to assist her to secure an inexpen- 
 sive boarding-place. Three weeks later, she left 
 him, a well woman — well in body and in mind. 
 Quimby had cured her of her nervous trouble, but 
 that was the least that he had done for her. He had 
 given her the idea which was to dominate her whole 
 life, the rock on which she was by and by to build 
 her church, against which she has been wont, ever 
 since, stoutly to assert, the gates of hell shall not 
 
56 THE FAITH AND WORKS 
 
 prevail. . . . She had at last a great idea. It 
 came to her in all its force and fulness with Quimby's 
 stamp on it. But it was hers; hers even to the 
 repudiation — if she pleased — of the Quimby 
 stamp." 
 
 On February i, 1866, came the occasion of her 
 "discovery" of Christian Science. She slipped on 
 some ice, and fell, and had a "severe nervous shock." 
 We have the doctor's affidavit that she was not 
 critically ill; that he never said that she was; that 
 she followed his directions to the letter; that she 
 improved at once, and was cured in a fortnight. 
 We have her statement, that she depended solely 
 upon God, read the story in the Bible of the healing 
 of the palsied man by Jesus Christ, caught *the lost 
 chord of Truth, healing, as of old, from the Divine 
 Harmony,' and, the third day, rose as one from the 
 dead, appeared before the friends who had gathered 
 in the adjoining room to say good-bye to her, and 
 was at first believed to be an apparition. Six months 
 later, she called on the doctor again, to treat her for 
 a cough. 
 
 "It was a wretched life she lived in Lynn after 
 the final separation from her husband. She was 
 physically and temperamentally unfit to earn her 
 living. She did not play successfully the role of the 
 professional visitor. She could not efface herself in 
 any home. She neither helped along nor kept hands 
 off the family affairs. She could not master the 
 
OF CHRISTIAN SCIENCE 57 
 
 simple lesson, easily learned by normal people who 
 visit much, of leaving the family, enlarged to take 
 her in, more closely knit together because she had 
 been in it. There are families which still feel the 
 strain she put upon them years ago." The evidence 
 of these facts is in Mr. Lyman Powell's book : it is 
 a dismal picture. For two years, before 1870, she 
 was at Stoughton, with a family named Wentworth. 
 Three of that circle are alive, "and retain vivid 
 memories of that visit. They tell me the same story, 
 of a favourable first impression, passing into the 
 usual strained relationship, as the daily contact 
 unveiled a nature self-centred, at the cost of family 
 peace and happiness. . . . All those months, she 
 was consumed with a desire to put the Quimby 
 theory into a book. She was ever writing at it, ever 
 trying to ifind funds for its publication. She was even 
 willing that Mrs. Wentworth, without her husband's 
 knowledge, should put a mortgage on the place, to 
 secure the money needed. She talked Quimby 
 until every one grew 'dead tired of hearing' of him, 
 and Mrs. Clapp (the Wentworths' niece), in imita- 
 tion of the Quimby propagandist, would fold her 
 hands softly in her lap, smile gently, nod her head 
 slowly, and remark, */ learned this from Dr. Quimby, 
 and he made me promise to teach it to at least two 
 persons before I die.' . . . Her one interest was, to 
 teach Quimbyism, to 'carpenter' it out into a book, 
 and find the means to publish it. What she needed 
 
58 THE FAITH AND WORKS 
 
 most, was some one who could illustrate her theory 
 by effective healing. Him she found in Richard 
 Kennedy." This was a good-natured, clear-headed, 
 and clean-minded youth, just coming into manhood. 
 They started business together. "While her partner 
 healed, and paid all bills for both, she taught: and, 
 though the major portions of her profits came from 
 Richard Kennedy's generosity, she also contributed 
 to the adequate bank account she now had for the 
 first time. ... As months slipped by, she grew 
 more assertive and ambitious. Once, in a burst of 
 confidence, she said to her young partner, in whom 
 people to this day instinctively confide, 'Richard, 
 I was born an unwelcome child, and I mean to have 
 the whole world at my feet before I die.' She said, 
 more than once, to him, *You will live to hear the 
 church bells ring out my birthday.' ... As stu- 
 dents multiplied, she grew more certain of her- 
 self. For twelve lessons, her first students paid her 
 100 dollars each, promised her a life annuity of lo 
 per cent of all their future earnings, and gave a 
 3000 dollars bond, not to show any one the copy 
 she allowed them to make of the manuscripts, 
 now grown from Quimby's one to three. At the 
 end of three weeks, she saluted them as Doctor, 
 and sent them out into the world to practise 
 Quimbyism without the name of Quimby. Moved, 
 she says, * by a strange providence,' she raised her 
 charges in a little while to 300 dollars for twelve 
 
OF CHRISTIAN SCIENCE 59 
 
 lessons,* reduced, in later years, in Boston, to the 
 number seven." 
 
 * "When God impelled me to set a price on my instruction in 
 Christian Science Mind-healing, I could think of no financial 
 equivalent for an impartation of a knowledge of that divine power 
 which heals; but I was led to name three hundred dollars. . . . 
 God has since shown me, in multitudinous ways, the wisdom of 
 this decision.'* — Retrospection and Introspection^ p. 71. 
 
 Of her quarrels with her students, Mr. Lyman Powell says, 
 "Never able permanently to retain those who would not give 
 their heart and mind completely to her keeping, she soon began 
 to lose some of her more thoughtful students. Writes one of them 
 to me: *As a teacher, she considered herself the wisdom, and in 
 all things was to be obeyed; any one going contrary was in re- 
 bellion and must be put down. In the class, she strove to preju- 
 dice her students against any rebellious ones, through awakening 
 as much sympathy as possible among the loyal, by informing 
 them that she was caused both mental and physical suffering by 
 their misconduct. * One woman left her class, because she thought 
 Mrs. Eddy *was taking Christ away from her.' Another, through 
 the court, recovered her tuition fee on the ground that she had 
 not received her money's worth. Some sued her; others she 
 sued. The air was thick with litigation. With some of the 
 choicest spirits, her system broke down of sheer absurdity, as she 
 began to put it to unnecessary strain. . . . But, every time she 
 lost a follower, another came to take his place. Disciples increased 
 alike in zeal and numbers. Those who came to stay, passed 
 under the spell she put upon them. Her influence had no neces- 
 sary relationship to the system she was teaching. It would have 
 been as dominating, had she been preaching Comtism or Mor- 
 monism. It was not, as some have thought, humbuggery that 
 attracted many, but a hypnotic influence — the power Mrs. Eddy 
 has of profound, and, to some, irresistible suggestion." 
 
6o THE FAITH AND WORKS 
 
 She had many quarrels with her students. One 
 of them was so disgusted by her claims that she 
 could raise the dead, that he challenged her to give 
 a public exhibition. She quarrelled even with young 
 Kennedy, "whom it would be difficult to-day for 
 any one to differ with in anger. She followed him, 
 like any mediaeval pope, with her anathemas; made 
 him the occasion of the development of her strange 
 obsession of Malicious Animal Magnetism; singled 
 him out, nine years later, for furious denunciation 
 in the third edition of her book; and at last dis- 
 missed him as the Nero of to-day." In 1875, she 
 published her book, ^nd entered into a sort of 
 partnership with another healer, Mr. Spofford. 
 In January 1877, she broke with him, and he was 
 expelled from the Christian Science Association, on 
 the charge of "immorality," that is, of disloyalty to 
 her. "As she had followed, and was still following, 
 Richard Kennedy with her frenzied thought, so now 
 she followed Mr. Spofford, mild and serene as he 
 was, to the ridiculous extremity of causing him to be 
 haled into the Salem court, in the spring of 1878, 
 on the charge of witchcraft." 
 
 In 1877, also, she married her third huband, Asa 
 Gilbert Eddy. He had been a sewing-machine agent, 
 a Christian Science student, and a pedler of her 
 book. "He yielded the unquestioning obedience 
 necessary to retain his place. He did what he was 
 told to do. He would solicit students for his wife, 
 
OF CHRISTIAN SCIENCE 6i 
 
 or take up the collection at the Sunday service when 
 she preached the sermon. His sister-in-law re- 
 members that *he could do-up a shirt as well as any 
 woman.' He would even turn docility into self- 
 efFacement. One of several who knew Mr. Eddy, 
 and have given me their recollections of him, informs 
 me that Mr. Eddy seemed to him slow and over- 
 cautious, rather than actually dull or stupid. He 
 thought him completely overawed and benumbed by 
 his wife's stronger nature. There is no evidence 
 that he objected to Mrs. Eddy's use of the editorial 
 we in writing of herself, or to her reference to him 
 as our husband. She had already made him 'Doc- 
 tor,' after his twelve lessons with her in the art of 
 healing. Now she made him the first organiser of a 
 Christian Science Sunday-school." He also taught 
 a Bible-class. He died in 1882.* 
 
 By 1882, "Lynn Was already growing weary of 
 the new faith and its founder. Students one by one 
 withdrew, till once she had but two left. Realising 
 that there was nothing more that she could do in 
 Lynn, she dissolved her little church of less than 
 fifty members, and early in the winter of 1882 beat 
 a wise retreat to Boston." She had already secured 
 
 * According to McClure's Magazine, the post-mortem examina- 
 tion showed extreme valvular disease of the heart. "To satisfy 
 Mrs. Eddy, the physician showed her the heart, and yet she still 
 insisted that her husband had died of 'malicious mesmerism,* or 
 * arsenical poisoning mentally administered.*" 
 
62 THE FAITH AND WORKS 
 
 a charter for thtM ass achusetts Metaphysical College.^ 
 " It never had a building of its own. It met in Mrs. 
 Eddy's parlour, and its faculty consisted solely of 
 Mrs. Eddy. But the college grew, in face of all 
 discouragements, and out of it developed various 
 organisations." In 1886, the National Christian 
 Science Association f was formed, and met in New 
 York. By this time, her dominant will, her clever- 
 ness, her power of oratory, were fully developed. 
 " Her house was her strategic point for doing things 
 and managing people. Classes were meeting all day 
 long. There was little social intercourse, and no 
 idling. But there was much self-consciousness, 
 grown morbid through Mrs. Eddy's over-emphasis 
 of malicious animal magnetism. She herself was 
 troubled with nocturnal hysteria, which she invariably 
 
 * Of this "College," Mr. Purrington says that its classes were 
 only three in number, the primary, the normal, and the obstetric. 
 Mrs. Eddy seems to have taught them all: but her husband 
 taught two terms, her adopted son one term, and General Eras- 
 tus Bates one term. "Persons," she says, "contemplating a 
 course at the Massachusetts Metaphysical College, can prepare 
 for it through no books except the Bible and 'Science and Health 
 with Key to the Scriptures.* Man-made theories are narrow, 
 else extravagant, and always materialistic." — Misc. fFritings, 
 Christian Science Publishing Society, Boston, Mass., p. 64. 
 
 f It was to this Association that she sent the famous telegram. 
 May 27, 1890 — All hail! He hath filled the hungry with good 
 things, and the sick He hath not sent empty away. Mother Mary, 
 The President of this Association said, There is but one Moses, 
 one Jesus; and there is but one Mary. 
 
OF CHRISTIAN SCIENCE 63 
 
 ascribed to M.A.M., as she familiarly designated it. 
 It was not unusual for the whole family, and even 
 students living near, to be called-up at night to give 
 her mental treatment." In 1889, she made an end 
 of her Metaphysical College, and moved from 
 Boston to Concord. 
 
 But, for the study of her life, we have it all in 
 Mr. Lyman Powell's book, put with the most careful 
 judgment. For years, he has studied Christian 
 Science. To verify statements in the Milmine 
 articles, he travelled more than twenty-five hundred 
 miles: and, he says, "I am glad to be able to 
 testify to the singular accuracy of the articles, 
 and the thoroughness with which they have been 
 prepared." 
 
 In Retrospection and Introspection, we have her 
 own account of her life. As a child, eight years old, 
 she heard repeatedly, for a whole year, a mysterious 
 voice calling her distinctly by name — Mary, Mary, 
 Mary — three times, in an ascending scale. She says 
 that a little cousin, staying with her, also heard this 
 voice. She was kept much away from school, 
 because her brain was too large for her body. When 
 she was eleven years old, she was "so perturbed by 
 the erroneous doctrines of Unconditional Election 
 or Predestination," that the family doctor was 
 summoned, and pronounced her stricken with fever. 
 She devoted much attention to "Allopathy, Homoeo- 
 pathy, Electricity, and various humbugs." It was 
 
64 THE FAITH AND WORKS 
 
 homoeopathy that helped her to discover Christian 
 Science : — 
 
 The physical side of this research was aided by hints from 
 Homoeopathy, sustaining my final conclusion that mortal belief, 
 instead of the drug, governed the action of material medicine. 
 I wandered through the dim mazes of Materia Medica, till I was 
 weary of "scientific guessing," as it has been well called. I sought 
 knowledge from the different schools — Allopathy, Homoeopathy, 
 Hydropathy, Electricity, and from various humbugs — but with- 
 out receiving satisfaction. I found, in the two hundred and sixty- 
 two remedies enumerated by Jahr, one pervading secret — namely, 
 that the less material medicine we have, and the more Mind, the 
 better the work is done; a fact which seems to prove the principle 
 of Mind-healing. One drop of the thirtieth attenuation of Natrum 
 Muriaticum, in a tumbler-full of water, and one teaspoonful of the 
 water mixed with the faith of ages, would cure patients not affected 
 by a larger dose. The drug disappears in the higher attenuations 
 of Homoeopathy,* and matter is thereby rarefied to its fatal essence, 
 mortal mind; but immortal Mind the curative principle remains, 
 and is found to be even more active.* 
 
 Finally, we have to bear it in mind that she 
 talks, in Science and Health, of humours, and of con- 
 sumption in the blood : that she refers, as authorities, 
 
 * This account of Homoeopathy will hardly find acceptance 
 among homoeopathists. Dr. A. M. Kellas kindly sends me the 
 following note: — "The figures for Hahnemann's dilutions are 
 as follows: Fifth dilution, i in 312,500; tenth dilution, i in 
 97,656,250,000,000,000; thirtieth dilution, I in 931,322,574,615, 
 478,515,625,000,000,000,000,000,000,000,000,000,000. Hahne- 
 
 mann preferred the thirtieth dilution. Of course recent homoeo- 
 paths do not follow his dilutions.'* The point is, that Mrs. Eddy 
 did. 
 
OF CHRISTIAN SCIENCE 65 
 
 to Graham, Cutter, and Jahr: and that she warns 
 her students to have nothing to do with physiology 
 and pathology : " I recommend students not to read 
 so-called scientific works, antagonistic to Christian 
 Science."^ And again, ** The lecturer, teacher, or 
 the healer, who is indeed a Christian Scientist, never 
 introduces the subject of human anatomy; never 
 depicts the muscular, vascular, or nervous operations 
 of the human frame. He never thinks about the 
 structure of the material body." ^ 
 
 Thus, from her life, her temperament, and her 
 writings, we see that she does not understand, does 
 not wish to understand, the facts of Disease. And, 
 of course. Christian Scientists take their tone from 
 her. For, says Christian Science, all diseases are 
 mental. Call them by as many and as long names 
 as you like, they are all the same phantasy. They 
 are none of them really there. It is all a dream of 
 mortal mind. 
 
 But the doctor has a ready answer. I assume, he 
 says, that you are right. I assume that Mind is All, 
 and All is Mind ; that diseases are unreal, are 
 nothing. In brief, I assume that all diseases are 
 ghosts. But they are not all the same ghost. 
 Nervous dislike of meals is one ghost, and gastric 
 ulcer is another : and the ghost of pain in the breast 
 is not the ghost of cancer in the breast. I agree 
 with you, that all these apparitions are equally un- 
 real; still, I am bound to insist on the difference 
 
66 THE FAITH AND WORKS 
 
 between one phantom and another. For example, a 
 cough may be due to pleurisy, pneumonia, bronchitis, 
 laryngitis, cancer, reflex irritation, or pharyngitis — 
 ghosts, all of them, pure hallucinations of medical 
 mind. Only, they are seven ghosts, not one. Or 
 take an " acute abdominal case." It may be any one 
 of many ghosts, but it cannot be all of them. 
 
 Now, says the doctor, we all know that ghosts can 
 be laid. For one, exorcism; for another, the right- 
 ing of a wrong, or the vindication of the ghost's hon- 
 our; for a third, the returning of property to the heir, 
 or of a coffinful of bones to consecrated ground. All 
 these methods of treatment are ghostly. There is 
 no way, save ghostly ways, of getting at a ghost. 
 So it is with the treatment of diseases. I agree with 
 you that all drugs, like all diseases, are phantasmal; 
 that all drugging, like all ghost-laying, is a casting- 
 out of one illusion by another. None the less, 
 though all diseases be mental, and all drugs be 
 mental, yet the action of the drug, the relation 
 between the drug and the disease, is Absolute Reality. 
 Bromide does act on epilepsy; quinine does act on 
 malaria, every time that it squeaks and gibbers in the 
 streets of the body; antitoxin does lay diphtheria, 
 especially in the first twenty-four hours of its appear- 
 ance; and anaesthetics do cast out pain. I am no 
 more afraid to follow all these ghosts to their logical 
 conclusions than Hamlet was afraid to follow his 
 father's ghost to the more remote part of the plat- 
 
OF CHRISTIAN SCIENCE 67 
 
 form. I rejoice with you, says the doctor to Chris- 
 tian Science, over the native nothingness of Matter. 
 I love to hear you say that Mind is not an entity 
 within the cranium. I could spend hours, watching 
 you rub the world right out, like a child with a wet 
 sponge and a slate. For, of course, all these in- 
 tellectual performances have nothing to do with the 
 blessed fact that quinine does act on malaria. 
 
 For we are not booked, by that fact, to any theory 
 of Matter. We are only saying that there is a certain 
 relation, between what we call quinine, and what 
 we call malaria. Though each of them be a dream, 
 their relation is not in dreamland. If Christian 
 Science doubts the reality of this relation, let her 
 try to get away from it. Let her climb up into 
 Philosophy. There, in the Platonic heaven, she 
 will find the Platonic Idea of Quinine, the Quinine- 
 as-it-is-in-itself, eternally related to the Platonic 
 Idea of Malaria, the Malaria-as-it-is-in-itself. Let 
 her seek refuge in the Christian heaven. There, 
 as God gives us our daily bread, so He gives us, 
 those who need it, our daily quinine. The relation 
 of quinine to malaria is the relation of bread to 
 hunger: the whole discovery, preparation, dosage, 
 and results of quinine are "the will of God." He 
 gives us our daily amyloids in a loaf of bread, and 
 our daily alkaloid in a bottle of quinine pills. 
 
 It comes to this, that the action of drugs on 
 diseases belongs to the laws of Nature; which are 
 
68 THE FAITH AND WORKS 
 
 the laws of mathematics; which are metaphysical. 
 For example, the standardising of diphtheria-anti- 
 toxin is the working-out of a mathematical problem, 
 to find the relation, between a given quantity of a 
 sample of the drug, and the body-weight of a given 
 animal. Here we have got back to Absolute Reality. 
 Now let us see what Christian Science has to say 
 about diseases and drugs. 
 
 From such "connate facts" as "the reputed 
 longevity of the Antediluvians," the rapid multi- 
 plication of diseases since the flood, and the increase 
 of longevity since the first publication of Science 
 and Health, she seems to deduce "a vigorous *No'" 
 as her response to the question whether practitioners, 
 using material remedies, have reduced the sum 
 total of human sickness.'* 
 
 Hygiene is " excessive " : — 
 
 Is civilisation only a higher form of idolatry, that man should 
 bow down to a flesh brush, to flannels, to baths, diet, exercise, and 
 air?^ Bathing and rubbing, to alter the secretions, or remove 
 unhealthy exhalations from the cuticle, receive a useful rebuke 
 from Christian Healing.® 
 
 Of doctors she says : — 
 
 The ordinary practitioner, "examining bodily symptoms, telling 
 the patient he is sick, and treating the case according to his diag- 
 nosis, would naturally induce that very disease, even if it were not 
 already determined by mortal mind.^ 
 
 Christian Science will find all about drugs in the 
 Book of Ecclesiasticus. It is a question of dosage. 
 
OF CHRISTIAN SCIENCE 69 
 
 God makes drugs, but does not dispense them : He 
 informs mortal mind that doses are to be admin- 
 istered. A right dose is intrinsically good : a wrong 
 dose is intrinsically bad. He makes poppies and 
 cinchona-trees and metals. Also, He makes mortal 
 mind, which makes opium out of poppies and morphia 
 out of opium; quinine out of cinchona trees; iodide 
 of potassium and perchloride of mercury out of 
 metals; and then makes them up, by the divine will 
 and wisdom, in proper doses. ^ 
 
 In cases of accidents, injuries, and diseases usually 
 treated by surgery, Christian Science claims to be 
 "always the most skilful surgeon," declares that "no 
 breakage nor dislocation can really occur," but rec- 
 ommends to those practising Christian Science that 
 "until the supremacy of Mind is more generally 
 admitted it is better to leave surgery, and the adjust- 
 ment of broken bones and dislocations, to the fingers 
 of a surgeon." At the same time it is asserted that 
 the author oi Science and Health has in her possession 
 "well-authenticated records of the cure through 
 mental surgery alone of dislocated joints * and spinal 
 
 * The Christian Science Sentinel, August 8, 1908, describes 
 the healing of a case of old dislocation of the hip-joint. It gives 
 no evidence that the case was one of dislocation; it may have 
 been an old fracture. Anyhow, after treatment, there was less 
 pain, and the patient could move the limb more freely; but it 
 remained shorter than the other. That is to say, it was still dis- 
 located. 
 
70 THE FAITH AND WORKS 
 
 vertebrae." ® Some years ago (see the Boston Herald, 
 Dec. 2, 1900, and the Literary Digest, Dec. 29, 1900) 
 there was a good deal of chaff, at the expense of 
 Christian Science, because Mrs. Eddy had a tooth 
 removed under local anaesthesia. Her ingenious 
 explanation, beginning with "Bishop Berkeley 
 and I agree that all is Mind," is that a dentist's 
 belief in the means he employed was a mental force 
 which combined with her own, exerted in a different 
 direction, producing a painless operation as a logi- 
 cal, mathematical "resultant of forces." ^^ 
 
 Christian Science, in these articles, declares her 
 belief that Mind is All, and All is Mind. Bodily 
 things, she says, are not real: there is no Reality 
 left for them : it has all been spent on God. Whereas, 
 if God were not, the body would not be. Therefore, 
 it is real. 
 
 The reality of the body is the reality of Life. It 
 is also the reality of Death. If God were not, there 
 would be no Death : for there would be nothing to 
 die. As we "live and move and have our being in 
 God," so, in Him, we shall soon have our death. 
 It will be real.^^ I shall have to be really dead. For 
 that, I must die of something real; I cannot die of 
 a fancy, and, if I could, I would not : it would be 
 absurd. At present, I am really alive, on real food : 
 soon, I shall be really dead, of some real injury or 
 disease. Praised be God, says St. Francis, for our 
 Sister, the death of the body. It is better to die in 
 
OF CHRISTIAN SCIENCE 71 
 
 the Lord than to be alive unto Christian Science. 
 What kind of plaint have /, who perish in July? I 
 might have had to die, perchance, in June. I dread 
 the act of dying;* but I do not see anything amiss 
 in the fact of my death. Perhaps I have known so 
 many poor folk who could not die, but had to live. 
 We are creatures, not Creators; and, if our death 
 be not real, neither are we. All speculative thoughts 
 about Matter have nothing to do with the reality 
 of our impending death from some real injury or 
 disease. 
 
 And our fellow-creatures, the animals, what of 
 them ? Glanders, rinderpest, cattle fever, swine 
 fever, anthrax, distemper, mange, pneumonia, 
 phthisis — are these and other diseases, which lie so 
 heavy on them, errors of bovine, equine, porcine, 
 and the like minds ? Not a day passes round the 
 earth, but millions of animals die, without the last 
 consolations of Christian Science. The very fabric 
 of the ground under our feet is made of their bodies. 
 Of mammals alone, it is reckoned that some two 
 thousand millions die annually; and the deaths of 
 lesser creatures can only be guessed in millions of 
 
 * I find, from Mr. Lyman Powell, that Mrs. Eddy, about my 
 age, had the same dread. "In the Wentworth home, she had 
 shrunk instinctively, like any other nervous woman, from the 
 sick-bed of others; and had shown such a morbid fear of death 
 that Mrs. Wentworth often wondered what there could be in her 
 past to make death seem so dreadful." 
 
72 THE FAITH AND WORKS 
 
 millions. Horses with colic, dogs with worms, 
 trapped rabbits, wounded game, sick apes, cannot 
 cure themselves by reading Science and Health. Still, 
 as God makes them, so they are real. Or shall we 
 say that they are not really real; that a monkey, 
 with its lungs full of tubercle, is a dismal occasion, 
 "something like what sin is in us," an illusion, it 
 and its tubercle ? Hear, what Christian Science de- 
 clares, to the Seven Churches which are in Chicago, 
 touching the diseases of animals : — 
 
 Instinct is better than misguided reason, as even nature declares. 
 The violet lifts her blue eye to greet the early spring. The leaves 
 clap their hands as nature's untired worshippers. The snow- 
 bird sings and soars amid the blasts; he has no catarrh from wet 
 feet : the atmosphere of the earth, kinder than the atmosphere of 
 mortal mind, leaves catarrh to the latter. Colds, coughs, and con- 
 tagion are engendered solely by human theories. Mortal mind 
 produces its own phenomena.^^ 
 
 You can even educate a healthy horse so far in physiology, 
 that he will take cold without his blanket; whereas the wild 
 animal, left to his instincts, sniffs the wind with delight. The 
 epizootic is a humanly evolved ailment, which a wild horse might 
 never have.^ 
 
 That is all that I can find, in the 214,000 words 
 o{ Science and Health. The snowbird does not catch 
 cold, if he gets his feet wet : and you can make such 
 a fool of a horse, that he will think that he has 
 caught cold by leaving off his blanket. Here you have 
 the interpretation of the whole Creation groaning and 
 travailing in pain together. 
 
OF CHRISTIAN SCIENCE 73 
 
 Infants' diseases should be met "through the 
 parents' thought, silently or audibly, on the basis 
 of Christian Science." 
 
 Giving drugs to infants, noticing every symptom of flatulency, 
 and constantly directing the mind to these signs — that mind being 
 laden with illusions about disease, health-laws, and death — these 
 actions convey mental images to children's budding thoughts and 
 often stamp them there, making it probable at any time that such 
 ills may be reproduced in the very ailments feared. A child can 
 have worms, if you say so — or any other malady, timorously 
 holden in the beliefs, relative to his body, of those about him." 
 
 A few hours after I had transcribed this article, 
 of the unreality of worms, I was seeing a Hospital 
 patient; and was told that she had passed, during 
 the night, a worm. It was a complete surprise to her, 
 and to us. It had never given her a moment's pain, 
 and she had never given it a moment's thought. Over 
 a worm "timorously holden in a false belief," let 
 Christian Science moralise. Over this one, let me. 
 Once, inside its host, it had Life: and Life, says 
 Christian Science, is God. Therefore, it was 
 real, was there. But the patient had never thought 
 of it: nor had medical mind. Therefore, it was 
 not real, was not there. But here it is. What shall 
 we say of it.? We cannot call it a disease; for, a 
 disease is what you think that you have, but a worm 
 is what you know that you have not. What, in the 
 name of Christian Science, are we to call it ? If my 
 patient were a Scientist, what place would she give 
 
74 THE FAITH AND WORKS 
 
 it in relation to Mind, Man, Mortal Mind, and 
 Matter ? 
 
 Let us leave worms, and come to germs. As 
 worms are real, so are germs. They have Life: 
 more than that, many kinds of germs are givers or 
 distributors of Life. Thus, in agriculture, the 
 farmer sets millions of germs, which he calls nitragiriy 
 to the roots of a single cornstalk or beanstalk, to 
 make it more fertile. Again, in sanitation, there is 
 a method of treating sewage with germs, whereby 
 men obtain good drinking-water from it. Again, 
 inside each of us, there are millions of germs, per- 
 fectly harmless. Why should Christian Science 
 doubt that all such harmless or beneficent creatures 
 are real ? 
 
 Sometimes, these germs inside us go out of bounds, 
 and start an — itis. Are they, on that account, 
 less real ? Surely, in Christian Science, the more 
 Lively they are, the more Reality should be in them. 
 And, as they are real, so the — itis, which is they at 
 work, is real, although Christian Science may declare 
 that it is mortal mind which produces heat, cures it 
 by abandoning belief in it, or "increases it to the 
 point of self-destruction." ^^ In Christian Science 
 it is impossible that a boil should be painful; it can 
 soon be cured by a high attenuation of truth. ^® 
 
 As these germs inside us are real, so all germs 
 inside boils, abscesses, carbuncles, and purulent 
 effusions, are real: and all germs of specific dis- 
 
OF CHRISTIAN SCIENCE 75 
 
 eases, such as tubercle, tetanus, cholera, diphtheria, 
 typhoid, plague, Malta fever, yellow fever. Dis- 
 missed by Christian Science as mere "beliefs,** 
 v^hich should be treated as "errors," and put out 
 of thought,^^ these germs live, in a test-tube, in small 
 inoculated animals, in us, in the soil, in the water- 
 supply, in the air; they multiply, wherever they 
 happen to be; they can be shifted from test-tubes to 
 bodies, and back again; can be cultivated, made 
 weaker, made stronger, handled and calculated and 
 turned this way and that. Thousands of them, in 
 the scratch of a needle which has touched a frag- 
 ment of infective tissue : and in each of them life, 
 and the power to reproduce its kind. That they are 
 small, does not affect their reality: and, as real 
 mountains are built of real particles, so real diseases 
 are built of real germs. For, the germs are the 
 disease. What they do, it is. 
 
 Christian Science says of contagion : — 
 
 We weep because others weep, we yawn because they yawn, 
 and we have smallpox because others have it; but mortal mind, not 
 matter, contains and carries the infection. . . . Since it is a law 
 of mortal mind, that certain diseases should be regarded as con- 
 tagious, this law obtains credit through association, calling up the 
 fear that creates the image of disease, and its consequent manifes- 
 tation in the body. If a child is exposed to contagion or infection, 
 the mother is frightened, and says **My child will be sick." The 
 law of mortal mind, and her own fears, govern her child more than 
 the child's mind governs itself, and produce the very results which 
 might have been prevented through the opposite understanding.*® 
 
76 THE FAITH AND WORKS 
 
 The same is true of the amoeboid parasites of the 
 blood, which are, after their kind, malaria, dysentery, 
 sleeping sickness, and so on. 
 
 The life of the body, contending against the life 
 of such inmates, brews in the body antidotes against 
 their poisons, antitoxins against their toxins. These 
 antitoxins, brewed in us, or in a horse for us, are 
 Life at the top of its bent, in the very act and moment 
 of saving Life. 
 
 If a dose of poison is swallowed through mistake, and the pa- 
 tient dies, even though physician and patient are expecting favour- 
 able results, does human belief, you ask, cause this death ? Even 
 so; and as directly as if the poison had been intentionally taken. 
 In such cases, a few persons believe the potion swallowed by the 
 patient to be harmless; but the vast majority of mankind, though 
 they know nothing of this particular case and this special person, 
 believe the arsenic, the strychnine, or whatever the drug used, to 
 be poisonous, for it has been set down as a poison by mortal mind. 
 The consequence is, that the result is controlled by the majority 
 of opinions outside, not by the infinitesimal minority of opinions 
 in the sick-chamber.^® 
 
 From toxins, it is but a step to other poisons. 
 The action of an overdose of strychnine, for example, 
 resembles the action of the toxin of tetanus. The 
 two poisons pick out, for attack, the same cells of 
 the central nervous system. Of course, I agree with 
 Christian Science, that matter cannot feel pain: 
 I am only saying that an overdose of strychnine acts 
 like a dose of tetanus-toxin. Action is Relation 
 and Relation is Reality: therefore, strychnine does 
 
OF CHRISTIAN SCIENCE 77 
 
 really act. But Christian Science says that death, 
 from an overdose of strychnine, is "a result con- 
 trolled by the majority of opinions outside the sick- 
 chamber." ^^ That is how madmen talk : they say 
 that somebody, outside the asylum, is mixing 
 pounded glass with their food, or destroying them 
 with malicious animal magnetism. 
 
 As the infective diseases are real, so are all dis- 
 eases. If a nodule of tubercle be real, so is a nodule 
 of cancer: if a purulent effusion be real, so is a 
 non-purulent effusion. Haemorrhages, tumours, en- 
 largements, are real, germs or no germs: they are 
 part of the reality of Life. Christian Science, with 
 her gross doctrine, that Life is God, denies the reality 
 0/ the body, and localises reality in the body; as if 
 reality were a sort of juice. We have, for instance, 
 the well-known Prayer for a Dyspeptic, drawn up 
 by a Mr. Hazzard, who is, or was. President of the 
 New York School of Primitive and Practical Chris- 
 tian Science. It is old now; and I give it, not as a 
 fair specimen of Christian Science in London to- 
 day, but as an example, what comes of saying that 
 Life is God. I have shortened it, and calmed the 
 raging of its type : — 
 
 Holy Reality, Blessed Reality, believing that Thou art every- 
 where present, we believe that Thou art in this patient's stomach, 
 in every fibre, in every cell, in every atom, that Thou art the sole, 
 only Reality of that stomach. Heavenly, Holy Reality, Thou 
 art not sick, and therefore nothing in this universe was ever sick, 
 
78 THE FAITH AND WORKS 
 
 is now sick, or can be sick. We know, Father and Mother of us all, 
 that there is no such thing as a really diseased stomach; that the 
 disease is the Carnal Mortal Mind given over to the World, the 
 Flesh, and the Devil ; that the mortal mind is a twist, a distortion, 
 a false attitude, the HARMATIA * of Thought. Help us to stoutly 
 affirm, with our hand in your hand, with our eyes fixed on Thee, 
 that we never had Dyspepsia, that we will never have Dyspepsia, 
 that there is no such thing, that there never was any such thing, 
 that there never will be any such thing. Amen. 
 
 This prayer can do no harm in cases of hypo- 
 chondriasis, nervous dislike of food, and perversity 
 of appetite. Only, it is v^orse than useless for cases 
 of pyloric obstruction, gastric ulcer, dilatation, con- 
 genital malformation, or cancer of the stomach. 
 But Christian Science w^ould treat, on Mr. Hazzard's 
 lines, all these latter cases. 
 
 Christian Science finds that insanity "yields more 
 naturally than most diseases to the salutary action 
 of truth, which counteracts error." Her method of 
 cure is the same as in other diseases; the use of 
 this argument: "the impossibility that matter, 
 brain, can control or derange mind, can suffer or 
 cause suffering; also the fact that Truth can destroy 
 all error." 
 
 Note on "Animal Magnetism" 
 
 [Mr. Lyman Powell gives the following account of the fear which 
 is, or was, in Christian Science, of hostile animal magnetism. 
 Mrs. Eddy has lately (August 14, 1907) declared that she does 
 
 * This word probably is intended for hamartiay the Greek 
 word for sin. 
 
OF CHRISTIAN SCIENCE 79 
 
 not hold this belief: but, as Mr. Powell says, this declaration does 
 not alter the evidences of the past.] 
 
 Many pages in Science and Health are at first difficult to 
 understand. Those which deal with animal magnetism are 
 difficult also at last to understand. Quimby has no responsibility 
 for them. Had Mrs. Eddy possessed the knowledge she thought 
 she had of Quimby, she would never, as one of her old students 
 writes me, have fallen into such an impossible conception. Had 
 she even caught Quimby's wholesome spirit, she could never have 
 conjured-up such a morbid explanation of her break with Kennedy 
 and SpofFord, or dignified it into an actual doctrine in the third 
 edition of her text-book. A student ventured once to suggest: 
 " Don't you think the time has come to speak less of animal mag- 
 netism?" Whereat Mrs. Eddy sprang up from her desk, and 
 clapped her hands together, sharply crying, "Leave me at once." 
 
 There seems to be no adequate explanation of the strange hold 
 her animal magnetism seems to have had on her. It might be 
 called an obsession. Every religious leader is apt at some time 
 to personalise the evil of the world. Nothing else will serve so 
 many purposes. Years ago Mrs. Eddy found her devil. Her 
 literary adviser in the eighties said, "Animal magnetism is her 
 devil." Sometimes she calls it hypnotism, mesmerism, mortal 
 mind, malicious animal magnetism, as well as animal magnetism : 
 and in her private correspondence she familiarly refers to it as 
 M.A.M. 
 
 The clearest account of it is given under the heading of "Mortal 
 Mind." She says it has no real existence; it is nothing, while 
 claiming to be something. And yet she admits it to be " an auto- 
 crat," and "the cause of organic disease." She says it "changes 
 order into discord," "confers power on drugs," "produces false 
 beliefs," "convulses matter," "counterfeits divine justice," "creates 
 its own conditions," "fills creation full of nameless children," 
 "fills man with pain," "impresses its thoughts on body," "makes 
 Spirit nothing," "rules all that is mortal," "transfers its fears 
 
8o THE FAITH AND WORKS 
 
 to other minds," and " seeks to kill his fellow-mortals, morally and 
 physically." 
 
 If Mortal Mind does things so terrible, no wonder Mrs. Eddy 
 calls it Satan. No wonder she has spent her life in mortal terror 
 of it. No wonder she once wrote a student, who, she feared, was 
 criticising her, "Won't you exercise reason and let me live, or will 
 you kill me ? Your mind is just what has brought on my relapse." 
 No wonder she could bring herself, a few years later, to believe 
 that her husband had been killed by "arsenical poison mentally 
 administered," and that even a printing-press might be put out of 
 order by M.A.M. No wonder her adopted son. Dr. Foster-Eddy, 
 tells of days as dark and nights as black as those painted by Poe, 
 when the unhappy woman fancied that evil minds were assailing 
 her to her confusion and distress. No wonder that as recently as 
 1900 she wrote to him, "You are better removed from M.A.M. in 
 Boston." No wonder that her true son came away from his last 
 meeting with her, a few months ago, impressed with the effect of 
 the terrible obsession on her mind and soul, and has since had evi- 
 dence of her belief that M.A.M. is at the bottom of the late law- 
 suit, and of the criticism to which she is in her old age exposed. 
 
 Stranger than Mrs. Eddy's situation is that of many of her 
 followers who are troubled by the same obsession. I have talked 
 with Christian Scientists, great and small, who seem more certain 
 of the personality of M.A.M. than of the personality of God. 
 I know directly, and I know of, good people who charge the tar- 
 diness of their recovery to the M.A.M. which they are sure that 
 unbelievers send their way. Judge Clarkson of Omaha, Ne- 
 braska, left Christian Science because its M.A.M. became intoler- 
 able. If Christian Science is to grow after Mrs. Eddy's death, 
 her demonology, which is all her own and not Quimby's, must die 
 with her. Otherwise it will drag the entire system up before that 
 bar which no obsession ever yet has faced and lived, the bar of 
 the universal sense of humour. 
 
OF CHRISTIAN SCIENCE 8i 
 
 V 
 THE REALITY OF PAIN 
 
 We all know what we mean by Pain. Who should 
 know that, if not we, who give it to our mothers 
 before we can feel it for ourselves ? Pain is tooth- 
 ache, ear-ache, and other aches. It is an act of Self, 
 a part of Life. We might say, in the style of 
 Christian Science, that Pain denies Death. There 
 is no Pain in Death, and no Death in Pain. There 
 will be, for most of us, pain before death, in the 
 course of our last illness : then, we shall be out of 
 pain: "We cease to die, by dying." 
 
 Our nerves and our brains do not feel pain: it 
 is we, who feel pain. We are sensitive, they are 
 sensory. And, of course, one sense, or act, or 
 habit, of the body, is just as real as another. The 
 reality is the same, in pain and in pleasure. If 
 bodily disease be imaginary, so is bodily ease: if 
 discomfort be illusory, so is comfort. Here we 
 are back at the doctrine, "Disease, sin, evil, death, 
 deny good, omnipotent God, Life" ^: whereas it is 
 not disease and death that deny God, but Christian 
 Science that denying them denies God. 
 
 And the animals, what of them ? She left their 
 
82 THE FAITH AND WORKS 
 
 lives out of her world : but what of their pains ? 
 Does it hurt them, to be thrashed, or to be mutilated ? 
 Is the death of a horse, from tetanus, a result con- 
 trolled by the majority of opinions outside the stables ? 
 Shall we put the poor creature out of its misery ? 
 Or shall we give it chloroform, which is drugging, 
 which is un-Christian ? Shall we lay the blame on 
 ourselves, that we have educated equine mind too 
 far in physiology ? Or shall we sit by the side of 
 this horse, and voice the Truth, that the allness of 
 Deity is His oneness ? 
 
 The Daily Telegraph, August 15, 1907, reports 
 an interview with Mr. Frederick Dixon, head of the 
 Publication Committee of Christian Scientists in 
 London. He is questioned as to the sufferings of 
 animals, and he answers, "Animals, like human 
 beings, are suffering from the belief in the power of 
 evil which constitutes mortal mind : and can be, and 
 are being, healed in the same way." Millions of 
 animals, every day, all over the world, are suffering, 
 and miUions of millions have suffered, ages before 
 we came here, from a false belief, which constitutes a 
 dream, not in them, but in us : and can be, and are 
 being, healed in the same way. The whole earth 
 shakes with the pain of animals, and is dark with 
 the pain of their pain: but Mr. Dixon says that 
 they are suffering from the results of mortal mind. 
 
 Babies next, after animals. Heaven defend all 
 babies born in Christian Science, (i) Because their 
 
OF CHRISTIAN SCIENCE S^ 
 
 mothers are apt to say, "I will have neither doctor 
 nor nurse to attend me in my confinement. I will 
 overcome the occasion by Mind. Perfect harmony 
 shall prevail. There shall be a pleasing demonstra- 
 tion of the native nothingness of Matter." But the 
 baby would prefer to have a nurse and a doctor in 
 attendance. (2) Because Christian Science thinks it 
 absurd to wash a baby, once a day, all over. "The 
 daily ablutions of an infant are no more natural or 
 necessary than would be the process of taking a fish 
 out of water every day and covering it with dirt, in 
 order to make it thrive more vigorously thereafter 
 in its native element." ^ (3) Because, when a baby 
 drinks out of the wrong bottle, as babies will, its 
 parents are apt to voice the Truth, instead of sending 
 for the doctor. (4) Because a baby cannot explain 
 where the pain is; and may be crying under the 
 unkindness of a safety-pin broken loose, which is a 
 "surgical case," while its mother is testifying to the 
 unreality of colic. (5) Because, in Christian Science, 
 the treatment is the better for some response from the 
 patient. "Christian Science demonstrates that the 
 patient who pays whatever he is able to pay for being 
 healed is more apt to recover than he who withholds 
 a slight equivalent for health." ^ That is what the 
 Founder says.* And I was told, by a practitioner, 
 
 * The usual charge for treatment is only four shillings a time, 
 or a guinea a week. I do not believe that heavy charges are 
 ever made, and I do not doubt that many cases are treated with- 
 
84 THE FAITH AND WORKS 
 
 "The patients work better if they bring something, 
 if they make some sacrifice." But the baby brings 
 nothing, is less "responsive" than a dog. Itself is 
 the sacrifice to Christian Science. 
 
 Next, the rest of us. Think what we will of pain, 
 we all know that we have pain without disease, and 
 disease without pain. We come across the one, 
 without the other, every day of our lives : — 
 
 I. A knock on the elbow, over the ulnar nerve, 
 causes pain in the little finger, without disease. The 
 trunk of the nerve has been tapped, like a telegraph 
 wire, and a message goes up it, purporting to come 
 from the little finger, where the nerve has a terminal 
 station. 
 
 out charge. Still, Christian Scientists are not indigent: "and 
 their comfortable fortunes are acquired by healing mankind, 
 morally, physically, spiritually." (Preface to Misc. Writings.) 
 I suppose that the absent treatment may be applied to more 
 than one patient at a time: I see no added absurdity in that. 
 A writer in the Daily Telegraph, August 24, 1907, tells how three 
 persons conspired to get absent treatment, at one time, from one 
 practitioner. "They were called up, one after the other, by tele- 
 phone, at the same hour and within a few minutes, and notified 
 that the treatment was about to begin, in order that they might 
 put themselves into a receptive condition." Why not? Why 
 should not self-suggestion be set going in fifty people, all at the 
 same time, by fifty telephones .? A similar story is told by Dr. 
 Oughton, in his Crazes, Credulities, and Christian Science (E. H. 
 Colegrove, Chicago, 1901). Absent treatment had been arranged 
 for a case. The healer forgot to give it : but the rehef came just 
 as usual. 
 
OF CHRISTIAN SCIENCE 85 
 
 2. A decaying tooth, till the disease reaches the 
 nerve, is painless. Millions of germs excavate the 
 tooth, but there is no more pain than if it were a 
 slate-quarry. 
 
 3. Cancer, in its early stages, is painless. Not a 
 day passes, but a doctor, somewhere, is saying to a 
 patient, "Why did you let it go on so long.f*" and 
 is told, "Because it didn't give me any pain." This 
 cruel absence of pain, till the disease is far advanced, 
 is just what makes it so grave. 
 
 4. Tubercular glands are painless, unless or until 
 they suppurate. 
 
 5. Our Asylums for the Blind, and for the Deaf 
 and Dumb, are crowded with people hopelessly 
 blind, or deaf, or both, from inherited disease, by 
 the fault of their parents. Many of these blind, 
 and all of these deaf-mutes, never had, or have, or 
 will have, a moment's pain : their senses were slowly 
 and painlessly blotted out. 
 
 6. Our Cripples' Homes contain I know not how 
 many cases of infantile paralysis. Years ago, the 
 child was ill, in a vague way, for a few days; and 
 ever since has been paralysed, without pain. 
 
 7. Shock, in a very severe injury, prevents pain. 
 A man, with his legs smashed to bits by a railway 
 accident, may be free of all pain : so may a child, 
 burned all over, and bound to die in a day or two. 
 
 Christian Science tends to confound pain with 
 disease. I had a lesson, a few months ago, which I 
 
86 THE FAITH AND WORKS 
 
 shall never forget. I heard a lady, at a testimony- 
 meeting, make this statement, that she knew of a 
 case of cancer of the breast, where the disease had 
 recurred after operation, and had been healed by 
 Christian Science. After the meeting, I asked her 
 about this case. I found that she knew no more 
 than this, that an extensive wound had healed under 
 an aseptic dressing, and that all pain had gone. She 
 knew that, and there her knowledge stopped. There 
 is worse than ignorance in such testimony : there is 
 the loss of the sense of responsibility. All of us, I 
 suppose, have lost relatives and friends by that 
 disease. Is it a light offence, to proclaim that it can 
 be healed by Christian Science ? 
 
 Or take, to illustrate pain and disease, an ordinary 
 case of stone. So long as the stone is in the kidney, 
 it may cause much pain, or occasional pain, or 
 practically none. On its way into the bladder, it 
 may cause horrible pain. Then, the patient is com- 
 fortable again, unless or until the stone sets up 
 trouble in the bladder. Finally, he gets rid of the 
 stone, either by nature (with or without more pain), 
 or, in the vast majority of cases, by surgery. Chris- 
 tian Science advises her practitioners to call a disease 
 by name, mentally and silently, as they argue against 
 it.* By what name would they call this disease ? 
 Doubtless they would call it "colic," meaning 
 thereby intestinal, not renal, colic; and would claim 
 the natural cessation of the horrible pain as one of 
 
OF CHRISTIAN SCIENCE 87 
 
 their healings; and would not think of the stone, 
 but would leave it in the bladder. 
 
 But why should she want to call diseases by their 
 names ? For she is vehemently opposed, and no 
 wonder, to the classification of diseases: and you 
 cannot name diseases till you have classified them. 
 She gives this warning : — 
 
 Diseases not to be Classified 
 
 Should all cases of organic disease be treated by a regular prac- 
 titioner, and the Christian Scientist try his hand only on cases of 
 hysteria, hypochondria, and hallucination .? One disease is not 
 more real than another. All disease is the result of education,* 
 and can carry its ill-effects no farther than mortal mind maps out 
 the way. . . . Truth handles the most malignant contagion f 
 with perfect assurance.^ Human mind produces what is termed 
 organic disease, as certainly as it produces hysteria. I have dem- 
 onstrated this beyond all cavil. 
 
 But the classification of diseases has nothing to 
 do with the words "organic" and "functional." 
 These are working words, useful in practice. Every 
 year, as the methods of our expert pathologists grow 
 finer, the kingdom of organic is extended, and the 
 kingdom oi functional is absorbed, bit by bit. In- 
 sanity, for example, and all diseases of the spinal 
 
 * I.e. Diseases exist only in the minds of those who have been 
 taught to believe in them. 
 
 t Here Christian Science forgets her own teaching. If mortal 
 mind, not matter, contains and carries the infection, how can one 
 contagion be more malignant than another? 
 
88 THE FAITH AND WORKS 
 
 cord, tend steadily toward organic, and away from 
 functional. 
 
 Still, Christian Science is angry if we tell her to 
 try her hand only on cases of hysteria, hypochondria, 
 and hallucination. She will not be content, even 
 though they be alliterative, and she loves allitera- 
 tion. She prefers cases of organic disease, the very 
 worst, the most sensational cases. And, of course, 
 we shall all agree with her that one disease is not 
 more real than another. A case of hysteria, hypo^V, 
 chondriasis, or delirium tremens, is just as real as aj * 
 case of aneurysm, spinal caries, or compound fracture. 
 Only, the hysterical and hypochondriac are apt 
 to imagine that they have diseases which they have 
 not. The imagination is real, but the diseases are 
 imaginary. 
 
 Many patients, who would not go so far as to 
 imagine diseases, yet exaggerate and over-emphasise 
 unimportant aches and pains, count and recount and 
 recall them, and add, to whatever may be the matter, 
 a host of extra sensations and enfeeblements which 
 are not part of the original malady. A few patients, 
 the worst cases of " hysteria," go further than to 
 imagine, and so far as to feign, diseases; even, by 
 fraud, to exhibit the signs of diseases. They starve 
 themselves, burn their own skins, run needles into 
 their bodies, tamper with their internal organs, paint 
 their faces to look ill, raise the thermometer to 
 incredible heights, conjure up blood, imitate con- 
 
OF CHRISTIAN SCIENCE 89 
 
 vulsions, wear spectacles without lenses, play endless 
 tricks, and lie, till their own people are sick to death 
 of their lying. Between these two extremes is a 
 whole legion of cases : and, of course, there is a 
 great quantity of books concerned with these inter- 
 mediate cases. Let us take one, and no more: not 
 a book of Psychology, but a book of Practice. In 
 1873, while Mrs. Eddy was using, for Science and 
 Health, what she had learned from Quimby, Sir 
 James Paget was lecturing, at St. Bartholomew's 
 Hospital, on "Nervous Mimicry." The following 
 passages are in strange contrast with the doctrines 
 and the style of Mrs. Eddy's book. 
 
 A group of cases of great practical importance is distinguished 
 by this fact: that a nervous disorder produces an imitation or 
 mimicry of organic local disease. In some of these cases the 
 mimicry occurs without any substantial disease whatever; in 
 others it gives features of extreme severity to a disease which, in 
 a normal condition of the nervous system, would be trivial or unfelt. 
 
 Cases of this kind are commonly included under the name 
 Hysteria; but in many of them none of the distinctive signs of 
 hysteria are ever observed, and from all of them it is desirable 
 that this name should be abolished. For it is absurdly derived, 
 and, being often used as a term of reproach, is worse than absurd. 
 To call a patient hysterical is taken by many people as meaning 
 that she is silly, or shamming, or could get well if she pleased; 
 and no doubt there are patients of whom some of these things 
 may fairly be said; but in many more, hysteria, especially in the 
 form of an unwilling imitation of organic disease, is a serious 
 affection, making life useless and unhappy and not rarely shorten- 
 ing it. 
 
90 THE FAITH AND WORKS 
 
 ... Now, there is scarcely a local organic disease of invisible 
 Structures, which may not be mimicked by nervous disorder. 
 You hear of hysteric cough and hysteric loss of voice, of hysteric 
 dyspepsia and paralysis, of hysteric joints and spines; and there 
 is scarcely one of these disorders in which the mimicry of real 
 diseases is not, sometimes, so close as to make the diagnosis very 
 difficult. 
 
 ... In the great majority of these cases, there is either history 
 or present evidence of a characteristic nervous constitution, such 
 as may serve towards diagnosis. Some have been, or are even now, 
 truly hysterical ; subject to fits of irrepressible laughing, crying, or 
 sobbing, or to convulsions of various hysteric kinds. But you will 
 find nervous mimicry in very many who have never been hysterical. 
 In some the sensibility is always too keen, whether for pain or for 
 pleasure. In these the pain of an injury is much more severe 
 than what we may suppose to be the proper average of pain pro- 
 ducible by such an injury: it lasts longer; outliving all the other 
 consequences of the injury. And, as to pleasure, as a patient said 
 to me, who suffered what she called tortures from ordinary sources 
 of moderate pain, "the pleasure of music is an agony." But not 
 all have this compensation of feeling pleasure as keen as pain: 
 for many are habitually neuralgic: they suffer with headaches, 
 dartings in limbs, still more often with spine-aches and the like, 
 and are, as one may say, very painful persons — altogether hyper- 
 neurotic in their relations to pain, but not to pleasure. . . . One 
 of the most frequent conditions in those in whom the nervous 
 mimicries occur is a singular readiness to be painfully fatigued by 
 slight exertion. These nervous patients become utterly fatigued in 
 even slight exercise, and their limbs and their backs, though they 
 may look muscular and strong, ache horribly and very long. 
 
 ... It is seldom that patients with well-marked nervous 
 mimicries have ordinary minds — such minds as we may think 
 average, level, and evenly balanced. You may, indeed, find among 
 them some commonplace people, with dull, low-level minds; but. 
 
OF CHRISTIAN SCIENCE 91 
 
 in the majority, there is something notable, good or bad, higher or 
 lower than the average — something outstanding or sunken. This 
 something is, in different cases, so various that it is impossible to 
 classify or even to enumerate the diversities. But be clear that 
 these patients are not all silly or fraudulent. Nothing can be more 
 mischievous than a belief that mimicry of organic disease is to be 
 found only or chiefly in the silly, selfish girls among whom it is 
 commonly supposed that hysteria is rife or an almost natural state. 
 It would be safer for you to believe that you are likely to meet with 
 it among the very good, the very wise, and the most accomplished 
 women. But it will be safest if you believe only that, in any case 
 of doubt whether a local disease be organic or nervous, it adds 
 something to the probability of its being nervous if the patient has 
 a very unusual mental character, especially if it be unusual in the 
 predominance of its emotional part; so that under emotion, or 
 with distracted attention, many things can be done or borne which, 
 in the quieter mental state, are felt as if impossible or intolerable. 
 And this probability of mimic rather than real disease will be 
 much increased if the symptoms seemed to follow any great or 
 prolonged mental tension, or if the patient's mind be set, in much 
 more than the ordinary degree, upon the real or supposed disease. 
 In all the well-marked cases of nervous mimicry, and in the less 
 marked in only a less degree, the malady determines the general 
 current of thought, and often of the whole life. Egotism has its 
 keenest life at and about the supposed seat of disease. If the mal- 
 ady be not always uppermost in the thoughts, it seems always in 
 an undercurrent, rising at every interval between the distractions 
 of work or play. 
 
 . . . The contrast of the mental states of those who have real 
 and those who have imitated local diseases is often very striking and 
 of great help in diagnosis. Few patients with real hip-disease 
 or real spinal disease, for instance, think half so much about their 
 ailments as they do whose nervous systems imitate those diseases* 
 In this egotism they resemble hypochondriacs; yet commonly 
 
92 THE FAITH AND WORKS 
 
 with a great mental difference, in that those with nervous mimicry 
 are not distressed with constant forebodings of greater mischief; 
 rather, they are content and often almost happy in their afflictions. 
 While the hypochondriacs are in a panic on account of some trivial 
 aching, the nervous mimics will talk of their agonies with calm or 
 smiling faces, or with half-closed, quivering eyelids; some seem 
 proud in the immensity of their ailments; in some, there seems an 
 unbounded capacity for the enjoyment of suffering. 
 
 This egotism in relation to the imitated diseases gives to many 
 patients an appearance of great wilfulness. Some, indeed, are 
 very strong-willed; some are so for all the good designs in which 
 they engage, and some with a thorough self-service. But strong 
 will is, I think, less common among these patients than is a want of 
 will. Sometimes there is a general feebleness of will : the patients 
 can do nothing for themselves; can trust themselves in nothing; 
 but commit themselves to some one with a stronger will and an 
 appearance, if not a reality, of more knowledge. Hence, among 
 these patients are the most numerous subjects of mesmerism, 
 spiritualism, and the other supposed forces of which the chief 
 evidence is the power of a strong will over a weak one. But more 
 often you will find a feebleness or complete negation of will in ref- 
 erence to the supposed seat of disease, while towards other things 
 the will is strong enough. You may find the strangest inconsist- 
 encies in this respect. A man who has intellect and will enough to 
 manage a great business, or to travel with much inconvenience and 
 write clever books, cannot will to endure sitting upright for ten 
 minutes, or cannot distract his attention enough to be indifferent to 
 an unmeaning ache in his back. A girl who has will enough in other 
 things to rule the house has yet not will enough in regard to her 
 limbs to walk a step with them> though they are as muscular as ever 
 in her life. She says, as all such patients do, **I cannot"; it looks 
 like "I will not"; but it is *'I cannot will." 
 
 I think it is to this same weakness of will that we may attribute 
 other things often observed in the worst cases of nervous mimicry. 
 
OF CHRISTIAN SCIENCE 93 
 
 especially the disposition of the patients to imitate or assume 
 symptoms of disease that they have seen or heard of, such as the 
 deformities of diseased joints, the lameness or paralysis associated 
 with spine disease, and the supposed distinctive pains of cancer. 
 No doubt there is sometimes intentional fraud and lying in these 
 cases; but in many more I think you may be sure that patients 
 do not study the imitation or deliberately determine to practise 
 it. Rather they are, in respect of will, like children, who almost 
 involuntarily imitate diseases. 
 
 . . . Some mimicries are essentially mental ; such, for instance, 
 as those in which patients, out of mere fear and keen attention, 
 acquire the pains of cancer, and locali e them in healthy parts; 
 and in nearly all mimicries a mental influence may be discerned. 
 . . . But in some mimicries it is hard to discern any mental in- 
 fluence at all. Some are imitations of diseases very far from mental 
 association — in the cases, for example, of intestinal distention, 
 constipation of many days* duration, constant vomiting and in- 
 ability to digest food, rapid heart-action with slow breathing, largely 
 pulsating arteries, and phantom-tumours. Some are found in 
 commonplace, ignorant, and slow-minded people who never sav/ 
 or heard of the diseases imitated in them. Some occur in children 
 who could neither imagine nor act what they tell and show. 
 
 . . . Among the relatives of those with nervous mimicry, it is 
 common to find cases of mental insanity, extreme "nervousness" 
 and eccentricity, stuttering, convulsive and emotional hysteria, 
 various neuralgiae, extremes of mental character whether good 
 or bad, and sometimes (but I think less frequently) epilepsy and 
 paraplegia. 
 
 . . . You may be sure that nervous mimicry is most frequent 
 in young women of the more cultivated classes; but you may 
 be equally sure that it is not so rare among men, or children, or 
 at any age, or in any social condition, as to make it unreasonable 
 to suspect it in any case of obscure disease. You had better not 
 let any such case pass without asking yourself, Is this disease, or 
 
94 THE FAITH AND WORKS 
 
 any part of it, mimicry ? Some of the worst cases of mimicry 
 of disease of the spine and pelvis that I have ever seen have been in 
 men and women of mature age; some of the worst of joints in 
 young children ; some of the worst of all kinds in poor people. 
 
 . . . Among the chief exciting causes of nervous mimicry 
 are sudden mental distresses, emotion, disappointment, long anx- 
 ieties, or exhaustion by overwork. I saw one day a young gentle- 
 man who had been overworking for a civil service examination. 
 After a three hours* mathematical cram he fainted, and when he 
 rallied had a very close mimicry of paralysis, on both sides of the 
 body, which lasted many weeks. On the same day, I saw a gentle- 
 man who had been greatly overworked in a prosperous business. 
 He kicked his great toe severely, and had a mimicry of tetanic 
 convulsions in the limb, with night-panics and other curious ner- 
 vous symptoms, which after a few days were followed by the sen- 
 sations of spinal disease such as one of his brothers died with. 
 ... In a case which I do not doubt was a nervous mimicry of 
 hip-joint disease, with limping, and with eversion and contraction 
 and some pain of the thigh, I found that the patient's brother had 
 advanced true hip-disease. ... In the fortnight following the 
 death of the late Emperor Napoleon, I was consulted by four per- 
 sons who described, as they felt, the sensations of stone. 
 
 . . . More frequent probably than any mental state, among 
 the exciting causes of nervous mimicry, is injury of any kind, 
 especially of bones and joints. And after injury, let me tell you, 
 nervous mimicry is not only more difficult to be sure of, but harder 
 to cure. For there is something tangible to appeal to, something 
 which would indeed be quite inadequate to explain any severe 
 symptoms in a person of sound nervous system, but which the mind 
 and mimicry can invest with symptoms enough for even the grav- 
 est disease. 
 
 These paragraphs are from the first and second 
 lectures. The other four lectures are concerned 
 
OF CHRISTIAN SCIENCE 95 
 
 with the special mimicries of joint-disease, spinal 
 disease, cancer of the breast, abdominal tumours, 
 and other diseases ; and with the rules for diagnosis 
 between real and mimic diseases. All six lectures 
 are of the utmost interest in reference to the cases 
 that Christian Scientists heal. At the end of the 
 last lecture, speaking of treatment, Paget says : — 
 
 But, perhaps, the most important part of the treatment of these 
 cases is the mental part. I have referred to the infrequency of 
 commonplace minds among the patients with nervous mimicry 
 — some being far above, some far below, some in various ways 
 divergent from, the ideal standard average. It would, probably, 
 always tend to the remedy of nervous mimicry if the mind could 
 be brought to an average and uniform level, to a just medium of 
 common sensibility and common sense. A few excellent and wise 
 persons might be the worse for such a change; but for all except 
 these the change would be for the better and a chief step towards 
 recovery. 
 
 Most of all, the will needs education in these cases. It needs 
 to be trained to the cure of the mimicry, to the endurance of pain, 
 to the control of movements, to the fixing of the attention on any- 
 thing rather than the supposed disease. And very often, in the 
 worst cases, this training of the will is not possible unless the patient 
 be separated from the persons and things associated with the dis- 
 ease. Many patients cannot get well at home. Some of those 
 about them are too sympathetic; some too hard; some yield too 
 much or too soon; none are really helpful; and the patient's 
 will becomes constantly more feeble, or more widely perverted. 
 In conditions such as these the patient should live with quiet 
 sensible strangers, who can teach the will and exercise and control it. 
 
 The effect of judicious education of the will in the worst cases 
 of nervous mimicry is sometimes very striking; complete recovery 
 
96 THE FAITH AND WORKS 
 
 is not rare, especially in cases of mimic loss of power in the spine and 
 limbs, and of mimic diseases of joints, and mimic gastric disorder 
 and inability to digest. But the teacher must be carefully chosen ; 
 for among these nervous patients are some who are ready to become 
 the very slaves of persons who have strong wills, or who profess that 
 they are possessed of knowledge or authority that cannot or may 
 not safely be resisted. Thus it is that the worst cases are sometimes 
 cured by the most ignorant persons, who, by the mere confidence of 
 their assertions, give confidence and will : but the consequences 
 of such cures may be as bad as the disease. 
 
 The following case is a good illustration of what 
 Paget says of the consequences of such cures. In 
 the Journal of Nervous and Mental Disease, June 
 1 90 1, p. 342, there is a very careful and well-reasoned 
 essay, by Dr. Smith Baker, of Utica, New York, 
 on the Rationale of Subjective Healing. The re- 
 sults of a narrow, one-sided view of a case may be 
 disastrous, he says, as in material treatment, so in 
 mental treatment : and he gives this instance : — 
 
 A well-educated and refined woman, aged twenty-five, who, 
 after a slight injury, had suff'ered for five years with severe neuras- 
 thenia, and had got no good from doctors and surgeons, **fell in 
 with * healers* of the Christian Scientist order, who faithfully 
 tried their hand, and seemingly succeeded; for she soon resumed 
 her work, and remained at it for a year. Meanwhile, however, 
 she slowly developed a typically characteristic condition; namely, 
 a thoroughgoing dependence on her healers for sympathy and 
 support: on their characteristic publications for mental pabulum; 
 and on what she called *God* for about everything else. As for 
 her own selfhood, it had become quite swallowed up in the asso- 
 nant phrase *God is all*: while a dark, thick, idealistic phlegm 
 
OF CHRISTIAN SCIENCE 97 
 
 seemed to have invaded all her mental and bodily functions. Sen- 
 sation had become hypersensation ; perception illusional ; ideation 
 more or less imperative; attention narrowed down to an egoistic 
 point; memory was very poor, save for the one set of ideas; will 
 had succumbed to 'the higher will,* as she believed it; conduct 
 was so erratic as to render her unfit for any vocation; while all 
 the bodily functions were more or less irregular and distressing, 
 with energy and endurance reduced to simply a useless quantity. 
 
 "At this point she was the most despairing, hopeless, unpromis- 
 ing case it had been my fortune to see for some time. She seemed 
 to have just life enough left to feel all the misery, and realise none 
 of the relief incident to therapeutics, whether material or mental. 
 / have been through it ally she said. For years the doctors had me 
 and they failed ; and now the healers can do nothing more for me; 
 and worse, I cannot get away from them and their teachings and 
 practices. Night and day my mind repeats their formulce, and 
 yet no good seems to come from it. I simply suffer as never before. 
 
 "Evidently neurasthenic, evidently hysteric, and born and. bred 
 to be just this, evidently blasee with therapeutic fag and disgust, 
 evidently an obsessional slave of the worst type. What a problem 
 for insight, resource, patience, and all the rest ! And, by all odds 
 worse than this, was eventually to be found the deep despair into 
 which she had been lowered, the listless will, the imperative con- 
 ception that would brook no interference without mental pain of 
 a worse order, and a deep feeling of poverty from which she had 
 little hope of ever being able to rescue herself. In fact, fortune of 
 body, of mind, of station, of purse had all oozed away steadily; 
 and what was first acute, and then became chronic, had now come 
 to be as permanent, seemingly, as sin itself." 
 
 One could not have a clearer picture of the harm 
 which may be done by Christian Science. Now let 
 us leave her faith, and come to her works. She 
 heals the sick. What was the matter with them ? 
 
98 THE FAITH AND WORKS 
 
 Are we bound to accept all that they tell us, and all 
 that they say that the doctor said ? Of course we 
 are not. Many of them are illiterate, many are 
 wholly unable to judge what happened, if anything 
 did happen. Again and again, they make wild 
 statements, worse than useless, and say what is not 
 true. We have nothing to do, here, with philosophy 
 or with religion: we are just reading So-and-so's 
 description of what was the matter with him, and 
 how the doctor told him that it was very serious. 
 But who is So-and-so, and who was his doctor .? If 
 So-and-so is a credulous, excitable person, illogical 
 even to this point that he believes Science and Health 
 to be the immediate revelation of Infinite Mind, 
 why should we pay any attention to his account of 
 his own case ? 
 
OF CHRISTIAN SCIENCE 99 
 
 VI 
 
 TESTIMONIES OF HEALING 
 
 There is but one way to get at the truth about 
 a new method of medical or surgical treatment. 
 Every case must be reported. Take, for example, 
 the operation of ovariotomy. Spencer Wells, in 
 this country, set himself to make it safe. He re- 
 ported every case; he kept back nothing. Every- 
 body was sure that he was telling the whole truth. 
 If anybody had been able to say that he was publish- 
 ing his successes but not his failures, it would have 
 wrecked the work of his life. Christian Science 
 has no such sense of honour: she publishes her 
 successes, and hides her failures. 
 
 Of course, her failures are altogether different 
 from the failures and the mistakes of medical prac- 
 tice. The doctor may make a wrong diagnosis : she 
 makes none. The doctor may fall short of perfect 
 skill over this or that operation : she will contemplate 
 simple abscesses and cysts till they burst. The 
 doctor, examining an obscure case, may overlook 
 one or more of many symptoms : she never examines 
 anybody, but gives absent treatment * to acute cases 
 
 * "Science can heal the sick who are absent from their healers, 
 as well as those present, since space is no obstacle to Mind. Im- 
 mortal Mind heals what eye hath not seen.'*^ — S. & H., p. 179. 
 
100 THE FAITH AND WORKS 
 
 that she has never seen. The doctor uses his eyes, 
 his ears, his nose, his hands : she is purposely bHnd, 
 deaf, inactive: she does nothing, nor attempts any- 
 thing. Therefore, her blunders are such as the 
 idlest, youngest, and stupidest medical student 
 would not commit: for she never reads a book, 
 enters a museum, uses a stethoscope, takes a tem- 
 perature, or looks down a microscope. But, for 
 the present, let us observe her successes, not her 
 failures. I have put here two hundred consecutive 
 Testimonies of Healing, from her weekly journal, 
 the Christian Science Sentinel. They are not ab- 
 solutely consecutive from week to week; because 
 some back-numbers of the Sentinel had been re- 
 moved from the Christian Science Reading Room 
 in this neighbourhood. But they are all recent 
 cases, between April and August, 1908. Of course, 
 if the reader be ignorant of medicine, he or she should 
 go over them with the help of a doctor. I have taken 
 them just as they came. I have left out none, except 
 one, which has already been quoted; and three or 
 four, not more, in which the patient speaks of mental 
 improvement only, and says not a word of any 
 bodily ailment. Two hundred cases are too many: 
 one hundred would suffice. Yet, having got them 
 together, I have let them stand; for they repay 
 careful study. 
 
OF CHRISTIAK gCIENCE i'd^iii^ 
 
 TESTIMONIES OF HEALING 
 
 April-August, 1908 
 
 1. Mrs. B/s baby. Nine months old. "Stomach and bowel 
 trouble." Had been treated by "the starvation method," and had 
 become dreadfully emaciated. The Christian Science practitioner 
 soothed it, and ordered it to have plenty of milk. Healed. , 
 
 2. Mr. P. Headaches and "bowel trouble," healed after two 
 years of Christian Science treatment. "I seem to progress slowly." 
 
 3. Mrs. R. Healed of "sense of fatigue, and throat trouble." 
 Also, when knocked down by a bicyclist, she "suffered no pain 
 at all, and had little sense of shock." 
 
 4. Mrs. C. Suffered from "heart, stomach, and nervous 
 trouble"; also, for ten years, from an eruption on the face. "I 
 was cured of all these ailments in a short time : except the eruption, 
 which did not seem to yield." Finally, she convinced herself 
 that the eruption must be due to anger : and then it was healed. 
 
 5. Now that I am reading the proofs of this chapter, I find 
 that I numbered these cases wrong, and went from 4 to 6, 
 leaving out 5. So I give here to fill the gap, one of the testi- 
 monies which Miss Feilding quotes in her admirable book. 
 "The child seemed to have a severe cold, and his parents, 
 who have not demonstrated science as thoroughly as the little one 
 has, were becoming quite anxious; when the child went to his 
 father and asked, *Papa, will you please read Science and Health 
 to me ? I am sure it will make me well !' The father was busy, 
 and heeded not the childish demand; but the little scientist was 
 not to be thus deprived of the benefit he felt sure was to be gained 
 therefrom, and so he took the book, and in his own innocent way 
 read, *God is Love,' and repeated the * Scientific Statement of 
 Being.* The next morning the cold had entirely disappeared, 
 and Edward was well and happy." This child was five years 
 old, and had attended a Christian Science Sunday-school. 
 
 6. Mrs. B. "I have been healed of a growth in the breast. 
 
^3iMi.';tfiE- EAITH AND WORKS 
 
 which I had for seven years, and which was pronounced incurable 
 by my physician, unless I had it removed with the knife. My 
 friends were urging me to have this done before it was too late; 
 and I began to think I had but a short time to live, when I was 
 advised to take Christian Science treatment. I was healed of the 
 growth in three weeks." * 
 
 7. Mrs. T. Was healed, at various times of her Hfe, of " severe 
 rheumatic trouble, catarrhal trouble, bilious attack, and other 
 troubles, sense of fear, and chills." 
 
 8. Miss E. Was healed of "a very bad catarrhal trouble of 
 several years* standing": also of "a neuralgic trouble." 
 
 9. Mrs. W. Was healed of "a very depressed state, and great 
 weakness of the heart." 
 
 10. Rev. F. B. Was healed of "chronic stomach and bowel 
 trouble." Also suffered from "mental depression"; which was 
 relieved, but not healed. 
 
 11. G. E. S. Was healed, for a time, of "severe rheumatic 
 trouble": then it recurred, "in an even more determined way 
 than before " : and again he was healed. 
 
 12. Mrs. E. Was healed of the pain of a bum. "The healing 
 went on rapidly, and in a very short time all manifestation of the 
 trouble disappeared." 
 
 13. Mrs. A. Healed of " rheumatic trouble." 
 
 14. Mr. B. Healedof "stomach and heart trouble." Also, of 
 pain and deafness, not of long duration, in one ear. This witness 
 was healed, at 78, of "the tobacco habit," by Christian Science. 
 
 15. Mr. S. Says that he was "a physical wreck, not sleeping 
 well, melancholy, and irritable. What made matters worse, I 
 began to read a medical book, which only added to my misery, as 
 I believed after reading it that I had an incurable disease." Healed. 
 
 * I have written to this patient, asking her about her case, but 
 have not received any answer. She may have had some in- 
 flammatory thickening of a part of the breast. 
 
OF CHRISTIAN SCIENCE 103 
 
 16. Miss S. "Many ills, known under materia medica as throat 
 and lung trouble, etc., have been destroyed." * 
 
 17. Mrs. K. Her mother died in an asylum. "Ever since I 
 was a child, I had been haunted with the fear of hereditary insan- 
 ity." Was healed of this fear. 
 
 18. Mr. G. Was healed of "stomach trouble" and of head- 
 aches. 
 
 19. Mrs. W. This patient, in one of her later confinements, 
 attended herself: "The experience was all over in three hours, 
 without pain or the expense of a nurse or doctor." On another 
 occasion she was "very ill and nearly unconscious," and, at the 
 reading aloud of Science and Health, she felt "a glow of warmth" 
 come over her. 
 
 20. Mrs. D. Was enabled, by Christian Science, "to over- 
 come the effects of a severe operation"; and, on several occasions, 
 "to help members of her own family out of many distressing at- 
 tacks of illness." 
 
 21. Mrs. A. Healed of "severe pains in the head." One 
 of her children was healed of "fever." Another, four years old, 
 having swallowed a marble, was relieved of pain. Nothing is 
 said about the marble. 
 
 22. Mrs. W. Suffered from sleeplessness. "For nearly a fort- 
 night my reason completely gave way." Healed. 
 
 23. Mrs. P. Had occasional "attacks of deafness." Two 
 attacks were relieved by ordinary treatment : the third, after three 
 weeks, by Christian Science. 
 
 24. Mr. B. Was cured of "the liquor habit." 
 
 25. Mrs. D. Suffered from "dropsical and heart trouble," 
 and was "unable to leave her bed." I She says that the doctors 
 
 * Destroyedy i.e. made to cease. 
 
 f Nothing is said as to the site, origin, or duration of the 
 "dropsy." Whatever it was, there is no evidence that it was 
 due to any organic disease of the heart. I have written to this 
 
104 THE FAITH AND WORKS 
 
 said "that she could last but a few days at most." Healed at once 
 by Christian Science. She also tells of a child who fell with its 
 face against a hot stove, and stopped crying, and was healed with- 
 out a scar. 
 
 26. Miss. M. A factory-girl : healed of "stomach trouble," 
 and of "a growth under the eyelid." * 
 
 27. Mr. L. Had an operation for "an intestinal trouble." 
 The operation was followed by "adhesions of the bowels, with 
 complications." These troubles were healed by fifteen weeks of 
 Christian Science treatment. One year ago, he was cured of "rup- 
 ture" by three weeks of " absent treatment." f 
 
 28. Mrs. T. Healed of "liver and kidney trouble, and stif- 
 fening of the joints." 
 
 patient, and she has kindly answered. She tells me nothing 
 more about her case. I give here, and I am sorry to seem offen- 
 sive, part of her letter. I think it right to use her letter as evi- 
 dence, (i) That Christian Science accepts any testimony of healing, 
 however ignorant and illiterate; (2) That the Sentinel corrects 
 and embellishes the style and the spelling of these testimonies. 
 Here is the letter: — "Your letter was forwared to me here will 
 say in regard to your inquiry about science I had been sick for 
 years before and had meny doctors some speshelist none of them 
 
 could do eny thing for me there was a healer in and my 
 
 children were small the oldes one had heard of christian Science. 
 . . . God will heal us throw all our medisons away God doesent 
 need them and we will then get his blessings." 
 
 * Nothing is said as to the nature of this "growth." 
 I Adhesions, or symptoms attributed to adhesions, occur fre- 
 quently after abdominal operations; and would disappear, in 
 many cases, in less than fifteen weeks. Of cases of "rupture," 
 it need only be said (i) That some other malady is often mis- 
 taken for a rupture; (2) That many ruptures disappear for months, 
 or even for years, of their own accord. 
 
OF CHRISTIAN SCIENCE 105 
 
 29. Mr. M. Had "an ear disease" in infancy, which was 
 treated in vain. "One specialist gave me up as incurable." After 
 more than eight weeks of Christian Science treatment, he one day 
 heard the clock ticking. " From that day to this my ears have been 
 normal. The ear-drums, which were said to be destroyed, have 
 been replaced, and perfect hearing restored to me." * Has also been 
 healed, at various times, of a "dreaded fever," a dog-bite, and "nu- 
 merous minor ailments." 
 
 30. Mrs. S. "I was enabled to overcome quickly an acute 
 attack of lung trouble." She had recovered, twice, from similar 
 attacks, without the help of Christian Science, f 
 
 31. Mrs. F. Testifies that her child, two years old, was "taken 
 quite ill one night, with fever and cough": and was healed in the 
 course of twenty-four hours. 
 
 32. Mrs. R. Fell, hurting her spine and one hip. Had absent 
 treatment. "In one short week I was entirely healed, not only 
 from the effects of the fall, but I was also freed from a form of bowel 
 trouble : I was also healed of heart trouble of long standing, and of 
 stomach trouble." 
 
 33. Mrs. W. Testifies that her child, six years old, had " several 
 attacks of trouble with his neck." She read Science and Health 
 to him, and in less than ten minutes he said, "My neck is all right 
 now." Another child was healed of "bronchial trouble and ear- 
 ache." The earache left him instantaneously, while he was re- 
 peating, "God is infinite, all-power." 
 
 34. Mrs. H. Broke one of the bones of her leg. It was prop- 
 erly set and bandaged by a medical man. In three weeks she began 
 to walk round the room. Healed, also, of "headaches and stomach 
 trouble." 
 
 * I have written to this patient, but have had no answer. Of 
 course, even after extensive destruction of the drums of the ears, 
 there is, often, very fair hearing. 
 
 1 1 wrote to this patient, and she has kindly answered my 
 letter. It is certain that her malady was not consumption. 
 
io6 THE FAITH AND WORKS 
 
 35. Mr. J. Was healed (February 1907) of a "dreaded kidney 
 disease." Says that he was told in Hospital that he would die of 
 it : and that he was advised to undergo an operation. Says noth- 
 ing as to the nature of the disease, or its symptoms. 
 
 36. Louise B. After a severe illness, had Christian Science 
 treatment during her convalescence, and soon got well. Later, 
 was healed of a "stomach trouble." 
 
 37. Miss S. For ten years had "a complication of diseases." 
 Also, had weak eyesight, and "stomach trouble." Healed. 
 
 38. Mrs. O. For ten years studied "mysticism, occultism 
 and Vedastic philosophy." At the end of this time she felt "con- 
 fused, restless, impatient, irritable and nervous." Healed. 
 
 39. Mrs. G. Testifies that her boy, ten years old, had "a 
 chronic skin disease" (? ordinary ringworm). After two or three 
 months of Christian Science, there was "a marked change for the 
 better." Healed after ten months. 
 
 40. Mr. W. Cured of "the liquor and tobacco habits." Had 
 already cured himself, several times, by his own will, for some 
 weeks or months. 
 
 41. Mrs. H. "I had been suffering from serious kidney 
 trouble, and had been given up to die, not only by our home phy- 
 sicians, but by some of the best specialists in the county." Was 
 healed by seven months of Christian Science treatment. Later, 
 in the winter of 1906-7, "I had a weight of worry and disease on 
 my hands. Once again it was said that I could not live. All 
 through the night of May 29, 1907, the nurse sat by my bed telling 
 me to breathe, and the next morning my earthly existence seemed 
 limited to only a few minutes; but when the dear ones gathered 
 round my cot I was roused to fight for my life." * Healed rapidly 
 after two visits from a Christian Science practitioner. 
 
 42. Mr. S. A good case of a man cured of drink. Has kept 
 straight, now, for more than a year. 
 
 * Compare cases 87 and 140. 
 
OF CHRISTIAN SCIENCE 107 
 
 43. Miss W. "I was so nervous that I could not walk alone, 
 could not feed myself, or even write my own name/' Was healed 
 **in a comparatively short time." Also, was healed of "serious 
 rheumatic trouble." 
 
 44. Mr. S. Healed, after prolonged treatment, of "terrible 
 headaches." 
 
 45. J. L. Healed of " stomach trouble and despondency." 
 
 46. Mrs. B. Had undergone two operations. Afterward, 
 had Christian Science treatment. "In three months I was cured 
 of a malignant growth, stomach trouble, and severe headache." 
 Has remained well for seven years.* 
 
 47. Kate M'G. "I suddenly became aware of a paralytic 
 condition affecting one side of my face." Healed in less than a 
 week. An ordinary case of " Bell's paralysis." 
 
 48. Mr. O. Healed of "throat trouble, bowel trouble, acute 
 
 * I have written to this patient, and she has kindly answered. 
 She tells me that she had a tumour in her breast, and that the 
 doctor said it was "cancerous." She tells me nothing as to the 
 extent of the operations, or the interval between them, or the 
 nature of the disease. It may have been sarcoma, not carcinoma. 
 There is no reason to think that it recurred after the second opera- 
 tion. She tells me that the doctor who operated on her is dead. 
 She is now a healer in Los Angeles, California, a great centre of 
 Christian Science; and she records many cases of healing in her 
 family. Her mother-in-law was healed of "very serious kidney 
 and heart trouble": her husband, of "nervous and stomach 
 trouble": her sister, of "asthmatic trouble in a cruel form." 
 This sister had left Chicago, and come to Los Angeles, for the 
 sake of the climate : and we may attribute her recovery to this 
 change of air and scene. If the reader cares to study the healings 
 at Los Angeles, he must read The Los Angeles CasCy 3. pamphlet 
 sold in Christian Science reading-rooms, giving a mutilated version 
 of a trial for the death of a child under Christian Science. 
 
io8 THE FAITH AND WORKS 
 
 lung trouble, chronic headache, and other minor ailments." Three 
 of his children were healed of "a fever*': another was healed of 
 "a serious illness." 
 
 49. Mrs. S. Her child was healed of "bowel trouble." 
 
 50. Mrs. M. Healed of "continual stomach and bowel 
 trouble." 
 
 51. Mr. B. Healed of "severe stomach trouble, a throat 
 trouble, and a disagreeable-looking growth on my face." Also, 
 of a stiff knee. When he was a boy, he had cut his knee with an 
 axe, and thereafter "had been left in such a condition that he was 
 compelled to use a wooden stump." The knee "had been in a 
 very bad condition for fifty years." Then, he had a fall, and 
 severely sprained the knee. During the Christian Science treat- 
 ment of this sprain, "the flesh became natural in appearance: and, 
 when I got around again, I found to my surprise that my toes came 
 about five inches nearer the ground than they did before I was 
 confined to my bed from the fall." * 
 
 52. Mrs. S. Testifies that her child, under two years old, hit 
 his forehead on a stone step : she reflected on the central doctrine 
 of Christian Science, and the child did not cry. 
 
 53. Mrs. L. Healed of headache. Also, one child was healed 
 of "a fever in its worst form": another, of "a fever and rheumatic 
 trouble." 
 
 54. Mrs. R. Her little boy had "rupture," and could not walk. 
 
 * This is a good instance of such cases as are cured by bone- 
 setters. The sprain broke some old adhesions, and forcibly 
 worked a joint that had been kept bent for many years. The 
 growth on the patient's face was doubtless an ordinary wart: it 
 had been burned once or twice, with acid or caustic, before he 
 had Christian Science treatment. He also testifies that his wife 
 was healed, in half-an-hour, of "bowel trouble." Also his grand- 
 daughter, twelve years old, was healed of "a nervous trouble," 
 which prevented her from eating or talking. 
 
OF CHRISTIAN S.CIENCE 109 
 
 After two hours of Christian Science, he walked two miles. **He 
 said he was not tired, nor has he complained since." 
 
 55. Mrs. S. Healed of "spinal trouble and heart trouble." 
 Later, "I met with a slight accident, causing a bruise, and a dis- 
 ease appeared on my body." Was healed of this "disease" by 
 Christian Science in three years. 
 
 56. Mr. R. "After three days' perusal of this priceless volume 
 {Science and Health) I discovered that I no longer needed glasses, 
 and that headaches, and all my physical ailments, which were 
 many, had been swept away." 
 
 57. Nellie M. "Eye trouble, and untold misery from stomach, 
 bowel, and spinal trouble." Under Christian Science, was slowly 
 enabled to do without glasses. 
 
 58. Mrs. E. "I was seemingly very near death's door. I had 
 been under the care of doctors constantly for nine years, besides 
 taking various kinds of blood-medicine. I was suffering from a 
 dreaded disease, which was then said to be in its last stage." 
 Healed.* 
 
 * I have written to this patient, and she has kindly answered 
 my letter. She says that she had cancer; and that for eleven 
 years she was miserable, never free from pain. It is incredible 
 that a patient, with cancer so far advanced as to be painful, would 
 live eleven years. She gives me the names of two doctors who 
 attended her, but tells me that they are dead. She tells me, also, 
 that she had a "cancer-doctor" a year before she found Chris- 
 tian Science. She tells me nothing more about her case. It is 
 not to be believed that any case of cancer would be treated, for 
 nine or eleven years, with "blood-medicine." She says nothing 
 as to the site of her malady, or as to any surgical treatment. She 
 does not even say that the doctors said it was canfter. I may 
 add that the contrast, between the style of her letter and the style 
 of her testimony in the Sentinel, shows how these testimonies are 
 corrected by the editor of that journal. See case 25. 
 
no THE FAITH AND WORKS 
 
 59. Mrs. C. Had an abscess in the breast, which, she feared, 
 was cancer. Under Christian Science, "the abscess came naturally 
 to a climax, and discharged without medical aid." She alludes, 
 also, to "many other healings." 
 
 60. Ella M. Healed, slowly, of "a trouble of many years* 
 standing, which had expressed itself in an uninterrupted depres- 
 sion, and in many physical ailments. Life was a burden to me, 
 an inexpressible agony; every ray of light seemed to have vanished 
 from my consciousness." 
 
 61. Mrs. S. Suffered from "heart disease and great nervous- 
 ness." After three months of Christian Science, she was able to 
 do her housework. 
 
 62. Mrs. M. Her two children were healed of "bronchial and 
 asthmatic trouble in a severe chronic form, sore throat, and other 
 ailments." 
 
 63. Mrs. H. Was healed, slowly, of "headaches, heart trouble, 
 and kidney trouble." 
 
 64. Miss B. Had "a very severe cold and fever, and coughed 
 almost continuously for several days and nights." Was completely 
 relieved by a week of absent treatment. Also, an earache was 
 "overcome in a very short time." 
 
 65. Mrs. T. "Physical ailments too numerous to mention 
 have been cured, including two cases * of a fever in its worst form ; 
 also a predisposition to throat trouble and almost constant colds." 
 
 66. Bessie S. "For six months I was not able to walk any 
 distance, on account of a malignant growth on my leg. I had 
 two doctors, but they did me no good." Healed. f 
 
 * I.e. attacks. The word case is often used, in these testi- 
 monies, for attack. 
 
 f I have written to this patient, but she has not answered. 
 There is not the faintest reason for thinking that the "growth" 
 on her leg was malignant. It is just a phrase, like Mrs. Eddy's 
 "most malignant contagion." 
 
OF CHRISTIAN SCIENCE in 
 
 67. Mrs. H. "A miserable creature, constant backache and 
 periodical suffering, also many other ailments." Healed. 
 
 68. Mrs. Z. "When my baby, 18 months old, drank concen- 
 trated lye, we declared the truth, and in 24 hours she was free from 
 all trace of the severe burning, and joined the family at the table, 
 eating all kinds of food." * 
 
 69. Mrs. T. Was healed of "what seemed to be blood-poison- 
 ing. My hands, head, and face presented an alarming appear- 
 ance. Although there seemed to be much inflammation, there was 
 no fever, and very little pain." f 
 
 70. Caroline G. "For ten years I was a confirmed invalid, 
 having undergone four surgical operations, and having had nearly 
 every ailment that flesh is heir to." Was healed in two days. 
 Later, was healed of "a relapse of a number of old troubles, an 
 organic difficulty among others." 
 
 71. Mr. P. Was healed of "lung and paralytic trouble." 
 This patient is out in all weathers; and, on a winter's day, having 
 
 * Mrs. Z. also testifies that she was healed of "an enlarged 
 neck, accompanied by a choking sensation." Also, that her hus- 
 band was healed of a pain in his eye. If we assume that she 
 really had "an enlarged neck," let us assume that she was sub- 
 ject to exophthalmic goitre. Then, we have, as commentary, 
 a case mentioned in the New York Medical Journal^ November 
 18, 1899. "A woman, with exophthalmic goitre, had been under 
 the care of a number of skilled physicians, without benefit, and 
 had received most of the approved methods of treatment. At 
 last, she asked her doctor whether Christian Science would do 
 harm, and was told that it probably would not; and left him, 
 with the apparent intention of going to a Christian Scientist. 
 Two days later she began to improve, and continued to improve, 
 though she had not gone to any Scientist. Exophthalmic goitre is 
 a disease that is profoundly influenced by suggestion." 
 
 f It sounds like a rash from eating shell-fish. 
 
112 THE FAITH AND WORKS 
 
 gone to sleep on a sofa, he woke and found that he could not move 
 any part of his body except his left arm. He says that he was 
 paralysed about three weeks." * 
 
 72. Leila G. Healed of "an abscess in the ear, and numerous 
 bilious attacks.'* 
 
 73. Josephine W. Healed of "a very bad catarrhal trouble," 
 of six years* duration, which, she says, was affecting the ears. 
 Says that her hearing is perfect now. 
 
 74. L. S.W. Healedof" neuralgic headaches, stomach trouble 
 and an eye trouble." Also, of "colds, sore throat, and many other 
 discordant conditions." 
 
 J 5. Lillian B. Testifies that her father suffered from "rheu- 
 matic trouble** for over twenty years: was cured by Christian 
 Science in two months, and has had no rheumatic trouble for 
 two years. "I may also gladly say that during the treatment the 
 desire for liquor entirely left him.*' f 
 
 76. Mrs. S. "I was taken with an acute illness in what seemed 
 to be its worst form. I suffered great distress, and my body seemed 
 racked with pain. A Christian Science practitioner was called, 
 and in one treatment I got up and walked without pain.** 
 
 77. Mr. S. Healed, in August 1906, of "severe hay fever 
 and asthmatic trouble*' of 30 years* duration. His father had 
 died with "asthmatic trouble.** 
 
 78. Mr. G. Testifies that his wife, by the help of absent treat- 
 ment, was enabled to overcome all fear prior to a confinement, 
 
 * If we assume that the evidence is accurate, it is possible 
 that the patient had a slight attack of myelitis, after exposure 
 to cold. He also testifies that his wife was "healed beautifully 
 of physical troubles of long standing**: and that all his five chil- 
 dren, who, attending the public schools, had "contracted a very 
 serious form of skin disease,** were healed. 
 
 f The giving up of liquor would help to keep off the rheumatic 
 trouble. See case 127. 
 
OF CHRISTIAN SCIENCE 113 
 
 and nearly all pain during it. Also, he says, "toothache, colds, 
 headache, in fact every discord is yielding to Truth." 
 
 79. Mrs. L. "Very delicate from childhood: a sufferer from 
 nervous and stomach troubles.'* She had also worn a support, 
 for a hernia, for more than nine years. Under Christian Science, 
 her "physical troubles gradually disappeared" in 1904. 
 
 80. Mrs. L. "Severe nervous trouble and chronic liver com- 
 plaint. For seven years I suffered in mind and body. I was 
 healed with one treatment after all these years of suffering." Her 
 daughter, aged 12, was healed of a "curvature" of the spine. 
 
 81. Mr. M. "I was a physical as well as a mental wreck, 
 using a pair of crutches and suffering great pain from a severely 
 injured hip and other complications, besides being without hope 
 in the world and not caring what became of me." Under Chris- 
 tian Science, he slowly got rid of his crutches, and of a high cork 
 sole.* "I still have a few minor ailments, but am gradually over- 
 coming them." 
 
 82. Annice F. "I suffered from inflammation, rheumatic 
 trouble, etc. I also had to wear glasses." Healed. 
 
 83. Gustavus F. "From childhood I was nervous, weak, de- 
 spondent, morbid, afraid even to wish to be well and normal." 
 Healed. 
 
 84. Emma H. Went to a Christian Science meeting. "An 
 experienced Scientist spoke, and while she was speaking I suddenly 
 realised that one of the ailments which had troubled me for five 
 years had passed away." 
 
 85. Mr. P. A hernia, which had come down, went back under 
 Christian Science treatment. "I would like also to state that my 
 wife was instantly cured of acute lung trouble ten years ago, and, 
 a few years later, of abdominal trouble. Each time, it was a case 
 of immediate healing." 
 
 86. Ruth R. Has "sometimes overcome a severe headache." 
 
 * An ordinary case of fear of leaving off crutches. 
 X 
 
114 THE FAITH AND WORKS 
 
 87. Mrs. T.* "A hopeless sufferer for ten years. In that 
 time, I suffered many things of many physicians. I was in despair, 
 in doubt and darkness, both spiritually and physically, being 
 obliged to remain in a dark room for weeks at a time. I had 
 reached the point of being almost willing to give up the struggle, 
 my physician having told me that I could not last long, and not at 
 all without the medicine. One day, when both he and my family 
 thought I was near the end, I turned away from ill, and asked God 
 to save my life for my child's sake, and I promised God then that 
 I would give the rest of my earthly days to His service. To both 
 the physician's and my family's surprise, I was better the next 
 day. Soon after this, I heard of Christian Science," etc. 
 
 88. A. J. Suffered from female trouble, and had been treated 
 by "osteopathy." After one treatment with Christian Science, 
 was able to walk feebly downstairs, and in three weeks was entirely 
 healed. 
 
 89. Mr. F. Was healed of a sprained ankle. Testifies also 
 that his wife, "sentenced to die by materia medica" was 
 healed. 
 
 90. Mrs. H. Was healed, in three weeks, of "a rupture, ner- 
 vousness, and a severe bowel trouble." 
 
 91. W. S. I. "A sense of not being strong, of needing tonics: 
 shortsightedness was said to be hereditary, and I seemed to have 
 a very unhealthy, morbid thought." Healed. 
 
 92. Mrs. F. In 1902, had an operation for female trouble. 
 In 1905, "after having read one number of the (Christian Science) 
 journal, and part of another, I discovered that I had been com- 
 pletely healed of the disease." Has also been enabled to leave 
 off glasses, after wearing them for fifteen years. 
 
 * This case occurs not among Testimonies of Healing, but 
 among Letters to our Leader^ in the Christian Science Sentinel, 
 June 20, 1908. I have included it here, because of the light that 
 it throws on the healing of many of these patients. 
 
OF CHRISTIAN SCIENCE 115 
 
 93. Mrs. M. Healed of "chronic bowel trouble." Also, 
 had an easy confinement. 
 
 94. Mrs. W. Testifies, at great length, to the recovery, "by 
 the help of God," of her purse, which she had left in a shop. She 
 adds that she has "overcome many physical ailments." 
 
 95. Mrs. M. Testifies that her child, i8 months old, cut her 
 ear. A surgeon stitched up the ear, and a healer "commenced 
 to give the child treatment at once." Healed. 
 
 96. Florence W. "Without any warning, I was taken ill with 
 acute lung trouble." Next day, by the help of Christian Science, 
 was able to get about. 
 
 97. L. B. In childhood had "a severe and complicated eye 
 trouble." This came to an end, when she was about sixteen, under 
 Christian Science. Also, "a severe case (attack) of blood-poison- 
 ing has been met, and numerous other ailments have been de- 
 stroyed." 
 
 98. Mrs. S. "For sixteen years I was much of the time in 
 very bad health: for four years being almost helpless." She 
 had eleven physicians. "Their various modes of treatment only 
 added to my sufferings." Healed. 
 
 99. Clara B. "Through constant fear and worry, I finally 
 lost my voice. Peace and quietness and confidence have taken 
 the place of fear and anxiety, and my voice is being restored at an 
 age when mortal mind would and does deem it impossible." 
 
 100. Nellie R. "Heart trouble and severe headache, supposed 
 to be hereditary, were overcome." Also, her aunt was healed of 
 
 'very serious throat and rheumatic trouble." 
 
 loi. Cecilie R. Healed of "bowel trouble and a severe throat 
 trouble." 
 
 102. Mrs. W. Healed, in six weeks, of "what the doctor 
 had called serious lung and bowel trouble." 
 
 103. T. M. G. Healed, in five minutes, of "a disease which 
 had been troubling me for two or three years." 
 
 104. Miss C. "I have been healed of many troubles, among 
 
ii6 THE FAITH AND WORKS 
 
 which were pneumonia and a tumour of between four and five 
 years* growth." * 
 
 105. Helen Y. "Not long since, I was taken with a pain in 
 my side, which seemed every minute to increase in violence." 
 Healed by reading one passage in Science and Health over and 
 over again. She also mentions a young lady who was healed of 
 "several serious diseases." 
 
 106. Miss M*C. "Ten years ago, I was healed of what the 
 doctors called consumption." 
 
 107. Mr. M. "About a year ago, I was thoroughly healed of 
 a chronic disease of fifteen years* standing. I was also a slave 
 to the tobacco habit for 35 years, and was a heavy drinker. There 
 seemed to be no cure for me, but after a few treatments the desire 
 for both tobacco and strong drink left me." 
 
 108. Mr. P. "At the age of forty, I was healed of serious kid- 
 ney disease, of a supposedly inherited stomach and rheumatic 
 trouble, etc." Was also cured of "the tobacco habit," after 25 
 years of the use of tobacco. 
 
 109. Mrs. P., aged 75. "I was very ill with stomach trouble. 
 I had been treated by doctors for seven years, but grew worse 
 day by day. ... I began reading (Science and Health) about 
 half-past five in the afternoon, and continued until half-past two 
 in the morning, when I knew that the truth had made me free." 
 
 no. Mrs. B. Healed of "an acute illness.'* Also, was able 
 to induce sleep in a woman who was " suffering severely.** 
 
 * I have written to this patient, and she has kindly answered. 
 She says that the "tumour" was "in her side**: that she never 
 showed it to any doctor. "I thought I would trust wholly to 
 Christian Science, which I did, helping myself what I could, until 
 the time came when I couldn*t seem to stand the pain, so went 
 to a (Christian Science) practitioner, and was healed in eight 
 weeks* treatment.** Thus we have not a particle of evidence that 
 she had a tumour, beyond her own belief. 
 
OF CHRISTIAN SCIENCE 117 
 
 111. Miss G. "I had been an invalid all my life, and for 
 15 years was confined to the house, most of this time being spent 
 in bed. One of my troubles was from frequently recurring abscesses 
 in my head (discharge from the ear), from which I suffered terribly, 
 being in constant pain. I also had severe stomach trouble, and 
 the physician could only keep me stupefied with opiates. In this 
 way the habit was formed, and for ten years I was never without 
 the drug." Healed in a few weeks. 
 
 112. Mrs. B. Testifies to "the overcoming of serious ailments 
 from which my little son was suffering : the overcoming of heart, 
 stomach, and kidney trouble, etc. All these cures, and more, 
 have been effected in my own immediate circle." 
 
 113. Mrs. H. **A tired feeling, and other discordant mani- 
 festations and ailments." 
 
 114. Grace N. Trod on a nail. "I began a mental protest 
 against the accident, and the possibility of its having any power 
 to give me pain. On the day following, there was a manifestation 
 of swelling, which was, however, speedily destroyed." Also, on 
 two occasions, was healed of a sprained ankle. Also, has been 
 healed of "supposedly hereditary and chronic diseases — diseases 
 which are called incurable by reputable physicians." 
 
 115. Mr. M. "As far back as I can remember, I had gen- 
 erally been ailing, and when I reached manhood my sufferings 
 increased so that life seemed not worth living. I tried many 
 things, and * suffered many things of many physicians,* but was 
 not benefited. At last, one day, frantic with pain, I decided 
 that suicide was the only remedy." Healed. Also, was healed 
 of "the appetite for tobacco and other evils." Also, one of his 
 children was healed of a sore throat. 
 
 116. Mrs. A. Healed of "severe kidney, throat, and heart 
 trouble." 
 
 117. Mr. E. "I woke up one morning with a pain so severe 
 that it frightened me." Was put to sleep, in half-an-hour, by 
 the reading aloud of Science and Health. Later, "a most serious 
 
ii8 THE FAITH AND WORKS 
 
 nervous disease, which had grown no better for seven years, left 
 me entirely." Later, on a steamer, was not seasick. "I had 
 never been seasick before, but, when every one around me began 
 to be ill, I was very much afraid I should be too." 
 
 1 1 8. Eleanor B. "Headache, an attack of rheumatic trouble, 
 injury to the head, toothache, and many other ailments such as 
 seasickness and colds." 
 
 119. Winifred H. "Headaches, chronic catarrhal troubles, 
 bronchial and lung trouble." 
 
 120. Mr. B. "I had a spinal injury. I was helpless most 
 of the time for seven years. My mind was affected to the extent 
 that some of my family felt the only safe place for me was an 
 asylum for the insane." Healed. Also, left off spectacles.* 
 
 121. Lucy K. "For seven years I had scarcely seen a well 
 day." Healed. 
 
 122. Mr. H. "In the morning, I never felt better in my life. 
 About noon, I was taken with very severe heart trouble. I at 
 once telephoned for (Christian Science) help: and, being very 
 hungry, I ate a bowl of soup, after which I rested upon a couch," 
 etc. Healed that afternoon. 
 
 123. Frau K. Healed in four days, of "what mortal belief 
 calls acute lung trouble." Later, her daughter was healed, in 
 fourteen days, of "the same complaint." 
 
 124. Mrs. R. Testifies that "colds, an eruptive fever, etc.," 
 were healed. Also, " an attack of lung trouble." 
 
 125. Mrs. M. Healed of "supposed hereditary lung trouble, 
 together with kidney and stomach trouble." 
 
 126. Mr. Y. "When I first heard of Christian Science, I 
 was loaded down with all or nearly all of the diseases known to 
 materia medica." Healed. 
 
 127. Mr. H. Was a heavy drinker and an inveterate smoker. 
 **The greater part of my earnings went to satisfy the appetite for 
 
 * A typical case of nervous mimicry. 
 
OF CHRISTIAN SCIENCE 119 
 
 liquor." Was healed by Christian Science of both these habits. 
 Healed, also, of "severe rheumatic trouble and varicose veins."* 
 
 128. Mrs. H. Testifies that she had a painless confinement: 
 and that her husband was healed of "stomach trouble." 
 
 129. Mr. L. A bum of face and hands was healed, in three 
 and a half weeks, "without a scar." His wife was healed of 
 "stomach trouble": his daughter, of a "gathering in her ears." 
 
 130. Mrs. C. "Rheumatic trouble, and serious eye trouble." 
 
 131. Mrs. B. "Chronic bowel trouble, and many other serious 
 ailments." 
 
 132. Emma N. Healed of "internal disease," after several 
 weeks of treatment. "Had it not been for Christian Science, 
 I know I could not have gotten through short of the surgeon's 
 knife." 
 
 133. Mr. S. Testifies that his child was healed of sore throat. 
 "Her aunt examined the child's throat, and pronounced it serious." 
 
 134. Mr. F. "I was healed of blood-poisoning of long stand- 
 ing, also of the tobacco habit and a desire for strong drink." 
 
 135. Elizabeth L. "Headaches, neuralgic trouble, and a 
 sprained ankle." 
 
 136. Mr. T. "A sore throat, and feeling generally miserable." 
 
 137. Mabel N. "I could not get rid of a temper that was the 
 terror of my life, until I knew that *the good shepherd* was leading 
 me." Healed, also, of colds, chapped hands, and the pain of an 
 injured finger. 
 
 138. Annie S. Healed, immediately, of "sleeplessness"; and, 
 gradually, of "chronic stomach and bowel trouble, severe headache, 
 etc." 
 
 139. Mr. L. Healed of "neuralgic trouble." Granddaughter 
 healed of "throat trouble." 
 
 * The giving-up of the drink would tend to improve the rheu- 
 matic trouble : see case 75. The improvement of the veins may 
 be due to his having worn an elastic stocking for thirty-one years. 
 
120 THE FAITH AND WORKS 
 
 140. Mrs. F. "I became only a shadow of my former self." 
 Suffered from "female trouble of the most aggravated nature, 
 followed by alarming complications. Nine weeks I had laid on 
 my bed : my friends were standing around me in sorrow waiting 
 for the end to come.* I became unconscious. ... I turned 
 myself in bed to make sure I was really on earth, and saw a lady 
 sittirtg by my bedside. I asked her if she was a nurse," etc. 
 Healed : and in four days was driving out. 
 
 141. Ella E. "My case was complicated, the physicians all 
 said, and when they attempted to give medicine for one trouble, 
 it would work against the other ailments." She specially mentions 
 "stomach trouble in its severest and most distressing form, and 
 chronic bowel trouble." Healed. Later, " I used some turpentine, 
 to wash some paint off my arm, which at once became very painful 
 and presented an alarming appearance." Healed. 
 
 142. Mrs. P. "My husband has been healed of the liquor 
 and tobacco habits, and a great many forms of sickness have been 
 destroyed in our home." 
 
 143. Mrs. W. "I had been given up to die, as we had ex- 
 hausted materia medica. Two or three doctors had said that I 
 had a complication of diseases. I have been healed of severe 
 bowel trouble, female weakness, convulsions, and other diseases." 
 
 144. Mrs. G. "Years of invalidism : the undergoing of many 
 operations, which left me in a wretched state physically and men- 
 tally." Healed. Also, was able to leave off glasses. 
 
 145. Mr. B. Was enabled, by Christian Science, to give up 
 drinking and smoking. Was also healed of a "serious throat 
 trouble." t 
 
 146. Mrs. B. Healed, instantaneously, "when almost beside 
 myself with pain and suffering from an abscess in the ear."J 
 
 * Compare cases 41, 87: perfect examples, all three, of ner- 
 vous mimicry of approaching death. 
 
 f The giving-up of tobacco and alcohol would cure the throat. 
 X A common case of discharge from the ear, with relief of earache. 
 
OF CHRISTIAN SCIENCE 121 
 
 147. Mrs. D. Healed of "abdominal trouble." 
 
 148. Mr. B. "I had been suffering for many years; and the 
 many physicians whom I consulted, with one exception, diagnosed 
 the case as a nervous disease.'* Also, healed of asthma, lameness,* 
 the tobacco habit, and "numerous other ailments." 
 
 149. Mrs. K. "Christian Science came tome about four years 
 ago. I could not then read a letter through, or even write a post- 
 card, but now I can read and write all I want to. My healing has 
 been slow." 
 
 150. Amanda L. Healed of "serious bowel trouble, and a 
 heart trouble for which I had been taking the strongest tonics." 
 Also of a hurt to the palm of the hand; and of "a sudden most 
 excruciating pain in my side." 
 
 151. Flora W. Got wet in the rain, and caught cold: "but, 
 through the realisation of the omnipresence of Love, I was soon 
 perfectly well again." Testifies, also, that her mother, after an 
 "injury to the spine," suffered from "nervous troubles, with nu- 
 merous complications"; was treated by massage, change of air, 
 electricity, magnetic healing, and mental science; was "several 
 times very near death"; and was healed by Christian Science. 
 "My mother's healing has been slow. The fear of food was over- 
 come immediately, and after several treatments chronic bowel 
 trouble was healed. The attacks of nervousness are only occa- 
 sional now, and less intense." 
 
 152. Mrs. S. Healed of "catarrhal trouble"; also, left ofF 
 glasses. Also, "I was blessed with a demonstration at the birth 
 of our baby girl, which all conversant with the conditions will 
 agree with me could only have been brought about by a much 
 higher source than materia medica. It was nothing less than the 
 demonstration of God's allness through true understanding. 
 The birth was a normal one, complete harmony prevailing. I 
 progressed rapidly." 
 
 * A typical example of nervous mimicry of paralysis. 
 
122 THE FAITH AND WORKS 
 
 153. Mr. M. "A nervous and mental wreck, a condition 
 brought on by drinking, a habit I had indulged for about seventeen 
 years." Cured, by Christian Science, in three weeks. Has gone 
 nearly a year without drink. 
 
 154. A. M. D. Healed of "periodical headaches, a painful 
 injury to the ankle, and other ills." Also, on a steamer, was not 
 seasick. 
 
 155. A. L. S. "I suffered a complete physical breakdown, 
 which was diagnosed as stomach and nervous trouble, etc." Had 
 tried "mineral springs, osteopathy, homoeopathy, etc." Healed. 
 
 156. Mrs. H. Her little boy was healed of "a dreaded disease 
 of the kidneys." Later, after twelve weeks of Christian Science 
 treatment, healed of a "growth in the throat." * 
 
 157. Mrs. M. " I was only a young girl when Christian Science 
 found me, yet life seemed hardly worth while." She had "internal 
 trouble" from a fall. "I had a complication of diseases, so the 
 physicians had said, the internal trouble having brought on com- 
 plications of the stomach and bowels. I had had heart trouble 
 from childhood, and kidney disease developed later." Healed. 
 
 158. Mrs. W. "Quickly healed of serious troubles of long 
 standing." Also, had a very easy confinement. 
 
 159. Mrs. C. "It is scarcely necessary to say that poor health 
 was my portion : ten years of almost constant ill-health." Healed 
 also of " lung-trouble : it vanished as a nightmare." 
 
 160. Miss O'B. "The physicians who treated me did not 
 agree in diagnosing the case, but the existing conditions were said 
 to be an extreme form of blood disease, which transfusion had 
 failed to relieve; a helpless or partially paralysed condition of the 
 body from the waist down; severe spinal and bowel trouble, etc." 
 
 * Many children seem to have adenoids, who have only a 
 narrowness of the back of the throat. Of this case, alone of the 
 two hundred, the editor of the Sentinel proudly says that he has 
 a doctor's certificate. 
 
OF CHRISTIAN SCIENCE 123 
 
 Had been treated with electricity, osteopathy, change of air. "The 
 helplessness of my condition is indescribable, but it is sufficient 
 to say that most of the time (three years) I was kept in a darkened 
 room, with all bells silenced and all voices hushed, under the con- 
 stant care of from one to three physicians and as many professional 
 nurses; many times they worked over me all through the night.* 
 In all, I was treated by physicians from five different States, about 
 fifteen in number, and was cared for by as many, or more, of the 
 best professional nurses." Healed. 
 
 161. Mrs. P. Healed of "nervous and stomach trouble, fre- 
 quent attacks of headache, and an obstinate case (attack) of hay- 
 fever." Also, of a cut and inflamed arm. 
 
 1 62. Mr. W. Cured of drinking and smoking, and of " stomach 
 and throat-trouble." f 
 
 163. Mrs. R. "At 21 my health failed me, and I was given 
 up, after sounding the depths of materia medica" Healed, also, 
 slowly, of " serious lung trouble." 
 
 164. Mrs. G. "My little boy had a nail driven into his foot to 
 such a depth that force had to be used to withdraw it. The blood 
 gushed in angry spurts, 1: and the pain was intense, but an imme- 
 diate realisation of the allness of God and the nothingness of matter 
 overcame the trouble at once. Almost instantly the flow of blood 
 was staunched : and the next morning only a tiny spot remained." 
 
 165. Harriet P. Had "a serious condition of the spine." 
 Healed. "I had suff^ered terribly from this trouble, and spent 
 a great deal of money for medical treatment. The last osteopath 
 
 * Compare case 41 : "All through the night, the nurse sat by 
 my bed telling me to breathe." Compare also case 87. 
 
 f A good case of a drunkard converted. The healing of the 
 stomach and throat troubles, of course, followed the giving-up of 
 the drink. 
 
 X The rest of the evidence is in a no less exaggerated style, and 
 of great length. 
 
124 THE FAITH AND WORKS 
 
 to whom I went finally said — " etc. Also, left off wearing glasses. 
 Also, had an easy confinement. 
 
 1 66. Mary T. "For five years I was a physical wreck, a con- 
 dition brought about by overwork in the schoolroom, grief, and 
 an accident which had resulted in a fractured hip, internal injuries, 
 and spinal trouble. Each year found me getting worse, with little 
 hope of my recovery." Healed. Mother healed of ** stomach 
 trouble." 
 
 167. Mr. F. Healed, two years ago, of" serious lung trouble." * 
 
 168. Mrs. S. "A year ago I was injured in an accident, and 
 as a result went down into the shadow of death, as it then seemed : 
 but through the power of God as understood in Christian Science 
 I was raised up." 
 
 169. Mr. W. Thrown from a horse. "I was injured in such 
 a manner that I could not walk or work in any comfort." For 
 this, had medical treatment, without an operation. Five years 
 later, had Christian Science treatment. "The enlargement grad- 
 ually decreased, until now the condition is very nearly natural." f 
 Later, was healed of "an eruptive disease." 
 
 170. Jeannette W. "Severe stomach and bowel trouble, and 
 several minor ailments." Also, "was a slave to the use of glasses 
 for nearly ten years." Healed. 
 
 171. G. V. H. Healed of "headaches" in six months, and of 
 "catarrhal trouble" in eighteen months. Also, eyesight improved. 
 
 172. Annie H. Healed of "trouble with one of her limbs." 
 
 173. Mamie D. "I seemed to have burned my hand very 
 badly." Healed. 
 
 174. Mrs. C. "I suffered for fifteen years with stomach 
 
 * It is not improbable, from this witness's account of his case, 
 that he was consumptive, and got well: but nothing is said of 
 any examination of the sputa. 
 
 f This seems to be an ordinary case of hernia, for which the 
 patient wore a truss. 
 
OF CHRISTIAN SCIENCE 125 
 
 trouble. I could not walk without a cane, from rheumatic trouble. 
 I also had an attack of paralytic trouble. For a time I was almost 
 blind." Healed. 
 
 175. Mr. S. Testifies that he had varicose veins, for which 
 he wore an elastic stocking, and that he no longer suffers from 
 cramp in the leg. 
 
 176. Mrs. R. Found a bee sticking to her child's chin, and 
 the child screaming. "I took the child in my arms, and began 
 to voice the truth. One statement after another, from Science 
 and Healthy came to me : and in a few moments his cries stopped. 
 There was only a tiny mark." 
 
 177. Mrs. M. "Three and a half years were spent in suf- 
 fering from nervousness and abdominal trouble, during which 
 time I dragged out a miserable existence. All hope of relief 
 from material means had fled." Healed. Also, left off wearing 
 glasses. 
 
 178. Mrs. P. "Many physical ailments have been met and 
 overcome by Truth." 
 
 179. Mr. C. Healed of "malarial fever and other troubles." 
 
 180. Mr. H. Testifies that his wife was healed of "troubles 
 which had been a great burden to her for several years." 
 
 181. Mary T. Healed of "a sense of extreme nervousness, 
 throat trouble, and haemorrhages." * 
 
 182. Mrs. F. Healed of "neuralgic and stomach trouble, head- 
 aches, etc." 
 
 183. Mr. A. Healed of "some attacks of sickness." 
 
 184. Gwendolen B. Healed of "various heart and nervous 
 troubles. My stomach caused me great alarm: and I dared not 
 venture out on the street alone without some sort of heart and 
 nerve stimulant." 
 
 185. Miss P. "I fell off my horse, and seemingly injured 
 my spine: but I got up and mounted my horse, knowing that 
 
 * Nothing is said as to these "haemorrhages." 
 
126 THE FAITH AND WORKS 
 
 as God's child no error * could harm me. After I had ridden 
 a mile all pain had ceased. A few days later, I noticed that when 
 I stooped there seemed to be some trouble, and I then set myself 
 to work more earnestly than before. The result was that in three 
 days I was all right." 
 
 1 86. Mrs. H. Healed of "an abnormal growth,f ovarian 
 trouble, etc." Also, of "a severe attack of bowel trouble." 
 
 187. Mrs. X. "I had worn an elastic on my ankle /or ^/^A/^<?n 
 years for an injury, and had always to use a stick to help me out 
 walking, but I was able to lay these aside at once when I accepted 
 Christian Science." Healed, also, of "sleeplessness and weak- 
 ness." 
 
 188. Mr. P. "I was relieved of a trouble for which I had 
 systematically drugged myself for the last twenty years." 
 
 189. Miss C. Healed of "a nervous breakdown, an attack 
 of throat trouble, fear of illness, stomach trouble, headaches, 
 debility, sleeplessness, depression, and an internal complaint." 
 
 190. Miss D. "For years I was practically an invalid, suf- 
 fering untold moral and physical agony, an awful abyss of suffer- 
 ing and despair." Healed. Also, "After having worn a brace for 
 a year, the same was removed without a particle of inconvenience." 
 
 191. Mr. H. Healed of "a distressing bowel trouble of over 
 fifteen years* duration." 
 
 192. Mr. H.J Healed, after more than two months , of an in- 
 growing toe-nail. "For about ten days, I attempted to work 
 out the problem without aid, but gained no permanent relief. 
 I then asked a (Christian Science) practitioner for help; and, 
 during the next two months, faithful and efficient work was done. 
 
 * Error, i.e. mistaken belief in the reality of injuries and dis- 
 eases. 
 
 t Nothing is said as to the nature of this "growth." 
 % I give this and the next case at some length, because they 
 illustrate so clearly the methods of Christian Science. 
 
OF CHRISTIAN SCIENCE 127 
 
 Not a moment of that work was wasted; for, during the time, 
 latent terror was replaced by courage; certain human footsteps 
 that were slow and uncertain had to be taken; environment was 
 gradually changed, and thought after thought was uncovered and 
 corrected, but the diseased toe still remained in evidence. We 
 did not doubt for a moment that God could heal all our diseases, 
 and at last the healing came quickly." 
 
 193. Alvaretta R. "For over fifteen years I suffered from 
 spinal trouble, different physicians declaring different causes for 
 its existence. I could walk only a little, could not sit up all day, 
 while I never slept more than four hours out of the twenty-four, 
 and was never without pain. I had serious eye trouble for years. 
 I also had stomach and bowel trouble. I had undergone one opera- 
 tion to no avail, and I almost passed on (died) under the influence 
 of the anaesthetic. I could scarcely eat anything. I also suffered 
 from heart and lung trouble. I had tried all systems of medicine. 
 I had been under medical treatment for fifteen years, and four 
 months with osteopathy. In this condition — without hope for 
 physical relief, and without belief that a God existed who answered 
 prayer — I was urged by a dear friend to try Christian Science, 
 and consented to go with her to a practitioner that day. I took 
 my first Christian Science treatment at 4 o'clock in the afternoon, 
 returned home, and enjoyed the first dinner of ordinary food that 
 I had eaten for more than a year. I slept all that night. The 
 first treatment healed me absolutely and permanently of the 
 stomach and bowel trouble, natural activity being re-established. 
 In a few weeks, the headache was entirely gone : the heart trouble 
 was also healed about that time; and the diseased lung was in- 
 stantly healed during the reading of the Bible Lesson at a Sunday 
 morning service. The eye trouble was almost entirely healed in 
 two years. It took nearly three years to overcome entirely the 
 spinal trouble, though it was partially relieved in a short time." 
 
 194. Mrs. C. "About fifteen years ago, my mother-in-law 
 was healed of a complication of diseases which the doctors had 
 
128 THE FAITH AND WORKS 
 
 failed even to relieve, and they had given her only a short time to 
 live." 
 
 195. Lilian S. "For years I had suffered with an organic 
 disease, which at times caused me great agony and distress. At 
 times, I had to submit to go to bed." Healed. Also left off 
 glasses, "and experienced no inconvenience or strain." 
 
 196. Ella B. Healed of "a disagreeable eruption." Also, 
 of "severe headaches, a spinal affection, bowel and throat trouble, 
 besides a difficulty with the eyes." 
 
 197. F. W. "I suffered with headache, and had severe bowel 
 trouble for eleven days. I had Christian Science treatment, and 
 was entirely healed." 
 
 198. Mattie E. "I have seen colds, catarrhal trouble in a 
 very severe form, a severe injury to the ankle, and numerous other 
 diseases, melt away into their native nothingness." Also, "on 
 Monday evening, I was attacked by what seemed to me a most 
 serious case of illness. After working through the night for myself, 
 resisting the error, and declaring the truth of God's allness, I de- 
 cided in the morning to have some help : so I telephoned to a prac- 
 titioner, and was treated during that day, and arose on Wednesday 
 morning healed." 
 
 199. Mr. H. "About six years ago, I suffered greatly from 
 kidney trouble. I could not rest at night, and had sharp pains 
 during the day. I was under medical treatment for about five 
 years, but nothing seemed to do me any good." A year ago, he 
 got severely knocked by a street-car, and had Christian Science 
 treatment for the bruise of his side. "In four days I was back 
 to work, completely healed. The scar could hardly be seen, 
 and, what is more wonderful, my kidney trouble has vanished." 
 
 200. Mrs. N. "Two years ago, my young son was seriously 
 infected by a centipede, which crawled between his fingers, as 
 the creature's claws are said to contain poison-sacs, and wherever 
 they touch the flesh they pierce it. According to medical opinion 
 this poison is extremelj^ virulent, producing very distressing results. 
 
OF CHRISTIAN SCIENCE 129 
 
 It was with this asserted law staring us in the face, and the fingers 
 in a pronounced state of inflammation, that Christian Science came 
 to the rescue. The inflammation was seen to be the effect of fear, 
 and we learned that divine Love casts out fear. Knowing there 
 is but one Mind, which is ever-active, ever-conscious, and ever- 
 present, and that in this Mind there is not a single element of poison 
 — this met and mastered the belief in poison, and in three days 
 the hand was healed." 
 
130 THE FAITH AND WORKS 
 
 VII 
 OPPOSING TESTIMONIES 
 
 Most of us, I think, will view these two hundred 
 cases with a measure of dismay, and even of disgust. 
 We shall admit that many are indeed cases of 
 healing. None the less, we shall say, here is a very 
 alarming picture of a nation obsessed by functional 
 disorders. So much neurasthenia, such decadence 
 of logic, such passion for signs and wonders, such 
 extravagance of imagination, so much talk about 
 stomach and bowels. They are not good reading: 
 there is something unwholesome about them. That 
 ill-used word, morbid, will be at the back of our 
 minds: there is nothing morbid, we shall say, in 
 the Bible stories of healing. 
 
 Still, they were healed. Does it matter how, so 
 long as they were healed ? 
 
 It does matter, very gravely. There is a certain 
 decency to be observed as to our insides. It is 
 unseemly to talk much of them to our friends: it 
 is more than unseemly to describe them to our 
 Maker. Or, shall we say that the Scientist urges 
 them into health, not by prayer, but by contempla- 
 tion ? The offence remains. Indeed, let alone the 
 
OF CHRISTIAN SCIENCE 131 
 
 Creator, it were offensive, for such a purpose, to con- 
 template the creature. If, by setting my thoughts 
 on Shakspeare, Beethoven, Darwin, or Joan of 
 Arc, I could regulate my insides, I would not. 
 It would not be gentlemanly thus to abuse these 
 great names: I might even feel some scruple over 
 contemplating to this end the Infinite Truth that 
 two and two make four. Anyhow, the vast majority! 
 of these testimonies are not worth the paper on 1 
 which they are printed.* What are kidney trouble, 
 
 * The following paragraphs are from Dr. Cabot's very valu- 
 able paper, "One Hundred Christian Science Cures," McClures 
 Magazincy August 1908: — 
 
 "In the analyses of these cases, I am guided by my experience 
 with the diagnosis naively given by patients entering my office 
 for treatment: diagnosis based either upon their own unguided 
 observation, or upon what they suppose their own physician to 
 have said to them. In such instances, there is no possible motive 
 for deception or for exaggeration; the patient is saying exactly 
 what he believes; and yet, I have rarely found his statement to 
 be even approximately correct. For example, when a patient 
 comes to me with the statement that he has 'kidney and bladder 
 trouble,' I generally find both the kidneys and the bladder sound. 
 The patient has pain in his back, in the region where he supposes 
 his kidneys to be; he interprets his symptoms in the light of 
 what he has read in the newspaper advertisements, and what he 
 has been told by his kind friends, and arrives at what is, to his 
 mind, a perfectly solid conclusion. He has no doubts of the 
 diagnosis, states it as a fact, and asks only for treatment. 
 
 "So it is with patients coming for 'spinal trouble,* 'hardening 
 of the spine,* 'inflammation of the spine,* or 'spinal meningitis.* 
 
132 THE FAITH AND WORKS 
 
 lung trouble, heart trouble, liver trouble, and eye 
 trouble ? They are not chronic nephritis, phthisis, 
 valvular disease, cirrhosis, and cataract. Bowel 
 trouble is ordinary constipation; stomach trouble 
 is ordinary indigestion and aversion from food; 
 spinal trouble is ordinary backache. These are not 
 testimonies, but testimonials; every advertisement 
 of a new^ quack medicine publishes the like of them. 
 We all knov^r Mr. A. and Mrs. B. and Miss C, who 
 
 They almost always turn out, on careful examination, to be suffer- 
 ing from some form of nervous prostration. In the interpreta- 
 tion of their sufferings, and in the names which they attach to 
 them, they have been guided, quite innocently, by hearsay. 
 
 "Similarly, when patients come to me for- what they quite in- 
 nocently call * heart trouble,' and turn out on examination to 
 be suffering from pain in the left side of the chest without any 
 heart trouble at all, I accuse them of no deception, but only of 
 incapacity for the active appreciation of the value of evidence. 
 
 "Certain other statements recur very often in the histories 
 given in all good faith by patients, whether in the doctor's office 
 or in a Christian Science experience meeting. I will quote some 
 of these : — 
 
 "*I have had a great many doctors, and each has made a dif- 
 ferent diagnosis.' 
 
 "*I am suffering from a complication of diseases, Bright's 
 disease, liver and lung complaint, and other ailments too numer- 
 ous to mention.' 
 
 "'I have had a great many operations performed on me.* 
 
 "Experience shows us that when a person has had many doc- 
 tors, many diagnoses, many * diseases,* or many operations, he 
 usually turns out to be suffering from nervous prostration or 
 some other form of functional nervous trouble." 
 
OF CHRISTIAN SCIENCE 133 
 
 bear witness to So-and-so's Pills. They had spinal 
 trouble and kidney trouble. There is a rough 
 sketch of them, doubled up with pain, or weeping 
 at the family tea table. And it is certain, that the 
 pills did them good. 
 
 Again, many of these witnesses are not telling 
 the truth. They are so excitable, so ill-educated, 
 that they fail to distinguish truth from falsehood. 
 They have given false evidence, have perjured 
 themselves, not wilfully, but from sheer inability to 
 be accurate. 
 
 Again, we all know that no statement is more 
 inaccurate than the average statement of "what the 
 doctor said." We listen with politeness to it, but 
 without acceptance: we think to ourselves, / wish 
 I knew what he really did say. 
 
 Again, what is the good of proclaiming that 
 Christian Science heals diseases which get well of 
 themselves .? Time heals them. Here is a girl 
 with a cold in her head: she is healed "through 
 the realisation of the omnipresence of Love." Was 
 there ever such an insult offered to the name of 
 Love ? 
 
 Again, the healing of one "trouble" must not 
 be reckoned as the healings of half-a-dozen troubles. 
 For example, a woman is subject to aversion from 
 food, constipation, headache, backache, liver trouble, 
 and eye trouble. Christian Science, bidding her eat 
 more, amends all these troubles: and is thereby 
 
134 THE FAITH AND WORKS 
 
 encouraged to order plenty of solid food in cases of 
 gastric ulcer, and in cases of typhoid fever with 
 ulceration of the bowels. 
 
 Again, what is the good of testifying to the healing 
 of hernia ? Was it hernia ? Suppose that it was, 
 what sort of hernia was it ? Hernia will vanish for 
 ever so long, and leave no sign of its presence. Or, 
 take the cases of asthma. Were they asthma .? 
 Even then, asthma can hardly be called an organic 
 disease. Or, take the "tumours." Were they soHd 
 tumours, or cysts, or effusions, or deep-seated ab- 
 scesses, or inflammatory swellings .? Who made 
 the diagnosis .? Were they subjected to microscopic 
 examination by a skilful pathologist ? Or, take 
 the "dislocations." Were they x-rayed .f" Were 
 they not the cases that bonesetters cure ? Or, take 
 the cases of "lung trouble." Most of them were 
 ordinary bronchitis. One or two, not more, may 
 possibly have been early consumption. Which of us 
 has not friends who were consumptive, and now are 
 strong, and hard at work .? 
 
 Let us apply a fair and mild test to these two 
 hundred cases. Let us show them to any doctor; 
 and let us ask him what he thinks of them. He 
 will laugh at them: he will say, "What is the good 
 of such cases .? Why don't they report them prop- 
 erly ? Why don't they give details ^ What do 
 they mean by spinal trouble, and all the other 
 troubles?" 
 
OF CHRISTIAN SCIENCE 135 
 
 Still, attempts have been made, from time to time, 
 to get right up to these healings in Christian Science, 
 and to go into them. Of course, if the Church of 
 Christ, Scientist, here in London to-day, would 
 submit them to the hosts of iEsculapius, the difficulty 
 would be settled. A committee of hospital phy- 
 sicians and surgeons, the best in London, would ex- 
 amine, test, watch, record, and report every case 
 under treatment. Till that is done, which is im- 
 possible. Christian Science claims to heal all dis- 
 eases. For example, among her documents is that 
 famous cure of leprosy, the Barrett case. 
 
 I. The Barrett Case 
 
 The Christian Science Sentinel, August 8, 1908, 
 gave prominent place to the following statement : — 
 
 This is not the first time Christian Scientists have been chal- 
 lenged to produce proof of the healing of so-called incurable dis- 
 eases. Within the last few months, such a challenge was answered 
 before the Committee on Public Health at the Massachusetts State 
 House, the healing of Dr. G. W. Barrett, of St. Louis, of leprosy, 
 being cited, authenticated, and admitted as evidence * before this 
 Committee. 
 
 I wrote to Dr. Barrett, and received the following 
 answer : — 
 
 In reply to your inquiry of August 17, will say that you can in 
 all probability get the desired information by writing to Alfred 
 
 * Mr. Farlow suddenly produced a telegram from Barrett, 
 saying that he had been healed on such-and-such a day. 
 
136 THE FAITH AND WORKS 
 
 Farlow, C.S.D., Boston, Mass. He is publication committee 
 of Mass. You can learn somewhat of my case in the C. Sentinel 
 of March 14 of this year. "Out of Darkness into Light/' is the 
 title of the article. I am too busy to give any of the details. 
 
 It is a pity that this ex-leper is too busy to give 
 glory to God; but the Boston Journal, March 5, 
 1908, gave me the details. Three Bills were before 
 the Committee on Public Health : one dealing with 
 the legal position of Christian Scientists, one with 
 the protection of children against them, and one 
 with the giving of death certificates by doctors not 
 in regular attendance. Cases of *' healing" were 
 put in evidence; and, amid great excitement, Mr. 
 Farlow declared that Dr. Barrett had been healed of 
 leprosy. "In a moment the room was in an uproar; 
 hundreds of women, jubilant over the sudden turn 
 of affairs, loudly applauded." Indeed, we are told 
 that " the assembly shrieked with delight." * 
 
 * There is a grim account, by Dr. Huber, of a similar scene 
 in the Assembly Chamber at Albany, February 1900. "While 
 the hearing went on, I contemplated the great number of enthu- 
 siasts who had come into this magnificent chamber to impress 
 the Assembly Committee, and to uphold their leaders. The 
 opportunity to study hysteria was one the like of which I shall 
 probably never again realise. I vividly recalled Poe*s story of 
 how he had inadvertently happened into a maison de sante; and 
 I could quite appreciate the observation of a colleague, that the 
 situation made him think of nothing in the world so much as 
 one of Charcot's clinics on an enlarged scale." But, at the Albany 
 meeting, other forms of belief were represented: spiritualism, 
 
OF CHRISTIAN SCIENCE 137 
 
 Dr. Barrett, in his published account of his case, 
 tells us that for thirty years he was never free from 
 some ailment, and continually taking medicine. 
 " It seemed impossible to get rid of biliousness, which, 
 from a mortal standpoint, I have inherited.'' So, 
 at last, he went for a short holiday. "I returned 
 home worse than when I went away — a physical 
 wreck, suffering from enlargement and softening of 
 the liver, indigestion, ulceration of the bowels in the 
 most aggravated form, heart trouble, and that most 
 dreaded of all diseases, leprosy, which had been con- 
 tracted when called to see a patient who had been 
 afflicted with it. I felt a sense of fear come over me 
 while in the room, but never dreamed of its being 
 leprosy, as I had never seen a case of that kind. I 
 told the patient that I could do nothing, and left."* 
 Some time afterward he noticed some spots on his 
 body. He says that "a specialist" pronounced them 
 ** leprosy in its incipient stage." He felt that his 
 days on earth were few. "I can see now that it was 
 my fear that fastened the disease upon me." So he 
 paid one visit to a Christian Scientist, who laughed 
 at him, and told him to eat what he liked. In 
 half-an-hour, the pain in his bowels was gone: an 
 hour later, he ate a huge dinner. He gives two 
 hundred words to a description of the dinner, and 
 
 occultism, etc. Still, it is certain that Christian Science has not 
 always a quieting influence. 
 
 * Words fail me to comment on this episode of Barrett's story. 
 
138 THE FAITH AND WORKS 
 
 of its results next morning, by which time the spots 
 had "nearly vanished." Three months later, he 
 had gained thirty pounds in weight. 
 
 Here is a typical case of hypochondriasis, with 
 imagined infection. Oddly enough, a similar case 
 has occurred in Dr. M'Comb's " Class for the Moral 
 Treatment of Nervous Disorders," Emmanuel 
 Church, Boston : — 
 
 ... "A case of a curious phobia — fear of leprosy. The 
 patient had read in the Bible about lepers, and she had heard of 
 some Chinese sufferers from the same malady. Suddenly the fear 
 seized her that she was in danger of becoming a leper. She 
 spent most of her time in washing her hands to get rid of the sup- 
 posed contagion, until she remembered that the soap might be 
 infected. Then she came to the clinic. After a few treatments, 
 the fear vanished, and has not returned. This occurred several 
 months ago." 
 
 2. Dr. Huber's Evidence 
 
 Dr. Huber, of New York, some years ago, made 
 very careful inquiry into alleged healings of organic 
 diseases. He found them "pitifully without founda- 
 tion." I take the following account from his paper 
 in Appletons Popular Science Monthly: — 
 
 In religious matters. Christian Science has divided many homes, 
 and has destroyed not a few through the mischief produced by its 
 propaganda. Many have died during the exclusive ministrations 
 of Christian Scientists. I have been engaged during several months 
 in an investigation of the cures which Christian Science healers 
 are said to have accomplished. . . . What I did want especially 
 to discover was whether the Christian Scientist could cure such 
 
OF CHRISTIAN SCIENCE 139 
 
 diseases as are considered by the medical man to be incurable — 
 as cancer, locomotor ataxia, or advanced phthisis — and also what 
 were the results of their treatment of typhoid fever, pneumonia, 
 diphtheria, malaria, etc. And I wanted also to investigate the claims 
 of Christian Science concerning the alleged cure of surgical con- 
 ditions, such as necrosis, or haemorrhage from severed arteries, by 
 no other means than the sole exercise of thought. 
 
 Dr. Huber therefore prepared a set of questions 
 as to the general methods of Christian Science 
 treatment.* These were forwarded by Mrs. Stetson, 
 the chief Scientist in New York, to Mrs. Eddy. 
 An evasive reply was received from Judge Septimus 
 Hanna, Mrs. Eddy's "counsel": — 
 
 ... I have carefully read and considered the entire paper. 
 My conclusion is, that it will be wholly impractical — indeed, I 
 may say impossible — to answer these questions in such a manner 
 as to make an entire paper lit for publication in a medical journal, 
 or in any other magazine or periodical. The questions submitted 
 touch the entire subject of Christian Science, both in its theology 
 and therapeutics. These questions can be answered only in one 
 way so that they can be understood, and that is by just such study 
 of the Bible and Science and Health with Key to the Scriptures 
 as the earnest, sincere. Christian Scientists are giving them every 
 day of their lives, and have been for years. 
 
 Of this letter, Dr. Huber truly says, "All this 
 seems to me much worse than preposterous. I fail 
 utterly to see why he who asks the question, *Do 
 you isolate a patient suffering from an infectious 
 
 * For these questions, see Lyman Powell, work cited, p. 178. 
 
140 THE FAITH AND WORKS 
 
 disease?' would have to spend months or years in 
 Nirvana-like abstraction before he would be able 
 to appreciate an answer to it. No doubt Judge 
 Hanna, who is evidently a lawyer, could, if he chose, 
 telLthe reason why.'* 
 
 So Dr. Huber made personal and very careful 
 examination of twenty cases, where it was alleged 
 ^that Christian Science had healed, not neurasthenia 
 or "hysteria," but organic diseases, such as Bright's 
 disease, or cancer. " I could find in all these twenty 
 cases no 'cure' that would have occasioned the 
 medical man the slightest surprise. What did 
 surprise me was the vast disproportion between 
 the results they exhibited and the claims made by 
 Christian Science healers. A lady stated that she 
 had had pneumonia. I asked her how she knew 
 she had had pneumonia. She declared she knew, 
 because her nurse 'could tell at a glance she had 
 pneumonia.' No medical examination had been 
 made. I asked what symptoms she had had. 
 She told me she had purposely forgotten. I heard, 
 during my investigation, of cases of yellow fever, 
 phthisis, cancer, and locomotor ataxia which had 
 been 'healed in Christian Science.' But truth 
 compels the statement that my efforts to examine 
 these cases were defeated by the cheapest sort of 
 subterfuge and elusion." 
 
 ~ Among other instances of such defeat, he gives the 
 following : — 
 
OF CHRISTIAN SCIENCE 141 
 
 At an "experience meeting," a man arose and declared that 
 he had cured a case of locomotor ataxia. I learned also that his 
 wife, another "healer,** had cured a case of cancer of the tongue. 
 I went to his house, and spent the greater part of an evening 
 trying to prevail upon these two people to show me or to intro- 
 duce me to these subjects of locomotor ataxia and cancer of the 
 tongue. They utterly refused to do so. 
 
 . . . Mrs. Eddy declares that she "healed consumption in its 
 last stages, the lungs being mostly consumed"; that she "healed 
 carious bones which could be dented with the finger**; and that 
 she "healed in one visit a cancer that had so eaten the flesh of the 
 neck as to expose the jugular vein so that it stood out like a cord.'* 
 Judge Hanna has published statements to the effect that "cancer, 
 malignant tumours, consumption, broken bones, and broken tis- 
 sues have been healed in Christian Science, without the assistance 
 of any material means whatever.** Mr. Carol Norton, a Christian 
 Science lecturer, has publicly announced that Christian Science has 
 healed "locomotor ataxia, softening of the brain, paresis, tumour, 
 Bright*s disease, cancer,'* etc. And many other Christian Scientists 
 have made like claims. Very well then. Who are these people 
 that have thus been cured ? What are their names ? Where do 
 they live .? How can they be found I Will Mrs. Eddy and her 
 followers submit these cases for scientific examination ? I and 
 other investigators are asking, and have for years been asking these 
 questions, and we are all of us still waiting for answers. 
 
 3. Mr. Purrington's Evidence 
 
 Mr. Purrington, University Lecturer on Medical 
 Jurisprudence, New York, has written a very good 
 book on Christian Science, especially from its legal 
 aspect in America. I take the following paragraph 
 from his book : — 
 
142 THE FAITH AND WORKS 
 
 In the record of deaths resulting from the treatment of Christian 
 Scientists, Faith Curers, PecuHar People, et id genus omne^ a large 
 proportion are those of neglected children suffering from acute 
 inflammation of the lungs, diphtheria, pneumonia, and like com- 
 plaints. One horrible and typical case in Brooklyn was brought 
 to public notice by an undertaker called in by a Faith Curer to 
 bury the latter's child, six years of age, dead from diphtheria. Two 
 other children, one about eight, the other less than two years old, 
 were found suffering from the same disease. The father explained 
 his failure to call in medical aid by saying he did not believe in 
 doctors, since he believed in Christ. 
 
 Mr. Purrington gives an account of the investiga- 
 tion of a case, "turned out to die" by a great hos- 
 pital, "given up by three physicians," and healed 
 by Christian Science. This case was told to him 
 by a member of the patient's family. Mr. Purring- 
 ton asked his informant to give him "all the facts"; 
 but his letter was treated as an offence, and the 
 information was not given. But he obtained, from 
 the attending physicians, "accurate information, 
 showing my correspondent to have been absolutely 
 misinformed in the premises, however honest in 
 belief." 
 
 He also describes, at great length, an encounter 
 with Mr. Carol Norton, who is, or was, on the 
 Board of Lecturers of the First Church of Christ, 
 Scientist, the "Mother-Church." In 1899, Mr. 
 Norton gave a lecture (copyrighted), in which 
 he declared that Christian Science had cured loco- 
 motor ataxia, cancer, etc. : and he offered to give 
 
OF CHRISTIAN SCIENCE 143 
 
 memcal evidence. A copy of this lecture was sent 
 to Mr. Purrington, who wrote to him, March 30, 
 1899: — 
 
 ... I should be veiy much obh'ged to you, if you will give 
 the names and addresses of reputable and competent medical 
 practitioners, who will certify to the second case, the cure of an 
 incurable cancer; the third case, the cure of a child suffering from 
 epileptic fits from birth, and having forty spasms a day at the 
 commencement of treatment; the fourth case, a cure of "consump- 
 tion of the lungs in the second stage of that disease"; the fifth case, 
 a cure of a patient ill with typhoid fever in Paris and treated by a 
 practitioner in New York; the eighth case, the cure of a lady 
 forty years old, unsuccessfully treated for thirty-five years for "or- 
 ganic valvular diseases of the heart" by physicians who pronounced 
 the disease incurable. I should like to know what persons made 
 the diagnoses in these cases, the course of treatment followed, the 
 method taken to exclude in the cure other factors than treatment 
 by Christian Science, and the present condition of the person 
 cured. 
 
 On May 8, after a good deal of letter-writing, 
 **Mr. Norton did me the honour of calling, with the 
 promised * medical confirmation,' which consisted in 
 each case of a brief statement of conclusions signed 
 by a Christian Scientist. Of these signers, one was 
 said to have studied in a homoeopathic, and another 
 in a regular medical college. No facts were set forth 
 upon which the conclusions were based, no names were 
 connected with the certificates that would carry any 
 weight with the general medical profession, or any 
 body of trained investigators." 
 
144 THE FAITH AND WORKS 
 
 4. Dr. Buckley's Evidence 
 
 Dr. Buckley, in a very careful paper in the North 
 American Review, July 1901, says : "The failures of 
 Christian Science are innumerable. Twenty years 
 ago I collected vital statistics of various communistic 
 institutions which refuse medical aid, and compared 
 them with the tables of life insurance companies; 
 and on the basis of the results of the comparison, I 
 predicted that, should Christian Science at any time 
 begin to spread rapidly, or should anti-medicine, 
 faith-healing institutions be largely increased, the 
 number of deaths would attract attention, and public 
 indignation be excited by failures to heal maladies 
 which ordinarily yield to medical or surgical treat- 
 ment. This prediction is now being fulfilled every 
 day. Many who have been vainly treated by Chris- 
 tian Scientists are dead. None of their failures is 
 mentioned by the healers, and few by living victims, 
 who are usually silenced by shame. One I met in 
 an insane asylum, muttering all day long, 'God 
 can never be sick/ " 
 
 5. Prof. H. H. Goddard's Evidence 
 
 Prof. Goddard, like Dr. Huber, prepared a set of 
 questions, and sent them to persons who had been 
 healed in Christian Science. He got back a set of 
 answers which told him nothing. One answer was 
 as follows: "Whereas, before I was healed from 
 
OF CHRISTIAN SCIENCE 145 
 
 chronic invalidism through the teachings of Christian 
 Science, I used to think much on your topics, I wish 
 never to think or refer to them again. They are 
 mental poison to me." In another case, the ques- 
 tions and answers were as follows : — 
 
 What was the nature of your malady? 
 
 It had none. 
 
 How long had you been afflicted with it? 
 
 Ever since the belief that disease was a substantial reality instead 
 of a negation. 
 
 How did you first discover that you were a victim of disease? 
 Give fully your symptoms. 
 
 By a consciousness of limitation, i.e. finiteness. 
 
 How did the idea come to you that you could he healed? 
 
 The conviction . . . that it was right to be well; and sickness 
 was a wrong. 
 
 Was your cure instantaneous ? 
 
 Yes. 
 
 How did you know that you were cured? 
 
 By the receding of disease, and the corresponding increasing 
 of health and strength. 
 
 Did you know it at the time^ or not until later? 
 
 At the time ; since mind first perceiving the truth, its objective 
 manifestation begins to appear. 
 
 Did you have to test it, before becoming convinced that a cure 
 had actually taken place? 
 
 No; it brought its own self-evident proof with it. 
 
 6. Dr. Moll's Evidence 
 
 Dr. Albert Moll, M.D., Berlin, has written an ad- 
 mirable little book on Christian Science, Medicine, 
 and Occultism (translated into English, and pub- 
 
146 THE FAITH AND WORKS 
 
 lished by Rebman, London, 1902). He gives a good 
 account of the introduction of Christian Science into 
 Germany, and of the growth of occultism (which 
 has been for many years his special study) in Berlin. 
 Of Christian Science, he says: "My researches were 
 made both in America and in Berlin, and my in- 
 formation is gained not only from persons who have 
 been treated by Christian Scientists, but also from 
 Christian Science healers themselves, who, I must 
 admit, gave it ungrudgingly. . . . All the cases 
 where a cure or improvement was claimed, and which 
 I had the opportunity of seeing and testing per- 
 sonally, were only disorders of a functional character, 
 such as hysteria, nervous debility, etc. . . . These 
 cases of hysteria, of general nervous debility, and of 
 rheumatic affections, offer a remunerative field for 
 the exploits of psychical treatment. Undoubtedly in 
 the treatment of many of these ailments Christian 
 Science can boast of unqualified success." 
 
 7. Dr. Cabot's Evidence 
 
 Above all. Dr. Cabot's recent article in McClure's 
 Magazine is essential for the study of Christian 
 Science. "Some years ago I followed up, so far as 
 was possible through personal interviews and through 
 letters, all the Christian Science * cures' of which I 
 could hear any details in or near Boston. Within a 
 short time, I have returned to the subject and studied 
 
OF CHRISTIAN SCIENCE 147 
 
 one hundred of the cases recorded in the recent 
 volumes of the Christian Science Journal. Putting 
 together this evidence, and comparing it with my 
 experience regarding the accuracy of my own patients' 
 statements about their own diseases, past and present, 
 my conclusions are, first, that most Christian Science 
 cures are probably genuine; but, second, that they 
 are not the cures of organic diseases. In my own 
 personal researches into Christian Science 'cures,' 
 I have never found one in which there was any good 
 evidence that cancer, consumption, or any other or- 
 ganic disease had been arrested or banished. The diag- 
 nosis was usually either made by the patient himself, 
 or was an interpretation at second or third hand of 
 what a doctor was supposed to have said. As I have 
 followed up the reported cases of 'cancer' and other 
 malignant tumours, I have found either that they 
 were not tumours at all, or that they were assumed to 
 be malignant without any microscopic examination. 
 In other words, the diagnosis was never based upon 
 any proper evidence. ... By a curious process 
 of 'natural selection,' a patient suffering from 
 organic disease rarely consults a Christian Scientist, 
 just as he rarely consults an osteopath. Being igno- 
 rant of diagnosis, the Christian Scientist is not aware 
 of this fact, and supposes that he is treating, not a 
 selected group of functional diseases, but all disease. 
 This mistake is all the more natural, because the 
 Christian Scientist, with the natural credulity of the 
 
148 THE FAITH AND WORKS 
 
 half-educated, accepts the patient's diagnosis at its 
 face value, or trusts the hearsay report of what some 
 doctor is supposed to have said. ... It is a striking 
 fact that, as one listens to the recital of Christian 
 Science 'cures,' one hears little or nothing of the 
 great common organic diseases, such as arterio-scle- 
 rosis, phthisis, appendicitis, and still less of the 
 common acute diseases, such as pneumonia, malaria, 
 apoplexy. Chronic nervous (that is, mental) disease 
 is the Christian Scientist's stock-in-trade." 
 
 It is plain, from these evidences, and from the 
 previous chapter, that Christian Science accepts all 
 testimonials, even the most fantastical and illiterate. 
 That she embellishes what she publishes.* That 
 she evades investigation. That her claim to cure 
 organic diseases breaks down under the most ele- 
 mentary rules of criticism. That she does cure 
 "functional" diseases. That she has never cured, 
 nor ever will, any disease, except those which have 
 been cured, a hundred thousand times, by "mental 
 therapeutics." From the setting-up of the brazen 
 serpent in the wilderness, and the works of healing 
 in the temples of iEsculapius, mankind has used, 
 for better for worse, mental therapeutics. We live 
 
 * For further evidence, see Dr. Cabot's paper, and the pam- 
 phlet. The Los Angeles Case. 
 
OF CHRISTIAN SCIENCE 149 
 
 and move under suggestion, and are suggested from 
 our cradles to our graves. 
 
 There remain two direct lines of attack against 
 the works of Christian Science. 
 
 Imagine a great hospital, suddenly turned Scientist: 
 a general hospital of some six hundred beds. Think, 
 what has been its daily life. Not perfect, not fault- 
 less : among so many patients — more than 6000 
 in-patients, 22,000 out-patients, 1700 maternity cases 
 attended at their own homes, and 121,000 casualties, 
 all in one year — the work all day, the work all 
 night, the infinite variety of this shifting multitude 
 of diseased and injured lives — now and again 
 mistakes are made, or there is a want of loving 
 kindness toward this or that patient. Only, think 
 of the general excellence of the work : the trouble 
 taken over obscure cases, the nursing and watching 
 and recording and reporting and consulting, the 
 working together of the wards and the laboratories, 
 the care taken to treat not only the disease but the 
 patient. Neither is it cant, to say that nobody, save 
 the servants of a great hospital, knows what good 
 measure of spiritual treatment, one way and another, 
 it gives to its guests : how truly it is Maison Dieu, 
 
 Suddenly, Christian Science comes down like a 
 fog, and fills every ward of the great hospital. For 
 the first few hours, there was nothing worse than 
 
150 THE FAITH AND WORKS 
 
 Chaos: then, there was Hell. In one ward, that 
 day, fifteen patients discharged themselves, and 
 went out, saying that they did not believe in drugs: 
 two of them were on bromide for epilepsy, and four 
 were on iodide for a contagious disease, and one was 
 on thyroid extract. Another ward had a case of 
 strangulated hernia, which was allowed to become 
 gangrenous : a case of appendix-abscess, which was 
 allowed to burst into the peritoneal cavity : and a case 
 of empyema, three pints of pus in the chest, which 
 were not let out, because the patient said that all 
 effusions were unreal. In one medical ward, were 
 six cases of advanced heart disease, who all got out 
 of bed and took violent exercise. Another ward 
 had three cases of spinal caries with suppuration: 
 they also got out of bed, and tried to hang on gym- 
 nasium bars. The list of operations for the day had 
 included two cases of early cancer, a chronic ab- 
 dominal obstruction, a fractured skull with depression 
 of bone, a huge ovarian cyst, and a tracheotomy. 
 Nothing was done for them. At the end of a week 
 of the new dispensation. Christian Science had 
 killed five-and-twenty patients, shortened the lives 
 of five-and-twenty more, crippled five permanently, 
 and caused unnecessary suffering to a hundred and 
 fifty. These were in-patients: it would take many 
 pages, to describe her treatment of the out-patients. 
 At a subsequent meeting, at the Albert Hall, she said 
 that the events of this black week had been "nothing 
 
OF CHRISTIAN SCIENCE 151 
 
 less than the demonstration of God's allness through 
 true understanding." 
 
 • II 
 
 Let Imagination give place to experience. Here 
 are some real cases. They have, nearly all, been 
 sent to me for the purpose of this book : all but half 
 a dozen, which I have taken from a collection of 
 newspaper-cuttings. About a score of these cases 
 have been sent to me from America; but the great 
 majority occurred in England. I give them as they 
 came, in letters from friends. Taking them in this 
 way, we have just a lot of stories about Christian 
 Science, told as they might be told across the table, 
 doctors dining together. One or two came from 
 non-medical people: all the rest have been sent to 
 me by doctors. The reader ought to go over them 
 with a doctor, or with a medical student, to see their 
 full significance. They display (i) the great liking 
 which Christian Science has for the very worst sort 
 of "surgical cases"; (2) the cruelty or brutality 
 which naturally goes with her terror of pain and of 
 death : (3) the element of madness which is in her 
 faith; (4) the vanity or self-conceit which approves 
 and adopts a bastard philosophy, not merely for its 
 own sake, but for the sake of opposition to authority. 
 Anyhow, here are the cases : and I could easily have 
 collected many more. Indeed, some may still be on 
 their way, as this book goes to press : and I shall be 
 
152 THE FAITH AND WORKS 
 
 grateful for more of them, in view of the possibility 
 of a second edition. 
 
 1. "Whatever advantage in the treatment of disease, or in the 
 stilling of certain anxieties attendant upon ill-health, is to be de- 
 rived from the conviction that recovery is certain. Christian Science 
 can lay some claim to afford. Such advantage, however, will 
 need be based upon an effrontery and a facility for unblushing lying 
 which are beyond the powers of the common charlatan. I remem- 
 ber a man, with a hopeless malignant growth of the pharynx, whose 
 last days were made quite happy by the assurance of a Christian 
 Scientist that he would *get quite well.* In this comfortable faith 
 he died. His visits to me and to other surgeons only added to his 
 misery." 
 
 2. "I was called in consultation, and found the patient mori- 
 bund: the history being that a 'healer' had been resident in the 
 house for some weeks, but had given up the case a few days before. 
 The case was one of tuberculosis, the end being probably due to 
 tubercular meningitis." 
 
 3. "One patient I had, who was the daughter of a Christian 
 Scientist. She had been suffering from bronchial catarrh, which 
 had become chronic, and was a somewhat aggravated case. The 
 child had been for a considerable period under the treatment of a 
 Christian Scientist, but without deriving any of the expected bene- 
 fits. This the child was taught to believe was due to her want of 
 faith; but, as the treatment was absent treatment, I daresay the 
 child had some little difficulty in arriving at the heights of faith 
 that the case demanded. After a while, others responsible for the 
 child intervened and insisted on her being placed under medical 
 treatment, to which she quickly responded. 
 
 "I had the pleasure of being introduced to a very distinguished 
 Christian Scientist, of 'great scientific attainment,' in the house of 
 this young lady, and he was very ready to enter into a discussion 
 to prove to me the firm basis on which his beliefs were built. He 
 
OF CHRISTIAN SCIENCE 153 
 
 was able to demonstrate, to his own satisfaction, how matter had 
 no real existence, and that molecules were simply due to crossing of 
 lines of force : * and that, in order to cause matter to disappear, 
 it was sufficient by a mental process to cause these lines of force to 
 uncross. On my saying that, if they had the power of causing 
 matter to disappear by the uncrossing of these lines, doubtless the 
 converse process of causing them to cross was equally open to them, 
 in which case they would be able to create matter, the good man 
 was nothing abashed, and said. Certainly, there should be no dif- 
 ficulty in creating matter, and in fact he had been able to show on 
 scientific principles how the miracles of Jesus Christ were per- 
 formed. 
 
 "Another case occurred in a relative, a young lady, who was 
 complaining of severe pains in the abdomen, which with Christian 
 Science stoicism she persuaded herself had no real existence. 
 The Christian Science treatment was adopted, to cause 'simula- 
 tion of pain' to disappear. Unfortunately, in the course of a few 
 
 * The apologists of Christian Science try to avail themselves of 
 those recent discoveries in physics which are associated with the 
 names of Lord Kelvin and Sir J. J. Thomson. Thus, we find 
 Mr. Dixon quoting Prof. Ostwald, and Mr. M'Crackan quoting 
 Prof. Wilhelm Muller, and Mr. Maxwell Armfield, in the Daily 
 News, April 29, 1908, saying, "The physical itself is untrue. 
 What is the use of speaking physically, when even science — that 
 belated affirmer of truth — has agreed that what we call matter 
 is merely electricity vibrating at different speeds ? It is too late 
 in the day to waste time * speaking physically.* . . . When we 
 realize that there is no division between spirit and matter, all is 
 perfectly clear." This is a good example of what Kant called 
 metaphysical quackery. To prove the non-reality of a tumour, 
 Mr. Armfield proclaims the reality of electricity. And what shall 
 we say of a Christian Scientist declaring that there is no division 
 between Spirit, which is God, and Matter, which is Nothing ? 
 
154 THE FAITH AND WORKS 
 
 days, acute peritonitis set in : and a surgeon opened the abdomen, 
 too late to save the patient from the results of acute appendicitis. 
 But the dead tell no tales. 
 
 "Another case occurred to a young lady who was a Christian 
 Scientist here, suffering from disease in the root of a tooth, which 
 her husband persuaded her had no real existence. She fell in with 
 his views as long as she could bear the pain : but despite all the 
 prayers delivered over that tooth, she rushed to the dentist, scattered 
 her principles to the wind — poor woman, she went through a good 
 deal before she succumbed." 
 
 4. " I have had many amusing experiences of Christian Science : 
 but the only case of actual harm done was the case of a lady suffering 
 from a large broken-down gumma of the scalp — a large sore, 
 exposing the bone. It soon healed under the usual treatment, 
 after the Christian Science people had had her in hand for many 
 months. 
 
 "I had one lady, a Christian Scientist, whose complaint was 
 diagnosed and treated by them as cancer of the stomach, until it 
 began to move ! I delivered her of a very fine child ! " 
 
 5. "Miss a very delicate elderly woman having obvious 
 
 bronchitis, was ordered, by a Christian Science 'healer,' to walk 
 every day, in Newcastle winter weather, to her house, about a 
 mile and a half, for treatment. She soon became dangerously 
 ill with pneumonia, and was at death's door. She was pulled 
 through, by two doctors who were sent for when she was too 111 
 to visit the * healer,' and who attended her day and night." 
 
 6. "Some patients of mine have become ardent Christian 
 Scientists, and. In support of their convictions, told me of a wonder- 
 ful case in which a child had recovered from measles without any 
 physic ! " 
 
 7. "All whom I know professing Christian Science use the ser- 
 vices of a doctor as occasion arises." 
 
 8. "A patient was under my care for paraplegia, the result 
 of a fracture-dislocation of the spine, caused by a hunting accident. 
 
OF CHRISTIAN SCIENCE 155 
 
 He left the Home, after operation, a little better in his limbs, with 
 a practically healed bedsore, and some improving cystitis, to become 
 a Christian Scientist; and died, a few months after, from septic 
 poisoning, with a huge gangrenous sore over the sacrum opening 
 up the hip-joint, a large collection of pus in the pelvis, and multiple 
 abscesses in both kidneys, secondary to an infected bladder.'* 
 
 9. (From a nurse.) "A short time ago, I was nursing a lady 
 who was dying of angina pectoris. The attacks of pain were ter- 
 rible in their intensity, and only relieved by the prompt and con- 
 tinual applications of the remedies prescribed by the physicians. 
 Ten days before the patient's death *an experienced nurse* came 
 down from London to take the night-duty. After three nights 
 the patient asked that the nurse might be sent away, * as she refuses 
 to give me my medicine or any help when I am in pain.* Being 
 questioned, the nurse said, *I have become a Christian Scientist, 
 and do not believe your patient is in pain; nor do I think she will 
 die, if she will have faith.* The patient died seven days later. 
 The nurse, I have since heard, has had to leave several cases, be- 
 cause of her 'neglect* of patients, and their consequently increased 
 suffering.** * 
 
 * For an extreme case of Christian Science "nursing,** we 
 have the inquest (Jan. ii, 1908) on Mrs. Dixon, of Richmond, 
 who died of bronchitis without medical attendance. She had 
 two Christian Scientists who were supposed to be helping her. 
 
 One of them, Mrs. , gave evidence that she neither sent for 
 
 a doctor, nor gave the patient any material remedies, nor had 
 any experience of such cases, nor had any fear of what she was 
 
 doing. The other. Nurse , gave evidence that she neither 
 
 felt the patient*s pulse, nor made any examination, nor prayed 
 for her: gave her beef-tea, and a hot-water bottle, but would 
 not give her brandy, sal-volatile, or a poultice: would leave it 
 to a person whose intellect was clouded somewhat by the ap- 
 proach of death to decide whether to have or not to have a doc- 
 
156 THE FAITH AND WORKS 
 
 10. "Mrs. became a Christian Scientist after developing 
 
 an internal cancer. They went to live at , in order to be near 
 
 Christian Science workers there, so that the 'treatment* might be 
 continued, and presently she died there. No one in the house- 
 hold shared her views; and, a day or two before she died, a doctor 
 was called in, so the necessity for an inquest was avoided. She 
 had a great desire to live, and told me herself she would not die." 
 
 11. "One of their chief men here is a solicitor who was doing 
 a very small practice, chiefly in the police-courts, until he took up 
 Christian Science. He then found the latter so lucrative that he 
 gave up practising the law, and now fattens upon his victims." 
 
 12. "It was a case of advanced heart disease, with dilatation, 
 dropsy, and the worst outcome of valvular disease which no longer 
 yielded to treatment. The case was obviously hopeless, and I 
 only saw the patient once. Christian Science ministration was then 
 begun. It had long been strongly urged by relations. The patient 
 died within two weeks of my visit with his regular attendant, who 
 was dismissed. I have heard of several other cases where patients 
 have clearly been left to die without appropriate treatment." 
 
 13. "Two cases of Christian Science treatment have come under 
 
 my care at Friedenheim. (i) Mrs. , admitted June 6th, 
 
 suffering from fibro-cystic disease of breast and forehead. Her 
 son wrote, on the application form, * She has been for some months 
 under the influence of the Christian Scientists, and has been buoyed 
 up by hopes of recovery through their mediation. She now realises 
 her mistake, and is quite willing to have medical supervision. I 
 took her to Guy's Hospital, but the House Surgeon pronounced 
 the case absolutely beyond hope of recovery.' This patient, how- 
 ever, was again brought under their influence, and removed on 
 June 14th. (2) Mr. , admitted April 14th, suffering from 
 
 tor. To many questions. Nurse gave no answer, not a 
 
 word. But she did say that surgery is allowed, in Christian 
 Science, for setting bones only, not for operations, 
 
OF CHRISTIAN SCIENCE 157 
 
 chronic pulmonary tuberculosis. Came under the influence of 
 Christian Scientists, and discharged himself that he might be under 
 their care, on June 13th. He died nine days later." 
 
 14. "My sole experience is that of a neurotic lady who paid 
 Christian Science £1 a week for some time to * think* about her. 
 After a month, £1 z week proving insufficient for a cure, she paid 
 £2 for a proportionate extra amount of thought; but the eagerly 
 expected miracle not being forthcoming, she dropped the payment, 
 and spent subsequently about £^ on high-frequency treatment, 
 with excellent results." 
 
 15. "A woman ran a splinter into her thumb, which became 
 septic. She went to a Christian Scientist, who * treated' her for a 
 fortnight. When she eventually came to St. Bartholomew's 
 Hospital, the thumb had to be amputated at once. It was the right 
 thumb: and the woman formerly earned her living by sewing. 
 This is the only case I have come across personally : of course I 
 have heard of many more." 
 
 16. **A gentleman, past middle life, was brought home to Lon- 
 don in an advanced stage of general tuberculosis: both lungs 
 riddled with cavities, abdomen full of fluid, widespread cedema, 
 laryngeal involvement. Some friend, who was a Christian Sci- 
 ence enthusiast, persuaded them to try a * healer.* The Christian 
 Science gentleman came, and promised rapid amelioration if he 
 would but follow his methods. In two days, the sick man died. 
 No power on earth could have even made him temporarily better. 
 The * healer* charged a fee; how much, I do not know.'* 
 
 17. "I know a case of a young adult, who suffered seriously 
 from bleeding from the bowel. The patient was treated by Chris- 
 tian Science and got gradually worse. Another doctor and I were 
 called in shortly before death. The patient was then completely 
 blanched from loss of blood, and beyond medical aid. The patient 
 died very shortly after my visit. There is little doubt that, had 
 doctors seen this patient earlier, the life might have been 
 saved.** 
 
158 THE FAITH AND WORKS 
 
 18. "The only case which I have seen after Christian Science 
 treatment was a fractured coccyx in an elderly lady, which under 
 Christian Science had got fixed in a position which gave great pain : 
 but I only saw her once, as I suggested operation." 
 
 19. "I have heard of several cases of Christian Science treat- 
 ment, and I have met with some in my practice, but fear I have 
 kept no note of them. The one case which impressed itself on my 
 memory is as follows : A child suffering from diphtheria was treated 
 by Christian Scientists until it died. As the case was not seen 
 medically, no diagnosis was made. Other children attending the 
 same school were allowed to see and play with the child, and one 
 little child that I knew contracted diphtheria. I think there were 
 three children, altogether, took diphtheria from this one case." 
 
 20. "The only case in my own practice that I think would be 
 useful for your purpose, is that of a young man, of about 19, who 
 had suffered for years from severe epileptic attacks. These had 
 been kept in check by the regular use of bromides. The parents 
 came under the influence of a Christian Science * healer,* who prom- 
 ised to cure the lad, and insisted on all drugs being discontinued. 
 As soon as the influence of the bromide had passed away, the fits 
 came on with exceptional severity, and I was hurriedly summoned. 
 The bromides were again resumed, and the fits brought under con- 
 trol as before.'* ^ 
 
 21. "I was recently called in consultation to see a lady with 
 a very large ovarian malignant cystic tumour, which had been 
 ruptured by a slight accident the day before, and necessitated im- 
 mediate operation. I was informed that some time previously 
 she had become a Christian Scientist, and, in spite of much internal 
 pain and discomfort, associated with marked enlargement of the 
 abdomen, refused to admit that there was anything the matter with 
 her, and declined to see a medical man. She recovered from the 
 operation : but the peritoneum had become infected by the bursting 
 of the cyst, and in a few months numerous malignant growths 
 developed in the abdomen. Had she been operated upon when 
 
OF CHRISTIAN SCIENCE 159 
 
 she first began to suffer from symptoms, a valuable life might have 
 been spared/* 
 
 22. "I am afraid I cannot supply you with any specific cases 
 of 'Christian Science.' My experience is, that most patients who 
 have, previous to their having taken medical or surgical advice, 
 indulged in this fashionable form of quackery, are prone to con- 
 ceal the fact!" 
 
 23. "I have not in my personal experience come across cases 
 in which Christian Science has done harm. I know, of course, 
 of plenty in which no good was done." 
 
 24. " I saw a lady, years ago : she was dying of cancer of the 
 liver. We, of course, could do nothing for her, and were only 
 there by the desire of her husband. But I believe the * healer* 
 ministered to her until her death; and I hope, indeed think, that 
 she may have been of some use in smoothing her passage across 
 the bar. And now I am writing, I shall go on to say that I am 
 almost sorry you are writing your book because, as one who is 
 largely concerned with the neurotic element in disease, I would 
 that many more miserable men and women could hang on to 
 some belief that lifted them out of themselves; rather than into 
 the hands of us doctors, as into a chemist's shop. The name 
 'Christian Science' is objectionable: but if we preach mental 
 physiology only, which it is, no one listens. I talk common- 
 sense physiology to these people, and often enough they go away 
 in the frame of mind of Naaman the Leper. But call the same 
 thing 'Christian Science,' and it is something quite different, and 
 seems really to rescue some of these cases for a useful life." 
 
 25. "The patient had had an early carcinoma (cancer); diag- 
 nosed by , of Guy's, who said it was a very favourable case 
 
 for operation. She was going to have it removed, when a relative, 
 who is an ardent Christian Scientist, persuaded her very strongly 
 to have it treated by Christian Science. I only saw her in the 
 last stages of the disease, when any form of treatment was abso- 
 lutely hopeless. The Christian Science folk tried to buoy her up 
 
i6o THE FAITH AND WORKS 
 
 to the last, but her husband (it was at the time of the Boer War) 
 only just got back from Pretoria a day or two before she died. 
 It doesn't sound much of a case now, but in real life it was a 
 heartrending one, as the husband and wife were very much in 
 love with one another." 
 
 26. "A man, suffering great abdominal pain, was assured by 
 a Christian Scientist that he ought not to think about it, etc. 
 The pain continued (for two or three days), but no doctor was 
 called in, because the patient was so positively assured by the 
 Scientist that the pain was 'imagination/ At last, a doctor was 
 sent for, who found appendicitis, and said that an immediate 
 operation was necessary. It was refused for some hours, that 
 the patient might set his affairs in order. During this delay, the 
 abscess gave way into the peritoneal cavity, and the patient died 
 in a few hours, without operation." 
 
 27. "A Christian Scientist lady refused to apply to a doctor 
 until one of her limbs, which had been poisoned, gave her such 
 agony she could no longer endure it. It was then found to be 
 in such a condition that it was feared amputation was the only 
 possible course. However, after most careful medical treatment 
 and assiduous nursing day and night — first by a delicate sister, 
 who broke down under the strain, and then by a nurse, the limb 
 was saved : after the greatest anxiety and fatigue and heavy ex- 
 pense to the family." 
 
 28. "I can only recall two cases, (i) A breast-carcinoma, 
 treated by prayers for two years, and, when seen by me, inoper- 
 able. (2) A myoma uteri, prayed over for five years, until it 
 blocked the pelvis and led to ascending ureteritis and pyelo- 
 nephritis with rigors. I declined to operate, and the patient died 
 of uraemia in ten days. These two deaths due to Christian Science 
 sum up my total record of Christian Science." 
 
 29. **An elderly lady took up with Christian Science, to her 
 great advantage and benefit, having been all her life a more or 
 less neurotic subject j but in reality she had had excellent health, 
 
OF CHRISTIAN SCIENCE i6i 
 
 and was young for her age. During the years she was a Scientist, 
 she had perfect health, no neuralgias, headaches, or other ail- 
 ments, and was able to walk as she had never done before. Un- 
 fortunately, she got influenza, and with it double pneumonia: 
 and they sent for her usual medical attendant and for me. We 
 thought she would probably die. She was satisfied by that time 
 with Christian Science: indeed, she was too ill, when first seen, 
 to have a will of her own. She got quite well from her pneu- 
 monia; but gradually all her aches and pains have returned, and 
 I am sorry to say more real now than of yore, as she has just had 
 herpes, with much neuralgic pain." 
 
 30. "Of course, I have had an interesting experience with 
 Christian Science. A craze of that sort does not reach its present 
 proportions without a little of the ferment of truth, and there is a 
 good feature which I think we must all recognise in insisting upon 
 the influence of the mind on the body. The trouble comes from 
 the appalling ignorance of elementary facts in Nature, which, of 
 course, from their standpoint are non-existent. Among the most 
 glaring instances I recall, are the following: A California boy, 
 of 13 or 14, with a helpless and hopeless congenital brain defect, 
 causing the well-known disease, bilateral athetosis, was under the 
 Boston high priests for six weeks with a promise of full cure. A 
 young woman with spinal caries, who suff"ered severely and be- 
 came paraplegic, was prayed over for months without any avail, 
 and of course valuable time was lost. A recent case illustrates 
 the shamefaced audacity which comes from abysmal ignorance — 
 at the insistence of relatives, and against the wish of the patient 
 himself, a Christian Scientist was introduced into the house in the 
 case of a chronic malady, the utterly hopeless nature of which 
 could have been appreciated by a ten-year-old child. I do not 
 know whether it is worth while wasting powder and shot in the 
 attempt to protect the public from their own folly — Populus 
 vult, etc." 
 
 31. "An invalid friend, Miss B , who lived with me, put 
 
 M 
 
1 62 THE FAITH AND WORKS 
 
 herself under Christian Science treatment : that is, she was visited 
 several times, and had a good deal of twaddle talked to her. She 
 has been suffering for six years from paralysis agitans, and has 
 been told by several doctors that she is incurable. She is in a 
 very helpless state, just able to walk, but not without support, 
 and unable to feed herself or to wash her own hands. This 
 Christian Scientist who visited her, Mrs. A., invited Miss B. to 
 stay with her, saying that in two or three weeks she would be 
 cured, and be able to go back to her work. I tried to dissuade 
 them both, pointing out to Mrs. A. how much care and nursing 
 Miss B. required, but she said: *Oh dear no, she will soon want 
 none at all,* and told me that she herself had been cured by Chris- 
 tian Science when she was far more helpless. I had heard that 
 Mrs. A.'s disease had been purely imaginary, so I suggested 
 mildly that one complaint differed from another, but she would 
 not admit it. At any rate. Miss B. went to C , Mrs. A. tak- 
 ing her down in a motor-car, or, as she put it in their scientific 
 way, *on the wings of love.' Miss B. came back a fortnight later, 
 dreadfully upset and hysterical, and very weak and almost speech- 
 less. Fortunately, her sister lives at C , and found out how 
 
 they were treating her. The sister came to me boiling with in- 
 dignation, and told the whole tale. Apparently Mrs. A. and 
 the nurse tried to stimulate Miss B. by neglect, and she had not 
 responded well, owing to want of faith. They left her to stand 
 by herself, and when she fell down they told her to get up, which 
 she could not do. They refused to help her, and she began to 
 cry. Whereupon they said, *If you don't stop crying, we shall 
 go away and leave you*: and they did leave her alone in the 
 room, lying shrieking on the floor, for some time. When she 
 came back, she was worse than I ever saw her, and it was quite 
 three weeks before she returned to her usual state. I do not 
 really suppose there was lasting harm done, for I put down her 
 increasing ill-health ever since to the natural progress of the dis- 
 ease: it was the moral side of the business that shocked me. 
 
OF CHRISTIAN SCIENCE 163 
 
 The callousness and brutality that were shown, the absence of 
 pity for a helpless patient, and the humbugging talk it was all 
 wrapped up in, really made me shudder. I have no patience 
 now with the smooth things people say at Congresses, about 
 Christian Science being practically useful though based on bad 
 metaphysics." * 
 
 32. "Mrs. came to see me in July, as she had noticed a 
 
 lump in her breast: she was accompanied by her husband. It 
 was perfectly obvious that the tumour was malignant. I gave 
 that as my opinion, and advised a second doctor being called in, 
 with a view to its early removal. They left me with the names 
 of three surgeons, one of whom I advised them to see. I did not 
 see the patient again till September, when she and her husband 
 called, to show me *how wrong my diagnosis was.* On examina- 
 tion, I found the growth to be considerably larger, and there were 
 then glands to be felt under the edge of the pectoral muscle. 
 The husband told me that the * improvement* followed on Chris- 
 tian Science treatment. I agreed with him that the general con- 
 dition of Mrs. was vastly improved, but I took him on one 
 
 side and told him that the growth was bigger, that there were 
 now glands, and that the delay had imperilled the success of an 
 operation. To my surprise, he took no notice of what I said, 
 but merely gave me a lecture on the prevailing sin of blindness, 
 
 * Even Miss Reed, who said these smooth things at the time 
 of the Pan- Anglican Congress, says: "When it is possible for a 
 Christian Scientist to live, as they frequently do, in the midst of 
 awful scenes of suffering, without one expression of regret or one 
 physical manifestation of sympathy, we can easily account for 
 their high degree of Vital resistance.* This brings us face to 
 face with one of the saddest of facts regarding Christian Science, 
 that true womanly sympathy is being imperilled by the preva- 
 lence of this philosophy which robs sorrow of its reality and makes 
 pain a delusion." 
 
i64 THE FAITH AND WORKS 
 
 as both he and his wife had watched the gradual disappearance 
 of the lump! The * treatment* continued till the end of Novem- 
 ber, when I saw her for the last time : the grqwth had fungated, 
 which they were told was a good sign, and they believed it I She 
 died from septic absorption in January." 
 
 33. "I operated on a woman, at the County Hospital, 
 
 for a large uterine myoma. She told me that she had been under 
 treatment from the Christian Scientists for her tumour for nearly 
 two years. The abdomen had steadily increased in size, and 
 having spent all her money she came to the Hospital. She made 
 a good recovery both in body and mind, for she spoke of the 
 folly or fraud of her former advisers." 
 
 34. "My experience of the practical side of Christian Science 
 is restricted to one case, that of a gentleman who suffered from 
 locomotor ataxia, one symptom of which is difficulty in walking. 
 His wife, a Christian Scientist, roundly declared that he was not 
 in the least paralysed, that he could walk quite well; and, of 
 course, pressed her point of view : with the result that this poor 
 man fell and cut his forehead. Yet he was told there was no cut, 
 and that therefore there was no pain nor any bleeding. In a 
 few months after this, the poor gentleman died from his nerve 
 disease." 
 
 35. "I am now lamenting the early death of a dear relative, 
 who for years suffered from cancer. If it were not that her hus- 
 band followed to a certain extent this creed, the surgeon would 
 have stepped in, to relieve, if not to cure, the patient. My rela- 
 tive was allowed to suffer and to die without an attempt by surgery 
 to relieve the symptoms or prolong life." 
 
 36. "I have known several cases of serious illness subjected 
 to Christian Science treatment, but I have never known it to 
 effect a cure. In most cases the symptoms were mitigated, but 
 the patient died of the disease. On the other hand, I have seen 
 nervous complaints permanently improved. In every case the 
 treatment appeared to be identical with animal magnetism. . . . 
 
OF CHRISTIAN SCIENCE 165 
 
 One word as to the cases said to recover after being * given up 
 by the doctors.* The only one of which I have personal know- 
 ledge proved on inquiry to be a neurotic patient whose doctor had 
 given her up, not because her case was hopeless, but because he 
 told her frankly that drugs would not cure her, but fresh air, and 
 a simple and healthy life, probably would." 
 
 7^"], "At one time I was almost converted to their views. Be- 
 ing told that daily perusal of Science and Health was absolutely 
 necessary, I paid fourteen shillings for a copy, and read it from 
 cover to cover. I was completely cured, not of my fibroid tumour 
 and other ills, but of any desire to become a follower of the author 
 of that illuminating volume. Possibly the failure of my * healer' 
 to make a cure, added to the loss of a very dear relative who 
 firmly believed in the doctrines of Christian Science, and yet who 
 passed away in spite of the efforts of two healers — may have 
 helped to disillusion me. To be told that 'error had crept in 
 somewhere,' was neither comforting nor convincing." 
 
 38. "A near relative of mine (hopeless tuberculosis) deter- 
 mined as a last resource to have Christian Science treatment. A 
 healer came down from London, and was most kind and helpful 
 as a nurse, and succeeded in inspiring the utmost confidence in 
 all concerned. For a few weeks the treatment was apparently 
 successful, but she then required a second healer for absent treat- 
 ment to be engaged. This was done, and it was found necessary 
 that this healer should also come down and see the patient occa- 
 sionally. After about two months of this treatment, no perma- 
 nent cure seeming likely, it was suggested that the patient should 
 go up to London, to be in the midst of Christian Scientists and 
 to attend lectures. The dear child became rapidly worse from 
 the moment she reached town, and, in just three weeks after, 
 she breathed her last. The healer up to the very last assured 
 her mother that it was impossible she could die, and, even after 
 her spirit left her, said, *She is not dead, not the real child; she 
 is still alive.*" 
 
1 66 THE FAITH AND WORKS 
 
 39. The Daily Telegraphy September 6, 1907, reports that on 
 Wednesday, September 4, 1907, in the First Church of Christ, 
 Scientist, New York, a man called Clarence Byrne "made a 
 scene." He had just done thirty days' hard labour in gaol, he 
 said, because he, following the tenets of Mrs. Eddy, allowed his 
 six year old daughter to die of pneumonia without medical atten- 
 tion. "Inquiries made to-day among the Christian Scientists 
 result in the repudiation by them of Byrne as a Christian Scien- 
 tist, and to say that he has been a healer they declare is prepos- 
 terous. His object, they allege, in making a scene in the church 
 last night was merely to secure advertisement for the 'Divine 
 Metaphysics Church,* which he helped to establish, and which 
 preaches the Eddy doctrine in a modified form." It appears 
 that Byrne spoke so low that not many heard what he said. That 
 is not like an impostor. "I have done with Christian Science," 
 he said. "My eyes have been opened. You don't go out into 
 the highways and bye-ways, seeking the poor and afflicted whom 
 Christ loved, and whom the Salvation Army in these days seeks 
 first, last, and all the time. You are blinded by love of gold. 
 My daughter died under the treatment of healer John Roberts, 
 and I was arrested because I had no death certificate. I bear 
 malice against none. The reason why I cannot longer worship 
 in this church is that, while I was bearing my cross, this congre- 
 gation, through one of its representatives, publicly repudiated me 
 as one not of the faith, and cast me out. When I needed com- 
 fort I was passed by on the other side, as the priest and Levite 
 of the parable passed by the wounded man. I have been a Chris- 
 tian Scientist for twelve years. My wife, and three children of 
 ten that I had born to me, died under Christian Science minis- 
 trations, and yet I remained true to the faith. Yet, at the hour 
 of my great need, there was no one to bring me comfort." 
 
 40. "A woman living in this village had for two years been 
 taking bromide, and had been at home in poor health that length 
 of time, suffering from depression. She came into my service 
 
OF CHRISTIAN SCIENCE 167 
 
 about three or four years ago as a temporary parlour-maid for a 
 couple of months, during which time she took her bromide regu- 
 larly, and was able to earn her living. She then went as parlour- 
 maid to Mrs. , a Christian Scientist, who told her not to take 
 
 any medicine. Before long she had to leave ill, and was subse- 
 quently taken to the Asylum. She recovered after a time, and 
 returned home, and is now earning her living in a doctor's house 
 as a domestic servant, where she takes bromide regularly. 
 
 " Some two years ago an assistant master at was suffering 
 
 from phthisis. He got into the hands of the Christian Scientists, 
 who placed him in London with one of their persuasion in a sort 
 of home, where they prayed over him until he died, without hav- 
 ing any medical attention." 
 
 41. (From a schoolmaster.) "Here, and personally, I have 
 only come into contact with so-called Christian Science in iso- 
 lated and curious cases : of which the oddest is that of a Chris- 
 tian Science mother, who told her boy at school that of course 
 he could do no wrong, but that miscreant masters would at times 
 punish him, and he must regard that as merely a freak of igno- 
 rance on their part. (It did not prevent his having to suffer punish- 
 ment.) Another, whose son was ill — I think it was pleurisy — 
 said she could see nothing wrong with him, but, when pressed 
 to allow medical advice, shrugged her shoulders, and said, 'Well, 
 it is for him to decide, if he thinks he is ill*; and, fortunately, he 
 did decide on medical assistance. 
 
 "I found rabid against Christian Science. She is a Guar- 
 dian on the Union. She quoted these cases: — (i) A con- 
 sumptive boy, dying in the Infirmary, was in the last stages, and 
 all that could be done for him was done. To him enter the local 
 Christian Science lady, who insisted that he wasn't ill, but only 
 wicked, and frightened him so much, by her denunciation of the 
 sinfulness of belief in ill-health, that he had a bad fit of cough- 
 ing, haemorrhage, great pain, and died within a day or two. (2) A 
 local lady had a French maid suffering from dementia; but, 
 
i68 THE FAITH AND WORKS 
 
 being Christian Scientist, refused to have her examined, saying 
 there was no madness. The cook, frightened by some act, ap- 
 pealed to the police, and had her then removed to the Infirmary; 
 vsrhere she was certified insane, and discharged after a week to 
 her relations in France. The Christian Science people refused 
 to assist or pay expenses for her, saying she had left their service 
 voluntarily. (3) Thirdly, she quoted an exact parallel to the 
 case that you quote: ulcer on the stomach, and solid food given 
 by a Christian Scientist." 
 
 42. (From an American doctor.) "In response to your in- 
 quiry concerning the results of Christian Science treatment, will 
 say that I have had several cases illustrating what a wretched 
 business the whole thing is. I will give you but one. I was 
 called in this city to see a young mother with three children, the 
 oldest not more than eight years of age. The moment I entered 
 the sick chamber, it was apparent to me that the woman was 
 desperately ill, and I naturally inquired if they had not had a 
 medical attendant. Almost too full for words, the husband re- 
 plied, *No, Doctor, she has been treated by Christian Science.* 
 An examination revealed a diffuse peritonitis, originating from 
 infection of the tubes. I told them that it was probably too late 
 for an operation, but that her only hope of recovery lay in that 
 direction. They earnestly requested me to operate, which I did 
 after telling them very plainly that, in all probability, she would 
 die, and if so, I wanted them to know that her life had been sacri- 
 ficed on the altar of a terrible fraud. I operated. The woman 
 died. A post-mortem examination revealed the fact that her 
 trouble originated in an infected tube, which might and would 
 have been removed without danger had she consulted an intelli- 
 gent practitioner. Wishing you every success in your endeavour 
 to curtail the dreadful harm that is being done by this fraud." 
 
 43. (From an American doctor.) "Mrs. — — of this city, 
 about 36 years old, a strong, robust woman, had a slight mitral 
 insufficiency which at times would give her some trouble after 
 
OF CHRISTIAN SCIENCE 169 
 
 severe exercise, showing a lack of compensation ; but a few days* 
 rest and the use of digitalis would give relief, and for months she 
 would seemingly be as well as ever. She became a convert to 
 Christian Science, and later had one of her attacks, and went to 
 the home of a 'healer,' near her house, for treatment. She was 
 not put at rest, was encouraged to take exercise, and became 
 rapidly worse : at which time some of her friends interfered and 
 asked me to see her, which I did at the 'healer's' home. I found 
 her walking about her room with the assistance of two of the 
 elect, being markedly cyanotic and almost pulseless, yet I was 
 assured she was improving rapidly; her husband was some dis- 
 tance from home, and had not been notified of her illness, and 
 when I assured the people she was dying, and could not possibly 
 live until her husband had been communicated with, I was made 
 the subject of ridicule. She died within a few hours.* 
 
 "A young man, recently married, whose mother was a 'healer,* 
 was taken sick, and, diphtheria being suspected, a physician 
 was called to make a diagnosis, so that the quarantine-law might 
 be complied with. His services were then dispensed with, and 
 the use of antitoxin was denied. The mother assumed charge of 
 the case; and death resulted in a few days. 
 
 "Some months later his wife was confined; and, without any 
 assistance, she suffered the agonies of childbirth for about four 
 days; when I was called, found a face presenting, and delivered 
 her of a dead baby in a few minutes. 
 
 "Doctor, I have a long list of such cases, but will not give 
 more, knowing you will be almost swamped by the reports you 
 receive." 
 
 44. (From the Boston Me J. and Surg. Journal.) "A woman 
 in labour was under the treatment of the mind-cure, or Christian 
 Science, without other physician. The child was expelled by 
 
 * Mitral insufficiency = disease of one of the valves of the heart. 
 Cyanotic = of a dusky or bluish tint. 
 
I70 THE FAITH AND WORKS 
 
 the natural efforts, but there nature stopped. The patient was 
 prayed over, and urged to concentrate her will on the womb, 
 and to determine to be well, and she would be. Meanwhile 
 the womb relaxed, the sinuses opened, flooding occurred, and 
 the woman died, without medical aid. A man with pneumonia 
 was under the care of a Christian Scientist. Here the will was 
 called on by the reputed healer, and the patient told to will to 
 be well, and all would be well. The sick man was directed to 
 make an effort to get up and walk. He struggled to do so; but 
 he walked to his death, for he never regained his bed alive." 
 
 45. "The following case came to my attention a few days 
 ago, as a personal communication from Dr. . He was con- 
 sulted by a man who had for nearly a year been treated by Chris- 
 tian Science for deafness without any improvement. Dr. 
 
 examined the ear, removed a pledget of cotton and some wax, 
 and the hearing was promptly restored." 
 
 46. "A man of 33, going from bad to worse through drink, 
 was,' through the influence of his mother, put under Christian 
 Science treatment. After a week or two there, she was told he 
 was getting on well, and that her son was soon to be a 'healer,* 
 and he was reading to a blind man every day with a view to re- 
 storing his sight. A few days after this he escaped from the 
 home, and was found wandering in London, in a hopeless state 
 of intoxication, and revolvers in his pocket, and was escorted 
 back to a private nursing home in Manchester. P.S. — The 
 only good that came from this is that his mother is no longer a 
 Christian Scientist. Whether her intelligence was appealed to, 
 or her pocket mostly, by this experience, I leave you to judge." 
 
 47. "A young married woman, 25, five months' pregnant, 
 was taken with pain in the left side, and was told by a Christian 
 Scientist that it was * mental.' Finally, a physician was called in, 
 who found positive evidence of pus in the left kidney. Operation 
 showed acute primary pyelo-nephritis. The patient made a good 
 recovery." 
 
OF CHRISTIAN SCIENCE 171 
 
 (The American physician who told me of this case told me 
 also that his mother, suffering from cancer of the breast, had 
 been placed under Christian Science treatment, and had died 
 of the disease; and that the relations who had thus treated her 
 were now as vehemently opposed to Christian Science as then 
 they had upheld Christian Science. He also said, "You would 
 laugh, if you could see how many of these Scientists come to my 
 office, after nightfall, by the side door, and ask me not to tell."*) 
 
 48. (From an American doctor.) "I am sending you the 
 following two cases where the patients were treated by Christian 
 Science, and were worse, and died after the treatment; and the 
 third case, one of * miraculous conception.' The first was a 
 man in middle life, who had a mild attack of nephritis, and was 
 told by a Christian Science healer to eat and drink as he pleased, 
 and to go ahead with his business, for *he only thought he was 
 sick.' He soon developed uraemic convulsions, and died. 
 
 "The second was a man with a small epithelioma of tongue, 
 who was told by a Christian Scientist that it didn't amount to 
 anything, and that their treatment would, soon make it disappear. 
 He died of its ravages while receiving treatment from them. 
 
 "The third case which came to my knowledge was one of con- 
 ception, and the delivery of a child at term, in a Christian Scien- 
 tist, who declared she conceived by thought, as taught in their 
 creed, and that no man entered into the case." f 
 
 * Miss Carta Sturge, who has for many years made a profound 
 study, at first hand, of Christian Science, and has written a most 
 wise criticism of its doctrines, said, lately, that "there were dis- 
 illusioned Christian Scientists, who were not only ashamed, but 
 also afraid to confess that they had been deceived, because the 
 very powerful organisation of the Scientists knew how to make 
 it very unpleasant for them." — Yorkshire Daily Posty May 21, 1908. 
 
 t There is a reference to this case, or to another of the same 
 kind, in Mr. Podmore's very valuable article, " The Pedigree of 
 Christian Science," Contemporary Review^ January 1909. 
 
172 THE FAITH AND WORKS 
 
 49. "A lady had been for many years an inmate of a lunatic 
 asylum; and her sister, having become a Christian Scientist, 
 insisted upon taking her out and submitting her to Christian 
 Science treatment, confidently predicting that complete recovery 
 would take place. The patient was placed in a cottage in the 
 country, with two Christian Science nurses, and was visited regu- 
 larly by a Christian Science expert — formerly, I believe, a medi- 
 cal practitioner. What he did for his money I do not know; 
 but I was told that he remained with the patient for an hour at 
 each visit, and gazed at her intently. I saw the patient, after 
 this sort of thing had gone on for four years; and she was un- 
 changed, as mad as ever." 
 
 50. " I may mention a case which I know by report. A lady 
 was lying ill at her home, suffering from a severe attack of acute 
 pleurisy. A Christian Scientist called, and, although told that 
 the patient was dangerously ill, forced her way up to her bed- 
 room. She stood at the bottom of the bed and said, *I have 
 come to tell you that there is nothing the matter with those old 
 bellows of yours ! You only think so. Stop that cough and 
 hard breathing, and you will be better at once.* *Take that 
 woman away,' gasped out the patient; 'take her away* — and 
 the nurse insisted on her leaving. The patient had a bad and 
 disturbed night, and the disease ran its usual course." 
 
 51. "We have a couple of Scientists here. One wanted to 
 tackle a case of secondary carcinoma of the lungs ! I was much 
 amused when she sent her maid to me for removal of an adenoma 
 of the breast. I suggested that surely her mistress could cure 
 her without the use of a knife; but she replied that as I had seen 
 the case she would have no influence on the disease. Pretty tall 
 that!!" 
 
 52. "The only professed Christian Scientist that I know of 
 or can hear of here is obviously eccentric, and is known to have 
 been in an asylum; so her advocacy of any cause is likely to do 
 it more harm than good. ... I believe one of their arguments 
 
OF CHRISTIAN SCIENCE 173 
 
 is that drugs only act because they are expected to have certain 
 effects. If this is so, how do they explain the effect of drugs on 
 infants and animals, and, in the case of some drugs, on an excised 
 frog's heart?" 
 
 53. (The following letter, from a poor girl, is sent to me by 
 a lady who helped the girl after Christian Science had done with 
 her. "It is," the lady says, "a pretty true statement of the case: 
 
 Mrs. dropped her like a hot potato." The case was one of 
 
 tubercular caries of the spine) : — 
 
 "To begin with, I am paralised and curvature of the spine, 
 and have been told I am incurable by every doctor who has seen 
 
 me. The Christian Science treatment I had from Mrs. was 
 
 that I must stop eating all flesh meat, only taking two light meals 
 a day, mid-day and evening, drink a quart of cold water a day, 
 stop taking all medicine, and to think I was quite well, and I 
 should be well. My name was sent to London (I think that is 
 the place), where I was prayed for every week by the Faith Heal- 
 ing Society, and Mrs. used to come and rub me twice every 
 
 day for a long time and then once a day. She put me to swing 
 on a gymnasium ring to straighten my spine, which has gone in. 
 Then I was put on crutches to help get the use of my legs, my 
 landlady held me up, but I was in agony; but the more it hurt 
 me, the more good it was doing me, I was told. With this treat- 
 ment I got much worse, the pain in my spine and my hip (which 
 has droped) and my legs was made worse than before all this, 
 
 and when I said I was worse Mrs. said I did not wish to 
 
 get better, I am too happy as I am, and I had no faith, and so 
 did not help the treatment. And when I refused it all you know 
 the result." 
 
 54. "A patient of mine, with a large aortic aneurysm, told me 
 he wished to try Christian Science treatment. He was promised 
 a cure by the Christian Science operator. Under seven weeks' 
 exclusive Christian Science treatment he grew worse, and the pain 
 increased, so that he sent for me again. He died some weeks later. 
 
174 THE FAITH AND WORKS 
 
 "My partner was sent for to see a young lady (a member of a 
 leading Christian Science family) who had had fever and in- 
 somnia for several nights, which Christian Science treatment 
 failed to remedy. She was at once relieved by proper treatment 
 by drugs. This family have sent for him to diagnose cases on 
 several occasions; the call generally coming after dark. 
 
 "Another Christian Science lady, who had been wearing an 
 instrument for some time before my partner first saw her, was 
 glad enough to get his services to replace it. He only discovered 
 a few days later that the lady was a Christian Scientist. 
 
 "A faith-healer refused to have a doctor to see a girl in her 
 convalescent home, who was very ill (with typhoid, as it turned 
 out). She was given ordinary sort of food, got perforation, and 
 died." 
 
 55. "I do know of one individual whose life was certainly 
 made apparently happier, as regards himself — and much more 
 of a nuisance to his friends and immediate relatives — for some 
 years after embracing Christian Science, during a visit to the 
 States. I have just learned that he is believed to be dying — 
 * of worry, chiefly' — and I suspect that this may be connected 
 with the enlarged and tender gall-bladder for the relief of which 
 he refused operation, when he was in England, before going to 
 America." 
 
 56. "A lady, aged about 55, with an ovarian tumour. She 
 left her physicians, and went into the hands of the Christian 
 Scientists. Their treatment impressed her much: for, several 
 times, the mass seemed to disappear after it. Her health, how- 
 ever, declined; and her daughter was very anxious that I should 
 see her. I told her that I would not attend her unless she promised 
 to do exactly as I told her. Her daughter told me that the Chris- 
 tian Scientists wished me to see her (she was very ill), but that 
 she was sure she would not do anything not ordered by them. 
 I sent a message to them that I was not going to save them from 
 a coroner's inquest, and that I would not see her unless they 
 
OF CHRISTIAN SCIENCE 175 
 
 insisted on her doing exactly as I told her. This they did. I 
 diagnosed an ovarian tumour, with repeated rupture = 'cure* 
 after Christian Science treatment, see above. This was operated 
 on, but could not be completely removed, after its long duration, 
 treatment, etc., and the patient slowly sank and died." 
 
 57. "Coincidently with Mr. Frederic's death from pneumonia 
 in England, the newspapers also report the deaths of Messrs. 
 Kershaw in Tacoma, and McDowell in Cincinnati, and Mrs. 
 Brown of Washington; the first of pneumonia, the second of 
 typhoid fever, the last of an unnamed malady — all the diseases 
 being complicated with Christian Science." — (Mr. Purrington, 
 loc. cit.) 
 
 58. (From the New York Herald, Paris edition, June 21, 
 1906.) **For the first time in the history of Christian Science, a 
 patient who had been in the care of a healer has received a ver- 
 dict for damages on the ground of improper treatment. The 
 
 healer was Mr. , and the patient Mr. . A verdict of 
 
 6000 dollars was awarded for the loss of a leg amputated because 
 the disease had spread from a sore toe over which the healer had 
 prayed in vain." 
 
 59. (From an American doctor.) "Here are some tales which 
 may be of service : — 
 
 "Case I. — My friend C , a man of 42, and a believer in 
 
 Christian Science, suffered from a hard cough and fever some 
 years ago. He had an excellent tenor voice. In spite of his 
 indisposition, his wife urged him to go to a Christian Science 
 service to sing on a stormy winter night. His Christian Science 
 friends informed him that there was nothing wrong, and that the 
 service would improve his condition. After returning home, he 
 was so acutely ill that his wife, in alarm, sent for a neighbouring 
 physician, who found his left lung consolidated. The next day 
 he died of pneumonia. 
 
 " Case 2. — Mrs. , a patient of my friend Dr. , had 
 
 been for some years a sufferer from mitral insufficiency, under the 
 
176 THE FAITH AND WORKS 
 
 care of Dr. . As she did not recover her health completely, 
 
 she became a Christian Scientist, and, going deeply into the 
 mysteries of that cult, was acknowledged by her people as a 
 particularly expert 'healer/ Two years ago last January, she 
 rose at the Christian Science * experience meeting* in Boston, 
 and told how she had been a sufferer from heart disease, of which 
 Christian Science had cured her, and how she was absolutely 
 well at that time. Two days later she died suddenly of heart 
 disease. 
 
 " Case 3. — My friend T , a well-known teacher, himself 
 
 a sceptic, was the victim of a wife who was a strenuous Christian 
 Scientist. Some eight years ago he fell acutely ill, the ailment 
 being regarded by his friends as pneumonia. In spite of his 
 illness his wife continued to assure him that there was no such 
 thing as illness. One evening, with the assistance of a friend, 
 she got him out of bed into his chair for supper. His heart *went 
 to pieces,' and he died before he could be put back into bed. He 
 was about 40 years old, and had always been in vigorous health.'* 
 
 60. "I was assured that a Dupuytren's contraction could be 
 absolutely cured by Christian Science. I argued that, while 
 Christian Science could undoubtedly help certain cases of func- 
 tional trouble by stimulating nutritional processes, and so in- 
 creasing resistance, I could not admit its power over organic 
 conditions. I was assured it was an accepted and proved fact 
 that it could and did. I expressed my profound disbelief in 
 such possibility, and was denounced as a scoffer. There were 
 reasons why I greatly desired to convince the lady, who advised 
 me, that Christian Science had no such power: so I challenged 
 her to arrange for a course of treatment, she assuring me that 
 this could be undertaken without my personal association with 
 the healer. The time fixed by my adviser was ten weeks, at a 
 cost of ten guineas; the understanding being clear that I did not 
 believe in it, and would neither directly nor indirectly help or 
 influence results. At the end of the ten weeks the finger was, 
 
OF CHRISTIAN SCIENCE 177 
 
 of course, more contracted, the process of cicatrisation having 
 pursued its normal course. I then showed it to my adviser, who 
 said, *Of course. I knew what the result would be. Tou have 
 no faith.' My adviser was a lady of exact methods of thought, 
 logical, free from prejudice, and incapable of such evasion, until 
 she became dominated by the immoral antics of the so-called 
 Christian Science." 
 
 61. "The only case that occurs to me is that of some well-to-do 
 people. Their child, a pretty little girl of three or four years, de- 
 veloped cataract in both eyes. The parents took her to the best 
 oculists in London; and, rejecting their advice, have placed the 
 child under Christian Science treatment. The child is now about 
 eight, and quite blind, and rational treatment is still refused." — .^ 
 
 62. (From an American doctor.) " Boston is a hot-bed of I 
 Christian Science, and we see a great many patients who are treated \ 
 by those who practise it. I have seen a patient dying of strangu- v 
 lated hernia, who had been treated from first to last by Christian \ 
 Science. The patient was, as I say, moribund, and died shortly \ 
 after my visit. I have seen many cases of malignant disease treated i 
 by Christian Science until the period of operability had passed. 
 I have seen one or two patients dying of haemorrhage who had been 
 treated by Christian Science. I should say I had seen about a 
 hundred cases, in which the only chance for cure had been lost 
 through the Christian Science treatment." 
 
 63. "A lady with inoperable cancer suflFered a great deal of 
 pain. She was relieved by morphia and by external applications. 
 A most conscientious and high-principled nurse attended to her, 
 under the direction of an able surgeon. The nurse made consider- 
 able sacrifices, in respect to her own health as well as remuneration, 
 because the patient suffered greatly and set great store upon the 
 skilful attendance of the nurse, and always spoke with gratitude 
 of the amelioration of her sufferings brought about by the nurse's 
 help. The other members of the patient's family were Christian 
 Scientists. They attributed the failure of their methods to the 
 
 N 
 
178 THE FAITH AND WORKS 
 
 maleficent proximity of this excellent nurse. They told the patient 
 that her extreme suffering was due (i) to her own unwillingness 
 to yield herself to their methods, (2) to the hindrance set up by 
 trusting to the nurse's applications and the morphia. At length 
 the poor lady died : the only comfort she had had being due to the 
 devotion and skill of the nurse. She begged again and again during 
 her painful illness that the nurse would not leave her side, as she 
 was, during such absences, subjected to the accusations of her 
 relations, that her sufferings were entirely due to her own fault." 
 
 64. "I am delighted to hear that you are attacking Christian 
 Science. Nothing you can possibly say can be too strong; for 
 there can be no doubt that its teachings are wicked, pernicious, 
 and a source of great danger. During my illness I have received 
 dozens of letters, praying me to give the 'Science' a chance, and I 
 have been inundated with the publications of the sect, most of which 
 I have read. They bristle with lies, misstated facts, and worked-up 
 cases. In no single instance have I come across a case in which 
 physical disability has been cured. Their results are brought about 
 by suggestion — a therapeutic agent which, I am sorry to say, is 
 greatly neglected by our profession, to our detriment. 
 
 "I know of a case in which the death of a child was directly 
 caused by the father's neglect to call in a medical man. The 
 child was suffering from tubercular glands in the neck which needed 
 operative treatment. No medical man was called in until the child 
 was unconscious as the result of toxic infection, and it was too late 
 for anything to be done. 
 
 "I know a case of locomotor ataxy in which the patient has 
 been informed that he is cured. As the result of his improved 
 mental condition, he is now doing things which no medical man 
 would advise, and I daily expect to hear of his collapse. His 
 disease is progressing rapidly. 
 
 "I treated a patient for some time with the x-rays for malignant 
 disease of the glands in the neck. Just as she was gaining benefit, 
 she joined the Christian Scientists. She now writes that she is 
 
OF CHRISTIAN SCIENCE 179 
 
 cured, and that the growth has nearly disappeared. The result 
 is due to the absorption of the growth by the rays. She was in- 
 formed by the Christian Scientist that if she had not had the x-ray 
 treatment she would have been cured much more easily. She is 
 not cured." 
 
 65. "A child broke her clavicle, and the father was prosecuted 
 by the National Society for the Prevention of Cruelty to Children. 
 
 The case was tried in the Police Court, and sent forward to the 
 
 Sessions. The father was convicted for cruelty at the Sessions. 
 The result of the treatment which he had adopted was a perma- 
 nent deformity with marked shortening. All I had to do with the 
 case was, after the trial I was consulted as to an attempt to rectify 
 the mal-union." 
 
 66. " I know of one case in which a child in the house of Chris- 
 tian Scientists had measles, and they asserted that it was not any 
 illness, and prayer would cure her. The result was, the child was 
 allowed to go out to parties, etc., with the result of causing a con- 
 siderable epidemic. Another case, of cancer of the stomach, in 
 which they refused the unfortunate person any treatment, allowing 
 him to die in considerable agony." 
 
 67. " The only flagrant case I know of will not be of much use 
 to you, as I do not know particulars. I was sent for to see a baby, 
 of a year old perhaps. It had been attended by a Christian Scien- 
 tist, but I did not find out definitely what had been the ailment, 
 nor the treatment. The child was dead when I arrived." 
 
 68. (From an American doctor.) "A few years ago, I was 
 called to a little boy affected with an osteo-myelitis of the femur. 
 The little fellow, emaciated, limp, and tortured by many days of 
 atrocious suffering, was a pitiable object; thoroughly septic, having 
 chills, the temperature at my call being about 105°. His mother, 
 a Christian Scientist, dismissed me next day by *phone, declaring 
 she had no belief in doctors. It afterwards appeared that the poor 
 child was inhumanly forced to walk, in spite of the necessarily 
 excruciating pain, until a fracture occurred through the necrosed 
 
i8o THE FAITH AND WORKS 
 
 bone. The case was later operated upon; recovery ensuing with, 
 of course, great shortening of the Hmb." 
 
 These short notes, put here as I got them, give 
 but a faint sense of the ill working of Christian 
 Science. It would be easy to collect hundreds more. 
 Of course, to see the full iniquity of these cases, the 
 reader should be a doctor, or should go over them 
 
 I with a doctor. But everybody, doctor or not, can 
 
 I feel the cruelty, born of the fear of pain, in some of 
 these Scientists — the downright madness threatening 
 not a few of them, and the appalling self-will. They 
 bully dying women, and let babies die in pain; let 
 
 ; cases of paralysis tumble iabout and hurt themselves; 
 rob the epileptic of their bromide, the syphilitic of 
 their iodide, the angina cases of their amyl nitrite, 
 
 j the heart cases of their digitalis; let appendicitis go 
 on to septic peritonitis, gastric ulcer to perforation 
 of the stomach, nephritis to uraemic convulsions, 
 and strangulated hernia to the miserere mei of gan- 
 grene; watch, day after day, while a man or a woman 
 slowly bleeds to death; compel them who should 
 be kept still to take exercise; and withhold from all 
 cases of cancer all hope of cure. To these works 
 of the devil they bring their one gift, wilful and 
 complete ignorance; and their "nursing" would be 
 a farce, if it were not a tragedy. Such is the way 
 of Christian Science, face to face, as she loves to 
 be, with bad cases of organic disease. 
 
OF CHRISTIAN SCIENCE i8i 
 
 Something ought to be said here, and I hope that 
 it may be said without offence, of the present revival 
 of "spiritual healing" in this country. There is 
 now more than one association, in London, for the 
 work of getting people to recognise the spiritual side 
 of bodily health, and to make use of prayer in time 
 of sickness. None of us doctors is likely to find 
 fault with that sort of work. The further proposal, 
 to restore, in the English Church, the laying-on of 
 hands, and the anointing with oil, does not concern 
 our profession. It is for the patient, and the family, 
 to have what ordinance or ritual they wish to have. 
 Our only business is to do our best for the patients. 
 
 All the same, we cannot help watching with great 
 interest, and with a good deal of anxiety, this con- 
 fused movement. I venture to call it confused, for 
 I cannot see that they, who desire to revive " spiritual 
 healing," are agreed among themselves. Is there 
 any disease which they would refuse, point blank, to 
 treat ? Are they minded to take only those cases 
 that the doctors assign to them ^ What rules will 
 they have for the testing, diagnosing, and watching 
 of cases .? Will they analyse and tabulate their 
 results, and publish every case ^ If one of their 
 patients dies, who will sign the death-certificate ? 
 What precautions will they take to prevent quacks 
 from imitating their methods ^ 
 
 But these professional difficulties are not the real 
 difficulty. Though they were all settled, yet there 
 
1 82 THE FAITH AND WORKS 
 
 are cases which nobody, not even the healers, would 
 care to submit to spiritual treatment. And, once a 
 doctor sets himself to try to think it out what cases 
 should be submitted to such treatment, he is apt to 
 find none but "functional" maladies. I assume, 
 that he is of one mind with the healers; that he 
 would send cases to them, not with a laugh, but with 
 absolute faith in the possibility of miraculous inter- 
 vention. Still, I think that he would send only such 
 cases as Charcot, in his grave way, sent to Lourdes. 
 
 Take, to begin with, congenital malformations. 
 No sane doctor would submit a cleft palate or a 
 hare-lip to spiritual treatment. It would be as 
 reasonable to pray that the sex of a child should be 
 changed. But congenital malformation occurs not 
 only in the face and limbs; it may be the heart, or 
 the stomach, born deformed. The evident ill-health, 
 due to such deformity, might seem to give oppor- 
 tunity for spiritual healing; whereas a congenital 
 gap in the septum of the heart is no less immutable 
 than a similar gap in the palate or the lip. Or it 
 may be the brain that is born deformed, as in the 
 unhappy cases of "spastic paralysis," the poor twisted 
 imbecile creatures whom one sees now and again in 
 the streets; here is a gross congenital defect of the 
 brain: and "This alone is impossible for the Gods, 
 to undo what has been done." 
 
 But our brains are subject also to subtle modes 
 of congenital defect, at which the pathologists can 
 
OF CHRISTIAN SCIENCE 183 
 
 only guess. That is what we mean, when we say 
 Poor So-and-so, you cant wonder, with such a family 
 history. We mean, that there is something wrong, 
 by inheritance, with some of the cells of his brain. 
 If we knew just which they were, out of his thousand 
 million brain-cells, and could put them under the 
 microscope, we might be able to see that they were 
 shapen in wickedness. Even though they looked 
 perfectly normal, we should say that the microscope 
 was not strong enough; we should be magnifying 
 them, in the mind's eye, till each cell was a yard 
 across, and thereby showed itself made to dishonour. 
 In brief, is there any such malady as a "functional" 
 disease of the brain ? Is not all function the act of 
 structure .? If I do but swear, my language is 
 registered on my brain-cells, as my payments are 
 registered on the ingenious machines in the shops. 
 But I am getting out of my depth. For I am sure 
 that I can stop myself from swearing; neither, if I 
 fail, may I accuse my inheritance. 
 
 From the brain we come to the spinal cord. Take 
 infantile paralysis, and locomotor ataxy. In either 
 case, there is degeneration of certain cells in the cord. 
 The disease may stop short, in this or that patient, 
 of the hopeless stage; but take a case where many 
 cells have disappeared, and many more are just points 
 of ruin under the microscope. The loss of these 
 cells is the disease. A microscopic section of such 
 a cord looks like an ill-set proof, where many letters 
 
i84 THE FAITH AND WORKS 
 
 have dropped out. For the healing of this cord, 
 hosts of new cells must be made, and set in place; 
 each of them a miracle, a new creation, a living 
 unit fashioned out of nothing. Improvement of the 
 patient's health cannot do that; the disease is not 
 want of health, but want of cells; each new cell 
 would be no less miraculous than a new arm after 
 amputation at the shoulder. 
 
 Take a different sort of cases, the many kinds of 
 tumours. For the removal of these lumps, there 
 must be miraculous annihilation of matter. Some 
 are of embryonic tissue, laid down before birth; 
 some are huge cysts containing fluid, or strange 
 fcetal elements; some are masses of bone or cartilage 
 or hard fibrous tissue or fat; some are masses of 
 small cells rapidly multiplying; and all are practically 
 outside the pale of the nervous system. I do inter- 
 vene, I know not how, in the affairs of my brain; 
 but I am sure that I could not prevent a mass of 
 cells in my liver from having their own way. The 
 fact that mouse-cancer can be inoculated from mouse 
 to mouse seems to me final. Nothing but a miracle 
 will act on such cells, until the pathologists find a 
 direct antidote. 
 
 Take the vast kingdom of the infective diseases, 
 the fevers due to specific germs : for example, a case 
 of lockjaw, or a case of diphtheria. The germs are 
 the disease. The approved treatment includes the 
 use of a specific antitoxin, to supplement the anti- 
 
OF CHRISTIAN SCIENCE 185 
 
 toxin which the patient's blood is brewing, as fast as 
 it can, against the toxin which the germs are brew- 
 ing. Here is animal chemistry, the same in rabbits 
 and guinea-pigs as in us. I do believe that hope 
 and faith and love will help a man, somehow, to 
 hang on, till enough antitoxin has been brewed in 
 him, or put into him with a hypodermic syringe. 
 But I do not believe that they accelerate the brewing, 
 or make any difference to the germs. 
 
 Or take this case, of which I have just heard. A 
 young man, with severe anaemia, came, hardly able 
 to walk, and white as death; to a spiritual healer; 
 was laid on a couch, and prayer was made over him, 
 with laying-on of hands. The colour came back to 
 his lips, and he rose and walked firmly. But the 
 question is. Did he weigh more ^ Was there a drop 
 more blood in his body .? Was there a grain more 
 colouring-matter in his blood ^ What had happened, 
 but that some blood had gone to his head, from the 
 deep veins of his trunk, under the influence of rest 
 and confidence ^ 
 
 See how the doctor, though he were of one faith 
 with the spiritual healer, is hampered by a natural 
 reluctance to adopt so many acts of miraculous heal- 
 ing. I assume that he believes in the present possi- 
 bility of miracles; but he is not inclined to expect 
 them everywhere. Besides, he is of opinion that 
 they ought to begin at home. He distrusts these 
 new experts, who suddenly appear in London, come 
 
i86 THE FAITH AND WORKS 
 
 nobody knows whence, neither doctors nor clerics. 
 He is glad that the cleric and he should work together 
 in the atmosphere of the patient's home; but he 
 does not admire the atmosphere of spiritual consult- 
 ing-rooms and spiritual private hospitals. He is 
 rubbed the wrong way, for instance, by such cases 
 as this, which is reported in the British Medical 
 Journal, December 26, 1908 : — 
 
 A coroner's inquiry was held in Kensington on December 8 
 into the circumstances attending the death of a gentleman of 
 independent means, aged 44, who had been found hanged. . . . 
 The deceased, some three years ago, had been temporarily under 
 restraint as suffering from melancholia. ... He was found dead 
 on the afternoon of Sunday, December 6, having in the previous 
 week gone to London with a kind of attendant companion, a 
 retired army officer, to consult a ** mental expert." He had seen 
 this gentleman on the Thursday preceding his death, and had 
 received treatment from him on the day that he died. This 
 
 mental expert gave his name as . He was not qualified in 
 
 England, and did not practise. By profession he was a lecturer 
 on mental and spiritual healing. He lectured to his patients in 
 mental cases, and in spiritual cases emphasised the idea of God 
 being all-powerful. Some cases he treated mentally, and others 
 spiritually. His teachings did not ignore ordinary science, but 
 rather worked-in with it. He did not exclude medical treat- 
 ment, and would send a patient to a doctor if he thought neces- 
 sary. He had had some cases of insanity. He should describe 
 his treatment as healing by suggestion. It was not mesmerism, 
 or faith-healing, or Christian Science. A part of his treatment 
 consisted of prayers, but it was not prayer of the common form. 
 He could not describe it. In spiritual cases, he did not talk to 
 the patient, but sat by his side and did the healing silently. He 
 took fees, not for sitting still and doing nothing, but for his time. 
 
OF CHRISTIAN SCIENCE 187 
 
 I do not see the use of this gentleman. I cannot 
 reconcile the two statements (i) In spiritual cases he 
 emphasised the idea of God being all-powerful; 
 (2) In spiritual cases he did not talk to the patient. 
 It is true, that he was content with indescribable 
 prayer, not of the common form; that he did not em- 
 ploy the laying-on of hands, or the anointing; but 
 he could learn these acts in five minutes, without wait- 
 ing for the approval of the English Church. What 
 should stop him ? Once a man thinks that he can 
 heal by prayer, and laying-on of hands, and anointing, 
 nothing will stop him. Not only will women, more 
 than men, practise the new faith-healing, but all. 
 Christian or not, who discover a gift that way. 
 "The impulse becomes almost irresistible," Mr. 
 Hickson says, who is the chief of these healers. I 
 am well aware that he has a beneficial influence; 
 but his account of his work and of his cases is too 
 like Science and Health for me. "The patient," he 
 says, "must come in an attitude of passivity and 
 receptivity. ... It is not his part to contribute 
 ideas and suggestions. To doubt the healer is to 
 set up a condition of inharmony and friction, thus 
 wasting precious time to both healer and himself. 
 Even Christ could not heal some, because of their 
 unbelief." The hands are Mr. Hickson's hands, 
 but the voice is the voice of Christian Science. The 
 very words, inharmony, friction, and waste of precious 
 time, and the reference to unbelief, remind me of 
 
i88 THE FAITH AND WORKS 
 
 her. Or take his magazine, The Healer. It reprints, 
 October 1908, quite gravely, the miracles of a Dr. 
 Yakum, of Pisgah House, somewhere on the Pacific 
 coast. Among them, a man, "in the last stages, 
 apparently, of consumption in the lower part of the 
 body," was instantaneously healed. What is con- 
 sumption in the lower part of the body ? Dr. 
 Yakum himself was healed by laying-on of hands 
 and anointing, "after one lung had sloughed away, 
 and the other was half gone"; and he has been, ever 
 since, "in perfect health, with two good sound lungs." 
 Mrs. Eddy herself, who " restored the lost substance 
 of lungs," and healed consumption "in its last stages, 
 the lungs being mostly consumed " (see Chap. IV.), 
 might have written this part of The Healer, It is 
 no wonder, that Mr. Hickson believes also in 
 demoniac possession, and in exorcism. "Experience 
 leads me to believe firmly in obsession, and in the 
 power of Christ to cast out evil spirits and set free 
 those whom Satan has bound." Of a little child, 
 who had a furious temper, he says, "In answer to 
 prayer and the command to the evil spirit to depart 
 in the name of the Lord, it was cast out." 
 
 We all know, of course, that the "Emmanuel 
 movement," in the United States, has had many 
 good cases of healing. Nobody who has read 
 what Dr. M'Comb of Boston and Bishop Fallowes 
 of Chicago have to say of it, can doubt that. But 
 there is more than the width of the Atlantic between 
 
OF CHRISTIAN SCIENCE 189 
 
 Dr. M'Comb's "Class for the moral treatment of 
 nervous diseases," and Mr. Hickson's ways of 
 spiritual healing. "You come across cases," says 
 Emmanuel Church, Boston, to the Boston doctors, 
 "of hysteria, neurasthenia, hypochondriasis, alcohol- 
 ism, cocainism, minds on the edge of a breakdown, 
 lives frightened at their own shadows. You know 
 the almost hopeless difficulty of some of these cases : 
 how, if you tell them that you can do nothing more 
 for them, they take up with any quack who will 
 promise more. Why not send them to us ? We 
 will take no patients but those whom you may send. 
 To fit ourselves for the work, we have studied 
 physiology and psychology, with special reference to 
 the influences of the mind over the body. We will 
 explain to them, carefully and fully, the nature of 
 their disabilities, and will teach them to minister to 
 themselves." The work includes the heartening- 
 up of many cases of organic disease. It sounds a 
 fairly good plan.* Anyhow, it is very different 
 from the "Emmanuel movement" over here. 
 
 Religion and Medicine will never again keep 
 house together, with one brass plate between them. 
 Happily, in daily life, the cleric and the doctor are 
 good friends, good colleagues. They do respect 
 and help each other, yes, and do understand each 
 
 * For the faults and the grave risks of the movement, see a 
 very important article in the British Medical Journal, January 
 16, 1909. 
 
190 THE FAITH AND WORKS 
 
 other. To hear some people talk, you would think 
 that the cleric and the doctor never met over a case; 
 v^hereas, every day, at the bedside, they are working 
 together, each at his best, in the proper business of 
 their life. 
 
 I hope that I, when my time comes, shall have 
 the courage stare super antiquas vias. That I want, 
 at present, to go on living, is no proof that I ought. 
 That a self-appointed spiritual healer should convey 
 a respite to me, would be too high a price to pay for 
 having to face death a second time; too fantastical 
 an honour from Heaven to be quite acceptable. 
 
OF CHRISTIAN SCIENCE 191 
 
 VIII 
 
 "COMMON-SENSE" AND CHRISTIAN 
 SCIENCE 
 
 Every discovery comes to stand at the judgment- 
 seat of Common-sense; it may be at once, or it 
 may be at last, but they all take their turn to stand 
 there; and so must Christian Science. Fools make 
 light of Common-sense, as if it were the sense of a 
 common man, whereas it is the sense of man in 
 common; all instinct, all experience, all the inherited 
 or acquired assurance of our race. It takes things 
 as it finds them. It does not wonder how we hap- 
 pen to be on this earth; it stops at the fact that 
 on this earth we are. When Christian Science says 
 that accidents are unknown to God, Common-sense 
 answers that, anyhow, they are not unknown to us. 
 When she says that the allness of Deity is His one- 
 ness, I would rather not repeat what Common-sense 
 says. When she says that germs exist only in 
 mortal mind, Common-sense offers to inoculate any 
 Christian Scientist with anthrax or tetanus. When 
 she says that our bones are our thoughts of bones, 
 and that a baby, at birth, takes over its mother's 
 thoughts of its bones, and thereby gets its own 
 
192 THE FAITH AND WORKS 
 
 thought-bones or bone-thoughts, Common-sense asks, 
 What is done in the case of unexpected twins ? 
 When she says that flowers, apart from mortal mind, 
 cannot make you sneeze, because they are so pretty, 
 again I must draw a veil over the language of Com- 
 mon-sense. 
 
 After these flourishes, which are the salute before 
 the duel. Common-sense assaults, with furious ques- 
 tions as to the use, or abuse, of the colossal wealth 
 of Christian Science.* What has become of all 
 those millions.^ Where are they; what is there to 
 show for them; who have had the handling of them ? 
 Why does the cheapest copy of Science and Health 
 cost three dollars } Why is it forbidden, in a Chris- 
 
 * In Mark Twain*s Christian Science (Harper, 1907) there is 
 an admirable account of this wealth. He estimates the profit 
 on Science and Health at 700 per cent. It is 60 times more costly 
 than a copy of the New Testament. He points out, also, that 
 Christian Science has no charities to support. "No, nor even 
 to contribute to. One searches in vain the Trust's advertise- 
 ments, and the utterances of its organs, for any suggestion that 
 it spends a penny on orphans, widows, discharged prisoners, 
 hospitals, ragged schools, night missions, city missions, libraries, 
 old peoples' homes, or any other object that appeals to a human 
 being's purse through his heart. Churches that give have nothing 
 to hide. I have hunted, hunted, and hunted, by correspondence 
 and otherwise, and have not yet got upon the track of a farthing 
 that the Trust has spent upon any worthy object. Nothing 
 makes a Scientist so uncomfortable as to ask him if he knows of 
 a case where Christian Science has spent money on a benevo- 
 lence, either among its own adherents or elsewhere." 
 
OF CHRISTIAN SCIENCE 193 
 
 tian Science reading-room, to copy from its pages ? 
 Why was legal action threatened, not long ago, 
 against the people around Mrs. Eddy ? Of all 
 these millions, how much has gone to the gratis 
 treatment of the poor, how much to the building and 
 maintenance of hideous temples,* and how much 
 elsewhere ? And the book itself, how many hands 
 
 * The aversion of Christian Science from Christian art, and 
 from the Christian Church, is well displayed in architecture. 
 The temple in London, near Sloane Street, combines the features 
 of a Synagogue with those of the New Gaiety Theatre. Inside, 
 it is a concert hall, "the most luxurious lounge in London," with 
 a huge organ. Its two doors are each surmounted by a text : 
 one is the First Commandment, the other is by Mrs. Eddy. Of 
 the churches in Chicago, we read that they are "as beautiful and 
 chaste in architecture and construction as that of First Church, 
 which would have been an ornament to Greece itself in its palmiest 
 days. Like the religion out of which they have sprung, they are 
 light, cheerful, beautiful, homelike, and inviting. There is noth- 
 ing of the austerity that still clings to the most modern of the 
 churches of other denominations. The entrances are like those 
 to some beautiful temple of art, and within is a wide, high-arched 
 reception hall.'* Why, that is the way to be comfortable. Down 
 with the Cross. Let us be cheerful and light, like Greece in her 
 palmiest days : let us have none of that austerity. And the archi- 
 tect of the Boston church has published this remarkable testi- 
 monial to the style of his own work, that it is "based on a mathe- 
 matical inerrancy which is most fascinating to analyse," and that 
 "the purest type of the ancient Greek temples was the outgrowth 
 of a naturalistic and rationalistic religion." These two adjectives 
 are not often found shaking hands. Anyhow, the Boston church 
 is singularly unlike a Greek temple. 
 
194 THE FAITH AND WORKS 
 
 wrote and revise and expurgate it ? Not that Com- 
 mon-sense cares whether one hand, or a dozen, 
 wrote such a book. 
 
 Then, in a rage. Common-sense cries. For God's 
 sake leave the children alone. It doesnt matter with 
 grown-up people; they can believe what they like 
 about Good and Evil, and germs, and things. But 
 the children; they take their children to these services. 
 Why cant they leave the children out of it? We 
 have to face this fact, that there are Sunday Schools 
 of Christian Science, where children are admitted 
 from the tender age of three, and that children come 
 to the ordinary Sunday services. No wonder that 
 Com mon-sense is impatient of such parents. 
 
 For their bodily safety, children must believe in 
 the reality of injuries, diseases, and pain. Grown- 
 up folk do not play with fire, slide down the balus- 
 trade, swallow foreign substances, kiss diphtheritic 
 babies, climb spiky railings, and so forth. Every 
 year, in this, as in every other country, thousands 
 of children are burned to death. Is it fair, to tell 
 a child that pain is not real ? I cannot imagine 
 sharper grief than for a mother to lose her child that 
 way — O mother, mother, you told me God wouldn't 
 let me be hurt; and mother. He has, dreadfully! 
 
 The Christian Science Journal, July 1 898, gives 
 a good instance; it is quoted at length in Miss Feild- 
 ing's book. A little girl, five years old, fell out of 
 a window. "The blood was spurting from her 
 
 L/Or 
 I the 
 
OF CHRISTIAN SCIENCE 195 
 
 mouth; she seemed to suffer greatly if she was 
 moved at all, and her legs seemed paralysed, lifeless/' 
 That afternoon, the mother deserted her child, and 
 went off to a Christian Science service. "I went to 
 the afternoon service, rejoicing greatly in my freedom 
 from the sense of personal responsibility.^' At night, 
 the child said, "Mamma, error is trying to say that 
 I fell out of the window, but it cannot be. The 
 child of God can't fall; but why do I lie here? 
 Why can't I move my legs?" A few days later, 
 a child of three years old said to her, "You did fall 
 out of the window, didn't you?" Then five-years- 
 old said, "My body fell, but I am not in my body. 
 C^n God's child fall ? " Then three-years-old said, 
 "No, because God is good." A similar case of 
 "freedom from the sense of personal responsibility" 
 is quoted in the Daily Telegraph, August 28, 1907. 
 "A lad was taken seriously ill, and suffered ex- 
 cruciating pain. His mother, being a Christian 
 Scientist, made him deny the pain, and would do 
 nothing to relieve him, but left him to suffer. His 
 screams brought the neighbours, who were angrily 
 refused admission. Then came the authorities with 
 a physician. The boy, pointing to his mother, said, 
 *She don't care how much I suffer; she would 
 let me die!'" In the same paper, September 2, 
 another writer says, "I have known a Christian 
 Science mother turn in scorn from the pitiful sobbing 
 cry of her little child in pain." Dr. Huber goes so 
 
196 THE FAITH AND WORKS 
 
 far as to say, "Christian Science has stood by the 
 bedside of an infant sick with diphtheria, has pre- 
 vented interference with its incahtations, and has 
 seen this infant choke, grow livid, gasp, and expire, 
 without so much as putting a drop of water to its 
 Hps; has sacrificed the Hves of Httle children upon 
 the altar of its pseudo-religion." Christian Science 
 defends herself: says that she teaches children to 
 be "singularly fearless." The reader can decide the 
 worth of this defence. Children, of course, do be- 
 lieve in a " corporeal Jehovah " — a God who will 
 stop them half-way between the nursery window 
 and the pavement. 
 
 For their spiritual safety, children must believe in 
 the reality of sin. To bite other children, to lie, to 
 handle themselves impurely, to gorge themselves 
 with sweets, to mutilate small animals, are sinful. 
 It makes no difference that they have not yet thought 
 about sin; did not mean, as they say, to be so 
 naughty. The less they know about it, the more 
 they have to learn. Time enough, ten or twelve 
 years hence, to doubt the reality of sin, when he or 
 she is more accustomed to sinning. To teach a 
 child, at five, the unreality of its growing sins, is 
 a very dangerous training. 
 
 Also, for their spiritual safety, punishment is 
 necessary. Corporal punishment it may have to be; 
 punishment it must be. Christian Science is very 
 silent about punishment: her God is all smiles and 
 
OF CHRISTIAN SCIENCE 197 
 
 no tears. Of course, for Scientist children, corporal 
 punishment is out of the question. It would be 
 impossible on Sunday to deny pain, and on Monday 
 to inflict pain. But all the many punishments 
 which Nature gives to our childhood are corporal. 
 The child who over-eats on Sunday has a pain on 
 Monday. The reasonableness, timed accuracy, jus- 
 tice, eloquence, helpfulness, of that pain are all of 
 them attributable to Infinite Mind, whereby all of 
 them are as real as real can be. To deny the reality 
 is to deny the wisdom, the work, the Logos, of the 
 pain. 
 
 Also, for their spiritual safety, the utmost sim- 
 plicity, the utmost humility, are necessary. They 
 must not be prigs. That little girl, seven years 
 old, who said that Matter cannot feel pain, was a 
 prig. She was perfectly right; that is why she was 
 a prig. Are simple, wholesome children in London 
 to-day so common ^ Are neurotic, mimetic, self- 
 tormented, half-mad children so rare .? And, above 
 all, are not the children of Scientist parents in special 
 danger, by inheritance, of what we call a nervous 
 breakdown ? 
 
 Happily, not all Scientist parents take their faith 
 and works into the nursery.* Still, it is done; and 
 the authorities love to have it so. 
 
 * An eminent London physician tells me that he was called 
 into the country to see a sick child, and found that the mother 
 was an "ardent" Christian Scientist; but, said she, "I do not 
 
198 THE FAITH AND WORKS 
 
 Common-sense takes a different tone, when we 
 have got past the children, and come to the influences 
 of Christian Science on men and women. We are 
 all aware that she has helped a multitude of them. 
 Outside the intense cases of nervous mimicry and 
 neurasthenia, published weekly in the Sentinel, are 
 unpublished cases, innumerable, circle beyond circle, 
 of pleasanter people, many of them blessed with 
 lives of singular refinement, who are the better for 
 Christian Science. They are become happier, 
 healthier, more confident, more active, less apt for 
 gossip against their acquaintance, and more success- 
 ful in business; whereby they have fallen in love 
 again with Life. 
 
 The wonder would be, if there were not such 
 cases. For, she has rediscovered Quietism. Here, 
 in London — and let New York speak for itself — 
 but here, in our London, who is quiet } I write as a 
 hospital doctor, seeing, in many lives, excitement, 
 unrest, nervousness, instability, aimless pursuit of 
 incessant change. These are the exhaustion of rich 
 and poor alike; but the rich are better able to look 
 after themselves. To all of us, the grind and thunder 
 of traffic, the clamour of special editions, the laby- 
 rinth of railways underground, the woven pattern 
 of electric wires overhead, are signs of the pace at 
 
 apply it to my children." A strange sort of God, if you cannot 
 bring young children to Him. During a recent scare of small- 
 pox, all her household had been vaccinated. 
 
OF CHRISTIAN SCIENCE 199 
 
 which we live and die. More and more, the churches 
 in London are ceasing to preach Quietism, and are 
 preaching Action; all political and social problems, 
 all militant thought, all criticism, quicquid agunt 
 hominesy concern them. Now, to the heart of it 
 all, comes the sudden advice to everybody, to leave 
 oflF believing in anything but God; to sit still, and 
 think of God; to leave all to God; practically, to 
 be God. Slowly, the Name, like the note of a huge 
 bell, swings down; and the heavy waves of the sound 
 beat, and fall, and pass into unquiet lives till they 
 cease to hear those discords which they make in 
 themselves from birth to death. Such magic is in 
 this Name, if it be sounded alone, to the silencing of 
 all else. Into the restless legion of the poor, that I 
 may say nothing of the rich, I long for the advent 
 of Quietism, into us and our Imperial London, 
 haunted by the ghost of Imperial Rome. It is not 
 for me to tell the churches what they ought to preach, 
 nor do I know whether they would now venture to 
 ask Londoners to be quiet. Only, I am sure that, 
 for the defeat of Christian Science, they must preach 
 Quietism. But there are two kinds of Quietism, 
 one true, the other false. True Quietism neither 
 philosophises, defines, argues, nor takes a side. It 
 feels, therefore it is. Its only product is itself. It 
 never thinks what the world has said, or is saying, 
 or will say; it is indifferent to all evidences, works, 
 and results. False Quietism arrays herself in rhet- 
 
200 THE FAITH AND WORKS 
 
 oric, in bad logic, in phrases torn from their context 
 and pinned on anyhow, or worn upside down; in- 
 troduces herself, explains her own startling occur- 
 rence, wonders that you never heard of her before, 
 talks of her accomplishments, and of her points of 
 view. She is now solemn, now arch; she lectures 
 and scolds you, and then laughs, and hits you with 
 her fan. She mentions Infinite Mind as a new dis- 
 covery, and prescribes Omnipotent Love as a method 
 of treatment. So-and-so and So-and-so were cured 
 that way, at once, by the Equipollence of the All-in- 
 all, after the complete failure of Homoeopathy. Why, 
 so they were : Who wondersy and who cares ? Still, 
 there are those pleasant and kind people, animce 
 naturaliter Christiance, who have found in Christian 
 Science that inspiration which is not there. Such 
 lives are her triumph ; let us carefully study them. 
 
 For many of them, the chief attraction was in the 
 obscurity of her philosophical phrases. We all of 
 us love a bit of philosophy. She has something in 
 her pocket for all of us, which tastes nicer than 
 Christianity, having a more delicate flavour of Plato 
 about it — not that it really is flavoured with Plato, 
 any more than pear-drops are flavoured with real 
 pears. In her company, you enjoy a cool sense of 
 detachment, emancipation, wider vision, maturer 
 thought, more spiritual interpretation; a great relief, 
 to get away from the common herd that worships a 
 corporeal Jehovah, and to be in close touch with 
 
OF CHRISTIAN SCIENCE 201 
 
 Being. She has popularised that abstraction, has 
 published Supremum Ens in a cheap edition, as an 
 advertisement. Her philosophy serves to attract, 
 with long and hard words, many delightful people, 
 who do not see that the words, as she employs them, 
 are without meaning. 
 
 Once they have come to her, they are able to 
 compound, out of the elements oi Science and Health, 
 a good working theory of their own lives. They 
 find in that book not Christian Science, but them- 
 selves. What they, by the chemistry of thought, 
 find in it, was not there, till they found it; and is 
 not there now, nor ever will be. They put into it 
 their own minds, and take them out again, with an 
 odd feeling that something has been done to them. 
 Remember the story of Medea's cauldron. Medea, 
 like Mrs. Eddy, could work miracles. She killed a 
 lamb, and cast it into her cauldron, and muttered 
 over it; and the lamb jumped out alive. So these, 
 having killed Peace of Mind, cast it into Mrs. Eddy's 
 cauldron; and she mutters over it, and it lives again. 
 Then Medea persuaded Jason, by the miracle of the 
 lamb, to cast in his aged father, who there perished 
 in agony. And Christian Science would persuade 
 her lovers, and does persuade them, to bring to her 
 not only the disquietudes of the mind, but the in- 
 firmities of the body. 
 
 They who have had least the matter with them, 
 are most apt to seek the consolations of her phi- 
 
202 THE FAITH AND WORKS 
 
 losophy, and to argue concerning Reality and Phe- 
 nomena. For example, a girl treads on a nail — / 
 began a mental protest against the accident. A woman 
 finds a bee sticking to her child's chin — / began 
 to voice the truth: one statement after another came 
 to me. A man has an ingrowing toe-nail — Environ- 
 ment has gradually changed, and thought after thought 
 was uncovered and corrected. A woman has a cold 
 in her head — / saw it melt away into its native noth- 
 ingness. But they who have had a very bad time, 
 with years of intense neurasthenia, are more apt 
 to use the ordinary phrases of religion, and to say 
 that they "turned to God." Between these two 
 ways of looking at one result, it is hard to find what 
 Christian Science thinks of the mystery of our wills. 
 Mr. Dixon, her chief apologist in London, speaks 
 of "the powerlessness of the will." * I do not doubt, 
 that some cases of neurasthenia healed in Christian 
 Science bring to their own healing the exercise of their 
 own wills. Yet, I think, nobody can listen to the sort 
 of murmured talk that goes on in a Christian Science 
 reading-room, without feeling sure that the secret 
 of the treatment is, ultimately, the secret of hypno- 
 tism, of surrender. And I appeal to the evidence 
 of that well-defined, vivid, positive little group of 
 
 * See the Daily Telegraph, August 15, 1907, which reports 
 him as saying, "Will is a product of human belief , and cooperates 
 with all the passions of the human mind. In this also lies its real 
 powerlessnesSy for God alone is omnipotent." 
 
OF CHRISTIAN SCIENCE 203 
 
 cases, the people who gave up liquor and tobacco. 
 It is certain that Christian Science has enabled many 
 of us to give up these habits; has done what doctors 
 and parsons and the Salvation Army and the Tem- 
 perance Societies are incessantly doing. This group 
 is of the utmost interest. We are all agreed, that 
 no honour, which our hearts have to give, is too good 
 for him who breaks himself of drink, or of taking 
 drugs. Many, to win that freedom, have fought 
 in slow agony. To these martyrs of the will, let us 
 stand bareheaded, or go down on our knees. He 
 who beats, at last, this two-in-one devil of mind and 
 body aching and craving together, is of the number 
 of the elect, and all the bells of Heaven are set ring- 
 ing over his victory. He, by the naked strength of 
 his will, indomitable, tormented, exhausted, the mas- 
 ter of his fate, the captain of his soul — what had 
 he to do with Christian Science ? It is just here, 
 that we catch her likeness to hypnotism. We have 
 the evidence of a convert, who was " instantaneously 
 healed" of smoking and drinking. Again and again, 
 before she took him in hand, he had taken himself in 
 hand, "for a few weeks, occasionally a few months, 
 through human will-power, which is weak as water" 
 She healed him right away. "It is now sixteen 
 months since I have used liquor or tobacco, and 
 during that time I have had no desire for them. I 
 have proven the nothingness, the non-power of liquor 
 and tobacco to give pleasure, and have turned to the 
 
204 THE FAITH AND WORKS 
 
 only power, God, good, for my pleasure and joy." 
 The word Suggestion is writ large all over this testi- 
 mony. The instantaneous healing, the loss of desire, 
 the assurance that the drink is not pleasant, the jingle 
 of the sound of God and good, all are hypnotic* 
 A very useful method in many cases; but there is 
 higher achievement in the man who, passionately long- 
 ing for a drink, and fighting hard against its proven 
 power to give pleasure, turns to his God, not for 
 pleasure, but for pain. Common-sense, of course, 
 is not against hypnotism. One way or another, a 
 measure of hypnotism is in all social intercourse : the 
 word suggestion is of incessant use, and there is 
 no line between suggesting to a man that he should 
 take no more alcohol and suggesting to him that he 
 should not lose his umbrella. Our life is suggestion, 
 or self-suggestion, from end to end. The point is, 
 that Christian Science, to reclaim the drunkard, does 
 not glorify, but cheapens, the power of the will. 
 
 It is the same with all her work. What is her work, 
 if it be not suggestion .? To be healed by reading a 
 book, even by repeating a sentence, is to be healed 
 by suggestion. The "absent treatment," of course, 
 
 * "Christian Science silences human will. Will-power is but a 
 product of belief, and this belief commits depredations on har- 
 mony. Human will is an animal propensity, not a faculty of 
 Soul. Hence it cannot govern man aright." S. & H., p. 445, 
 490. For cases healed of drink by Chrisdan Science, see S. & H., 
 pp. 620, 629, 632, 635. 
 
OF CHRISTIAN SCIENCE 205 
 
 is self-suggestion. We have some good opinions to 
 this effect : — 
 
 1. Dr. Polk, Dean of the Medical Department, Cornell Uni- 
 versity. — "Take Science and Healthy separate yourself from 
 disturbing surroundings, open its pages with a mind even some- 
 what prejudiced, set yourself seriously to the task of comprehend- 
 ing its various iterations and reiterations, its statements backward, 
 its statements forward, its statements sidewise, and every other 
 wise, of its initial proposition, throughout its 569 pages, and I know 
 there are many of you who, long before you had fathomed its depths, 
 would find yourselves in a state of mental vacuity fit for the action 
 of * suggestion.*** (New York Medical Journaly April 6, 1901.) 
 
 2. Dean Hart. — "If any cure (in mental therapeutics) be 
 effected, it has nothing to do with the truth or untruth of the par- 
 ticular theory of the professor; it is simply that by his methods 
 the mind is stimulated to reassert itself. Success greatly, nay, 
 often entirely, depends upon the disposition of the mind of the 
 patient, the nerval susceptibility, and the strength of the expecta- 
 tion. If these be favourable, then a perusal of Mrs. Eddy*s book 
 is no small mesmerising condition. I have found that Science and 
 Health is the best mode of inducing the mesmeric sleep I have ever 
 experienced. The repetition of senseless sentences, with constantly 
 changing signification of words, whose new meanings have to be 
 gleaned from the context, produces a strange maze which dazes 
 the mind and produces a mesmeric condition. The modus operandi 
 of the Christian Scientist healer is to all intents and purposes that 
 of the hypnotist. By the silence, the motionless sitting, the sub- 
 dued voice, the cabalistic sentences — for they are senseless, and 
 cannot excite the intelligence — the mind is soothed ; then the sug- 
 gestion is given, and, in the denial of disease, the repeated asser- 
 tion of particular cure is pointedly made and impressed.** — An 
 Examination of Christian Science, By H. Martyn Hart, D.D. 
 Dean of Denver. James Pott, New York, 1897. Quoted in 
 
2o6 THE FAITH AND WORKS 
 
 Miss Feilding's Faith-Healing and Christian Science, Duckworth 
 and Co., London, 1899. 
 
 3. The Rev. P. C. Woolcott. — "What really happens when 
 you attack these tiresome, monotonous pages, is this : you struggle 
 at first to master the difficulties and get at the meaning. If you 
 become convinced that it is not worth the effort, you dismiss the 
 matter from your mind, and that is the end of it. But, if you 
 force yourself to the task, and pore over the pages, you soon fall 
 into a condition of mental dizziness or vertigo. The reasoning 
 faculties are benumbed, your critical judgment is lulled to sleep, 
 and suggestion dominates your intellect." — What is Christian 
 Science? P. C. Woolcott. The Revell Company. 
 
 If Christian Science be not suggestion, what is 
 she ? Can we call her an " intellectual conversion," 
 so long as she treats hens and Pekin ducks and 
 india-rubber plants .? Can we call her Christian, 
 while she spends millions of dollars, and gives noth- 
 ing to charities ? Can we call her Science, while she 
 says that Dan means animal magnetism, and Gihon 
 means Votes for Women } Or a philosophy, when 
 she says that Mind is the only I, or Us .? Or ethics, 
 when she speaks of the real powerlessness of the will ^. 
 Or psychology, when she cannot say what she means 
 by mortal mind .? Or a system of healing, when she 
 does not attempt to distinguish functional paralysis 
 from degeneration of the cord, and sits four days by 
 a woman in labour with an abnormal presentation .? 
 She is suggestion; and all suggestion is as old as the 
 hills. 
 
 But the animce naturaliter Christiance, the innumer- 
 
OF CHRISTIAN SCIENCE 207 
 
 able lives that are the better for her, are they to be 
 explained away by a fool with a pen in his hand ? 
 Heaven forbid; only, there are opposing cases. I 
 hear of one person who was kept out of an asylum by 
 her; and of others, who were not. I read of homes 
 where she has brought peace, and of homes where 
 she has brought misery. We must see both sides 
 of her work. Her apologists show us one; Mr. 
 Lyman Powell has seen both, and everybody ought 
 to study his book. For we, in this country, have 
 had less opportunity to judge her spiritual gains and 
 losses. But see now, what are her gains. By her, 
 many people have been led to make the best of this 
 world, to be indifferent to old aches and ailments; 
 they worry less, they take a happier view of small 
 troubles, are more confident, .quicker to read Earth 
 in terms of Heaven. But millions of people have 
 done all that, who never heard of Science and Health. 
 The grace of trying to be good began not later 
 than Adam and Eve. Her spiritual ministrations are 
 poor stuff in contrast with Plato, Aristotle, and 
 Marcus Aurelius. There is more divine wisdom 
 in a page of them than in all her writings, more love 
 of God in the death of Socrates than in the Scientist 
 life. And, though we recognise her gains, and rate 
 them at their full value, yet her losses far exceed them. 
 She has lost "the God of things as they are." She 
 has neglected the old-fashioned virtues — humility, 
 charity, endurance, regard for accuracy, reverence 
 
2o8 THE FAITH AND WORKS 
 
 for authority; and the corner-stone of her church is 
 not Jesus Christ, whatever she may say, but her own 
 vanity. She is cruel to babies and young children; 
 she is worse than close-fisted over her money; she 
 despises Christianity, and is at open war with Ex- 
 perience and Common-sense. The heaviness of 
 these losses, and the piling up of her material wealth, 
 are driving her to spiritual bankruptcy. 
 
 The mention of Common-sense brings this chapter 
 back to where it began. How can she refuse to stand 
 before that judgment seat ? For she has already 
 stood there. She consented, at last, after long 
 warfare against sanitary boards, to recognise con- 
 tagious diseases. Here is Mrs. Eddy's curious 
 order : — 
 
 I have always believed that Christian Scientists should be 
 law-abiding. Rather than quarrel over vaccination, I recom- 
 mend that if the law demand an individual to submit to this process 
 he obey the law and then appeal to the gospel to save him from 
 any bad effects. This statement should be so interpreted as to 
 apply, on the basis of Christian Science, to the reporting of conta- 
 gion to the proper authorities when the law so requires. 
 
 Also, she has lately consented to recognise the 
 doctor, if not in life, yet after death — even a few 
 days or hours before death : — 
 
 It is announced that Mrs. Eddy has issued a new by-law to 
 her disciples, requiring them to call in a medical practitioner for 
 the purpose of ascertaining and certifying the cause of death of 
 members of their family. This action is said to be the outcome 
 
OF CHRISTIAN SCIENCE 209 
 
 of the numerous prosecutions of Christian Scientists which have 
 lately taken place in various States of the Union. — Brit, Med, 
 Journ., Sept. 28, 1907. 
 
 Mrs. Augusta Stetson, the well-known Christian Scientist 
 teacher and practitioner and leader of the New York Branch, 
 has startled the faithful by summoning medical aid. She is the 
 first of the Christian Scientist leaders to take this step since Mrs. 
 Eddy issued the new regulations permitting doctors to be called 
 in. This case is the more surprising, as Mrs. Stetson is virtually 
 the understudy of Mrs. Eddy, and is regarded as her successor. — 
 Birmingham Post, Oct. 21, 1907. 
 
 But, of course, the doctor, called in when the 
 patient, under Christian Science, is moribund or 
 dead, may refuse to sign a death-certificate, and may 
 compel a public inquiry. (See the newspapers, 
 Oct. 31, 1906; Jan. II, 1908; Feb. 7, 1908, etc., 
 for such cases.) 
 
 It comes to this, that Christian Science is an old 
 offender. Common-sense, believing in short sen- 
 tences, has convicted her a dozen times, and is tired 
 of seeing her name on the charge-list. Always, 
 she appeals against her sentence; carries her case 
 into the High Court of Medicine, Religion, and 
 Philosophy; conducts it herself, a most wearisome 
 orator, before the Supreme Court of Absolute Reality. 
 Always, the decision of Common-sense is upheld, 
 and she has to pay the costs of the appeal. Her 
 face and figure, her bundle of documents, her long 
 speeches and many grievances, are well known to 
 the Court. fFe have heard you before, they tell 
 
210 THE FAITH AND WORKS 
 
 her; we have listened patiently to you. The appeal 
 is dismissed. They have not once reversed the 
 judgment of Common-sense, nor ever will. For 
 Common-sense, toward Christian Science, is moved 
 neither by prejudice, nor by hearsay, nor by self- 
 interest. We examine her testimonials, and find 
 them worthless. We are told that she is the Christ 
 come again, and we can see that she is not. We 
 listen to her philosophical talk, and observe that 
 she is illiterate, and ignorant of the rudiments of 
 logic. We admit, and are glad, that she has enabled 
 thousands of nervous persons to leave off worrying, 
 and has cured many "functional disorders"; but 
 she has done that, not by revelation, but by sugges- 
 tion. The healed, whom she incessantly advertises, 
 are but a few, compared with them that are whole, 
 who hate the very name of Christian Science — 
 
 Country folks who live beneath 
 The shadow of the steeple; 
 The parson and the parson's wife, 
 And mostly married people — 
 
 and a thousand thousand brave and quiet lives, 
 the un-named legion of good non-Scientists. They 
 bear, not deny, pain; they confess, not confuse, the 
 reality of sin; they face, not outface, death. Only, 
 they cannot stand the present apologists of Chris- 
 tian Science; for example, Captain Douglas Bayne's 
 exhortation — ^ 
 
OF CHRISTIAN SCIENCE 211 
 
 That which is not, however much it seemeth to be, has no entity, 
 and cannot, therefore, be Truth. . . . We must first hypothesise 
 Primal Cause, and then endeavour to estabhsh this hypothesis, 
 not only as reasonable, but as the only hypothesis we can reasonably 
 entertain. The hypothesis is as follows : — {a) There is only one 
 Primal Cause; (h) it is Infinite, i.e. filling all space, having neither 
 beginning nor ending; {c) it is Good. . . . Could the nature of 
 this Cause be a mixture of Good and Evil ? Certainly not, unless 
 a negation can be cause, and that is impossible, since a negation 
 has no claim to consideration, is in fact NOTHING, unless that 
 which it negates is untrue, etc.* 
 
 Or take Mr. Kimball, in May of this year, in the 
 Queen's Hall, London, and at Leeds. Mortal mind, 
 says he, is "a riot of ignorance and superstition and 
 vice and sin and fear." Disease, says he, is "illegiti- 
 mate, monstrous, abnormal, unrighteous, unlawful, 
 ungodlike, and not necessary." Christ, says he, 
 "upset the law of sickness and death: cast out evil 
 as though it were nothing: His whole purpose was 
 the expulsion of an illegitimate monstrosity that had 
 no right to exist." Was there ever such a travesty 
 
 * Is not an entity, says Christian Science : has no entity, says 
 Captain Baynes. This poor word, Entity! Imagine a cause 
 filling space, as if it were a pound of cheese. All causes are 
 infinite. To be subject to space is to be finite. Causes no more 
 fill space than metaphysics take time. Causes cannot be good, 
 any more than propositions of Euclid can be subject to fits of 
 depression. How can that, which is not, seem to be ? It must 
 be, to seem to be. What is the nature of a cause ? How can 
 the ofF-chance, of a negation negating a lie, enable Primal Cause 
 to be of a Mixed Nature ? And so on, and so on. 
 
212 THE FAITH AND WORKS 
 
 of the Passion ? " Fear and sin are chief among the 
 influences that procure the sickness of humanity." 
 What of the millions of diseased babies ? " Christian 
 Scientists do not stand opposed to the work of the 
 skilful surgeon." But they do: see Chapter VH. 
 passim. Ah, but Mr. Kimball was "a dying man" 
 twenty-one years ago. For similar cases, see Chapter 
 VI. passim. So have I been "a dying man," if I 
 choose to call it dying, to be ill. 
 
 Or take Mr. Dixon: "To the children in the 
 Sunday-school it is perfectly natural that God should 
 keep them well and happy. They expect nothing 
 less." But, from their parents, they get less. 
 Mother is the name for God, says Thackeray, in the 
 lips and hearts of little children. All the same, when 
 Five-year-old fell out of the window, her mother went 
 off to a hymn-singing; and what of the children who 
 are let die that way } 
 
 Captain Baynes, Mr. Kimball, and Mr. Dixon 
 represent here in London to-day the faith and works 
 of Christian Science : they stand up for her against 
 Common-sense, which they call Mortal Mind, that 
 carnal mind which is at enmity with God. They, in 
 Christian Science, "have the mind of Christ": we, 
 in Common-sense, have not. We move in a land of 
 shadows, they in light: we believe in a corporeal 
 Jehovah, they are on easy terms with Absolute 
 Reality. Common-sense, they tell us, has played us 
 false : there is no Common-sense in God, no God in 
 
OF CHRISTIAN SCIENCE 213 
 
 Common-sense. But there is. This world, in every 
 particle of its fabric, every instant of its presence in 
 us, is what Berkeley calls it, a "divine language." 
 Its laws, forces, causes, effects, are metaphysical. 
 Here, as I sit writing, the warmth of my fire, the 
 light of my lamp, the feel of my pen, the smoke of 
 my cigarette, are Absolute Reality at work in me: 
 here, without leaving my chair, I am in that Eternal 
 Realm of Infinite Truth, which Christian Science 
 claims as her discovery. Till the angles at the base 
 of an isosceles triangle cease to be equal, and two 
 and two are tired of making four, the unity of Mortal 
 Mind and Matter will be Eternally and Absolutely 
 Real. I cannot even remember my umbrella with- 
 out Infinite Mind. For, if Infinite Mind were not, 
 there would be neither umbrella to be remembered, 
 nor I to remember it. 
 
214 THE FAITH AND WORKS 
 
 DC 
 
 AUTHORITY AND CHRISTIAN SCIENCE 
 
 It is strange, how Mortal Mind is full of quota- 
 tions. They hang in the labyrinth of memory, as the 
 washing hangs in the alleys of Genoa. So it has 
 been with me, wandering down this new thorough- 
 fare of Christian Science, this wide and fashionable 
 road, cut, regardless of beauty, reckless of expense, 
 through many quiet haunts and rookeries of Philos- 
 ophy and Religion. To right and left of me were 
 the crooked passages, the sudden corners, the high 
 and crowded tenement-houses of Thought — all the 
 dear, familiar, unchanged part of the city not made 
 with hands. Down all these lanes and by-ways, I 
 beheld, in the mind's eye, old texts and phrases, 
 dangling and fluttering in the open air and the 
 sunshine. There they were, threadbare, patched, 
 antiquated, yet clean and wholesome, and fit for 
 immediate use; to be worn, but not to be displayed 
 in the wearing; these undergarments of the soul, 
 this spiritual body-linen, come down in the world, 
 and still marked with the initials of saints, poets, 
 philosophers, leaders of sciences, men of genius. 
 Thin and faded raiment and remnant, yet they had 
 lain, when they were new, next the hearts of the 
 
OF CHRISTIAN SCIENCE 215 
 
 immortals. Now, washed and aired and mended 
 for the ten-thousandth time, they are what they 
 were in the beginning. They did belong, once, to 
 the immortals, who have Authority. Not had, but 
 have. It is impossible for Christian Science to 
 explain away Authority. Do we not all know, that 
 there have been men and women who, dead long 
 ago, still have and use the right of telling us how we 
 ought to think and act .? We take them for granted, 
 like the weather and the stars : they are in our life 
 as the alphabet in literature, the octave in music. 
 What they say, and the way in which they say it, 
 are final. In us, they live and rule and have the 
 last word. It was the last word, long before we 
 began to talk, and will be the last word, long after 
 we are dead and forgotten. Therefore, they shall 
 have it here, two of them for all of them. One is 
 the writer of the Book of Ecclesiasticus — if that 
 book, unlike Science and Health, be the work of one 
 writer — and the other is Pope. Of the Book of 
 Ecclesiasticus I am profoundly ignorant: only, 
 seeing what it says of doctors, I understand why 
 Christian Science excludes the Apocrypha, and limits 
 herself to "the canonical writings." Of Pope, I 
 know not much more, but that he lived in a society 
 no less artificial and emotional than London to-day. 
 Also, he was a Catholic, and a gentleman, and a 
 cripple: he had "spinal trouble," real spinal trouble, 
 not that soft which is healed by Christian Science. 
 
2i6 THE FAITH AND WORKS 
 
 FROM THE BOOK OF ECCLESIASTICUS 
 
 Honour a physician with the honour due unto him for the uses 
 which ye may have of him : for the Lord hath created him. 
 
 For of the most High cometh heahng, and he shall receive 
 honour of the king. 
 
 The skill of the physician shall lift up his head : and in the 
 sight of great men he shall be in admiration. 
 
 The Lord hath created medicines out of the earth; and he 
 that is wise will not abhor them. 
 
 Of such doth the apothecary make a confection; and of his 
 works there is no end; and from him is peace over all the earth. 
 
 My son, in thy sickness be not negligent: but pray unto the 
 Lord, and he will make thee whole. 
 
 Leave off from sin, and order thine hands aright, and cleanse 
 thy heart from all wickedness. 
 
 Give a sweet savour, and a memorial of fine flour; and make 
 a fat offering, as not being. 
 
 Then give place to the physician, for the Lord hath created him : 
 let him not go from thee, for thou hast need of him. 
 
 There is a time when in their hands there is good success. 
 
 For they shall also pray unto the Lord, that he would prosper 
 that, which they give for ease and remedy to prolong life. 
 
 He that sinneth before his Maker, let him fall into the hand of 
 the physician. 
 
 n 
 
 Presumptuous Man I The reason would'st thou find, 
 Why formed so weak, so little, and so blind ? 
 First, if thou can'st, the harder reason guess, 
 Why formed no weaker, blinder, and no less. 
 
OF CHRISTIAN SCIENCE 217 
 
 Of systems possible, if 'tis confest 
 
 That wisdom infinite must form the best, 
 
 Where all must fall or not coherent be, 
 
 And all that rises, rise in due degree; 
 
 Then, in the scale of reasoning life, *tis plain. 
 
 There must be, somewhere, such a rank as man: 
 
 And all the question (wrangle e*er so long) 
 
 Is only this, if God has placed him wrong ? 
 
 So Man, who here seems principal alone. 
 Perhaps acts second to some sphere unknown. 
 Touches some wheel, or verges to some goal; 
 *Tis but a part we see, and not a whole. 
 • • • • • • 
 
 Go, wiser thou ! and, in thy scale of sense, 
 Weigh thy opinion against Providence; 
 Call imperfection what thou fanciest such. 
 Say, here He gives too little, there too much: 
 Destroy all creatures for thy sport or gust. 
 Yet cry, If man's unhappy, God's unjust; 
 If man alone engross not Heaven's high care. 
 Alone made perfect here, immortal there: 
 Snatch from His hand the balance and the rod, 
 Rejudge His justice, be the God of God. 
 In pride, in reasoning pride, our error Hes; 
 All quit their sphere, and rush into the skies. 
 Pride still is aiming at the blest abodes; 
 Men would be angels, angels would be gods. 
 Aspiring to be gods, if angels fell. 
 Aspiring to be angels, men rebel : 
 And who but wishes to invert the laws 
 Of order, sins against th' Eternal Cause. 
 
2i8 THE FAITH AND WORKS 
 
 The bliss of Man (could pride that blessing find) 
 Is not to think or act above mankind; 
 No powers of body or of soul to share. 
 But what his nature and his state can bear. 
 
 See, through this air, this ocean, and this earth. 
 All nature quick, and bursting into birth. 
 Above, how high, progressive life may go: 
 Around, how wide : how deep extend below. 
 Vast chain of being I which from God began, 
 Nature*s ethereal, human angel, man, 
 Beast, bird, fish, insect, what no eye can see, 
 No glass can reach — From Infinite to thee, 
 From thee to nothing. 
 
 ■ • • • • • 
 
 All are but parts of one stupendous whole, 
 Whose body Nature is, and God the soul : 
 That, changed through all, and yet in all the same 
 Great in the earth as in th' ethereal frame. 
 Warms in the sun, refreshes in the breeze, 
 Glows in the stars, and blossoms in the trees. 
 Lives through all life, extends through all extent. 
 Spreads undivided, operates unspent. 
 Breathes in our soul, informs our mortal part, 
 As full, as perfect, in a hair as heart: 
 As full, as perfect, in vile man that mourns 
 As the rapt seraph that adores and burns: 
 To Him no high, no low, no great, no small; 
 He fills, He bounds, connects, and equals all. 
 
 Know then thyself, presume not God to scan : 
 The proper study of mankind is man, 
 
OF CHRISTIAN SCIENCE 219 
 
 Placed on this isthmus of a middle state, 
 
 A being darkly wise, and rudely great : 
 
 With too much knowledge for the sceptic side. 
 
 With too much weakness for the stoic's pride, 
 
 He hangs between; in doubt to act, or rest; 
 
 In doubt to deem himself a god, or beast; 
 
 In doubt his mind or body to prefer; 
 
 Bom but to die, and reasoning but to err; 
 
 Alike in ignorance — his reason such — 
 
 Whether he thinks too little, or too much; 
 
 Chaos of thought and passion, all confused; 
 
 Still by himself abused, or disabused; 
 
 Created half to rise, and half to fall ; 
 
 Great lord of all things, yet a prey to all ; 
 
 Sole judge of truth, in endless error hurled; 
 
 The glory, jest, and riddle of the world. 
 
 Go, wondrous creature I Mount where science guides, 
 
 Go, measure earth, weigh air, and state the tides; 
 
 Instruct the planets in what orb to run. 
 
 Correct old time, and regulate the sun: 
 
 Go, soar with Plato to th* empyreal sphere. 
 
 To the first good, first perfect, and first fair; 
 
 Or tread the mazy round his followers trod. 
 
 And quitting sense call imitating God; 
 
 As Eastern priests in giddy circles run, 
 
 And turn their heads, to imitate the sun. 
 
 Go, teach Eternal Wisdom how to rule — 
 
 Then drop into thyself, and be a fool. 
 
 Here is that Authority which is not in Christian 
 Science: the last word, the plain truth, the Alpha 
 and Omega of all that is to be said about Mortal 
 Mind. We know it is true, for we see it in the un- 
 
220 THE FAITH AND WORKS 
 
 reckoned lives which make this world, in spite of 
 Christian Science, a wholesome and intelligible 
 place. By the light of these quiet lives she is "one 
 more wrong done to man, one more insult to God." 
 Of course, there are many who praise Christian 
 Science, and count themselves among her followers, 
 yet send at once for the doctor in time of need. They 
 enjoy her philosophical pose, the grand abstract 
 words, the vague and immense outlook. It is now, 
 as it was more than thirty years ago, when Mrs. 
 Eddy, then Mrs. Glover, started teaching in Lynn : — 
 
 Some of her students still declare, that what they got from 
 her was beyond equivalent in gold or silver. They speak of a 
 certain emotional exaltation which she was able to impart in her 
 class-room ; a feeling so strong that it was like the birth of a new 
 understanding, and seemed to open to them a new heaven and a 
 new earth. Some of Mrs. Glover's students experienced this in 
 a very slight degree; but such as were imaginative and emotional, 
 and especially those who had something of the mystic in their 
 nature, came out of her class-room to find that for them the world 
 had changed. They lived by a new set of values; the colour 
 seemed to fade out of the physical world about them; men and 
 women became shadow-like, and their own humanity grew pale. 
 The reality of pain and pleasure, sin and grief, love and death, 
 once denied, the only positive thing in their lives was their belief 
 — and that was almost wholly negation. One of the students who 
 was closest to Mrs. Glover at that time says, that to him the world 
 outside her little circle seemed like a madhouse, where each inmate 
 was given over to his delusion of love or gain or ambition; and the 
 problem which confronted him was how to awaken them from 
 the absurdity of their pursuit. — The Milmine Articles in McClure^s 
 Magazine. 
 
OF CHRISTIAN SCIENCE 221 
 
 So it is now, more or less, with them who admire 
 the sayings, apart from the doings, of Christian 
 Science. They have not her dislike of the parson 
 and the doctor — whom they find a bit narrow, but 
 nothing worse than that. Into these gentle and kind 
 lives, is born a new sense of the depth of the truth 
 older than Christianity, that the Kingdom of God is 
 within us. They were tired of trivial affairs, dull 
 amusements, dull books, conventional talk, youth 
 gone, death ahead. Polite and punctual and well, 
 daily fed and dressed and taken for granted, they 
 found themselves monotonous. All the fireworks of 
 life had long ago been let off, and all its airy music 
 was at an end. Nothing wonderful or passionate 
 came their way, or would come. Then, they heard 
 of this development of religion, as they took it to be, 
 and were glad of it. God is All-in-all : here, in these 
 five words, they were sure that they had got hold, at 
 last, of all that there is to be held. But they still send, 
 in the time of their need, for the doctor. Only, they 
 do not send for him unless they do need him. For 
 he lives round the corner, and may be out : whereas 
 God is always in the house with them. Oh, the 
 cleverness of Christian Science, to be selling as a 
 novelty, at three dollars, what was old for centuries 
 before Christ. 
 
 It is not far, from the happiness of these lives, 
 to the cases of neurasthenia which are healed by 
 Christian Science. If she did not heal these cases, 
 
222 THE FAITH AND WORKS 
 
 there would be something else to heal them : It 
 might be faith, or it might be marriage, or a legacy, 
 or a bad fright, or some final doctor, or friend, or 
 quack who could enforce his will on the patient. 
 Every text-book of Psychology is a guide-book to 
 this way of healing. 
 
 Last, come the disastrous cases of the failure, 
 and worse than failure, of Christian Science. They 
 speak for themselves, and I shall say no more of 
 them. If I, in a few weeks, collected such a list, 
 there must be thousands of similar cases awaiting 
 collection. 
 
 Of this we may be sure, that, as we are intended 
 to live, so we are intended to die : for which purpose. 
 Nature provides injuries and diseases. A man may 
 doubt whether he ought to have been born : he cannot 
 doubt that he ought, sooner or later, to be dead. 
 "If it be now, 'tis not to come; if it be not to come, 
 it will be now; if it be not now, yet it will come : the 
 readiness is all." He would like to live longer than 
 Hamlet, but not so long as Lear — 
 
 Oh, let him pass. He hates him, 
 That would upon the rack of this tough world 
 Stretch him out longer. He is gone indeed. 
 The wonder is, he hath endured so long: 
 He but usurped his life. 
 
 Shakspeare recalls Juvenal : — 
 
 Orandum est, ut sit mens sana in corpore sano. 
 Fortem posce animum, mortis terrore carentem, 
 
OF CHRISTIAN SCIENCE 223 
 
 Qui spatium vitae extremum inter munera ponat 
 Naturae — 
 
 Juvenal recalls other poets : — 
 
 What I call God, 
 And fools call Nature — 
 
 All Nature is but Art, unknown to thee: 
 
 All chance, direction, that thou canst not see. 
 
 Though He slay me, yet will I trust in Him. 
 
 Thou madest Life in man and brute: 
 Thou madest Death — 
 
 So full of quotations is mortal mind. It is pleas- 
 ant, to be able to catch sight of them, down the 
 old side-streets of memory, as I stand on this ugly 
 new road of Christian Science, which goes from 
 nowhere to nowhere. 
 
 Authority bears witness, that the God of things 
 as they are is the God of us as we are. The reality 
 of our mortal plane is His reality; and, if mortal 
 mind be an illusion, so is He. To deny the reality 
 of evil and sin, pain and death, is to deny Him. 
 They are real, for they are in us, who are real, for 
 we are in Him. But see once more, by the charges 
 here made against her, — and I wish that I had done 
 it better — how Christian Science tries to wreck these 
 old facts, like a witch sailing cracked egg-shells to 
 sink real ships. 
 
 Chapter I. — She is ignorant of the first principles 
 
224 THE FAITH AND WORKS 
 
 of Philosophy, and makes use of long words without 
 apprehension of their meaning. She imagines that 
 the reality of God excludes, whereas it includes, the 
 reality of the material world. Chapter II. — She 
 cannot square her sham neo-Platonism with Chris- 
 tianity, yet must hang on, somehow, to Christianity, 
 that she may be able to work miracles. Therefore 
 she picks all the pleasure out of Christianity, and 
 leaves all the pain; and offers to us a mere burlesque 
 of the Christian Faith. Here, the Passion gives her 
 the lie direct : and she gives it back. Chapter III. 
 — By her gross doctrine that God is Life, and Life 
 is God, which she cannot reconcile with the Christian 
 Faith, yet cannot afford to renounce that Faith, 
 she is landed in this absurdity, that she leaves all 
 creatures but us out of her account of Creation. 
 Chapter IF, — She denies the reality of injuries and 
 diseases, affirming that they are errors of mortal mind : 
 whereas, they belong to life, and therefore are real. 
 Also, the action of drugs is real, because it is a re- 
 lation between two objects, and all relations are 
 real. Chapter V. — She denies the reality of pain : 
 whereas, pain is an act of life, and therefore is real. 
 Also, she practically ignores the difference between 
 pain and disease, and the difference between " func- 
 tional" diseases and "organic" diseases. Chapter 
 VI. — She heals many "functional" cases. Chap- 
 ter VII. — Her testimonials are mostly worthless. 
 She evades investigation: and her claim that she 
 
OF CHRISTIAN SCIENCE 225 
 
 heals "organic" diseases is false. It would be dread- 
 ful if she were let loose in a hospital; for she inflicts 
 misery, pain, death, on a vast number of people. 
 Chapter Fill. — Judged by Common-sense, she is 
 unscrupulous, uncharitable, cruel to small children. 
 She has this merit, that she preaches Quietism; but 
 her style of preaching is intolerable. They whom 
 she heals, by the old way, the use of suggestion, are 
 healed not by her but by themselves. -- 
 
 What place will she hold, a quarter of a century 
 hence, in London, the one city at whose mortal 
 mind I can make a guess ? Heaven be praised, I 
 believe that she will hold none, or next to none: 
 that her churches will be given to the nobler pur- 
 poses of music, with lectures twice a week on Mental 
 Hygiene; that her name will be written, her story 
 told, not in lives, but in books of reference, thus: 
 Christian Science {See Science^ Christian), 
 
NOTES 
 
 In the following notes, as elsewhere, S. & H. indicates 
 in each case a reference to Science and Health, by Mary 
 Baker G. Eddy, taken from an edition printed in 1903, 
 Joseph Armstrong, Boston. Where her other books have 
 been quoted, they are referred to by name. 
 
 I. PHILOSOPHY AND CHRISTIAN SCIENCE 
 
 * P. 7. S. & H., p. 267. 
 2 P. 7. S. &H., p. 112. 
 
 'P. 8. S. & H., p. 113; see also Rudimental Divine 
 Science, by Mary Baker G. Eddy, 23d ed., p. 11. 
 
 ' P. 8. S. & H., p. 468. 
 
 ^ P. 8. S. & H., p. 90; see also the article "Mind is 
 substance" on p. 90; and "Soul I denominated substance, 
 because Soul alone is truly substantial." Retrospection and 
 Introspection, by Mary Baker G. Eddy, Armstrong, Boston, 
 1906, p. 40. 
 
 • P. 8. S. & H., p. 93. 
 
 ^ P. 10. S. & H., p. 71. 
 
 ■ P. 10. S. & H., p. 72; see also the article, "Evil nega- 
 tive and self-destructive," p. 186. 
 
 ' P. II. S. & H., p. 286; see also the following articles: 
 "Sickness as only thought," p. 208; "Superiority to sick- 
 ness and sin," p. 231; "The supposed necessity for sin, 
 disease, and death," p. 253; and on "Wickedness is not 
 man," pp. 289 and ff. 
 
 227 
 
228 THE FAITH AND WORKS 
 
 "P. 13. S. &H., p. 475. 
 
 "P. 13. S. & H., p. 476; see the whole answer to "What 
 is man?" pp. 475-477- 
 
 " P. 14. S. & H., p. 399. 
 
 "P. 14. S. &H., p. 114. 
 
 "P. 14. S. &H., p. 115. 
 
 " P. 15. S. & H., p. 92. 
 
 "P. 16. S. &H., p. 114. 
 
 " P. 16. S. & H., p. 123; see also "The right interpre- 
 tation of the Universe," p. 124. 
 
 " P. 16. S. & H., p. 293. 
 
 " P. 17. S. & H., p. 274. 
 
 ^^ P. 18. S. & H., p. 171; see also the following para- 
 graphs on the "fundamental error" of "godless evolution." 
 
 '' p. 18. 
 
 S. 
 
 & H., p. 189. 
 
 ^ p. 18. 
 
 S. 
 
 & H., p, 423. 
 
 -p. 19. 
 
 See Miscellaneous Writings, p. 286. 
 
 ^ p. 20. 
 
 S. 
 
 & H., p. 69. 
 
 ^ P. 20. 
 
 S. 
 
 & H. (ed. 1875); see pp. 64, 65, 122 
 
 Chapter Vl 
 
 [. 
 
 
 ^ P. 20. 
 
 S. 
 
 & H. (ed. 1881), ii. 160. 
 
 2^ P. 20. 
 
 s. 
 
 & H. (ed. 1888), pp. 152, 162. 
 
 2« P. 20. 
 
 s. 
 
 & H. (ed. 1898), pp. 33, 541. 
 
 ^» P. 20. 
 
 s. 
 
 & H. (ed. 1903), pp. 68, 69, 548. 
 
 " P. 22. 
 
 s. 
 
 & H., p. 192. 
 
 «^ P. 22. 
 
 s. 
 
 & H., p. 74; see also pp. 92, 185, 397. 
 
 ^ P. 23. 
 
 s. 
 
 & H., p. 198, 199; see also p. 160. 
 
 "P. 23. 
 
 s. 
 
 & H., p. 187. 
 
 " P. 23. 
 
 s. 
 
 & H., p. 220. 
 
 »« P. 24. 
 
 s. 
 
 & H., p. 246. 
 
 " P. 24. 
 
 s. 
 
 & H., p. 194. 
 

 OF CHRISTIAN SCIENCE 225 
 
 "P. 24. 
 
 S. & H., p. 469. 
 
 «« p. 25. 
 
 S. & H., p. 489. 
 
 "P. 25. 
 
 S. & H., p. 78. 
 
 «p. 26. 
 
 S. & H., p. 492. 
 
 « p. 27. 
 
 Retrospection and Introspection, p. 36, ed. cited. 
 
 « p. 27. 
 
 ih,, p. 48. 
 
 ^P. 
 
 30. 
 
 ^P. 
 
 SO- 
 
 «P. 
 
 SO. 
 
 ^P. 
 
 SO. 
 
 '^P. 
 
 SI- 
 
 11. THE CHRISTIAN FAITH AND CHRISTIAN 
 SCIENCE 
 
 S. & H., p. 256. 
 S. & H., p. 134. 
 S. & H., p. 23. 
 S. & H., p. 29. 
 
 S. & H., p. 315; see also pp. 170, 312, and 
 Christian Healing, 17th ed., p. 4. 
 
 " P. 31. S. & H., p. 27; see also p. 47. 
 ^ P. 31. S. & H., p. 75; see also p. 329. 
 «P. 31. S. &H., p. 44. 
 »P. 31. S. &H., p. 55. 
 
 ^® P. 32. Retrospection and Introspection, pp. 95, 96; see 
 also ib. p. 47 and S. & H., (ed. 1898), p. 557. 
 
 " P. 33. From Harvest, by Mary Baker G. Eddy; see 
 the Literary Digest, Dec. 1906. 
 '' P. 33. S. & H., p. 334. 
 
 " P. 33. See S. & H., Chapter I, especially pp. 7 and 15. 
 This contempt for "audible prayer" is part of the general 
 contempt which Christian Science has for the Christian 
 Church. See S. & H. (ed. 1898), p. 316. And again, S. 
 & H., p. 142, and so on. 
 
 " P. 33. S. & H., p. 12. Christian Healing, pp. 5, 8. 
 
230 THE FAITH AND WORKS 
 
 *^ P. 34. S. & H., p. 312; see also pp. 12, 13. 
 
 " P. 34. S. & H., p. 16. 
 
 *^ P. 35. See the four pages, S. & H., 31-35, for her 
 treatment of the sacrament and the "spiritual Eucharist." 
 
 " P. 36. Christian Healing, p. 9. 
 
 ^^ P. 36. "Not the spear, nor the material cross wrung 
 from his faithful lips the plaintive cry: Eloi, Eloi, lama 
 sabachthani? It was the possible loss of something more 
 important than human life which moved him, — the possible 
 misapprehension of the sublimest influence of his career." 
 — S. &H., p. 50. 
 
 III. LIFE AND CHRISTIAN SCIENCE 
 
 ^ P. 41. S. & H., p. 261. 
 
 2 P. 41. S. & H., p. 332. 
 
 ' P. 46. "The Scripture gave no direct interpretation of 
 the Scientific basis for demonstrating the Spiritual Principle 
 of Healing, until our Heavenly Father saw fit, through 
 the Key to the Scriptures, in Science and Health to unlock 
 this 'mystery of Godliness.'" — Retrospection and Introspect 
 tion, p. 55, ed. cited. 
 
 * P. 46. S. & H., p. 578. 
 
 « P. 47. S. & H, p. 579. 
 
 •P. 47. S. &H., p.35. 
 
 ^P. 48. See S. & H., pp. 511, 512; also the succeeding 
 pages including the description of the quaHties of these 
 thoughts which are spiritual realities. (Moral courage is 
 the lion, free and fearless; diligence, promptness, and per- 
 severance are like "the cattle on a thousand hills," which 
 "carry the baggage of stern resolve," and so on.) 
 
OF CHRISTIAN SCIENCE 231 
 
 « P. 49. S. & H., p. 514. 
 
 "To sense, the lion of to-day, is the lion of six thou- 
 sand years ago; but in Science, Spirit sends forth its own 
 harmless likeness." — Rudimental Divine Science, by Mrs. 
 Eddy, 23d ed., p. 17. 
 
 IV. THE REALITY OF DISEASES 
 
 * P. 64. See Retrospection and Introspection, by Mary 
 Baker Eddy, ed. cited, pp. 17-22, also p. 50. 
 
 ^ P. 65. Retrospection and Introspection, ed. cited, p. 104. 
 ' P. 65. Rudimental Divine Science, by Mrs. Eddy, ed. 
 cited, p. 221. 
 
 * P. 68. S. & H. (ed. 1906), Chapter VIII. 
 ^ P. 68. S. & H., p. 174. 
 
 •P. 68. S. & H., pp. 382, 383 (ed. 1906); see also 
 p. 197. 
 
 ^ P. 68. S. & H., p. 161; see also p. 198. In the ed. 
 of 1898, see p. 381. 
 
 « P. 69. See S. & H., pp. 157, 158. 
 
 ® P. 70. For the passage from which quotations are 
 made see S. & H., pp. 401, 402. See also pp. 161, 162 (in- 
 cluding a statement of the kinds of cures which the author 
 of Science and Health claims to have performed) ; S. & H. 
 (ed. 1898), p. 476, and (ed. 1887) p. 297; also the book 
 by Lyman Powell, cited above, p. 172. See also the story 
 of a little girl, who having wounded her finger badly seemed 
 not to notice it, S. & H., p. 237, and the paragraph "acci- 
 dents unknown to God," p. 424. 
 
 *® P. 70. See the explanation in full, quoted by Mr. 
 Lyman Powell, in the book cited above from W. H. Mul- 
 
232 CHRISTIAN SCIENCE 
 
 doon's criticism of Christian Science, Brooklyn Eagle 
 Library, 1901. 
 
 " P. 70. For the theory of Christian Science that death 
 is an "illusion," the "consequent of an antecedent false 
 assumption," see S. & H., pp. 427, 428, and so on. 
 
 " P. 72. S. & H., p. 220. 
 
 " P. 72. S. & H., p. 179. 
 
 ^* P. 73. S. & H., p. 413, and the preceding pages. 
 
 ^^ P. 74. S. & H., pp. 374, 375. For further illustra- 
 tions of the theory of inflammation in Christian Science, 
 see also S. & H., pp. 175, 378, 385. 
 
 " P. 74. For Christian Science teaching as to boils, see 
 S. & H., p. 153. 
 
 " P. 7S' see S. & H., pp. 412, 424, 425. 
 
 " P. 7S' S. & H., pp. 153, 154. 
 
 "P. 76. S.&H., pp. 177, 178. 
 
 '• P. 77. S. & H., p. 178. 
 
 V. THE REALITY OF PAIN 
 
 *P. 81. S. &H., p. 113. 
 
 2 P. 83. S. & H., p. 413. 
 
 ' P. 83. Miscellaneous Writings, pp. 300, 30 1. 
 
 * P. 86. "My first discovery in the student's practice 
 was this. If he silently called the disease by name, when 
 he argued against it, as a general rule the body would re- 
 spond more quickly — just as a person replies more readily 
 when his name is spoken; but this is because the student 
 is not perfectly attuned to divine Science and needs the 
 arguments of truth for reminders." — S. & H., p. 411. 
 
 » P. 87. S. & H., pp. 176, 177. 
 
BY THE SAME AUTHOR 
 
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 it is a rare book to put into the hands of any 
 man just beginning the practice of a profes- 
 sion. A doctor cannot afford to miss it, but 
 one need not be a doctor to enjoy its human, 
 delightful charm. 
 
 THE MACMILLAN COMPANY 
 
 Publishers 64-66 Fifth Avenue New York 
 
THE MACMILLAN COMPANY 
 
 publishes a very large number of books containing a great 
 variety of essays covering a wide range of subjects. Among 
 such may be named many delightful books by well-known 
 authors. 
 
 By CARL HILTY 
 
 Professor of Constitutional JLaw, University of Bern, Switzerland 
 
 Happiness 
 
 Translated by the Rev. Francis G. Peabody, 
 Plummer Professor of Christian Morals in Harvard University 
 
 Cloth y I2m0j $1.25 net; by mailj $1.35 
 
 The character of this series of ethical essays is indicated by the follow- 
 ing list of topics : The Art of Work, How to Fight the Battles of Life, 
 Good Habits, The Children of This World Are Wiser Than the Children 
 of Light, The Art of Having Time, Happiness, The Meaning of Life. 
 
 The New York Times voiced the sentiments of all readers in the fol- 
 lowing comment : " The author makes his appeal, not to discussion, but 
 to life ; . . . that which draws readers to the Bern professor is his ca- 
 pacity to maintain, in the midst of important duties of public service and 
 scientific activity, an unusual detachment of desire and an interior quiet- 
 ness of mind." 
 
 The Steps of Life 
 
 Further Essays on Happiness 
 
 Translated by Melvin Brandow, with an Introduction 
 by Francis G. Peabody 
 
 Clothj i2mo, $1.25 net; by mail^ $1-35 
 
 Pirofessor Hilty's uplifting Essays long ago took rank in Germany as 
 classics in their sphere — that of personal culture in ethics and religion ; 
 and have had an enormous sale and wide distribution. 
 
 The reason is plain. At rare intervals a man will appear to whom it 
 is given to see more deeply into life than his fellows. Such a man Carl 
 Hilty seems to be. 
 
By FREDERIC HARRISON 
 
 The Qioicc of Books 
 
 In Macmillan^s Miniature Series 
 Cloth J gilt top, i6tno, boxed, $i.oo net 
 
 "Those who are curious as to what they should read in the region of 
 pure literature will do well to peruse my friend Frederic Harrison's vol- 
 ume called 'The Choice of Books.' You will find there as much wise 
 thought, eloquently and brilliantly put, as in any volume of its size." — 
 Mr. John Morley. 
 
 The Meaning of History and 
 
 Other Historical Essays 
 
 Cloth, crown 8vo, $1.75 
 
 " Mr. Harrison's abilities as an historical writer are fully recognized by 
 many who do not at all agree with the philosophical views of which he is 
 so earnest an advocate; and they might wish that he had given us more 
 books like the present. There are no better specimens of popular work, 
 in a good sense of the word, than are to be fourid in several of these 
 pieces." — TAe Academy, London. 
 
 Memories and Thoughts 
 
 Cloth, crown 8vo, 410 pp., gilt top, $2.00 net 
 
 "The personal note is dominant throughout Mr. Harrison's book, which 
 leaves us with a sense of friendly and close acquaintance with a writer in 
 whom seriousness of purpose, firm convictions, broad culture, and gen- 
 erous sympathies combine with the thinker's love of truth, the artist's love 
 of beauty, and a keen zest for the joys of living. And now and again, in 
 the informality of his manner, he gives rein to a whimsicality, a wilfulness, 
 a petulance, or an extravagance that lend to his style a pungent tang or a 
 pleasing piquancy. . . . 'Memories and Thoughts' is a book to read and 
 read again, compact of good matter well indited." — TAe Outlook, 
 
 " It is not too high praise to set this among the most interesting and the 
 most valuable books of the last decade. It is of course written in exqui- 
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 with the marvellous wealth of knowledge and thought of the author; but 
 it is something more and better than this. It is one of the most illuminat- 
 ing commentaries upon the life and thought of England within the seventy 
 years it covers that have been or ever will be published." — Columbia 
 State. 
 
By ARTHUR TWINING HADLEY 
 
 President of Yale University 
 
 Standards of Public Morality 
 
 Cloth^ I2m0f $1.00 net; by mail, $i.io 
 
 "Perhaps the most satisfactory explanation of the incongruous differ- 
 ence between American standards of public and private morality yet given 
 in popular form is set forth in the first essay." — New York Tribune. 
 
 " The volume is all the better for its exactly aimed point and concise- 
 ness." — Chicago Tribune, 
 
 By HAMILTON W. MABIE 
 
 Backgrounds of Literature 
 
 "A collection of papers in which Wordsworth, Emerson, Irving, Goethe, 
 Blackmore, Whitman, Scott, and Hawthorne are treated with reference to 
 the scenes in which they labored and by which they were influenced. 
 There is some illuminating work in this book, sagacious interpretation of 
 literary personalities. The illustrations are half-tones from photographs 
 of landscape and architecture." — New York Tribune. 
 
 Cloth, J02 pp., Illus., in a box, $2.00 net 
 (postage 15c.) 
 
 Parables of Life 
 
 " They touch with a loving and reverent hand the inmost experiences 
 of personal life. . . . Poetic in conception, vivid and true in imagery, 
 delicately clear and pure in diction, these little pieces belong to Mr. 
 Mabie's finest and strongest work. To read them is to feel one's heart 
 calmed, uplifted, and enlarged." — Henry van Dyke. 
 
 " The feeling for beauty that expresses itself in simplicity, a philosophy 
 of life wholesome and attainable, the buoyant energy and steadfast spirit- 
 ual vision that illuminate its pages, make it a helpful companion for a 
 working day or a dull day." — New York Times. 
 
 New Illustrated Edition, $ 1.50 net 
 (postage 8c.) 
 
 PUBLISHED BY 
 
 THE MACMILLAN COMPANY 
 
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 LD21-l00m-7.'40 (6936s) 
 
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