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A TREATISE ON 
 
 The Miracles of Christ and 
 Mind Healing 
 
 OF THE PRESENT DAY AS 
 VIEWED BY A PHYSICIAN 
 
 tBy REINHOLD WILLMAN, M.D. 
 
 AUTHOR 
 Saint Joseph, Missouri 
 
 Published by THE ADVOCATE PUBLISHING COMPANY 
 
 SAINT JOSEPH, MISSOURI. U.S.A. 
 
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 COPYRIGHT, 1909 
 
 All Rights Reserved, including Translation and Reproduction 
 
 By REINHOLD WILLMAN, St. Joseph, Mo. 
 
 PRINTED BY NELSON-HANNE PRINTING COMPAN 
 ST. JOSEPH. MISSOURI 
 
 I 
 
 IBRARY of CONGRESS, 
 Two Codes Received 
 
 JUW 22 W0$ 
 
 Copynant Entry _s 
 CLASS /<! XXc. No. 
 
PHIS BOOK is dedicated to oil men and wo- 
 ■*• men who desire to assist in the promulgation 
 of the truth concerning the treatment of human ills, 
 as taught in Scriptural History, and as applied by 
 reason of scientific research — as a duty, one to 
 another. 
 
PREFACE 
 
 The present is not a detailed life of Jesus of Naza- 
 reth, Who is called Christ. Nearly every modern lan- 
 guage abounds in books of that class. Our aim is 
 to set forth the view the physician can and must take of 
 the miraculous cures wrought by the Savior of mankind 
 on the sick who came to Him for help. 
 
 Religious controversy and questions of theology as 
 belonging to an entirely different field of thought, and to 
 theologians ex professo, have been most studiously 
 avoided by the author. 
 
 The matter under consideration is treated according 
 to the rules and conclusions of medical science made use 
 of in diagnosis and analysis. 
 
 This book, therefore, will primarily be of interest 
 to the colleagues of our profession, many of whom may 
 not infrequently have occasion to be questioned concern- 
 ing the cures wrought by Christ. 
 
 To thoughtful laymen this little volume may also be 
 helpful. 
 
 It is customary in the preface to any work to give 
 the sources of information from whence the author has 
 drawn. Our principal source is the Holy Bible. We 
 are aware that some question the Divine inspiration of 
 Sacred Scripture, but we also know that very few deny 
 the historical accuracy of the Biblical records. 
 
 The miraculous cures of Jesus are undisputed his- 
 torical facts. 
 
In order that we may not be accused of plagiarism 
 we admit that in the arrangement and treatment of our 
 subject we were somewhat under the influence of a little 
 book published in German several years ago and entitled, 
 "Christus Medicus?" (meaning was Christ a physician). 
 
 Those of our readers, however, who have perused the 
 German work will not fail to notice the difference be- 
 tween the two in nearly every respect. 
 
 If this volume should dispel the doubts of only one 
 person concerning the person and work of Christ we 
 shall consider ourselves amply repaid. 
 
 REINHOLD WILLMAN, 
 
 301 North Eleventh Street, St. Joseph, Mo. 
 
CONTENTS 
 
 The Physician of Ancient History 10 
 
 Paralysis 16 
 
 General Paralysis 26 
 
 The Scriptural Blind 34 
 
 The Scriptural Deaf and Dumb 48 
 
 Those Who Are Quoted as Possessed 62 
 
 Other Cases of Interest 75 
 
 Healing Patients in Groups 79 
 
 Scriptural Leprosy 82 
 
 Resurrection of the Dead 93 
 
 Miracles Other Than Those of Healing the Afflicted 98 
 
 The Mind and Suggestion 107 
 
 Hypnotism 103 
 
 The Mind and Spiritual Healing 107 
 
 Dowieism Ill 
 
 Theosophy 113 
 
 Eddyism 115 
 
 First Church of Christ, Scientist 122 
 
 Quotations from Science and Health, with Comments 127 
 
 Emmanuelism 153 
 
 Conclusion 162 
 
INTRODUCTORY 
 
 Take fast hold of instruction; let it not go: 
 keep it; for it is thy life.— Prov. iv: 13 
 
 It may seem superfluous to go into the origin, cause 
 and prognosis of the various diseases, since this volume 
 is primarily intended for the profession. Nevertheless, 
 the attention will be drawn to the importance of those 
 diseases which evangelists report as having been healed 
 by Christ. 
 
 The laymen also will be made acquainted with the 
 known physiological changes brought about in the human 
 body through disease, which exposition will arouse inter- 
 est not only as to the character of the disease, but also 
 bring the fact before the mind that the disease is in 
 reality a lesion, and in nearly all cases a known reality — a 
 real diversion from the normal state. 
 
 How many have been told that disease is simply a 
 matter of mental delusion, and can be stopped by reliev- 
 ing the mind? 
 
 When, therefore, the reader is shown that diseases 
 are in reality brought on by specific causes, and that those 
 changes bring about a positive change in the structure of 
 the cells of the body, then it must become clear (to any 
 reasonable person), that a case of sickness is a real 
 thing, and can only be relieved by a real remedy. 
 
 The specification, symptomatology, the treatment 
 and prognosis are ordinarily well known to the profes- 
 sion, and are more exhaustively and elaborately treated 
 in the physicians' text-books than is or can be done in this 
 volume. 
 
8 
 
 This volume is intended to give them a short and 
 fairly complete key to the situation, to enable them to 
 be on their guard, and be capable to quote from a reliable 
 source what the Scriptures really teach concerning the 
 art or mode of healing, or treating the sick, and thereby 
 become enabled to combat the erroneous teachings of 
 those who would use Scripture as authority for their 
 false notions or teachings, to be able to prove without 
 the slightest chance of contradiction that Christ did not 
 originate the doctrine of healing the sick by faith, nor 
 do away with the old law, especially not with the physi- 
 cian, but on the contrary that by His teaching He not 
 only permitted the old law and rules to stand, but that 
 He, Christ, has greatly — yes, most highly honored the 
 physician. 
 
 Though not unwelcome to the physician, our treat- 
 ment, as outlined, may furthermore assist in enlighten- 
 ing lay people into whose hands this book may fall. 
 
 The author has endeavored to spare no pains to bring 
 forth the historical and scientific facts in the most con- 
 cise and simple form with reference to authorities — 
 Biblical, Secular and Scientific — with constant regard for 
 seekers of truth and facts as they exist, so they may in 
 the shortest possible time inform themselves upon such 
 subjects as are herein considered. 
 
 Before entering upon our subject in the main, it may 
 not be out of place to state that this work is written for 
 the benfit of humanity, and is intended to be read by the 
 people in general. 
 
 Much has been said and written on the subject of Di- 
 vine healing, etc., etc., and was discussed from all sides 
 and points; but no treatise has been supplied by which 
 the true historical and authenticated facts are shown up 
 
in a full and comprehensive form from the viewpoint of 
 the physician, science and common sense. 
 
 The aim of the author is to supply this in a manner 
 most simple and concise as possible. The measures by 
 which the preservation of health and mode of dealing with 
 the diseases of mankind, can only be promulgated or ad- 
 ministed through those who have studied the human 
 body both in health and disease, and those are the phy- 
 sicians. 
 
 The unfortunate circumstance that the state permits 
 the treatment of imaginary and real illness by those who 
 know nothing of the anatomy, physiology nor pathology of 
 the human body — (let alone denying that there is any- 
 thing in common with the human body and its disease), 
 is in itself most deplorable, if not criminal. 
 
 Physicians do not object to any form or to no form 
 of treatment by those who know the structure of the body 
 in health and disease, and are equipped with the knowl- 
 edge of what is recognized as reasonable therapeutic 
 means for the treatment of the sick and debilitated, but 
 they believe that the interests of humanity absolutely de- 
 mands this much. 
 
 It is therefore the serious responsibility of the state, 
 and duty of the physicians, and all those who would be 
 interested in the preservation of health and well-being of 
 the human race, to do all they can to prevent the murder 
 of our citizens by those who are insane, who deny every- 
 thing, and pretend to know everything, and often sit idly 
 by when progressively the patients linger to a state be- 
 yond physical aid, permitting them to die, when they 
 might, with proper aid, have been saved to the family and 
 to the state. 
 
 Iron sharpeneth iron, so a man sharpeneth the 
 countenance of his friend. — Proverb. 
 
The Physician of Ancient History 
 
 (From the Old Testament.) 
 
 The physician has at all times been honored by the 
 people in general, but especially so by the recognized 
 teachers and benefactors of mankind, viz., the prophets 
 and philosophers, by Jesus Christ himself, the apostles, 
 the fathers and doctors of the Christian church. 
 
 In the Old Testament we have evidence in abundance 
 where the physician was prominent throughout the early 
 ages, and not less so in the time of Christ and the apos- 
 tles, from which a few of the most notable passages will 
 be quoted as we proceed. 
 
 In the book of Genesis, L:2, where, after the death 
 of Jacob, Joseph commanded the physicians to embalm 
 his father. 
 
 And we find that physicians were paid for their 
 work, as you will notice in laws relating to justice, Exo- 
 dus xxi:19, the work and expenses of the physician is 
 part of the consideration. 
 
 It may seem remarkable to notice that in Leviticus, 
 xii, we read of the priests having charge, so to speak, of 
 the lepers, and nothing is said of physicians, not even of 
 the diagnosis of the disease. But this seems to be pecu- 
 liarly a disease which at that time was supposed to be 
 incurable, and not within the sphere of a physician's 
 power to alleviate or cure, and, more, that of a plague of 
 Divine wrath, etc., hence placed in the nands of the 
 priests and Levites, who constituted what we now would 
 call a board of health or sanitation. At that time they 
 were under a special law, whose duties were minutely 
 
The Physician of Ancient History. 11 
 
 prescribed, and, as a matter of fact, in this particular, 
 held a similar position as do the physicians, but with 
 greater and of Divine authority. 
 
 It may seem rather odd that the priests should have 
 been authorized to have charge of the people afflicted with 
 this disease, so it may not be out of order to admit that 
 this was peculiarly a symbolical signification. 
 
 In Holy Scripture we find notations of sickness and 
 death of kings and judges, and no mention is made of 
 physicians attending them, even in epidemics, as, for ex- 
 ample, after the census of David (Kings iii.,) there is 
 nothing mentioned of physicians. Holy Writ having re- 
 ferred to them in former and later cases ,we would not 
 exclude them here. 
 
 When the son of Jeroboam took sick the king sent 
 his wife to the Prophet Ehijah to learn what the end 
 might be. 3 Kings, xiv:2. 
 
 Scripture tells us nothing of Ochaziah having a phy- 
 sician after falling through the window, but does men- 
 tion the fact of his sending for Beelzebub, the God of 
 Accaron, to learn whether he shall recover. We may in- 
 fer that he did or did not have a physician. The former, 
 however, would be the most probable, and that holds good 
 in the former instance. 4 Kings, i :2. 
 
 It will be well to remind the reader that the prophets 
 were not called upon as healers or physicians. They may 
 at times have been diagnosticians, but ordinarily their 
 prognosis was announced at a distance, and in this in- 
 stance it may safely be inferred that the prophet had 
 neither seen the sick man, nor had much information as 
 to the extent of his sickness. 3 Kings, xiv:6. 
 
 The lump of figs which Isaiah placed on the boil or 
 ulcer of Hezekiah, which, it seems, had healed him of the 
 
12 The Physician of Ancient History, 
 
 deadly disease, has little to do as a whole concerning the 
 supernatural character of the reported case. 4 Kings, 
 xx : 7. 
 
 In the second Paralipomenon, xvi:-2, we read that 
 "King Asa fell sick in the S9th year of his reigning of a 
 most violent pain in his feet, and yet in his illness he did 
 not seek the Lord, but rather trusted in the skill of phy- 
 sicians." . . Therefore it is plain that the kings in those an- 
 cient times recognized the skill of physicians. 
 
 There is no mention of Tobias seeking the assistance 
 of a physician in his blindness, but that does not say that 
 he did not, nor that he did not make use of the then ordi- 
 nary means and remedies in use, he having been blind for 
 years. However, the gall of a fish as useful medicine was 
 used as an ointment to his eyes, which healed them. To- 
 bias vi:5 and xi:13. 
 
 Job, the sufferer, most likely was afflicted with some 
 form of leprosy, for it seems that he had no physician to 
 aid him in his illness; at least there is no mention of a 
 physician in the Book of Job. On the other hand Jere- 
 miah, iii:22, exclaimed: "Is there no balm in Gilead?" 
 (or is there no physician?) "Why, then, is not the wound 
 of the daughter of my people closed?" Although this 
 may be figuratively it shows plainly the existence 
 of a recognized medical profession, in those days. 
 The most illustrious and comprehensive notation in 
 which the physicians are praised and commented upon in 
 Holy Writ we find in Ecclesiasticus xxxviii, 1 to 7 and 11 
 to 15, where it is written, "Honor the physician for the 
 need thou hast for him, for the Most High hath created 
 him, for all healing is from God, and he shall receive gifts 
 of the king. (Recompense.) The skill of the physician 
 shall lift up his head, and in the sight of great men he 
 shall be praised; the Most High hath created medicines 
 
The Physician of Ancient History. 13 
 
 out of the earth, and a tvise man will not abhor them; was 
 not bitter water made sweet with ivoodV 
 
 u The virtue of these things is come to the knowl- 
 edge of men, and the Most High hath given this knowl- 
 edge to men, that He may be honored in His wonders. 
 
 "By these {medicines) he shall cure and shall allay 
 their pains, and of these the apothecary shall make sweet 
 confections, and shall make up ointments of health, and 
 of his works there shall be no end. 
 
 "Give a sweet savour and a memorial of fine flour, 
 and make a fat offering, and then give place to the physi- 
 cian, for the Lord created him, and let him not depart 
 from thee, for his ivorks are necessary. For there is a 
 time when thou must fall into their hands, and they shall 
 beseech the Lord that he would prosper ivhat they give 
 for ease and remedy for their conversion. He that 
 sinneth before His maker shall fall into the hands of the 
 physician." 
 
 Circumcision was, by reason of the ritualistic char- 
 acter, placed in the hands of the priests. This, however, 
 did not make the priest a physician, no more so than the 
 women, who, in the case of emergency, themselves per- 
 formed circumcision on their first-born, or we would with 
 equal right claim that (in 1 Paralipomenon, ix:30, the 
 sons of the priests made the ointment of the spices used 
 in consecration), the apothecaries were recruited from 
 the sons of the priests. 
 
 The general rule was that when an anatomical in- 
 vestigation of bodies, the death of which was to be de- 
 termined as to sanitation, it devolved upon the priest, to 
 whom the touching of such dead bodies was positively 
 forbidden. 
 
 For the sake of completeness allow it to be mentioned 
 that the Israelites employed midwives. 
 
14 The Physician of Ancient History. 
 
 From the foregoing it is clear that : 
 
 1. At the time Jesus Christ was on earth, and for 
 many centuries, there was a recognized medical pro- 
 fession, entirely separate and distinct from that of the 
 priesthood. 
 
 2. That therapy was chiefly medical, but included 
 surgery. 
 
 3. We must accept as a matter of fact that the phy- 
 sicians at that time, and for past centuries, were trained 
 or schooled in a special manner suitable for their pro- 
 fession, although especial mention is not made of such 
 in Scripture. 
 
 Among the most noted physicians of record in his- 
 tory who lived within a few centuries before and after 
 Christ and the apostles may be mentioned Hippocrates, 
 born 460 B. C, and known as the Father of Medicine, 
 because he developed a system and theories on disease and 
 medicine, thereby raising the art to the dignity of a 
 learned profession. 
 
 Later on the most noted men in the profession, it 
 would seem, were Asclepiades, who practiced in Rome 100 
 B. C. ; Celsius, the Cicero of medicine, great as a surgeon 
 and scholar at Rome during the first half century A. D., 
 and Galen, known by his teachings and writings, 130-200 
 A. D., whose works were considered authority on medi- 
 cine for more than 1,000 years after Christ. 
 
 Jesus Christ, Who lived with His parents in the hum- 
 ble village of Nazareth, and was known as the carpenter's 
 son until He began His public life of teaching, had no 
 opportunity to acquire the knowledge of the profession, 
 and such was never attributed to Him. Scripture is 
 silent as to Jesus ever having laid claim to the profession 
 of a physician or surgeon. The mockery of the multitude 
 to him, "Physician, Heal Thyself/' proves nothing. 
 
The Physician of Ancient History. 15 
 
 Although we know nothing of the laws at that time 
 which would protect the medical profession it seems 
 rather striking that there is no record of the physicians' 
 animosity toward Christ, which may, however, be ac- 
 counted for by the fact that the remarkable cures were 
 not reproachable. 
 
 When we follow Bible history up to and including 
 the time of Christ and the apostles we will observe that 
 the diseases with which mankind was then afflicted were 
 fairly well understood, not only by the physicians, priests 
 and scribes, but also by the laity, and, as a rule, much as 
 they are in our days, so that we have no difficulty to fol- 
 low them in our considerations of the miraculous cures 
 wrought by Jesus Christ. 
 
 The diseases quoted in Holy Writ as having been 
 healed by Jesus Christ may be considered by placing 
 them in several groups, which seem to have been followed 
 to some extent by the apostles, much as we do in our 
 time — as, for instance, paralytics and neurotics, which we 
 find quoted by St. Matthew, iv :24 and ix :2, St. Mark, ii :3, 
 and St. Luke, v:18. We will begin by considering paral- 
 ysis. 
 
Paralysis 
 
 Paralysis may be irregularly distributed or may in- 
 volve a single member, when it is termed monoplegia ; or 
 a lateral half of the body, when it is termed hemiplegia ; 
 or the body from the waist down, when it is termed para- 
 plegia. 
 
 Irregular paralysis may result from : 
 
 1. Disseminated lesions in the motor areas of the 
 brain, which are commonly termed syphilitic. 
 
 2. Lesions in the basal gangliapons, crura cerebri, 
 or medulla, when it is often associated with headache, 
 vomiting, vertigo and optic neuritis. 
 
 3. Acute Poliomyelitis. This develops abruptly. 
 It occurs in young children, and is followed by rapid im- 
 provement in some muscles, and permanent atrophy and 
 paralysis in others. 
 
 4. Chronic Poliomyelitis — This devolops in middle 
 life, beginning in the small muscles of the hand; is as- 
 sociated with atrophy, and progresses very slowly. 
 
 5. Idiopathic Muscular Atrophy — This commonly 
 develops during adolescence ; involves the muscles of the 
 arm, shoulder, buttocks and thighs; is associated with 
 atrophy, and can be frequently traced to heredity. 
 
 6. Pseudo-Muscular Hypertrophy— This develops 
 in children ; is associated with enlargement of the affected 
 muscles, and is recognized by pain, atrophy of the affected 
 muscles, and can be frequently traced to heredity. 
 
 7. Multiple Neuritis — This is recognized by the his- 
 tory, as pain, disturbances of sensation, and tenderness 
 over the nerve-trunks. 
 
Paralysis. 17 
 
 8 — Syringomyelia — This is rare; develops during 
 adolescence, and is recognized by pain, atrophy of the af- 
 fected muscles, a spastic condition of the paralyzed mem- 
 bers, and a loss of thermic and painful sensations, while 
 tactile sensation is retained. 
 
 MONOPLEGIA may result from: 
 
 1. A local lesion in the cortical area of the brain. 
 This may be recognized by the history, the absence of 
 wasting, of sensory disturbances and of the reactions of 
 degeneration. 
 
 2. A lesion of the peripheral nerves from trauma- 
 tism, neuritis, or the pressure of a tumor. Brachial mon- 
 oplegia frequently results from the pressure of the head 
 on the arm during sleep. Monoplegia of peripheral ori- 
 gin is recognized by history, the wasting, the sensory dis- 
 turbances, and the presence of reaction of degeneration. 
 
 3. Hysteria — This may be recognized by the his- 
 tory, sex and temperament, the paroxysmal character of 
 the paralysis, the disturbances of sensation, and con- 
 tractures without atrophy or electrical disturbance. 
 
 FACIAL MONOPLEGIA may result from a small 
 lesion in the facial centre of the cortex or in the medulla ; 
 or from involvement of the nerve in the canal of the tem- 
 poral bone, or after its exit from the stylo-mastoid fora- 
 men. 
 
 FACIAL DIPLEGIA (double facial paralysis) gen- 
 erally results from a lesion at the base of the brain. 
 HEMIPLEGIA may result from: 
 
 1. A diffuse lesion of the motor cortex. The paral- 
 ysis is in the opposite side of the body, and is unasso- 
 ciated with anaesthesia. 
 
 2. A lesion of the internal capsule or the adjacent 
 ganglia (corpus striatum and optic thalamus). This is 
 
18 Paralysis. 
 
 the most common seat of hemorrhage ; the paralysis is on 
 the opposite side of the body and is unassociated with 
 anaesthesia. 
 
 3. A lesion of the crus cerebri. This frequently 
 produces hemiplegia and hemianaesthesia on the opposite 
 side, and paralysis of the oculo-motor nerve on the side of 
 the lesion, indicated by dilated pupil, strabismus and 
 ptosis. 
 
 4. A Lesion of the Pons — This frequently produces 
 hemiplegia and hemianaesthesia on the opposite side, and 
 facial paraplegia on the side of the lesion. 
 
 5. A Lesion in the Medulla — This is rare, and is 
 associated with paralysis of the cranial nerves, deficient 
 articulation, cardiac and respiratory disturbances, and 
 vomiting. 
 
 6. A Bilateral Lesion, High in the Cord (which is 
 very rare)— This produces a spastic paralysis on the side 
 affected, and hemianaesthesia on the opposite side. 
 
 7. Hysteria — This may be recognized by the his- 
 tory, sex and temperament by being frequently paroxys- 
 mal by its association with sensory disturbances, by the 
 absence of wasting and of abnormal electrical reactions. 
 
 PARAPLEGIA may result: 
 
 1. Hemorrhage Into the Cord at the Dorsal Re- 
 gion — The paralysis develops abruptly, and is associated 
 with complete anaesthesia and involvement of the bladder 
 and rectum. 
 
 2. Hemorrhage Into the Membranes of the Cord — 
 The paralysis develop rapidly, but more slowly than the 
 preceding; is associated with intense pains and incom- 
 plete anaesthesia. 
 
 3. LOCOMOTOR ATAXIA— A denegerative affec- 
 tion of the lower sensory nerves, involving the spinal 
 
Paralysis. 19 
 
 ganglia, posterior roots and posterior columns of the cord, 
 and characterized by inco-ordination, loss of deep re- 
 flexes, disturbances of nutrition and of sensation, and va- 
 rious ocular phenomena ; one of the earliest symptoms is 
 loss of co-ordination, the gait is characteristic, pain is 
 rarely absent, the patellar reflex is lost, the pupil fails 
 to respond to light, while it still accommodates for dis- 
 tance, loss of power, paralysis of the sphincters, epilepti- 
 form seizures, perforating ulcers of the foot are some- 
 times observed. The prognosis is generally unfavorable, 
 although arrest and even improvement are not infre- 
 quent, but after months' or years' treatment at best. 
 
 4. Primary spastic paraplegia, or lateral sclerosis, 
 is a nervous affection, probably dependent upon sclerosis 
 of the lateral columns, and characterized by loss of power, 
 increased reflexes, and a spastic condition of the muscles. 
 Loss of power is generally the first symptom. This be- 
 gins in the lower extremities and increases very slowly; 
 the knee-jerk is exaggerated, and in most cases ankle- 
 clonus can be elicited. When put in use the muscles be- 
 come stiff or spastic, and when the disease is fully devel- 
 oped the joint is peculiar. In walking the knees are 
 drawn together, the legs drag behind, and the toes catch 
 the ground. The muscles do not waste, but rather tend 
 to become hypertrophied from continued reflex stimula- 
 tion. The sphincters are ultimately affected, sensation 
 is generally undisturbed, but subjective phenomena, like 
 numbness and tingling, may be observed; the upper ex- 
 tremities are not often involved, but finally loss of power 
 and rigidity may develop in them also. The prognosis is 
 arrested, the duration is indefinite. 
 
 5. HEREDITARY ATAXIA— A sclerotic affection 
 of the spinal cord, occurring in several children of the 
 same family, and characterized by symptoms resembling 
 
20 Paralysis. 
 
 locomotor ataxia. The greatest number of cases develop 
 between the second and fifteenth years. Some can be 
 traced to hereditary influence; in others a cause cannot 
 be ascertained. 
 
 THE PATHOLOGY— Sclerosis of the posterior and 
 lateral columns of the cord. Symptoms are, loss of co- 
 ordination in the arms and legs, irregular jerking move- 
 ments of the hands, loss of reflex, a scanning speech, 
 spinal curvative, equino-varus (heel raised and the sole 
 turned in). Prognosis unfavorable. The duration is 
 many years. 
 
 6. PROGRESSIVE MUSCULAR ATROPHY— A 
 chronic nervous affection, characterized anatomically by 
 degeneration of the ganglia cells of the gray matter of the 
 cord, and manifested clinically by loss of power and 
 atrophy of corresponding muscles. Usual male sex, 
 middle life and hereditary tendency are the predisposing 
 causes. It sometimes follows prolonged emotional ex- 
 citement, exposure to cold, traumatism, etc. Microscopic 
 examination of the gray matter of the cord reveals 
 atrophy or complete absence of the large multipolar cells 
 in the anterior cornua, and an overgrowth of connective 
 tissue. The anterior root-fibres are also the seat of de- 
 generative changes. 
 
 Not infrequently prodromal symptoms are noted in 
 the parts affected, such as pain, coldness or numbness, 
 soon loss of power and wasting begins in the small mus- 
 cles of the hand, the themar, and interossei muscles. Al- 
 though one hand is usually affected before the other, the 
 disease tends to become symmetrical. Next to the 
 hands the muscles of the shoulder and arms slowly waste, 
 rendering the long prominences marked, and so the dis- 
 ease advances little by little, until the patient is reduced 
 to a mere skeleton. The hands assume a characteristic 
 
Paralysis. 21 
 
 appearance from atrophy of the interossei and contrac- 
 tion of the long extensor and flexor muscles, they become 
 claw-like, and progression is usually the result, and if 
 death does not result by extension to the medulla and lead 
 to bulbar palsy, such as indistinct articulation, difficult 
 swallowing and embarrassed respiration. It may be as- 
 sociated with lateral sclerosis, when it is termed myotro- 
 phi lateral sclerosis, ana it may lead to bulbar palsy. 
 
 7. ACUTE ASCENDING PARALYSIS is an acute 
 disease of rare occurrence, characterized by motor paral- 
 ysis, beginning in the feet and rapidly spreading until it 
 involves the muscles of respiration and degeneration. 
 The causes are unknown. It is usually observed in young 
 male adults. The abrupt onset, acute course and ab- 
 sence of known cause (even in our days), and of definite 
 lesion have suggested an infectious origin. The progno- 
 sis is unfavorable; the vast majority of cases terminate 
 fatally in the course of a few days. Occasionally there is 
 a spontaneous arrest and a gradual restoration to health. 
 
 IN BULBAR PARALYSIS, glosso-laryngial paral- 
 ysis or paralysis of the lips, tongue, pharynx and larynx 
 from destruction of the ganglionic cells of the medulla 
 oblongata, an acute form is observed, which results 
 either from hemorrhage or from an acute poliomyelitis of 
 the medulla. The chronic form, or progressive bulbar 
 palsy, may result from chronic poliomyelitis, involving 
 primarily the medulla, or from the extension of the de- 
 generative process in paretic dementia, amyotrophic lat- 
 eral sclerosis, progressive muscular atrophy, or acute as- 
 cending paralysis, and is recognized by the impairment of 
 speech, inability to protrude the tongue, dribbling of sa- 
 liva, Gitiicult swallowing, choking spells from the en- 
 trance of food or mucus into the larynx; partial sup- 
 
22 Paralysis. 
 
 pression of voice and measured speaking ; f ribrillary tre- 
 mors of the lips and tongue, etc. The prognosis is unfa- 
 vorable. 
 
 Compression Myelitis occurs from pressure on the 
 spinal cord by fractures of the spine, caries in the spine, 
 tumors of the spine developed inside of the spinal canal. 
 The onset of the symptoms may be either sudden or grad- 
 ual, according to the cause of the compression. In frac- 
 tures it is sudden, as a rule; in tumors and caries grad- 
 ual, paralysis is more or less complete in all parts below 
 the seat of injury or lesion. Irritation to the nerves at 
 the seat of the disease, as shown by pains that may be 
 constant or darting, along the course of the nerves in the 
 immediate neighborhood of the disease, and there may be 
 anaesthesia in their distribution. Trophic disorders 
 soon appear; the bladder may be involved, the extremi- 
 ties may become paralyzed, bed sores and spinal epilepsy 
 occurs, with spasmodic twitching of the lower extremi- 
 ties muscular wasting may be present, the paralyzed 
 parts look bluish, etc., etc. Treatment depends upon 
 the nature of the lesion, in the main surgical. 
 
 PARALYSIS FROM CENTRAL LESIONS— Sim- 
 ple leptomeningitis, or acute meningitis of the convexity, 
 cerebral meningitis is an acute inflammation of the pia 
 mater, not due to tuberculosis, but may be caused by 
 traumatism, sunstroke, rheumatism, Bright's disease, in- 
 fectious fevers, and occasionally from caries of the bone, 
 which is secondary to middle-ear disease. 
 
 The symptoms are irregular fever, loss of appetite, 
 constipation, intense headache, intolerance to light and 
 sound, contracted pupils, delirium, retraction of the head, 
 convulsions, and coma. 
 
 Prognosis is unfavorable, though recovery is not im- 
 possible after long and persistent treatment. 
 
Paralysis. 23 
 
 CHRONIC LEPTOMENINGITIS is a chronic in- 
 flammation of the piamater, and may result from syphi- 
 lis, alcoholism, traumatism or sunstroke. It may be sec- 
 ondary to acute infectious leptomeningitis. It is an as- 
 sociated condition in abscess and tumors of the brain, 
 and the symptoms are persistent dull headache, mental 
 deterioration, vertigo, muscular weakness, a low grade of 
 optic neuritis, and such as are observed in acute lepto- 
 meningitis. Prognosis is more or less unfavorable, de- 
 pendent upon the cause and degree, and those terminat- 
 ing favorably do so after long, persistent and careful 
 treatment. 
 
 HEMIPLEGIA, paralysis of one side of the body, al- 
 ternate hemiplegia or paralysis of one side of the face 
 and the opposite of the body, may be caused by sudden 
 cerebral effusion or extravasation of blood ; apoplexy, due 
 to an atheromatous condition of the blood vessels, and all 
 cases which lead to degeneration of the arteries, sclerosis 
 of the vessels; embole (clot), due to cardiac hypertrophy 
 with arterial degeneration. In either case paraylsis is 
 sudden. Thrombosis of the cerebral arteries or tumor 
 may be of a sudden character, but usually there are pro- 
 dromal symptoms. The prognosis in either case always 
 doubtful. When the attack does not prove fatal there is 
 always a probability of a subsequent one, for the etiolog- 
 ical condition still remains, and a radical or complete cure 
 is out of all question. 
 
 If the lesion is of the third frontal convolution on 
 the left side, whether due to hemorrhage emboli (throm- 
 bosis), tumor or abscess, will result in aphasia, loss of 
 memory, the person can understand what is said to him, 
 but cannot repeat after you or speak himself ; can recog- 
 nize things about him, what is said, but can make no 
 reply. 
 
24 Paralysis. 
 
 APRAXIA OR SENSORY APHASIA is a person 
 who may be able to see objects, but be unable to recog- 
 nize them. He is unable to write, as he has forgotten the 
 appearance of the letters. This is known as word blind- 
 ness ; the lesion is in the gyrus. 
 
 In ancient times prior to the anatomic science, hem- 
 iplegia and aphasia were considered to be of entirely dif- 
 ferent diseases, and if such were recognized to exist in 
 the same person it was supposed to be accidental. The 
 comprehension of hemiplegia with the Jews at that time 
 was lacking. If, therefore, the paralytics spoken of in 
 the Bible were at the same time aphasiacs the reference 
 to them would have most likely been that of dumbness, or 
 that they did not speak right, or could not speak properly, 
 or were defective in their speech, and paralysis of the ex- 
 tremities would be the chief disease noticed in those 
 times. 
 
 Prognosis of the various aphasias is, and was at the 
 time, no better than in hemiplegia. The treatment is of 
 prolonged duration, and for weeks, months or years, and 
 although isolated cases may be partially or wholly cured, 
 recurrence is the rule, even in those which do yield tol 
 treatment. Localized cortical growths, which are not 
 malignant or syphilitic, abscess, due to traumatism or 
 foreign bodies, are suitable to surgical interference. 
 
 In tumors of the brain prognosis is mostly unfavor- 
 able. Paralysis of the extremities in children, especially 
 those which are caused from cerebellar lesions, spastic 
 hemiplegia, which may be unlateral or bilateral, and 
 may date from birth, but not observed until some time 
 after, due to a lesion on one side or on both sides of the 
 motor tract of each hemisphere, with secondary degener- 
 
Paralysis. 25 
 
 ation in the lateral columns. The subjects of either con- 
 dition are or will usually be imbeciles, arrest of develop- 
 ment, and great loss of substance in the affected areas. 
 A certain number of these cases are the result of polio- 
 encephalitis. Treatment is of little use except to re- 
 lieve the contraction by friction. 
 
General Paralysis of the Insane 
 
 Progressive Paralysis or Dementia 
 Paralytica 
 
 Is the form of insanity we find in combination with 
 paralysis, or rather the only form of paralysis associated 
 with insanity. This is a chronic disease of the brain, 
 characterized by marked mental enfeeblement, with 
 grandiose, hypochondriacal or melancholic delirium. The 
 cause appears not clearly determined. Neuropathic in- 
 heritance, excesses of all kinds, alcoholic drink, excessive 
 mental strain and anxieties in business, late hours, ex- 
 cessive eating, and undoubtedly in many cases syhpilitic 
 poison, are all factors. And the prodromal symptoms 
 are various, such as marked change in the disposition, 
 etc., and later on the physical symptoms which often ap- 
 pear; or difficulty in speech, the lips and facial muscles 
 tremble, etc, etc., until general paralysis takes place. 
 Prognosis is extremely unfavorable. The duration va- 
 ries and ends in death. There is no treatment which 
 cures this disease. 
 
 SPASTIC HEMIPLEGIA IN CHILDREN may be 
 a subject that should receive attention in this discussion. 
 The majority of these cases occur in the first three years 
 of life, but may occur at a later period. The disease is 
 caused possibly by abnormal conditions of the mother 
 during pregnancy; accidents and injury to the mother 
 are possible causes — abnormal labor, injuries to the 
 head and infectious diseases. It often begins just after 
 birth, with convulsions, either local or generalized ; there 
 may be a series of convulsions, coming on at intervals and 
 
General Paralysis. 27 
 
 lasting several days, with hemiplegia, which remain per- 
 manent, or the child may die within the first day or two. 
 In later life the disease is usually ushered in by convul- 
 sions, with or without fever. After the convulsions 
 cease the child is found hemiplegic; the face is not al- 
 ways affected ; the hemiplegia is usually not complete, so 
 that the child soon learns to walk, although awkwardly. 
 As the child grows the paralyzed side does not develop as 
 fully as the other ; the bones may be shorter ; in the ma- 
 jority of cases contracture takes place to a greater or 
 less degree; the arm may be fixed, the hand flexed, and 
 the fingers drawn in. The leg is never so much affected 
 as the arm ; sensation is usually not affected. Sooner or 
 later epileptic convulsions may occur, and the convulsive 
 seizures may be confined to the paralyzed side. In some 
 of these cases there is imbecility. There may be hem- 
 iplegia trembling when the muscles are put on a stretch ; 
 or it may be continuous during the working hours, and 
 not made worse by motion, as in disseminated sclerosis, 
 but is rather diminished, or entirely stopped by volun- 
 tary efforts, at least when first made, in this respect, 
 like the trembling in paralysis agitans. The movements 
 are disorderly and irregular, and cease during sleep. 
 
 ATHETOSIS is a condition of constant motion in 
 the fingers, hands and feet. The patient is unable to 
 keep them in any fixed position, and is more particularly 
 characterized by the slow twisting, intertwining, separa- 
 tion and extension of the fingers and toes. Athetosis is 
 frequently observed in the cerebral palsies of children, 
 and it occasionally occurs in adults as a result of lesions 
 in the basal ganglia. 
 
 HYSTERICAL PARALYSIS may simulate any 
 form of paralysis, and it appears to have no adequate 
 causative lesion. Trauma and shock may have a place 
 
28 General Paralysis. 
 
 of consideration; physical impulse may not respond, but 
 in the majority of cases the reflexes are unimpaired. 
 
 A hysteric, for instance, believes that his arm is 
 paralyzed, he will therefore make no attempt to use the 
 arm. He will refuse to dress or undress himself, to 
 write, etc., because he claims that he has not the power to 
 do so ; but at unguarded times he will make some motion, 
 and when unguarded will ward off sudden pretenses to 
 strike him. Laymen will consider these actions as 
 feigning and insist that such actions should be un- 
 masked. It may be more proper to say that they imag- 
 ine that they are paralyzed, and it is therefore an imagi- 
 nary disease on their part, because when he does not 
 think of it he is not paralyzed. Some authors claim 
 that one-twelfth, or even more of paralysis among hys- 
 terics is simply imaginary or hysterical paralysis. There 
 are many physicians who never see hysterical paralysis, 
 and in some interior clinics not a case is recognized in 
 years. There are insane asylums which report no such 
 cases for years, and we may therefore doubt that these 
 cases are as numerous as some authors claim. 
 
 To conclude that the Biblical paralytics were all, or 
 in the majority, hysterics, would be at least erroneous; or 
 would anyone of ordinary knowledge of the malady con- 
 sider it reasonable that hysterics are cured without ques- 
 tion and instantly? 
 
 All history and medical authority is united on the 
 question that hysterical paraylsis may be cured after 
 days, months or years of treatment. It must, however, 
 be remembered that they are characteristic in point of 
 uncertainty; subject to relapses at any time is the rule. 
 
 Instantaneous cures are usually deceptions or may 
 die of intercurrent diseases. To cure a hysterical 
 paralytic requires long, methodical and physico- 
 
General Paralysis. 29 
 
 pedagogical treatment; and the cure of paralysis 
 after all does not cure the hysteric. In many cases the 
 apparent cure of the hysteric paralysis does not even 
 mean or indicate improvement, for in exchange some 
 other symptom will take its place, and is therefore an 
 uncertainty, and often resisting all efforts, physical, med- 
 ical and surgical. 
 
 Hysterical paralysis is an unknown quantity, an un- 
 certainty. Charcot, in his time, warned the physicians 
 most impressively, even in the most favorable cases, lest 
 his reputation may be at stake. 
 
 Christ's reputation, however, did not suffer in rela- 
 tion to paralytics. 
 
 CATALEPSY may be a question for consideration 
 in connection with the Biblical paralysis. Formerly this 
 was regarded as a special disease, but is now known as a 
 symptom of several. Most frequently the cause is hys- 
 teria. In other cases it may be grave mental disease, 
 as melancholia, atonia or catatonia. The most striking 
 cases are those due to hysteria, and these may be accom- 
 panied by partial or complete loss of consciousness, and 
 by insensibility to pain or other sensation. The condi- 
 tion may develop gradually, though more often after 
 hysterical convulsions, and it may constantly recur, so 
 that a patient is almost continuously cataleptic for weeks 
 at a time. The appearance of death in such cases is 
 usually only superficial, and not deceptive, except to 
 careless examination. 
 
 There are patients who will at times comply with 
 the commands of attendants or physicians, but more 
 often the reverse is the case, and if such patients should 
 at the command arise there would be no assurance that 
 he would not relapse, or in his sudden impulse turn on 
 his therapeutic. Instantaneous awakening from a deep 
 
30 General Paralysis. 
 
 (hystero-paralytic) cataleptic stupor is not known. The 
 suggestive therapy is, therefore, not to be applied to 
 these cases, and Charcot's warning is also applicable to 
 those cases. 
 
 CONSIDERING SCRIPTURAL PARALYSIS more 
 specifically we find the following of special interest : 
 
 In St. Matthew, iv:24, we read that all sick people 
 with diverse diseases and torments were presented to 
 him, including some who were afflicted with palsy, and 
 he cured them; and in St. Matthew, viii:5, etc., we are 
 told of the centurion whose servant lay sick at Chapher- 
 naum of the palsy, suffering, and was grievously tor- 
 mented. St. Luke, vii:2, etc., reports that the servant 
 of a certain centurion who was dear to him, being sick, 
 and was ready to die, not mentioning that he was a suf- 
 ferer of palsy, but undoubtedly was the same servant as 
 that reported by St. Matthew, viii :5. St. John, iv: 46-48, 
 reports that when Jesus came into Cana of Galilee there 
 was a certain ruler whose son was sick at Chaphernaum, 
 who prayed that Jesus come down and heal his son, for 
 he was at the point of death, and that Jesus said to him : 
 "Unless you see signs and wonders you believe not." St. 
 John, iv:48. The ruler imploring Him to come down at 
 once before his son die, counseled the ruler to "go his 
 way, that his son liveth." The centurion, going down, 
 met his servants, who reported that his son liveth, and 
 upon inquiry discovered that the fever left him at the 
 same hour when Jesus spoke the words commanding him 
 to "go his way, that his son liveth." 
 
 From the foregoing paragraph it will be seen that 
 this was not a case of hysteria. In hysteria there is sel- 
 dom danger of immediate death, and in hysteria you have 
 not severe fever, and are not tormented with a fever to 
 that point where there is danger of death. This would 
 
General Paralysis. 31 
 
 rather indicate that it was a cerebral spinal affection 
 (neuritis). From the esteem in which the servant was 
 held by the centurion one would not come to the conclu- 
 sion that he was a hysteric, for hysterics are not highly 
 esteemed, especially not when they have gone so far in 
 the progressiveness to become a paralytic. As a rule 
 people have no sympathy for those who suffer with hys- 
 teria, but rather accuse them of feigning, and to think of 
 an officer or servant a hysteric to the point of death! 
 We must at least admit that it seems most improbable. 
 And, furthermore, such a patient could not be cured at 
 a distance — first of all, not by one word, and especially 
 not when he himself knew nothing of what was being 
 done for him, and surely would not have been perma- 
 nently cured. 
 
 THREE EVANGELISTS tell us of the cure of an- 
 other paralytic, and they do so with great accuracy: St. 
 Matthew ix :2, St. Mark ii :3, and St. Luke v :18. We are 
 informed that a sick man was brought to Jesus Christ 
 suffering with palsy. They brought him lying in bed, 
 and owing to the fact that the multitudes of people were 
 so great they could not bring him in by the door they 
 took him on the roof, which they uncovered, and let him 
 down with his bed into the midst before Jesus, and when 
 Jesus had seen their faith He said to the sick man of) 
 the palsy, "Son, thy sins are forgiven thee." This riled 
 the scribes and the Pharisees, and Jesus was accused of 
 blaspheming, but when the sick man was told by Jesus 
 to "arise, take up thy bed and walk into thy house," he( 
 did so instantly, and there was no one to accuse the man 
 that he was not a real paralytic. The scribes and Phar- 
 isees were watching those proceedings with jealous eyes, 
 and if they could have found any ground upon which to 
 charge Jesus with deceit or fraud of any kind, or that 
 
32 General Paralysis. 
 
 those patients were feigning, and were deceiving the 
 people, the scribes and Pharisees would not have permit- 
 ted this to pass without protest. There was nothing 
 to indicate that there was hypnotism used, nothing in 
 the form of medical therapy, no bathing or massaging; 
 the sick man was not touched by Christ, simply the words 
 spoken, "Arise, take up thy bed and walk into thy house, 
 and immediately he arose, taking up his bed, went his 
 way in sight of all," so that all wondered and glorified 
 God, saying: "We never saw the like" Not gradually 
 improving from hour to hour, from day to day, or week 
 to week, but instantly, at the very moment the words 
 were spoken. This to prove "that the Son of Man hath 
 power on earth to forgive sins." St. Mark ii:10. Not 
 that Jesus Christ came to this earth to take the place of 
 the physician as a healer of the, sick of the body, but the 
 sick of the soul. The evangelists tell us that those won- 
 derful cures were performed for the special instruction 
 of the scribes and Pharisees, and they would not allow 
 themselves to be deceived, but would have reproved 
 Jesus and accused Him of hypocrisy and fraud if it were 
 possible. 
 
 ADMITTING the texts as truth we must allow that 
 He cured paralysis of various f crms, degrees and of every 
 nature without a failure. He does not appear like a 
 hypnotist, and from what has been said this would not 
 have been prudent at that time ; neither does He present 
 himself as a physician. 
 
 St. Matthew, xv:30, tells us of the multitudes who 
 came to Jesus in the mountains near the Sea of Galilee, 
 "having with them the dumb, the blind and the lame, the 
 maimed and many others who cast them before His feet, 
 
General Paralysis. 33 
 
 and He healed them." And again in St. Matthew, 
 xxi:14, we notice the reports that the blind and the lame 
 (paralytics), who came to the temple, and there Jesus 
 healed them ,not some of them, but "all were healed.") 
 And in the message to St. John the Baptist, Jesus has 
 the messengers "tell John that the blind see, the lame 
 walk," etc. 
 
 St. Matthew, vi:5, although he does not particular- 
 ize, we may be sure that amongst them were paralytics 
 who were suffering from ordinarily incurable organic 
 paralysis, caused from lesions of the brain, spine, caries 
 of the bones, tuberculosis of the joints, etc., etc.; also of 
 congenital paralysis, atrophy of the muscles, etc. For 
 Christ sends the message to St. John in the positive 
 mood: "The blind see, the lame walk, the lepers are 
 cleansed, the deaf hear, the dead rise again, the poor have 
 the gospel preaxhed to them." 
 
The Scriptural Blind 
 
 In a physiological sense of view, and the purpose in 
 the present discussion, those are blind whose power to 
 see is so reduced that man is deprived of the sense of 
 sight to such an extent that he cannot see to follow any or 
 all avocations in life requiring the sense of sight. And 
 from history we notice that at the time of Christ and His 
 apostles the definition of blindness in the human was as 
 it is in our days. 
 
 Then we may classify the blind into those who ac- 
 quire blindness from the effects of disease or injury; 
 those who were born blind, or who were born with the 
 organs of sight absent, and those whose organs of sight 
 are so deformed that sight is all or partially absent, but 
 by proper medical or surgical aid can be corrected. 
 
 It is claimed that about one-half of all the blind (one- 
 third to two-thirds in various countries) are due to 
 (blennorrhoea neonatorum), contamination at birth with 
 the blemorrhoeic excretions from the genital tract of the 
 mother with the eyes of the new-born. The prophylaxis 
 at the apostolic times was not known to the Jews, which 
 may account for much of the then existing disease. 
 
 ATROPHY of the optic nerve is a frequent cause of 
 blindness, which may be of peripheral or central (spinal 
 or cerebral) origin. Glaucoma, retinitis, choroiditis, 
 iritis, injury and infectious diseases, embolism of the cen- 
 tral artery of the retina, spinal diseases, especially loco- 
 motor ataxia, and anything that causes neuritis, or pres- 
 sure on any part of the nerve, and it may arise as an in- 
 dependent affection, though many of the cases that seem 
 to be of this class are but those of its occurrence as a pre- 
 
The Scriptural Blind. 35 
 
 monitory symptom of sclerosis, which, years later, may 
 involve the central nervous system; and lastly, blindness 
 may be congenital malformation. 
 
 Statistics show that about 20 per cent of all blindness 
 will not yield to therapy or prophylaxis of any kind, while 
 approximately with our present advanced medical and 
 surgical science 75 per cent may be prevented. 
 
 Blindness due to ophthalmia retinitis, retrobulbar 
 neuritis, ophthalmic tumor, typhoid fever, diphtheria and 
 congenital deformity of the optic nerve are not rem- 
 edial (cataract excepted). 
 
 BLINDNESS due to constitutional diseases are ap- 
 proximately: Cerebral 46 per cent, spinal 12 per cent 
 and infectious 25 per cent. 
 
 The cases of blindness that are curable in our ad- 
 vanced age of medical and surgical science are : 
 
 1. Cataract— An able specialist will cure selected 
 cases surgically and with marked success. This mode of 
 treating cataract, however, is of modern time. In the 
 Middle Ages there was some idea of an operative pro- 
 cedure, termed reclination (turning the lense over on its 
 back), for the cure of cataract, which was a scientific 
 failure. Cataract due to gonorrhea is not curable even 
 with all our advanced science. 
 
 2. Partial blindness, and such that is due to inter- 
 stitial keratitis, offers to early and judicious treatment 
 comparatively good prognosis. 
 
 3. Vascular Keratitis — Vascular inflammation of 
 the cornea offers more or less favorable prognosis under 
 judicious and appropriate treatment, but even then it is 
 obstinate and protractive. Recurrences are frequent, 
 tending to permanent opacity and impairment of sight. 
 
38 The Scriptural Blind. 
 
 4. Interstitial Keratitis — This is a chronic malady, 
 which is seen chiefly or perhaps exclusively in the sub- 
 jects of inherited syphilis, in cases which have been neg- 
 lected or aggravated by irritants in their early stages, 
 and in which the phenomena of ordinary vascular ker- 
 atitis becomes grafted upon the interstitial there will be 
 permanent disturbance of sight (blindness), and early 
 surgical treatment (iridectomy) is the only hope for re- 
 lief, and a very cautious opinion should be given with re- 
 gard to the benefit which may be hoped for from the op- 
 eration. 
 
 5. Suppurative Keratitis — Suppurative inflamma- 
 tion or abscess of the cornea seems to be essentially a 
 phlegmon or boil of the corneal tissue, a portion of which 
 dies and is cast off in the form of a slough. Treatment 
 is, at the proper time, operative, to evacuate the pus, etc., 
 etc. The corneal tissue once destroyed by ulceration is 
 not reproduced in its original transparency, but only as a 
 more or less opaque white cicatrix, which is both disfigur- 
 ing to appearance and an impediment to vision. The 
 first effect of the healing of a corneal ulcer is to flatten 
 the natural curvature of the membrane, but the second ef- 
 fect, if the cicatrix becomes prominent, may be to modify 
 this curvature in various ways. Hence even when a 
 cicatrix of the cornea is surrounded by still transparent 
 annulus, behind which an artificial pupil may be made by 
 excision of a portion of the iris, the surgeon cannot 
 predict with any certainty, however, as to the quality of 
 the vision which will be obtained, unless he is able, before 
 operation, to determine the state of the corneal curvature, 
 and after all a very cautious opinion should be given with 
 regard to the benefit which may be hoped for from the 
 operation. 
 
The Scriptural Blind. 37 
 
 SCLEROSIS of the optic nerve may, if discovered 
 early and by operative treatment, be delayed or even pre- 
 vented from becoming complete by the administration of 
 the proper remedies; but ordinarily the atrophy, due to 
 sclerosis, scarcely admits of treatment, and blindness 
 once complete sight is never restored. 
 
 RETINAL HEMORRHAGE, which may be attended 
 by very different circumstances, and present widely dif- 
 ferent characters, if single, that is, when the blood pro- 
 ceeds from one of the larger veins of the retina, which 
 yields a considerable quantity, is immediately under the 
 limiting membrane, and usually spreads over the fundus 
 as a red patch of uniform color and aspect, and vision 
 is suddenly and sometimes totally obscured. At this 
 time, and when the health is not seriously affected, a 
 favorable prognosis may be given with some confidence, 
 for the blood will before long be absorbed, and restora- 
 tion of vision, at least in a considerable degree, may be 
 expected. 
 
 A form of venous hemorrhage which at first seems 
 less formidable, because it is by a smaller degree of im- 
 mediate interference with sight, but which calls for a less 
 favorable prognosis, is that in which the hemorrhages are 
 multiple, often singly of small size, and scattered over 
 the whole fundus of the eye. Such multiple hemorrhages 
 are very slowly absorbed, and have a tendency to recur, 
 so that they must always be regarded as placing the sight 
 in jeopardy. 
 
 EMBOLISM of the central artery of the retina, or 
 of one of its branches, is a condition of not infrequent 
 occurrence. When sudden blindness of one eye occurs in 
 a person who is the subject of a valvular disease of the 
 heart the diagnosis can scarcely be doubted, but the 
 ophthalmoscopic appearance will suffice to remove doubt 
 
38 The Scriptural Blind. 
 
 if it should exist. In rare cases when the embolus af- 
 fects a very small artery the vision is not much affected, 
 but such cases are among the curiosities of ophthalmol- 
 ogy, and complete and permanent loss of sight of the af- 
 fected eye is the result which must always be anticipated. 
 
 PIGMENTARY RETINITIS appears to be a true 
 inflammation of the retina, or of the immediate subja- 
 cent choroid, differing from the foregoing affection in that 
 it attacks the sensory elements instead of the fibric- 
 layer or the connective tissue of the membrane. The 
 subjects of the pigmentary retinitis are of all ages, from 
 9 or 10 years to 70, and in some instances the duration 
 of the disease has been as much as twenty years from 
 the first appearance of the symptoms to their ultimate 
 termination in blindness. As a rule, however, the pa- 
 tients are young adults, or persons not past middle age. 
 The remarkable feature of pigmentary retinitis is that 
 it almost invariably attacks more than one member of a 
 family, and it has been said to be especially frequent in 
 the offspring of marriages of consanguinity. 
 
 GLAUCOMA — In its modern signification this word 
 is applied to denote all the conditions produced by mor- 
 bid increase in tension within the eye — that is to say, 
 by an excess of its contained fluids, and the different 
 forms of the affection are mainly due to differences in 
 the rate at which the tension is increased. Modern 
 treatment in true glaucoma is entirely surgical. By 
 medical treatment some cases undergo a partial or tem- 
 porary amendment, but vision never rises to the degree 
 of acuteness which existed prior to the attack, and the 
 amendment is never more than temporary. Another in- 
 crease of tension soon occurs, and without surgical aid 
 blindness sooner or later closes the scene. 
 
The Scriptural Blind. 39 
 
 TOXIC AMBLYOPIA— Toxic central neuritis is a 
 form of gradual failure of vision which first affects 
 chiefly the central portions of the retina, and which ap- 
 pears to depend upon a chronic neuritis attacking origi- 
 nally the portion of the optic nerve-trunk, which con- 
 tains the fibres destined for the region of the macula 
 lutia. This affection is often connected with the ex- 
 cessive use of the stronger forms of tobacco, as well as 
 with the abuse of ardent spirits, or with both of these 
 conditions in combination. It is characterized by im- 
 pairment of sight, and also of color-sense. A very care- 
 ful prognosis should be given in the first instance ; but, if 
 improvement once commences, the case will usually 
 terminate in recovery. 
 
 Diseases of the choroid are almost limited to certain 
 chronic forms of inflammation and of atrophy. 
 
 Diffused chronic choroiditis is more frequently an 
 affection of adult age, and although very frequently 
 syphilitic is not invariably so. The prognosis may in 
 general be moderately favorable. 
 
 RETINITIS due to or following ordinary disease 
 (nephritis, diabetes, etc.), even after the sight has been 
 seriously impaired, the prognosis need not be absolutely 
 bad; but it will require very careful treatment for 
 months, and the therapy and skill for the successful 
 treatment is of modern attainment. 
 
 ARTERIOSCLEROSIS, thrombosis and emboli 
 cause atrophy of the optic nerve, followed by permanent 
 blindness. Neuritis and cerebral tumors, which cause 
 atrophy of the optic nerve, offer no more favorable prog- 
 nosis. 
 
 ATROPHY of the optic nerve following disease of 
 the spinal cord (especially tabes dorsallis), neuritis and 
 
40 The Scriptural Blind. 
 
 dementia paralytica offer absolutely unfavorable prog- 
 nosis. The affected eye will be irremediably blind. 
 
 Recently there was considerable hope for relief by 
 Radium Rays, but this for the present time has proven 
 a failure. 
 
 From the foregoing we have good reason to pre- 
 sume that amongst the Hebrews incurable blindness, 
 due to blennorrhea, was much more prevalent than in 
 our time, on account of the deficient prophylaxis and 
 therapy. 
 
 In 1818 there were more than 5,000 Incurable blind 
 invalids amongst the English army, due to trachoma 
 (generally designated as the Egyptian disease of the 
 eye). It is more than likely that this disease, which 
 calls for innumerable victims in the Orient, even at this 
 time, had in ancient times extended its devastation to 
 the Hebrew people. A cure is only possible in the be- 
 ginning of the disease, before there is any symptom of 
 the loss of vision. 
 
 We will, therefore, not go amiss when we say that 
 at the time when Christ and the apostles were amongst 
 the Hebrews the number of incurable blind were greater 
 than in our age. 
 
 CONCERNING INJURIES due to accidents we 
 must admit that they are more frequent in our advanced 
 industrial area than in the primitive times. On the 
 other hand it is equally true that many afflicted with 
 foreign bodies are now saved, which in primitive ages 
 were permanently lost. But after inflammatory changes 
 caused by such foreign bodies in the eye has caused 
 blindness even our advanced skill is in most cases un- 
 availing. 
 
The Scriptural Blind. 41 
 
 REMOVING of foreign bodies from the eye being 
 a skill of modern acquirement, we have no reason to pre- 
 sume that the statistics will favor antiquity with regard 
 to blindness caused by foreign bodies in the eyes. 
 
 A CURIOUS FORM OF AMAUROSIS occurs in 
 connection with hysteria, where blindness is sometimes 
 simulated by those who desire to escape distasteful duties 
 (malingering) . 
 
 Visual amnesia is where one sees an object, but 
 does not recognize it. The production of those defects 
 are due to disease in different parts of the brain. 
 
 It is doubtful or rather improbable that the He- 
 brews in the time of Christ would recognize either of 
 these as blindness. 
 
 IN ANCIENT TIMES amaurosis was denned as that 
 blindness in which the external appearance of the eye 
 seemed perfect, and in which the patient nor the physi- 
 cian could discover a defect in the lense or cornea, but 
 since Helmholtz has furnished us with the ophthalmo- 
 scope ophthalmology has made great progress, and only 
 after that period did we become masters of early diagno- 
 sis in such cases. 
 
 AMAUROSIS HYSTERICA, or hysterical blind- 
 ness, is usually transitory, after a paroxism, and is not 
 the only symptom. According to Janet hysteric amauro- 
 sis is essentially due to disturbed attention, and others 
 consider it as a psychic vision, an illusion, psychic blind- 
 ness (therefore no physical or optical derangement at 
 all). 
 
 OBSERVING one who uses both eyes In a normal 
 manner, and at the same time feigns blindness, would 
 not have been called blind by the laymen, much less by 
 the physicians and lawyers. 
 
42 The ScripturalBlind. 
 
 There are those who will not read for years, claim- 
 ing they cannot see, while at the same time in other re- 
 spects their vision is normal when they are not ob- 
 served, or when they forget themselves they see well. 
 They do not see because they do not want to see. 
 
 IN HYSTERIC BLINDNESS, as in hysteric paral- 
 ysis, the cure of one or the other symptom signifies very 
 little. The prognosis of hysteric amaurosis is unfa- 
 vorable. 
 
 Reviewing the healing of the two blind men related 
 to us by the apostle, St. Matthew, ix : 27-30, we find that 
 two blind men followed Jesus. This, however, does not 
 bring us to the conclusion that those men were not to- 
 tally blind, nor that they were hysterics. The blind men 
 traveled their accustomed ways, and at that time followed 
 the noise and bustle of the passing multitudes. The 
 healing was done by touching the eyes, and by the words 
 spoken by Jesus: "According to your faith be it done 
 to you/' and their eyes were opened, and they went out 
 and spread His fame. 
 
 The question might be, was it ptosis? Ptosis is 
 due to deficiency of the muscle itself, paralysis of the 
 branch of the oculomotor nerve supplying it, or the 
 presence of an accumulation of fat or some new growth 
 in the lid of the eye. In the latter case it may be treated 
 by the removal of the mass that prevents the movements 
 of the lid, and when due to paralysis of either muscle or 
 nervous origin it is in some cases worth while to bring 
 the lid under control of the frontal muscle by excising 
 a piece of the skin of the lid, or by connecting the centre 
 of the lid with the brow by subcutaneous cicatrix; sec- 
 ondly, by the use of suture, all of which requires skill and 
 time. This procedure, however, is modern acquired skill, 
 and was not in use in the time of the apostles. And, fur- 
 
The Scriptural Blind. 43 
 
 thermore, ptosis is only a symptom of more serious paral- 
 ysis, and cannot be removed by the mere touch of a finger. 
 Concerning the fact that Jesus demanded of them faith 
 in His ability to heal them shall have attention further 
 on. That, according to St. Matthew, xi:5, the message 
 sent to John that "the blind see," was for the purpose 
 of confirming the Messaic mission of Christ is apparent, 
 and the specification of healing the sick cannot be inter- 
 preted as figurative except by force. Chapter xv:30 
 simply mentions that the blind were brought to Jesus 
 and cast down at His feet and He healed them. 
 
 The two blind men at Jericho, one of whom is men- 
 tioned by name, Bartimeus, who, when they heard that 
 Jesus of Nazareth was coming to pass by, called to Him 
 for mercy, and after Jesus touched their eyes they imme- 
 diately received their sight and followed Him. St. Luke 
 explicitly states that "Jesus commanded that the blind 
 man be brought to Him." He does not say that Jesus 
 touched the eyes of the blind man, but simply narrates 
 the words of Christ : "Receive thy sight, thy faith hath 
 made thee whole," and immediately he saw and followed 
 him in the way, glorifying God, and all the people when 
 they saw it gave praise to God. There is nothing said of 
 demanding faith in Him. 
 
 The description of the man would justify the im- 
 pression that the blind beggar was a generally well 
 known personage on the highways of Jericho. St. Mat- 
 thew xx :29, St. Mark x :46, and St. Luke xviii :35. 
 
 In the temple at Jerusalem, St. Matthew xxi: 14-15, 
 we read of the blind and the lame which were healed by 
 Jesus, and the chief priests and scribes seeing the won- 
 derful things that he did, and the children crying in the 
 temple, praising the Lord, the priests and scribes were 
 
44 The Scriptural Blind. 
 
 moved with indignation at the crying children, but no 
 attempt was made by them to discredit or deny the won- 
 derful cures. 
 
 St. John ix:l-7, etc., records in detail that Jesus 
 healed a man born blind, and Jesus seems to make this a 
 test case, as it were, a historic case. Not only does He 
 take the disciples to task, but also the Pharisees. His 
 disciples testify that the man was born blind, and wish 
 to know the cause thereof. Christ tells them that neither 
 has the blind man "sinned nor his parents" hence is not 
 a manifestation of sin (see second and third verses), but 
 on him, the blind man, a wonder is to be wrought, to 
 prove "the works of God, which should be made manifest 
 in Him" through Jesus, before the people, to prove that 
 He is the Messias! (See also fourth and fifth verses 
 same chapter). The application of spittle mixed with 
 clay, which He spread on the blind man's eyes, and fur- 
 thermore bade him "go wash in the pool of Siloam" had 
 of itself no particular influence on the cure, being en- 
 tirely arbitrary with Jesus Christ. "He went and 
 washed and came back seeing;" and the neighbors won- 
 dered and the Pharisees began to investigate, and when 
 the man would not deny Christ, and answered them and 
 said that "herein is a wonderful thing" that they did not 
 know from whence he is, and that he had opened his eyes, 
 and when the people said : "From the beginning of the 
 world it has not been learned that any man hath opened 
 the eyes of one born blind. Unless this man were of God 
 he could not do anything." The Pharisees in their rage, 
 in spite of all the evidence, said to him: "Thou wast 
 wholly born in sins," and cast him out of the synagogue 
 (30-34, same chapter). This case it may be said on the 
 part of Scriptural proof: Deformity and disease is not 
 at all times a manifestation of sin, and on the other hand 
 
The Scriptural Blind. 45 
 
 that the cures and wonders wrought by Jesus had pri- 
 marily for their object, to verify His Messianic mission 
 upon earth; and, secondly, to relieve suffering (3 and 4 
 same chapter). 
 
 The sentence, 32nd verse : "From the beginning of 
 the world it hath not been heard that any man hath 
 opened the eyes of one born blind," i. e., gave a man born 
 blind his sight, was by the Jews implicitly accepted. 
 
 St. Luke, vii:21, states that: "In that same hour 
 Jesus cured many of their diseases and hurts, and to 
 many that were blind He gave sight." See also cure of 
 blind man. Markviii:22. 
 
 It is hardly probable that amongst those that were 
 cured of blindness at this particular occasion there were 
 any who became blind from leprosy, because they would 
 have been of an advanced stage of leprosy, and such were 
 not permitted to come amongst other people. 
 
 In conclusion, the following comments may be ob- 
 served : 
 
 There is no hysteric blindness traceable from birth 
 to adult life. This occurs as a rule in puberty, and be- 
 tween the ages of 15 to 30 years ; very rarely in childhood. 
 The female sex is much more prone to the affection then 
 the male ; in fact, many years ago hysteria was supposed 
 to be the result of disease of the uterine appendages, and 
 consequently a disease confined exclusively to women; 
 but it is now known, thanks to the labors of Prof. Charcot 
 and his pupils, Sequin, Walton, J. J. Putnam, Page, and 
 many others, that it occurs frequently in men and young 
 children, and those of children take on various and uncer- 
 tain forms, and the prognosis in the latter is most favor- 
 able. The hysterical blind are almost exclusively con- 
 fined to young female patients, and are very rare. The 
 
46 The Scriptural Blind. 
 
 blind born referred to in Holy Scripture, however, was a 
 man ! There were no hospitals at that time for invalids, 
 which in our days, as we are well aware, has augmented 
 the number of (traumatic) hysterics amongst men con- 
 siderably, and we need not be accused of charging simu- 
 lation, either. 
 
 The hysteric blind would hardly be found sitting at 
 the highways begging. They usually understand how to 
 attract sympathy and support now, as well as in former 
 years. It would be most unreasonable that the innumer- 
 able blind amongst the Hebrews, who called on or were 
 brought to Christ for assistance, were all of the (rela- 
 tively very rare) cases of hysterical blind; besides the 
 demeanor of those who were cured was not characteristic 
 of hysteria. Unquestionably hysterics endeavor to be 
 treated by prominent men, not for the purpose, however, 
 to be speedily cured, but to be treated by them, treated 
 for as many ailments as possible, and they fairly feast on 
 their diseases. 
 
 Spittle, clay and washing in a pool would not suit 
 such cases at all; and, after all, Jesus did not pay any 
 more attention to them. Really hysterics would, in all 
 probability, have been seized with syncope and became 
 worse than they were before, and might again have be- 
 come blind. 
 
 A hysteric seldom tries to please the physician, so 
 that he may demonstrate his skill and success. They do 
 not like to be one of the many who are cured, and will 
 not allow themselves to be suddenly healed, much less 
 would they consent to be cured by the score at a time, 
 and if a single symptom would be cured would that be 
 permanent? Would that, after all, really signify an im- 
 provement? or, would it not, most probably, be followed 
 
The Scriptural Blind. 47 
 
 by some other manifestation or new complaint? No 
 physician can give a safe prognosis. Here, again, Char- 
 cot's warnings are in place. 
 
 It is therefore insufficient to declare that the Scrip- 
 tural reports border on fraud, inasmuch that those were 
 selected cases, because to discredit them we would have 
 to go further. We must reproach the apostles directly of 
 deceit, and to prove this would not be required of the 
 physician. It may be presumed that one or the other 
 of them were due to acute disease, or accidental injury, 
 admitting that this is probable, in either case the healing 
 of those patients would retain their remarkable charac- 
 ter. 
 
The Scriptural Deaf and Dumb 
 
 Deaf-Mutism ; Inclusive of Those 
 Who Were Possessed 
 
 In taking deaf -mutism and those who were possessed 
 of an evil spirit as reported in Holy Scripture it must be 
 done with regard for our present knowledge and ad- 
 vanced medical science compared with that of ancient 
 times. 
 
 DEAF-MUTISM is the lack or loss of speech due to 
 congenital or acquired deafness, which may be of congen- 
 ital or acquired origin. In congenital deaf-mutism the 
 precise condition to which it is due cannot be determined. 
 
 This subject presents an opportunity of the theory 
 of reversion as affecting types of degeneracy. It may 
 be owing to lack of development in some part of the or- 
 gan of hearing, deformities of the f enestrae of the laby- 
 rinth, hydrocephalus, or pathological changes in the 
 course or origin of the acoustic nerve. The acquired 
 form may be due to middle-ear sclerosis, merosis of laby- 
 rinth, and auditory neuritis meningitis, or cerebritis. 
 The tympanic and labyrinthal cavities may be entirely ob- 
 literated by connective-tissue and osseous proliferation. 
 If the hearing is lost under the fifth year there is with 
 rare exception no speech, because it has usually not been 
 acquired, while speech which has already been acquired 
 later in life may be more or less perfectly retained after 
 hearing is lost. However, it is many times observed 
 that even in deaf-mute infants the primitive words 
 "mama" and "papa" only are uttered. It is known that 
 dumbness has followed the loss of hearing after speech 
 was acquired. 
 
The Scriptural Deaf and Dumb. 49 
 
 THE ABILITY TO ARTICULATE words gradually 
 declined, until nothing more than mumbling and mouth- 
 ing of unintelligible sounds remained. In about 50 per 
 cent of deaf-mutes the semi-circular canals are affected, 
 which accounts for their peculiar, straddling gait, the 
 feet wide apart, and for their inability to stand with their 
 eyes closed, and especially on one foot. 
 
 THE TERM DEAF-MUTISM seems to have origi- 
 nated in the United States within the last sixty years. 
 The synonym generally employed in England and is still 
 frequently used in this country is deaf and dumb. Deaf- 
 mute is preferable. The former tends to perpetuate the 
 error that deafness and dumbness are two distinct phys- 
 ical defects. 
 
 If the loss of hearing occurs in adult life they usually 
 escape the improper classification with deaf-mutes above 
 referred to, but if it happens in childhood so that they 
 cannot be educated in the usual manner; they must be 
 sent to special schools to escape the consequent mutism. 
 
 In 1848 Schmaltz made a summary of twenty Euro- 
 pean schools for mutes or deaf-mutes, in which reports he 
 compiled 3,982 cases, of which 2,810, or 705 in 1,000 were 
 cengenital, and 1,172, or 295 in 1,000 were advantitious ; 
 and in 1880 Hartman reports the same twenty schools 
 cited above ; and the district of Nassau, Cologne and Mag- 
 denburg compiles 2,644 cases, of which 1,285, or 486 in 
 1,000 were congenital, and 1,359, or 514 in 1,000 were ad- 
 vantitious. This change is perhaps to be attributed to 
 the increased prevalence during recent years of both in 
 Europe and in America of some of the diseases often re- 
 sulting in deafness, especially cerebral menengitis, per- 
 haps also to the skill of physicians in these later days in 
 the treatment of scarlet, typhoid and other fevers, en- 
 abling them to save the lives of their patients in more 
 
50 The Scriptural Deaf and Dumb. 
 
 cases than formerly. The life is saved, but often from 
 the neglect of proper precaution against exposure after 
 the physician's attendance has been discontinued the 
 hearing is lost. 
 
 DEAFNESS in the majority of the adventitious 
 cases is a sequel to diseases of the tympanum, middle ear 
 or eustachian tube, it may, however, be due to disease of 
 the auditory nerve, its nucleus or its cortical centre, and 
 these may be due to accidental injuries to the head, and 
 when once totally deaf are incurable. 
 
 In complete congenital deafness the prognosis is bad, 
 although there are a very few reports of gradual sponta- 
 neous improvement going on for years. The prognosis 
 of adventitious cases, after they have become totally 
 deaf, is bad, and is even less promising. 
 
 We have other forms of mutism which is in no way 
 connected with deafness. We observe them caused from 
 numerous organic nerve diseases. 
 
 APHASIA — A failure of word memory — the name 
 given to a defect of speech from cerebral disease. The 
 patient is found to be unable to utter any proposition, 
 though his occasional distinct pronunciation of some one 
 or two words shows that his speechless condition is not 
 due to mere difficulty in the more mechanical act of artic- 
 ulation. Moreover, the patient's intelligent manner and 
 gestures may plainly show that he understands what is 
 said, and is capable of thinking, even though he is quite 
 unable to give expression to his thoughts. This kind of 
 powerlessness as regards speech is most frequently en- 
 countered in persons suffering from right hemiplegia, 
 though it is occasionally met with in those who are para- 
 lyzed on the left side, and at other times in persons who 
 are not hemiplegic at all. The aphasiac condition is not 
 always as it ought to be, clearly distinguished from that 
 
The Scriptural Deaf and Dumb. 51 
 
 of another group of cases which may be encountered in 
 association with some amount of hemiplegia or independ- 
 ently, and to which the name of amnesia is given. The 
 cases of this latter defect lie in the fact that the patient's 
 speech is defective, because of his inability to recall 
 proper words for the expression of his thoughts or 
 wishes; and he very frequently substitutes the wrong 
 words, as when speaking oi his hat he calls it a brush, or 
 pen a knife. 
 
 When occurring in association with hemiplegia, 
 aphasia varies much in intensity according to the degree 
 of general mental impairment with which it may be com- 
 bined. The patient's power of writing is necessarily in- 
 terfered with when aphasia, as is so often the case, co- 
 exists with the right hemiplegia. Many such patients, 
 however, learn to write, to a variable extent. There are re- 
 ports of patients who were quite unable to express them- 
 selves in spoken words, or even utter a single articulate 
 sound, who would write a good letter with no or very few 
 mistakes (aphemia) ; on the other hand, the performance 
 of an aphasic patient, without a copy before him, may be, 
 and most commonly is, limited to writing his own name. 
 The disability spoken of above as aphemia may be com- 
 plete, and then the patient is absolutely speechless. But 
 incomplete or aphemic defects exist in many degrees of 
 completeness. These terms are now often applied to de- 
 fects in the power of articulation, the mere mechanical 
 part of speech, in which difficulties exist such as go with 
 disease in the bulb or the pons, or slight defects in utter- 
 ance, constituting mere thickness of speech. Aphasia oc- 
 casionally supervenes, independently of paralysis or con- 
 vulsions in individuals who have been subjected to great 
 excitement or prolonged overwork, when it may be due, 
 perhaps, to mere functional derangements. Where apha- 
 
52 The Scriptural Deaf and Dumb. 
 
 sia is a temporary condition in association with right- 
 sided convulsions, or where it is lasting and co-exists with 
 right-sided paralysis, the treatment of the aphasic con- 
 dition becomes merged in that of the associated con- 
 vulsive tendency or paralytic condition, since, 
 as a rule, an amelioration takes place in the 
 patient's power of speaking coincidentally with his im- 
 provement in other respects. This, however, is not al- 
 ways the case where aphasia has co-existed with partial 
 hemiplegic conditions. The paralysis may be recovered 
 from, while the aphasic defect may remain more or less 
 as it was. Where this is the case an attempt should be 
 made to teach the patient to speak again, especially if the 
 defect be of the aphemic type. Such efforts have occa- 
 sionally been crowned with success, but much judgment 
 and untiring patience have to be called into play in order 
 to obtain satisfactory results. 
 
 Other disorders of voice and speech may be due to 
 change in force, alterations in pitch, changes in quality by 
 injury, or disease of muscles of the larynx, glottis, vocal 
 cords, etc. And in complete loss of the musical voice 
 "Aphonia" occurs where the cords cannot meet. Among 
 the conditions which will prevent the approximation of 
 the cords and cause aphonia are paralysis or paresis of 
 the adductor muscles, on whatever cause it may depend ; 
 fixation of the cords by cicatricial contraction or by 
 ankylosis of the crico-arytanoid joints, their destruction 
 by ulceration ; any painful affection which makes the pa- 
 tient unconsciously rest them, or coating with false mem- 
 brane, but by far the most frequent cause of this aphonia 
 is the abrogation or perversion of the will, occurring in 
 the morbid mental condition of hysteria or other nervous 
 disease. Perfect power of phonation existing, but the 
 patient for months or years declining to exercise the 
 
The Scriptural Deaf and Dumb. 53 
 
 power, or make the necessary effort. The intimate rela- 
 tions of the voice to the higher functions of the brain 
 would lead us to expect that it would be influenced by the 
 emotions. Thus we have a person hoarse with rage, 
 speechless with terror, etc., etc. ; and the origin of these 
 cases of nervous aphonia is frequently some sudden emo- 
 tion, causing loss of control over the voice. The treat- 
 ment depends upon the constitutional state; also the 
 prognosis depends upon the cause. Aphonia caused from 
 central lesions, however, offer a bad prognosis. Hysteric 
 aphonia, in this connection, deserves special considera- 
 tion, because this is the only form of aphonia in which 
 we may look for sudden onset, or sudden disappearance, 
 without sufficient physical symptoms by which we can 
 recognize the cause of the organic or other lesion which 
 brings on the aphonia. In this, as in former cases de- 
 pendent upon hysteric phenomena, we need not expect 
 either spontaneous or suggestive cures, and any physician 
 who would dare to use such cases to demonstrate his skill 
 or success would fall woefully by the wayside, and we 
 must not leave out the fact that this also refers to hyste- 
 ric aphonia. 
 
 Hysteric deafness will offer the same result. No 
 physician can rely on any certainty in those cases, no 
 matter how plausible the apparent cure or pretended 
 cure may be, they will sooner or later reappear in one or 
 another form. We must differentiate hysteric aphonia 
 from that of the business man's neurosis, those of the 
 teachers, speakers, singers, etc. We here have fatigue, 
 which simply requires rest, but such would hardly be pro- 
 nounced mutes by any ordinary layman. It is claimed by 
 some authors that complete muteness of hysterics is due 
 to the fact that they cannot speak, and by others that the 
 muteness is due to the loss of will power, or rather the 
 
54 The Scriptural Deaf and Dumb. 
 
 loss of the impulse to will power. The clinical aspect of 
 hysteric mutism does not differ from that of hysteric pa- 
 ralysis in various other forms and symptoms quoted 
 above. 
 
 In all cases we have an unaccountable manifestation 
 of disappearance and reappearance of symptoms, appre- 
 ciable cause or therapeutic means of relief, and no phy- 
 sician is safe in prognosticating such cases or giving any 
 reliable promise for the future outcome of the case, and 
 no suggestive therapy will cure, or permanently affect 
 hysteric aphasia. If in one or the other case the physi- 
 cian seems to be successful he still cannot, after all, feel 
 safe that the improvement is permanent, or whether or 
 not it will reappear in some other symptom worse than 
 before. The suggestive therapy in many instances tends 
 to and does influence hysterics, on account of their greed- 
 iness to be treated, and desire for sympathy, go so far 
 as to employ the most cunning and roguish trick on their 
 physician, and this is due simply to aphasia paranoica — 
 stubborn and willful silence. Many cases of mutism due 
 to congenital deformity in the advanced state of therapy 
 of our day are amenable to operative measures, offering 
 more or less improvement. The same may be said of 
 mutism due to accidental injury to the vocal organs. 
 
 In considering mutism of the insane we disregard 
 the organic lesions referred to in the foregoing as a cause 
 for the symptoms. 
 
 APHELEXIA, dementia paralytica, a stupor with 
 the acute motionless condition, resembling quiet, restful 
 sleep, or which remind one in condition of approaching 
 death, would remind the observer of a state of paralysis, 
 rather than that of muteness, because the patient will of- 
 ten make slight effort to answer stated questions. This 
 condition is generally continued for days or months, with 
 
The Scriptural Deaf and Dumb. 55 
 
 uncertain but often favorable issue. Ordinarily he will 
 awake and at times with impulsive outbursts of anger, 
 fighting and striking or abusing those who may be around 
 him, all of which is ample proof that his mutism and 
 paraylsis are circumstantial conditions. The same 
 may be said of the catatonic stupor, including 
 that of the so-called melancholia attonita, which 
 will at times by paroxysms of agitation be 
 interrupted, and are ample to do away with all il- 
 lusions to paralysis and mutism. By the general beha- 
 vior of the patient (the negative disposition included), 
 the impression of mutism will vanish. However, the con- 
 dition of melancholic stupor may be such that deafness, 
 muteness and paralysis may for a time be suspended. On 
 the other hand the general condition or behavior of the 
 perilous state of the patient is mostly such that those ob- 
 serving him receive the impression of one who is un- 
 doubtedly insane. In stupor we have a psycho-motor 
 disturbance, a checking or restraining which will not 
 yield to momentary cure, and most of all not to suggestive 
 cure. Perhaps one who is in an insane stupor can, by 
 energetic call, be aroused from the paroxysm, which has 
 positively nothing to do with a cure. The same holds 
 good in catalepsy. Catatonic mutism, which may be con- 
 sidered as being a lesion of the vocal organism, may be 
 classed with that of the above paragraph, and as to the 
 suggestive therapy, the same result may be relied upon. 
 All therapeutic treatment is doubtful, and at best only 
 partially favorable, generally passing to complete mental 
 and physical decay. The mutism of epileptics is transi- 
 tory; melancholia and convulsions are the pre-eminent 
 causes. 
 
 Mutism and defective speech due to insanity and de- 
 cay is not misconstrued. The patient does not talk, be- 
 
56 The Scriptural Deaf and Dumb. 
 
 cause he has nothing to say. The utterance of syste- 
 matic and insane ideas by the (paranoic) insane, does not 
 indicate disorder of speech, as the patient, notwithstand- 
 ing those insane ideas, will find words and knows how to 
 arrange and utter them so as to express their ideas, 
 wishes, etc. Those patients speak wrong because they 
 are incapable to think right ; they speak insanely because 
 they are insane, and cannot think right. At least the 
 wandering speech of those patients will leave no doubt 
 of the psychopathic character, and we can therefore 
 safely exclude the last named from the deaf and dumb 
 narrated by the apostles, even if we should be inclined to 
 elaborate on the comprehension of mutism being com- 
 mingled with that of speech disturbance. Not for the 
 purpose of introducing a therapeutic system, or a new 
 theory and practice of healing the sick did Christ work 
 those miracles, but His primary reason was to prove to 
 the world that He was the promised redeemer of man- 
 kind, did He in a wonderful manner heal the blind, the 
 dumb, the lame, the leper, etc. St. Matthew, xi:5. He 
 also mentions that the dumb were brought and cast be- 
 fore His feet and they, with the others of the sick, 
 maimed, etc., were healed, and no mention is made of a 
 distinction, whether congenital, acquired or of what 
 character or degree the mutes were we are simply in- 
 formed by the apostle that great multitudes came, hav- 
 ing with them their sick, dumb, etc., and that Christ 
 healed them — of course all of them. 
 
 St. Mark, vii: 32-35, relates a case where a man deaf 
 and dumb was brought to Jesus, who, "taking the man 
 from the multitude apart," He put His finger into his ears, 
 and spitting He touched his tongue, saying, "be thou 
 opened, and immediately his ears were opened and the 
 strings on his tongue were loosed and he spoke right" 
 
The Scriptural Deaf and Dumb. 57 
 
 St. Matthew, ix:32, narrates a case of a dumb man who 
 was possessed with a devil. St. Luke, xi :14, tells us that 
 Jesus cast out a devil and the same was dumb, but the 
 evangelists agree that after driving out the devil the 
 dumb spoke, and that the multitudes wondered, saying, 
 "never was the like seen in Israel.'' 
 
 The fact, however, that not all of the dumb were 
 considered possessed we may infer from St. Matthew, 
 ix:32, and others, which would justify the question: 
 "Why was it said that this man was possessed of a devil?" 
 The simplest explanation may be, so as to make a record 
 of the fact that not all deaf and dumb were possessed, and 
 again that he was violent and had spasms, or was a ma- 
 niac of a vicious form, and was really different from oth- 
 ers, all of which, when considered with the hysterical 
 proposition, is immaterial. 
 
 The evangelists simply state that Christ "cast out the 
 devil, after which the dumb man spoke." This would 
 indicate that this man's case was of a different charac- 
 ter than others. But, be it granted for the sake of ar- 
 gument, that he possessed of a devil was simply a mute, 
 and that there was nothing extraordinary about the 
 case. We are then confronted with the extraordinary 
 praising that Jesus received at the hands of the Jews, and 
 of the comprehension of the people at that time. If it 
 were not remarkable they would not have given our 
 Lord the extraordinary praise, and there would have 
 been no reason for the learned Pharisees to say that "He 
 cast the devil out by Beelsebub, the prince of the devils." 
 
 In St. Mark, xii:32, we have an account of a deaf 
 and dumb man being healed, but no mention is made con- 
 cerning this man possessing a devil, and he speaks of 
 nothing that would indicate complications of any kind. 
 
 St. Matthew xv tells of the dumb, the blind, maimed 
 
58 The Scriptural Deaf and Dumb. 
 
 and other sick which were brought to Jesus and were 
 healed, and speaks of no distinction in the manner of 
 treating them, and of no complications or difficulties 
 with the patients. He tells us not a word of spasms or 
 insanity amongst those brought to Jesus to be healed; 
 neither does he refer to this deaf and dumb man in par- 
 ticular as being afflicted with such a complication. We 
 have already elaborately referred to the fact that the 
 medical profession in general has not recorded a true 
 case of hysteric deaf-mutism, and at farthest admit that 
 if there are, or were any, they are very rare and obscure. 
 It is a fact that hysteric mutism is almost without ex- 
 ception transitory and unilateral. This alone should suf- 
 fice to quiet any supposition that the evangelistic deaf- 
 mutes might have had hysteria. How remarkable it 
 would seem that just at this time such a hysteric would 
 have presented himself to Jesus, and at this accidental 
 meeting ; and that the cure would have followed suggest- 
 ive treatment, and, furthermore, that this very rare case 
 would respond to the suggestive treatment; also that it 
 would not in due time return with a recurrence of the 
 disease or with some other and more serious symptom. 
 We, therefore, must admit that if we would object to the 
 suggestive theory in the former cases there can be* no 
 validity to that claim here. Three of the apostles men- 
 tion a case of somnambulism which is of more than ordi- 
 nary interest — that of a boy brought to the apostles by 
 his father, who told them of his illness, and how the 
 boy walked in his sleep, and often fell in water, and in 
 the fire, and how he foamed at the mouth, and that this 
 was from his infancy altogether. This undoubtedly was 
 a case of epilepsy, inasmuch as the large majority of 
 cases develop in childhood, and considering the case from 
 the more minute description given by the three apostles it 
 
The Scriptural Deaf and Dumb. 59 
 
 was a case of epileptic mutism, and is related as follows 
 by St. Mathhew, xvii:14: "There came a man falling 
 down on his knees before Jesus, saying: ( Lord, have 
 pity on my son, for he is a lunatic, and suffereth much; 
 for he falleth often into the fire, and into the water/ and 
 after an admonition Jesus commanded the boy be brought 
 to him, and after rebuking him the devil went out of 
 him, and the child was cured from that hour." 
 
 St. Mark, ix :16-, tells it in this manner : One of the 
 multitude said to Jesus: "Master, I have brought my 
 son to Thee, having a dumb spirit," etc., and when he had 
 seen him immediately the spirit troubled him, and being 
 thrown down upon the ground he rolled about and foam- 
 ing, and He asked his father, "how long time is it since 
 this hath happened unto him? But, he said: From 
 his infancy; and often times hath cast him into the fire 
 and into waters to destroy him, but if Thou canst do any- 
 thing, help us, having compassion on us;" and Jesus 
 saith to him : "If thou canst believe, all things are pos- 
 sible to him that believeth," and immediately the father 
 of the boy, crying out with tears, said: "I do believe, 
 Lord; help my unbelief." Jesus threatened the unclean 
 spirit, saying to him: "Deaf and dumb spirit, I com- 
 mand thee to go out of him and enter not any more into 
 him. And crying out, and greatly tearing him, he went 
 out of him, and he became as dead, so that many said: 
 He is dead. But Jesus taking him by the hand lifted 
 him up and he arose." 
 
 And St. Luke, ix: 38-39, tells of a man who called to 
 our Lord, saying: "A spirit seizeth him, and throweth 
 him down and teareth him so that he foameth, and bruis- 
 ing him, he hardly departeh from him." 
 
 Jesus rebuked the unclean spirit and cured the boy, 
 and returned him to his father. The description of this 
 
60 The Scriptural Deaf and Dumb. 
 
 case is the most elaborate and minute of any we come 
 across, and from it we would unhestitatingly pronounce 
 this to have been a case of epilepsy from infancy. A 
 child who is thrown into spasms as is here described, 
 from his infancy, is unquestionably a subject suffering 
 from epileptic deaf -mutism. St. Luke speaks of the cry 
 which preceded his fall, and the words spoken by Christ, 
 "deaf and dumb spirit," would leave no doubt of his deaf- 
 mutism, and confirms the diagnosis. The remarks of 
 Christ (St. Matthew, xvii:20) : "But this kind is not 
 cast out but through prayer and fasting," would indi- 
 cate that there were cases of epilepsy which were less dif- 
 ficult to cure, or were not ordinarily incurable cases, 
 probably having in mind those which were due to ex- 
 cesses in life, such as alcoholism, etc. This case has also 
 been attacked by those who claim it to be due to hysteria, 
 but this can only be done in an effort to disapprove Di- 
 vine power, or rather scorn the Divine power of such 
 cases, and consequently insinuate that this was not really 
 an epileptic deaf-mute. A boy would not be afflicted 
 with hysteria from infancy, the severity of which would 
 throw him into fire and into the water and in danger of 
 death. 
 
 Hysteria is not of the acute nature which was mani- 
 fested in this case. A hysteric does not exhibit his seiz- 
 ure except at a convenient place, preferably in bed, and 
 they make sure to reach such a place in due time for the 
 spell (speaking of those who are simulants). They are 
 careful not to bruise or endanger themselves in any way, 
 unless it be for the purpose of demonstration that they 
 should receive sympathy. On the other hand, the epilep- 
 tic wears his scars due to injury which he received from 
 the falls and ravings during the seizures, the cause of 
 which are only known to him by presumption or from 
 
The Scriptural Deaf and Dumb. 61 
 
 what is told him by others. When we consider the se- 
 verity of the spells that befell this boy as related by St. 
 Mark, ix:17: "Wheresoever he taketh him dasheth 
 him, and foameth and knasheth with the teeth, and pineth 
 away/' would certainly again refer only to epileptic seiz- 
 ures. The apostle distinctly states that the boy was 
 cured, and to conclude that he was simply relieved of one 
 of his spells would not have been considered by the Jews 
 as of great moment. But to heal, yes, to cure, a case of 
 epileptic deaf -mutism of the severity there narrated, at 
 the simple command by word, and without appreciable 
 mechanical or medical means, simply by the words, "/ 
 command thee to go out of him, and enter no more into 
 him" St. Mark, ix :24) , is immediately cured, means some- 
 thing more than relief of one seizure, and it means more 
 than that of our therapy, which, after months and years, 
 we may have slight improvement or relief, with no assur- 
 ance to ever be able to cure a patient, and therefore the 
 conclusion would be that this boy was a congenital epi- 
 leptic deaf-mute, and the cure was extraordinary, and 
 should we attempt to hold to the theory that this boy had 
 hysteric epileptiform seizures it would seem a willful 
 denial of the true nature of the case, an attempt to sub- 
 vert the extraordinary character of the cure. 
 
 St. Matthew, xii:22, speaks of another case of a 
 deaf-mute who was also blind, and also was possessed 
 with a devil, probably another epileptic or epileptic-ma- 
 niac, although nothing is said about this complication. 
 He was healed by Christ, and he spoke and saw, that the 
 multitudes were amazed. The fact that the Pharisees 
 did all they could to ridicule the Divine authority and 
 power of Christ so much more confirms the remarkable 
 cures. 
 
Those Who are Quoted as Possessed 
 
 (Mania and Demonomania.) 
 
 Are referred to mainly by the three evangelists, St. 
 Mathew, St. Luke and St. Mark. We find that some of 
 the quotations are without particulars, and therefore we 
 are referred to analogous quotations for our diagnosis, 
 which, in this instance, will not offer disputable difficul- 
 ties, and result in proper merit. St. Matthew, iv: 23-24, 
 quotes the instance where Jesus healed all manner of 
 sickness while going through Syria ; that they presented 
 "sick people of divers diseases and torments, and such 
 that were possessed by devils, and lunatics, and they were 
 cured." The same apostle (viii:16), states that when 
 He came down from the mountains at Caphernaum there 
 were many brought to Him possessed with devils, and He 
 cast out the spirit "with His word/' and "all that were 
 sick were healed" St. Mark, i:32-34, adds that they 
 brought "all the sick and those that were possessed, and 
 all the city was gathered at the door, and many were 
 healed of divers diseases, and He cast out many devils, 
 and Christ forbade the devils which He drove out to 
 speak, because they kneiv him." The same evangelist 
 and same chapter, 39th verse, tells of our Lord preach- 
 ing in the various synagogues throughout Galilee, casting 
 out devils. In this report, however, we are not fur- 
 nished with particulars. This also holds good with re- 
 gard to St. Luke, vii:21, but St. Luke, iv:40-41, tells us 
 that "all that had any sick with divers diseases brought 
 them to Him, and Jesus laying His hands on every one of 
 them healed them," and devils went out from many, cry- 
 
Those Who Are Quoted as Possessed. 63 
 
 ing out and saying, "Thou art the Son of God!" St. 
 Mark, iii:9-12, reports that they should have a small 
 ship ready, because the multitudes were so pressing upon 
 Him to touch Him to be healed that he feared they would 
 crush Him, and the unclean spirits, when they saw Him, 
 fell down before Him, and cried, saying, "Thou are the 
 Son of God." And here Christ strictly charged them 
 again that they should not make Him known. 
 
 That the theory of hypnotism or suggestion should 
 suggest itself to many cannot be without favor, especially 
 when we consider the possessed as brought before Jesus, 
 and the number here quoted would indicate that 
 some might come to the conclusion that there was an epi- 
 demic of hysteric mania. Undoubtedly this would ap- 
 pear to many, at first thought, but when the whole pro- 
 cedure is more closely considered with all the surround- 
 ings and circumstances connected with them as reported 
 by the evangelists with the "various and many sick" 
 that were presented to him, and were in the same manner 
 healed, without distinction, and instantly; and, further- 
 more, when it is taken in consideration that all of this 
 was done in the presence of a multitude of people, and 
 that the scribes and Pharisees, then the learned men of 
 that country and day, were closely watching every move 
 of our Lord, in order to be enabled, if possible, to entrap 
 Him in some manner or other in a fraudulent act of de- 
 ceiving His hearers, and nothing having been discovered 
 by those men, would seem ample evidence that all this 
 was more than ordinary; and, furthemore, this should 
 convince any reasonable student beyond all doubt that 
 no hypnotic procedure, even in our advanced stage of 
 science, could be so cleverly carried out even to simulate 
 to heal, or even check hysteric mania, not singly, and 
 much less en masse, leaving out a permanent cure. We 
 
64 Those Who Are Quoted as Possessed. 
 
 may, therefore, unhesitatingly dispel the hysteric and 
 mania theory, as well as the hypnotic and suggestive 
 feature. We may admit that there are epidemics of 
 hysteric mania (there have been some reported), but to 
 cure them is not without much concern at best. The 
 treatment of such patients is not undertaken en masse. 
 The first thing to do is separation — isolate them in 
 such a way that they can be cared for, everyone accord- 
 ing to their condition. No sudden recoveries have been 
 recorded. Even in the more advanced stage of our medi- 
 cal science and skill, and under ordinary circumstances a 
 cure of such patients en masse on the street would be 
 impossible. If those who would insist upon the theory 
 that the Biblical possessed were nothing more or less 
 than hysteric maniacs they must admit that it is at leasi 
 singularly striking that they should be brought to Christ, 
 amongst others, who were afflicted with "all manner of 
 sickness, deformities, blind, deaf-mutes, paralytics," etc., 
 and that all were cured without distinction in the manner 
 of treatment or after treatment, and after all it would be 
 remarkable superiority over our advanced state of medi- 
 cal science and skill that would even check the hysteric 
 maniacs by the scores by simply speaking a few words 
 with instant relief, even if it were only for the time ; but 
 the cures cited by the evangelists must be considered per- 
 manent, otherwise the scribes and Pharisees would cer- 
 tainly have had their envious desires to in some way 
 nullify Christ's reputation, gratified by proving to the 
 Jews that He was an imposter. This was their sole de- 
 sire, for we find other quotations that the scribes and 
 Pharisees did this, and were not content with the in- 
 ability to find true charges against the genuineness of 
 the cures, and do not deny them. Neither do they claim 
 fraud or deceit, but go outside of truth, and ordinary 
 
Those Who Are Quoted as Possessed. 65 
 
 proof, and use sympathetic means, by insinuations and 
 by accusing our Lord that He performs those cures 
 through the finger of "Beelsebub, the prince of the 
 devils." This indicates the acute desire to keep the peo- 
 ple from believing in the miraculous cures, and if those 
 men had any means by which they could disprove the 
 cures wrought by Christ they would have left no stone 
 unturned to gain that end. And if we should attempt to 
 prove that it was delusional mania we meet with the 
 further difficulty and ask: Was Christ a deceiver, or 
 was He deceived by those brought to Him to be healed? 
 including the multitudes who brought and witnessed the 
 performance of the wonderful cures. Both theories 
 would be most contradictory to His messianic character, 
 and without solution of the therapeutic question. We 
 have reports of epidemic hysteric mania, but this is also 
 disproved by the fact that more of the cases presented 
 themselves as possessed, as would be natural if such were 
 the case, and, furthermore, such epidemics are only re- 
 ported as having occurred in prisons, schools and con- 
 vents, which is not in evidence here. We notice three 
 cases that are of more than passing interest for our con- 
 sideration with this chapter. They are more minutely 
 described than usual, and each one by several of the apos- 
 tles. St. Mark, i:23-28, reports that there was a man 
 in the synagogue with an unclean spirit who testified and 
 acknowledged the supremacy of Christ that, pursuant to 
 Christ's conjuration, the unclean spirit would torment 
 the patient, and would leave the man crying. The same 
 apostle then tells of the astonishment of the people who 
 were present, and that they were amazed, inasmuch that 
 they questioned among themselves, saying: "What 
 thing is this? for with what powers He commandeth even 
 the unclean spirits, and they obey him?" (Mind, they 
 
66 Those Who Are Quoted as Possessed. 
 
 obey His words of command!) And Christ's fame was 
 spread into "all parts of Galilee" The simple dispelling 
 of the insane excitement would not likely have brought 
 forth such commotion. We must therefore assume no 
 other than the manifestation of radical cures, and here 
 let us make an assertion that the duration of insane ex- 
 citement is not ordinarily controlled by the physician, 
 even in our day of advanced therapeutics. Finally St. 
 Luke, iv:33, reports the same case and instances most 
 minutely, and corresponding with that oi St. Mark, and 
 the commendations will hold good here. The second case 
 presents the most striking refutation to the theories of 
 suggestion or hypnotism. St. Matthew, xv:21, 
 and St. Mark, vii:24, report the cure of the daughter 
 at Chanaan, whose mother came down to the coast of 
 Tyre, where Jesus was teaching, and after imploring Him 
 for help, healed her from the distance, not with the aid of 
 any therapeutic treatment, long prayer, demonstration 
 or question of faith, but simply by the words: "Be it 
 done to thee as thou will," and "from that hour" her 
 daughter was cured. The daughter did not see Jesus, 
 knew nothing of what was said or done. Hypnotism and 
 suggestion are in this instance absolutely barred. All 
 make-shifts and theories of accidentalities here present 
 a dreary aspect. Where would you find a physician of 
 repute who would venture to announce or prophesy to 
 such a woman, and in the presence of many people, to 
 go home, your daughter is well? 
 
 And Christ in this, as in other cases, did not pretend 
 to use any therapeutic means or pose as a physician. He 
 gave no medicine, no instructions, no after treatment. 
 He did not see the sick daughter. He healed her from 
 where He then was, from great distance, and it is not un- 
 derstood by what means, except that of Divine power, at 
 
Those Who Are Quoted as Possessed. 67 
 
 His will. The theory that suggestive means were used 
 through the mother borders on ridiculousness; and fur- 
 thermore the insane are not cured, neither by suggestion 
 nor hypnotism, more especially not at a distance, and 
 first of all not permanently. We must, therefore, in this 
 case, at least admit that there is no medical analogy. 
 
 The third instance, which is of especial interest, is 
 that of the stories of two afflicted who lived in sepulchres, 
 and were very fierce, so that no one could pass that way, 
 according to St. Matthew, viii:28. This would indicate 
 that they were maniacs, who were dangerous, and had to 
 be kept in solitary confinement, as is the case in our time. 
 St. Luke, vii:26, speaks of only one man, evidently one 
 of the two mentioned by St. Matthew ; that these men were 
 no clothes, nor lived in a house, but in the sepulchres, 
 and at times were bound in chains, was characteristic. 
 St. Mark, v:i, also speaks of the one man who, when they 
 came over the strait of the sea into the country of the 
 Gerasens, they met a man who lived in the tombs and 
 could not now "no more be bound with fetters nor chains; 
 he had burst the fetterrs in pieces; and no man could 
 tame him, and he always, day and night, was in the mon- 
 uments, crying and cutting himself tvith stones." This 
 man was evidently the most vicious, hence the most no- 
 ticeable of the two. This would indicate that theye were 
 violent maniacs, and leave no room for hysteria. Here, 
 again, follows the complaint that Jesus should not tor- 
 ment him, and, "Christ commanding, the spirit went out 
 of the man, who was then healed," and we are told (St. 
 Mark v:15), that they then came to Jesus and they "see 
 him that was troubled tvith the devils sitting clothed and 
 well in his wits," and after being told to publish his case, 
 "all men wondered." St. Luke, viii:35-, tells of finding 
 the man from whom the devils had departed "sitting at 
 
68 Those Who Are Quoted as Possessed. 
 
 the feet of Jesus, clothed, and in his right mind." This 
 was not accidental stupor that might be taken for a case 
 of simulation that would conflict with the statements 
 made by the apostles; the man was healed by the com- 
 mand of Christ, and upon the command of Christ the 
 healed man went home to his people at Decapolis, and 
 published "how great things Jesus had done for him." 
 
 The two evangelists, St. Mark v: 12-14, and St. Luke 
 viii:32-, at this opportunity mention the particular cir- 
 cumstances of the spiriits entering into a herd of swine, 
 about 2,000 in number, which were then "carried head- 
 long into the sea, and were stifled; and they that fed the 
 sivine fled and told it in the city." This passage partic- 
 ularly illustrates the Messianic mission of Christ, and 
 has nothing in common with physical therapy, and is, 
 therefore, no reason to hesitate to declare that this does 
 not indicate the end of the medical profession. The 
 woman afflicted for twelve years with an issue of blood, 
 probably uterine hemorrhage (menorrhagia), which is 
 singularly described, and the only one reported in Scrip- 
 tural history, is of more than passing interest for our 
 consideration. 
 
 OTHER CASES OF INTEREST. 
 
 St. Matthew, ix: 20-22, states the case as follows: 
 "Behold a woman ivho was troubled with an issue of blood 
 for twelve years, came behind Him and touched the hem 
 of His garment, for she said within herself if I shall touch 
 only His garment I shall be healed. Jesus turning and 
 seeing her, said: Be of good heart, daughter, thy faith 
 hath made thee whole, and the woman was made whole 
 from that hour." St. Mark, x:25, mentions that "this 
 woman had suffered many things from many physicians," 
 
Other Cases of Interest. 69 
 
 and spent all that she had, "and was nothing the better, 
 but rather worse." The etiology in cases of this kind is 
 usually hemorrhage from the submucosa of the uterus, 
 due to various causes of inflammation, endometritis, 
 usually chronic, there may be submucus growths, which 
 cause most severe bleeding. This may terminate into 
 fibroid tumors of the submucosa ; some of the most per- 
 sistent hemorrhages are mucus fibroid and polypus. 
 Uterine myomae are generally associated with excessive 
 bleeding. We shall here pass the carinomic symptoms; 
 the duration of twelve years would exclude malignancy. 
 
 The treatment is removal of the cause, which gen- 
 erally is operative, by removing the myoma or other infil- 
 trations that cause those symptoms, which with our tech- 
 nique and advanced therapy, skill and acepsis is without 
 danger. Menorrhagia may be dependent upon psychic 
 conditions, and under these circumstances it is reflex, and 
 not due to pelvic disease. 
 
 The chief causes are hysteria, various emotions, as 
 fright, sorrow or fear, etc. Those disorders due to hys- 
 teria, however, do not take on alarming symptoms, and 
 do not continue for twelve years, and, furthermore, if due 
 to hysteria, are not sudden and permanently cured. In 
 this case, however, the symptoms do not indicate hyste- 
 ria. The deportment of this woman, who does not wish 
 to be known, and would prefer to be cured unnoticed by 
 anyone, "If I only touch His garment I will be healed," 
 would exclude the character and demeanor of a hysteric. 
 If, then, we exclude hysteria, then we are up to another 
 proposition. 
 
 MYOMA, polypus and submucus bleeding of any 
 kind do not yield to suggestive or hypnotic treatment, and 
 we are therefore again directed to the former solution 
 of the problem that this can be none other than a radi- 
 
70 Other Cases of Interest. 
 
 cal healing by the Divine power of our Lord. He uses 
 no medical nor physical therapy whatever, does not di- 
 rect the patient, neither does He order her to rest or 
 keep off her feet. He heals her by a power which ema- 
 nates from Himself. "Be of good heart, daughter, thy 
 faith hath made thee whole." Simply to notice her and 
 speak these encouraging words heals this patient, truly 
 for which to search in medical science would be futile. 
 St. Luke, viii:44, writes of this woman that she came 
 behind Him, and touched the hem of His garment, and 
 "immediately the issue of her blood stopped." The same 
 three apostles relate the circumstance of a man in the 
 synagogue who had a withered hand. After consulting 
 the scribes and Pharisees whether or not it was lawful 
 to heal on the Sabbath, Jesus commanded him to "stretch 
 forth" his hand, "and doing so it was restored to health," 
 and even as the other hand. The Pharisees, as the apos- 
 tles tell us, as in other instances so here, watched this 
 with jealous eyes, seeing this, "the Pharisees going out 
 immediately made a consult with the herodians against 
 Him, how they might destroy Him." This, as in other 
 instances, indicates that the Pharisees believed in the 
 miraculous cures by Christ. (Quotations by St. Matthew 
 xii :10-, St. Mark, iii :1- and St. Luke vi :6-.) This would 
 be pronounced a case of paralytic atrophy, probably due 
 to periphal atrophy of the spinal nerve or its ganglia in 
 the anterior horn. It also may have been due to a neuri- 
 tis, due to a form of leprosy. Atrophy which has taken 
 on this form, and has existed to the extent that this was, 
 to the extent of a withered hand, offers very bad prog- 
 nosis, and would not be instantly healed by any human 
 therapy, much less by suggestion or hypnotism, and as 
 to the claim of hysteria suffice it that even in cases of 
 long standing we have no perceptible atrophy of mus- 
 
Other Cases of Interest. 71 
 
 cles, and the further fact that all of the cases quoted in 
 Scripture concern men should almost in itself exclude 
 hysteria. 
 
 St. Matthew, viii:14, St. Mark, 1:29, and St. Luke, 
 iv:38, report the illness of the mother-in-law of St. Peter. 
 There are no particulars, but they say she was "lying and 
 sick of a fever," and that Jesus touched her hand and the 
 fever left her, and she arose and ministered to Jesus and 
 those who came to the house with Him. We may here 
 have room to reject the diagnosis of fever from hysteria. 
 A hysteric is not often afflicted with fever. This fact 
 is almst unanimously agreed by the profession in our day, 
 and the fact that mothers usually diagnose fever quite 
 accurately, although not possessed of a thermometer, we 
 may safely grant that this lady had fever. On the other 
 hand the apostles tell us she had "a great fever." Gen- 
 eral experience confirms the fact that hysterics who sim- 
 ulate fever do so by rubbing, etc. On the other hand 
 the portrayal furnished by the apostles that "she got up 
 ana ivaited on Jesus and those who came ivith Him" 
 and her general demeanor does not simulate a hysteric. 
 In all likelihood this was a case of infectious fever which 
 was cured by the divine power of Jesus, otherwise the 
 apostles would not have made this Scriptural history. 
 
 At another time when Jesus was in the synagogue 
 on a Sabbath with many people they found a woman 
 there who was suffering with deformity for more than 
 eighteen years and so crippled and bent that she could 
 not look up, and when Jesus saw her commanded her to 
 come to Him and said to her: "Woman, thou art deliv- 
 ered from thy infirmities," and laying His hands upon 
 her immediately she was made straight, and she glorified 
 God. This time the ruler of the synagogue became an- 
 gry because Jesus had healed on the Sabbath day, and in- 
 
72 Other Cases of Interest 
 
 formed the multitudes six days there are wherein work 
 should be done, in them therefore come and be healed, 
 and not on the Sabbath day. Again the acknowledg- 
 ment by the officer and people. This affliction is not 
 uncommon in our day. Arthritis-deformans (rheumatic 
 arthritis), with consequent deformity, a chronic joint 
 disease with overgrowth of articular cartiliges and syno- 
 vial membranes, due to various causes, and are more or 
 less amenable to medical therapeutics, the progress can be 
 checked in many cases at this time of advanced medical 
 skill, especially if bone tissue destruction or ankylosis has 
 not taken place, after long and skillful treatment, includ- 
 ing hygiene, and more especially so if taken in the early 
 stage, and if the cause can be removed, but in cases 
 which have gone on for years, and such that have pro- 
 duced deformities by change of bone structures, the prog- 
 nosis is extremely bad, and when we consider a case 
 which has existed for eighteen years, where the pa- 
 tient is so crippled and deformed that she cannot look up, 
 treatment would be practically nill, even in our time, 
 and we would not think of even slight improvement in a 
 short time, but if improvement could be had would be 
 considered remarkable. We can therefore only say that 
 the cure as recorded by the evangelist is supernatural. 
 Christ himself calls attention to the fact, replying to the 
 foreman's criticisms of healing on a Sabbath day, 
 "ought not a daughter of Abraham whom Satan hath 
 bound lo these eighteen years be loosed from this bond 
 on the Sabbath day?" And when He said these things 
 all His adversaries were ashamed, and all the people re- 
 joiced for "all the things that were gloriously done by 
 Him." St. Luke, xiii:12-. All of which certainly indi- 
 cates that this case at least does not simulate hysteria, 
 
Other Cases of Interest. 73 
 
 or who would have the audacity to claim that hysteria 
 was the cause of the deformity? 
 
 St. Luke, xiv:2, reports that on another Sabbath 
 day, when Jesus went into a house of one of the chiefs of 
 the Pharisees to eat bread, there came a man suffering 
 with dropsy ; "Jesus taking him, healed him, and sent him 
 away." No medicine and no therapeutic means of any 
 kind are exhibited, and no after treament, — nothing to 
 indicate that He desired to rebuke the medical therapeu- 
 tics of physicians, either. Dropsy, as is well known, is 
 a symptom of disease, due to various causes, and may re- 
 sult from certain chronic affections which bring about 
 venous stasis, as diseases of the heart, liver, kidneys and 
 lungs, local obstruction to the venous circulation by em- 
 boli, thrombi tumor, etc. Changes in the composition of 
 the blood, as in anaemia. Changes in the walls of the ca- 
 pillaries, as in Bright's disease. Disturbed innervation, 
 as in angioneurotic oedema, due to trophic or vaso-motor 
 influences. Laymen ordinarily do not notice a man suf- 
 fering with dropsy, unless it is of an advanced stage. 
 Simple swelling of joints or eyelids would not be termed 
 as suffering with dropsy; hence it must be a case which 
 is noticeable by the distention of the abdomen, feet, 
 hands, etc., and the difficult navigation, breathing, etc., 
 and when a man is suffering from this disease, to the ex- 
 tent that he is observed with compassion by the multi- 
 tudes, his case is of an advanced state, and such that can- 
 not be cured by the wink of an eye, or by any suggestive 
 therapy, if that you wish to call it. Some patients 
 even in an advanced state of dropsy are benefited by med- 
 ical treatment, and at times they become quite well again ; 
 but at best it is after hygienic and medical treatment for 
 weeks or months with durietics, etc. 
 
7.4 Other Cases of Interest. 
 
 Ascites may be reduced after much skillful treat- 
 ment, that is, the fluid may be reduced, and improvement 
 noticed, but the real cause often remains, and sooner or 
 later will end in death of the patient. An instant cure, 
 such as reported by the evangelist, is not known to the 
 medical art. 
 
 St. John v:2, relates the case of the man at the pool 
 near Jerusalem who had been an invalid for the past 
 thirty-eight years, and Jesus, when He saw him, took com- 
 passion, knowing that he had laid there for a long time, 
 said to him, "Wilt thou be made whole?" The invalid, 
 answering Jesus, said: "Sir, I have no man, when the 
 water is troubled, to put me into the pool, for whilst I am 
 coming, another goeth down before me. Jesus then said 
 to him: Arise, take up thy bed and walk: and imme- 
 diately the man was made whole, and he took his bed and 
 walked." 
 
 This also took place On a Sabbath day, and again the 
 Jews interfered, saying : "That it is not lawful for thee 
 to take up thy bed on the Sabbath day, and the man who 
 was healed answering, said : . He that made me whole who 
 to me take up thy bed and walk" and afterwards Jesus 
 met the man in the temple and said to him, sin no more 
 lest some worse thing happen to thee. Again this case 
 was well attested to by the Jews, for when they learned 
 who had healed this man they persecuted Jesus. St. 
 John v:4, tells us that an angel of the Lord descended at 
 certain times into the pond, and the water was moved, 
 and he went down first into the pond after the motion 
 of the water was made whole of whatsoever infirmity he 
 lay under. It might be a question of interest to know 
 whether or not the mysterious character, power and 
 movement of the water in this pool continued after 
 Christ's time on earth, or was it a prefiguration of Him, 
 
Other Cases of Interest. 75 
 
 and after His mission on earth vanished. The myste- 
 rious power given this water by the angel was altogether 
 supernatural and beyond our comprehension. From the 
 history and general character of this man we can safely 
 conclude that he was a paralytic. The fact that he had 
 suffered for nearly forty years with the same symptoms, 
 and the way he stated his case to our Lord, would exclude 
 insanity. He complained how he suffered and had no one 
 to help him go to the pond in time to get into the water 
 in time to get healed, and simply by the words, "Arise, 
 take up thy bed and walk," after which he immediately 
 was well. Christ frequently refers to His works and 
 deeds at those times, and in this instance He makes use 
 of the opportunity to remind the Jews of His divine mis- 
 sion and power, and that He is the true Son of God. Here 
 He tells them then, "My Father worketh until now, and I 
 work." The Jews then sought the more to kill Him, be- 
 cause He did not only break the Sabbath, but also said 
 that God is His Father, making Him equal to God, where- 
 upon Jesus answered and said : That "the son giveth to 
 whom he will." Some have found it convenient to con- 
 sider this as simply a figurative expression, but the Jews 
 of those times evidently manifested a different view. 
 They understood this in its literal sense, so much so that 
 they designed ways and means by which they would be 
 justified to kill Him; and in addition they are informed 
 that Christ will give life "to whomsoever He will." St. 
 John vi22. A man who is only a physician would 
 make such announcements would be false to himself. This 
 declaration might be so construed that he meant to tell 
 those people he could heal those whom he wished and re- 
 fuse if he chose, at his pleasure. Would this construc- 
 tion have been accepted by the Jews? Any physician 
 who would declare that he could heal any and all disease 
 
76 Other Cases of Interest. 
 
 at his pleasure, and declare that he can do anything at 
 his will, would be classed as a lunatic. Where is the phy- 
 sician who cures all cases brought before him? Non est 
 medico semper releventur est alger; interdum docta plus 
 valeat arte malum. Not always can the physician suc- 
 ceed in curing him who is sick ; at times the disease is be- 
 yond the reach of art. — Ovid. The Hebrews at that 
 time were not easily led, nor deceived. To the 
 contrary, were they not very skeptic, and much disin- 
 clined to allow these wonderful deeds to appear as reali- 
 ties? They often express their surprise and say: "This 
 man does things that never have been done before!" and 
 again they accuse Him that He has a devil, because he 
 rages. The comprehension that Christ healed according 
 to His humor is not borne out by the Scriptural reports, 
 and at no time do we learn of a failure. If, therefore, we 
 would persist in the claim that Jesus was only a physi- 
 cian and a healer, then we would admit that the Scriptural 
 passages border on deception. But where is the physi- 
 cian who lays claim to his ability to cure all diseases? 
 Christ heals "all who apply to Him for assistance," direct- 
 ly or indirectly, although at times placing them on proba- 
 tion, as in the case of the mother from Chanaan. 
 
 St. Mark, vi:2-5, may require especial explanation. 
 The story here is how Christ was vexed by the people 
 when He came near his home. On the Sabbath He began 
 to teach in the synagogue, and many hearing Him were 
 in admiration at His doctrine, saying: "How came this 
 man by all these things ? and what wisdom is that that is 
 given to Him, and such mighty works? Is this not the 
 carpenter, the son of Mary? the brother of James, and 
 Joseph, and Jude, and Simon? Are not also His sisters 
 here with us? and they were scandalized in regard to 
 Him." He cured only a few that were sick by laying His 
 
Other Cases of Interest. 11 
 
 hands upon them. This may be accounted for in the first 
 place, because there were not so many sick in the little 
 home place, and this having been His home, and was 
 known as the carpenter's son, and was so addressed by 
 the gaping masses, and we are further told that Jesus 
 said to them, "a prophet is not without honor except in 
 his own country." He called the twelve, and sent them 
 out two and two, with power over the unclean spirits, and 
 going forth they preached that men should do penance, 
 and they cast out devils and anointed with oil many that 
 were sick, and healed them ; the same chapter, seventh 
 and thirteenth verses. 
 
 This chapter is of importance, inasmuch that it fur- 
 nishes valuable support in the contention that the charac- 
 ter of casting out evil spirits was not of a therapeutic 
 nature and purpose, and sustains the claims that the mi- 
 raculous healing of the blind, lame and demented has no 
 therapeutical significance. The anointing of the sick 
 with oil is likewise not of therapeutic signification in this 
 instance, for we have no records of any physician who 
 would claim that by anointing any one case of apprecia- 
 ble illness was radically or instantly cured. 
 
 Four of the apostles relate the circumstance how 
 Christ healed the ear of one of the servants of the high 
 priest on the night of His Passion. St. John xviii :10 tells 
 us that Simon Peter, with a sword, struck the servant of 
 the high priest "and cut off his right ear and the name of 
 the servant was Malchus." St Luke xxii:51, mentions 
 the fact that Jesus, "when He had touched his ear He 
 healed him." We are aware of the fact that when an ear 
 has been partially severed from the head, so that it hangs 
 on a fragment, and if at once properly sutured to its place, 
 auceptically and with exact coafsitation, it will grow on 
 
78 Other Cases of Interest. 
 
 in due time. But, at best, it will require ten to fifteen 
 days to get well. 
 
 That Christ had used suture material or made use 
 of any other therapeutical means is not borne out by 
 Scripture. Simply, Jesus "touched his ear, He healed 
 him." This means that he was perfectly healed. If we, 
 therefore, consider these passages in a literal sense that 
 Jesus healed the ear by the touch of His finger we again 
 have an extraordinary example before us. 
 
Healing Patients in Groups 
 
 We now would consider those passages of Scripture 
 in which the healing of groups of sick took place, or 
 rather where the apostles and evangelists mention that all 
 who came or were brought to Christ were healed. 
 
 St. Matthew, ix: 23-24, where it is said: "Jesus 
 went about, all Galilee teaching in their synagogues, and 
 preaching the gospel of the kingdom, and healing all man- 
 ner of sickness, and every infirmity, among the people: 
 And His fame went throughout all Syria, and they pre- 
 sented to Him all sick people that were taken with divers 
 diseases and torments, and such as were possessed by 
 devils and lunatics, and those that had the palcy, and He 
 cured them. ,f And the same apostle tells of one time 
 when Jesus retired from the multitudes (St. Matthew 
 xii:15), many followed Him and "He healed them all." 
 Again, chapter xiv:14, and He coming forth saw a great 
 multitude and had compassion on them, and "healed their 
 sick." At an other time the same apostle tells in chap- 
 ter xv :30, there came to him great multitudes having with 
 them the dumb, the blind, the lame, maimed, and many- 
 others, and they cast them down at His feet, and "He 
 healed them": so that "the multitudes marvelled, seeing 
 the dumb speak, the lame walk and the blind see." And 
 chapter xix: 1-2, when Jesus came into the coast of 
 Judea, beyond the Jordan, great multitudes followed 
 Him, and "He healed them there." St. Luke vii : 21, re- 
 ports that "He cured many of their diseases and hurts, 
 and evil spirits, and to many that were blind He gave, 
 sight," and He said to the messengers of St. John the 
 Baptist: "Go and relate to John what you have heard 
 
80 Healing Patients in Groups. 
 
 and seen: The blind see, the lame walk, the lepers are 
 made clean, the deaf hear, and the dead rise again, and to 
 the poor the gospel is preached.'' And St. John, vi:2, 
 tells of a great multitude who followed Him because they 
 saw the miracles which He did on them that were dis- 
 eased; and chapter vii:31, that of the people, many be- 
 lieved Him, and said : "When the Christ cometh shall He 
 do more miracles than these which this man doeth?" St. 
 Matthew, viii :16, says : They brought to Him many that 
 were possessed with devils "and He cast out the spirit 
 with His word, and all that were sick He healed." (Mind, 
 with His word.) And St. Matthew, xiv:36, "They be- 
 sought Him that they might touch the hem of His gar- 
 ments, and as many as touched Him were made whole." 
 (Mind, simply by their touch of His garment they were 
 made whole). St. Mark, i:32-34, "They brought to Him 
 all that were ill and that were possessed with devils, and 
 He healed many that were troubled with divers diseases, 
 and He cast out many devils." St. Luke, vii:19, reports 
 also that: "All the multitudes sought to touch Him, for 
 virtue went from Him, and healed all." St. Mark, 
 iii:10, states that He healed many, so that they pressed 
 upon him for to touch Him, "os many as had devils." 
 The unlikeliness that the cures of the multitudes should 
 have been by means of suggestion, or that they were hys- 
 terics, in the face of all the evidence to the contrary, 
 should not be countenanced in the mind of the reader for 
 one moment, or by intelligent and truth-seeking students, 
 and more particularly those who would consider Scrip- 
 ture as worthy evidence and truth. 
 
 The various Scriptural passages relating to the va- 
 rious diseases and their phases should at once dispel any 
 simulance to epidemic hysteria ; and, again, we must not 
 leave out of mind the fact that epidemic of hysteria do 
 
Healing Patients in Groups. 81 
 
 not take place in parade on the public highways,and much 
 less among the multitudes of people; and, furthermore, 
 exclude any likeliness that in such they would be healed 
 en masse. A hysteric invariably persists upon individ- 
 uality, individual attention; that is his reason for going 
 into hysteria, and hysteria cannot be healed by a simple 
 touch of the finger of the physician, and much less by the 
 patient touching the hem of a garment, or the command 
 or pronouncement by him that she is well. Therefore we 
 are again reminded of the extraordinary character of 
 those cures. 
 
Scriptural Leprosy 
 
 The history and nature of the disease, and the mirac- 
 ulous cures, are of much interest and importance to the 
 world now. The disease was one of the greatest of all 
 calamities that could befall mankind at the time of Christ 
 and the apostles. That it was the same malignant and 
 dreaded disease which we know and have with us in our 
 time is beyond dispute, and requires no further comment. 
 And the leprosy which is mentioned by the evangelists, 
 who tell us that Christ so miraculously cured, may, there- 
 fore, be the vexatious question for us to consider in this 
 chapter. We will, therefore, consider the modern au- 
 thorities on this malady. The skill and success of the 
 profession in our time and advanced therapeutics will un- 
 doubtedly have some weight upon the importance of this 
 chapter. We must pay due respect to those would-be 
 modern writers (authors), who claim that the cases re- 
 ported in the New Testament as being cured were not 
 cases of genuine leprosy, but were called, by the Greek 
 writers, elephantiasis. For argument's sake, for the 
 present, grant they were geunine elephantiasis! That 
 the malady was the same grave, malignant and dangerous 
 disease as we know it, is not denied, then what would they 
 gain? It seems that those who would in this manner 
 seek to disparage Christ and His apostles should at least 
 be, to some extent, familiar with the disease which they 
 use for comparison. The latest authorities who write 
 on elephantiasis do not give them much encouragement. 
 Professor George Henry Fox, A. M. M. D., of New York, 
 and Prof. Dr. Franz Mracek, of Vienna, both professors 
 
Healing Patients in Groups. 83 
 
 of dermatology and authors, do not picture this disease 
 as one which is of no consequence. 
 
 Professor Fox says that the cause of elephantiasis is 
 uncertain. It is neither contagious nor hereditary, and 
 usually occurs in middle life. The dark-skinned races, 
 and particularly those living in malarial regions near the 
 seacoast, seem most liable to be attacked by the disease. 
 Like leprosy, it has been ascribed to a fish diet, but with- 
 out convincing proof of this origin. 
 
 In the treatment of elephantiasis much can be done 
 in the early stage to relieve the inflammatory symptoms. 
 But cases are rarely seen in this country (also in othrr 
 countries), until the characteristic hypertrophy has de- 
 veloped through repeated erysipelatous attacks. The 
 filaria sanguinis hominis could hardly be killed by ordi- 
 nary suggestion. The early removal of the patient from 
 the country where the disease is endemic, is generally fol- 
 lowed by improvement, and sometimes a cure, which is 
 not authenticated by scientists, however. When the hy- 
 pertrophy is great the inflammatory exacerbation some- 
 times continues to recur in spite of a change of residence. 
 As in leprosy, the change of climate is the first and per- 
 haps the most important point to consider in the way of 
 treatment. Most authors seem to agree that if the case 
 comes under treatment in the first months of its develop- 
 ment the process may (probably, only) be checked or 
 held in abeyance. When well established rarely more 
 than palliation is possible. Now, there you have a fair 
 illustration of the etiology and prognosis of elephantiasis. 
 The latest authors, in our advanced therapeutic skill, 
 know the disease, which the would-be modern writers 
 would quote to confound the reader of Holy Scripture. 
 
 LEPROSY AS IT AFFECTS THE RACES AT 
 THE PRESENT TIME— The Teutonic race, if we except 
 
84 Scriptural Leprosy. 
 
 the Norwegians, are free from leprosy, both in Europe 
 and North America, and the Latin races, whether they 
 reside in Europe or in South America, are the afflicted 
 races. The whole Indo-European family has, however, 
 at one time or other been leprous, although at the present 
 day the disease is traveling westward, but still continues 
 in the East, especially in Persia and India. The disease 
 among the Mongolians is confined mostly to Japan, South- 
 ern China and places apparently infected from these 
 sources. It may be laid down as a general rule that lep- 
 ers increase in numbers as the equator is approached 
 from either pole, although isolated cases may occur in 
 any country of Europe and other parts of this continent. 
 It is not proven that leprosy is diffused by hereditary 
 transmission. There is no leprous physiognomy or 
 physical trait to be noticed in the children of lepers ; and 
 when children are brought up (or suckled) by leprous 
 mothers, contagion cannot be excluded. The parasite ap- 
 pertaining to leprosy may be demonstrated in the lymph 
 expressed from a leprous patch, the discharge from a lep- 
 rous ulcer, and in sections of leprous tissue. The etiology 
 of leprosy appears to have become more definite since 
 the discovery of the bacillus of leprosy by Hansen in 1874. 
 The incubation of leprosy is very indefinitely known, 
 even at this age. There is recent clinical and experi- 
 mental evidence whereby an approximate conclusion 
 might be arrived at concerning the incubation period of 
 leprosy. In the past three to fifteen years have been 
 suggested. Taking three years as the shortest period, 
 would explain how, disallowing heredity, leprosy is not 
 met with in children of lepers until the third year. Ac- 
 cording to Hoegh as many as twenty-seven years have 
 been passed between the time of presumed exposure and 
 the invasion of the disease. Only 10 per cent of all the 
 
Scriptural Leprosy. 85 
 
 lepers are descendants from leprous parents. Leprosy is 
 usually divided into two varieties, but for convenience we 
 shall divide it into three varieties: the tubercular, the 
 macular and the anaesthetic. Many cases can be readily 
 classed in one of these divisions. Others are mixed and 
 present characteristics of each variety. 
 
 In tubercular leprosy spots of erethema appear on 
 the body. They soon become pigmented and hyperaes- 
 thetic, and develop into tubercles, varying in size from a 
 pea to a walnut. The face, extremities and genitals are 
 the parts most commonly affected, but occasionally the 
 mucous membrane, especially of the nose and throat, are 
 involved. Ultimately the tubercles may break down and 
 leave superficial indolent ulcers. In some cases a bulbous 
 eruption appears from time to time. The hair, eyebrows 
 and eyelids fall out, the eyes become inflamed, the fea- 
 tures distorted and voice husky. The disease may last 
 many years, death finally resulting from exhaustion or 
 some intercurrent disease. In the anaesthetic form of 
 leprosy the peripheral nerves are involved by the bacillus 
 leprae. The outbreak may be preceded by numbness, 
 itching or lancinating pains. These symptoms are fol- 
 lowed by the appearance of distorted spots, which are at 
 first associated with hyperaesthesia, but later more or 
 less anaesthesia develops. The skin and its appendages 
 atrophy, the bones undergo necrosis and the phalanges 
 drop off one by one. In some cases (lepra alba) , the skin 
 is not only anaesthetic, but distinctly white. Finally, 
 when the nerves are more or less destroyed, paralysis 
 results. The duration is many years. 
 
 The macular form of leprosy may be associated with 
 either of those already described, or appear with no tu- 
 bercles, and but a slight amount of anaesthesia. The 
 macules may be preceded by a loss of sensation, but are 
 
86 Scriptural Leprosy. 
 
 sometimes hyperaesthetic at the beginning and gradually 
 lose their sensibility. They are rounded or oval, of a 
 dull reddish or brownish hue, and tend to whiten in the 
 center, leaving a narrow band at the border of the patch, 
 which is somewhat elevated. The whole patch may be 
 slightly purpurnacious. The face, trunk or extremities 
 may be the seat of these patches. Upon the back they 
 may coalesce and spread in a serpiginous manner. Bac- 
 teriologic experiments are of little avail, except on hu- 
 man subjects, because the animals usually employed for 
 such experimenting are immune to the lepra bacillus, 
 and we are therefore at a disadvantage. Leprosy is a 
 specific disease, the result of infection by the bacillus 
 lepra, running a chronic course and tending to fatal is- 
 sue, and its presence is characterized by granutomatous 
 infiltration of the skin and mucous membrane of certain 
 nerve-trunks, and of the viscera, inducing functional ir- 
 regularities and trophic changes in the affected parts. 
 
 THE PROGNOSIS OF LEPROSY is serious, though 
 not necessarily fatal. The common belief, founded on 
 the statement of many authoritative writers, that leprosy 
 is an incurable disease, is not in accordance with facts. 
 Leprosy probably can be and has been cured, and would 
 be cured in many cases if the patients were not given to 
 understand that their condition is hopeless and incurable ; 
 and last, but not least, proper treatment should be ex- 
 tended them, which in the main depends on prophylactic 
 measures. Dietetic and hygienic measures are of the 
 greatest importance, and, after all, this, as in some other 
 diseases, if not more so, requires a long time and skillful 
 treatment for months and years, and is given to no hu- 
 man genius or skill to cure instantaneously. That lep- 
 rosy was well known by the ancients is evident from 
 Scripture, and needs no further comment at our hands. 
 
Scriptural Leprosy. 87 
 
 Probably the most striking account in ancient history as 
 to diagnostication and treatment of leprosy, including the 
 manner in which it was ordered to be carried on, hygiene, 
 separation of the patients, etc., we find most minutely re- 
 corded in Leviticus xiii:2-: "The man in whose skin or 
 flesh shall arise a different color, or a blister, or as it were 
 something shining, that is the stroke of the leprosy, shall 
 be brought to Aaron, the priest, or any one of his 
 sons. And if he see leprosy in his skin, and the hair\ 
 turned white, and the place where the leprosy appear eth 
 lower than the skin and the rest of the flesh, it is the 
 stroke of the leprosy, and upon his judgment he shall be 
 separated. But if there be a shining whiteness in the 
 skin, and not lower than 'the other flesh, and the hair be 
 of the former color, the priest shall shut him up seven 
 days. And the seventh day he shall look on him; and if 
 the leprosy be grown no further, and hath not spread it- 
 self in the skin, he shall shut him up again another seven 
 days. And on the seventh day he shall look on him, and 
 if the leprosy be somewhat obscure, and not spread in the 
 skin, he shall declare him clean, because it is but a scab; 
 and the man shall wash his clothes, and shall be clean. 
 But if the leprosy grow again, after he was seen by the 
 priest and restored to cleanness, he shall be brought to 
 him, and shall be condemned of uncleanness. If the 
 stroke of the leprosy be in a man, he shall be brought to 
 the priest, and he shall vieiv him. And when there shall 
 be a white color in the skin, and it shall have changed the 
 look of the hair, and the living flesh itself shall appear : 
 It shall be judged an inveterate leprosy, and grown into 
 the skin. The priest therefore shall declare him unclean, 
 and shall not shut him up, because he is evidently unclean. 
 But if the leprosy spring out, running about in the skin, 
 and cover all the skin from the head to the feet, whatso- 
 
88 Scriptural Leprosy. 
 
 ever falleth under the sight of the eyes, the priest shall 
 view him, and shall judge that the leprosy which he hath 
 is very clean; because it is all turned into whiteness, and 
 therefore the man shall be clean. But when the live flesh 
 shall appear in him, then by the judgment of the priest he 
 shall be defiled, and shall be reckoned among the unclean. 
 For live flesh, if it be spotted with leprosy, is unclean. 
 And if again it be turned into whiteness, and cover all the 
 man, the priest shall view him, and shall judge him to be 
 clean. When also there has been an ulcer in the flesh 
 and the skin, and it hath been healed, and in place of the 
 ulcer, there appeareth a white scar, or somewhat red, the 
 man shall be brought to the priest. And when he shall 
 see the place of the leprosy lower than the other flesh, 
 and the hair turned white, he shall declare him unclean; 
 for the plague of leprosy is broken out in the ulcer. But 
 if the hair be of the former color, and the scar comeivhat 
 obscure, and be not lower than the flesh that is near it, he 
 shall shut him up seven days. And if it spread, he shall 
 judge him to have the leprosy. But if it stay in its place, 
 it is but the scar of an ulcer, and the man shall be clean. 
 The flesh also and skin that hath been burnt, and after it 
 is healed hath a white or a red scar." Verses 25 to 28 
 describe this further to differentiate from the ulcer of a 
 burn. Here for want of space we omit part of the Scrip- 
 tural instruction and simply call attention to the remain- 
 der of the chapter in which is minutely described the 
 mode of wearing clothes by the lepers and the form and 
 manner of disinfection after recovery: "And these are 
 to be destroyed by fire with whatsoever they are in con- 
 tact." And Leviticus, xiv chapter, provides how the 
 leper who is healed of leprosy is to undergo a course of 
 cleansing, washing and shaving the hair of the whole 
 body. And he is to live in a hut, not in the hut that he 
 
Scriptural Leprosy. 89 
 
 used before he was healed, but a clean hut, for seven days, 
 when again he shall shave and clean, after having washed 
 his clothes a second time ; then on the eighth day he may 
 go to the tabernacle to make offerings. And we notice 
 the precaution to prevent further contagion and infection, 
 thereby exemplifying that they knew how to observe 
 hygienic pophrylaxis in those times ; and even in our ad- 
 vanced age and skill, in the main, we have but little to 
 add to their regulations as to hygiene and isolation than 
 they practiced in those times, considering our means. At 
 least they made use of the fundamental parts. Allowing 
 that there were from time to time spontaneous cures of 
 leprosy, and others that were cured by therapeutic means, 
 as may well be inferred from the foregoing passages, af- 
 ter early and long periods of treatment, others may have 
 been of a mild form, or even of doubtful diagnosis, as may 
 be taken from these passages of Holy Writ, in which the 
 diagnosis of malignancy was doubtful. But there was 
 no doubt of the incurability of advanced cases — cases 
 which were gangrenous and deep, where caries of the 
 bones had taken place. Where the phalanges dropped off, 
 where the eyes, ears, nose, etc., were destroyed, human 
 aid and skill was not known to heal them; and further- 
 more, at this stage, no physician even with our advanced 
 medical and surgical skill, claims to be able to cure such 
 cases, or even materially check the progress. A cure is 
 practically impossible. And that the Hebrews knew and 
 were capable of diagnosing, and knew that leprosy at this 
 stage was incurable by any therapeutic means, is further 
 demonstrated in 4 Kings, v:4-7. Naaman, general of the 
 army 01 the King of Syria, went to his Lord and told Him 
 what was said of the land of Israel. Whereupon "the 
 King of Syria commanded him to go." And he went and 
 brought a letter from his king stating that he might cure 
 
90 Scriptural Leprosy. 
 
 his servant of leprosy, and when the king of Israel had 
 read the letter "he rent his garments," and said: "Am 
 I God, to be able to kill and give life, that this man hath 
 sent to me, to heal a man of his leprosy? ' Hence, only 
 by a miracle it was then that leprosy was cured. True, 
 we are more able to handle leprosy than the Israelites 
 were in primitive ages. We know a great deal more 
 about the malady, but we can do very little more in ad- 
 vanced cases; and we would in our day give vent to our 
 astonishment if leprosy was instantly cured by a man, 
 and would exclaim: "Who is that man, that physician 
 who can do so much more than has been done in all these 
 years'?" The question of leprosy was viewed with such 
 aisagreeableness by the Israelites that the last thing to 
 be entertained should be that any person should be ac- 
 cused of simulating leprosy, or to claim hysterical leprosy. 
 The symptoms enumerated and described to justify the 
 priests to declare one a leper, and that such a person had 
 to be isolated from other people, were objective, and did 
 not depend on pain, spasms, etc. The extreme precaution 
 that was prescribed by the old law (Leviticus, xiii), and 
 exercised by the priests, in prophylaxis and hygiene, and 
 the instruction to the lay people, permit of no doubt that 
 the cases quoted in Scripture were leprosy. The Israel- 
 ites, and more especially their priests, know lepra; and 
 should we admit that the diagnosis at times in the early 
 stages was not always perfect, there would be no doubt in 
 the more mature stage of the disease, wnen the ulcers, 
 blindness, gangrene, caries, dropping off of the phalanges, 
 etc., would take place. This opinion is concurred in by 
 the medical authority. The priests had the authority 
 when a patient was found with blisters, or a discoloration 
 of the skin, or those who were suspected of leprosy, to 
 shut them up for observation, to isolate such patients 
 
Scriptural Leprosy. 91 
 
 from other people, until such time when the disease could 
 be differentiated. But we have no reason to apprehend 
 that, in the time of Christ, there was the slightest doubt 
 of proper and correct diagnosis; otherwise the jealous 
 and envious priests and Pharisees would certainly have 
 done more than indignantly retreat, and plan ways and 
 means by which they might destroy him. Christ's ther- 
 apy does not only outstrip modern advanced skill, asepsis 
 and antisepsis, but ignores them, and also of the prophy- 
 laxis of the old law, as well as any special treatment, 
 there is not the least sign. And, finally, after all, there 
 has been very little progress made in the way of specifics 
 for the treatment of leprosy. 
 
 This should be so much more convincing to the peo- 
 ple of this age, that the cures, as reported in the New 
 Testament, were supernatural, and conclusive evidence 
 (from what has been said) that they were performed for 
 the purpose of proving (showing) to the people the Mes- 
 sianic mission of Jesus Christ. 
 
 St. Matthew, viii :l-4, St. Mark, i : 40-43, and St. Luke, 
 v: 12-13, report the case of a leper, who, seeing Jesus, and 
 falling on his face, besought Him, saying: "Lord, if 
 thou wilt, thou canst make me clean; and Jesus stretched 
 forth His hand and touched him, saying :. .1 tvill, be thou 
 cleansed; and immediately the leprosy departed from 
 him." Christ sent him to the priests to show himself 
 and make his offering, as was commanded by the law of 
 Moses. St. Luke, xvii: 12-14, reports the remarkable 
 cure of the ten men that were lepers, "who stood afar off, 
 and lifted up their voice, saying, Jesus, Master, have 
 mercy on us," to whom Christ said, when He saw them : 
 "Go, show yourselves to the priests, and as they ivent, 
 they ivere made clean." Those were men who evidently 
 were., declared., lepers., by ..the., priests, ..and 
 
92 Scriptural Leprosy. 
 
 were near the city which Christ was about to enter, and 
 were so diseased that they would not dare to come near, 
 but cried "from afar off." The treatment of these men 
 by Christ consisted in that He saw them and spoke to 
 them the words: "Go, show yourselves to the priests," 
 and as they went they became well. There is nothing 
 said to indicate the severity of these cases ; but, evidently, 
 they were so bad that they were judged lepers and were 
 not permitted among other people ; but even if they had 
 been of the mildest form, would they be healed by simply 
 being told to go and show themselves to the priests, by 
 anything less than extraordinary power? The declara- 
 tion that one affected with leprosy is healed, and that such 
 a patient himself knows that all objective and subjective 
 symptoms have disappeared, and that he feels well, in it- 
 self was not sufficient to free him from isolation. It was 
 only the priests who were endowed with that power, and 
 to those priests, the enemies of Christ, they were sent to 
 be viewed and released by them from the bondage of lep- 
 rosy, and we find no record that they were refused their 
 freedom, and the priests do not protest ; and furthermore, 
 when Christ sends the message to St. John, confirms 
 His messianic mission by referring to the cures of lepers 
 and other sickness, as evidenced by St. Matthew, xi:5, 
 and St. Luke, vii :22. 
 
Resurrection of the Dead 
 
 The most remarkable of all miracles performed by 
 Jesus Christ were those of raising the dead to life and 
 health. And of those we will quote three which are men- 
 tioned in the New Testament. We are aware of the fact 
 that there are writers and instructors who would have it 
 that these were not genuine dead ; that they were only in 
 a cataleptic state or even in a state of coma, all of which, 
 when all the circumstances are intelligently and impar- 
 tially considered, fall by the wayside. In catalepsy we 
 have prodromal symptoms, and it is not so difficult, even 
 for the layman, to detect life or suspicion of life, and 
 usually it is not difficult to detect the heart beat, and the 
 changes of death do not appear, all of which will retard 
 the relatives from a hasty burial, more especially so when 
 it is of such importance as in the case of the only son of a 
 widow, who does not wish to give him up for dead. Coma 
 is another symptom which is claimed by them that may 
 have been the reason for suspected death. But the same 
 argument holds good here, only more so. And to con- 
 clude that Jesus should have accidentally come along 
 when the condition of catalepsy or coma was at the point 
 where the patient could be awakened, at each time, is 
 rather amazing. 
 
 St. Luke, vii : 12-15. It is said that when Jesus, with 
 rlis disciples and a great multitude came nigh to the gate 
 of the City of Nairn, a dead man was carried out, the only 
 son of his mother, and she was a widow ; and a great mul- 
 titude of the city was with her, indicating great respect 
 for her family. "Whom, when the Lord had seen, being 
 moved with mercy totvards her, he said, Weep not. 
 
94 Resurrection of the Dead. 
 
 And he came near and touched the bier : (And they that 
 carried it stood still) and He said, young man, I say to 
 thee, arise. And he that was dead sat up, and began to 
 speak. And He gave him to his mother." 
 
 It is true, Jesus with His disciples and a great mul- 
 titude, came near the gate of this city just at the time 
 when this procession came out with the dead man, and it 
 need not have been an accidental incident, for we are told 
 that all His deeds were for the purpose of instructing His 
 disciples, and to prove by His wonders before the people 
 that He is the Messiah. He would naturally do that 
 which would be of the most convincing deed; and that 
 this double procession was prearranged in the allwise 
 ways of God need not be doubted, for He went to a new 
 city to teach; and what better way could have been 
 chosen ? 
 
 The very fact that without going or sending there 
 He would be enabled in His travels to arrange a coinci- 
 dence of a man dying and the funeral procession of such a 
 magnitude to meet another procession just at the gate of 
 the city He was about to enter should be only another con- 
 vincing evidence of His divine power. That a dead man, 
 the only son of a much respected widow, followed by a 
 multitude of friends to the place of burial, and Jesus on 
 His travels accidentally meeting them at the entrance to 
 the city, sees much lamentation and tribulation of the 
 widowed mother, and her sympathetic friends, is moved 
 with mercy for the mother, approaches the bier and 
 touches it and commands the young man to arise, which 
 command is immediately answered by his obedience, 
 and arising, he begins to speak, and is turned over to his 
 mother in presence of the great multitudes, who glorify 
 God and report the wonder "throughout all the country 
 round about/' was certainly a convincing adventure, but 
 
Resurrection of the Dead. 95 
 
 to us another instance where Christ shows Himself not as 
 a physician, but that he performed the miracles to attract 
 the faith of the people in His divine power. 
 
 St. Mark, v: 35-43, reports the case of the daughter 
 of the ruler of the synagogue, who had died, and when 
 the ruler had been reminded by his people who had come 
 from the ruler's house, that he should bother the master 
 no farther, that his daughter had died, and Jesus, having 
 heard the words that were spoken, said to the ruler of the 
 synagogue : "Fear not, only believe/' and when He came 
 to the house of the ruler of the synagogue He found many 
 people weeping and wailing much. He said to them that 
 she "is not dead, but sleepeth, and they laughed Him to 
 scorn." And after entering the house, and the room in 
 which she was lying, and taking her by the hand, He said 
 to her: "Damsel, I say to thee arise, and immediately 
 the damsel rose up and walked: And she was twelve 
 years old : and they were astonished with great astonish- 
 ment, and He commanded something to be given her to 
 eat." 
 
 The most remarkable of the miracles wrought by 
 Jesus Christ, insofar as are reported by the apostles and 
 evangelists (His own excepted), is that of the resurrec- 
 tion of Lazarus, who had been "buried four days," and 
 was, as was the custom at that time, entombed in a sep- 
 ulcher, which was made airtight; and in order to bring 
 this case before the reader more vividly will give the full 
 text as written by St. John, xi :39- : "Jesus saith : Take 
 away the stone. Martha, the sister of him that was dead, 
 saith to Him: Lord, by this time he stinketh, for he is 
 now of four days. Jesus saith to her : Did not I say to 
 thee that if thou believe thou shalt see the glory of God? 
 They took therefore the stone avjay; and Jesus lifting up 
 His eyes said : Father, I give thee thanks that thou hast 
 
96 Resurrection of the Dead. 
 
 heard me. And I know that thou hear est me always, but 
 because of the people who stand about have I said it, that 
 they may believe that thou hast sent me. When He had 
 said these things He cried with a loud voice: Lazarus, 
 come forth. And presently he that had been dead came 
 forth, bound feet and hands ivith ivinding bands, and his 
 face was bound about with a napkin. Jesus said to them : 
 Loose him and let him go. Many therefore of the Jews 
 vjho were come to Mary and Martha, and had seen the 
 things that Jesus did, believed in Him. But some of 
 them went to the Pharisees and told them the things that 
 Jesus had done. The chief priests therefore and the 
 Pharisees gathered a council and said : What do we? for 
 this man doth many miracles. If we let Him alone so, all 
 will believe in Him; and the Romans ivill come and take 
 away our place and nation. From that day, therefore, 
 they devised to put Him to death' 9 
 
 This chapter is of great importance for all ages, but 
 particularly so in our age, where so many think, or claim 
 to believe, that Christ came to this world as a healer of 
 the physical sick. It teaches plainly that Christ per- 
 formed miracles; 1st, to prove that He was the Son of 
 God ; 2nd, that He was the promised Messiah. And more 
 than that, in this chapter we have Christ's own version of 
 the whole subject (of this volume), His own interpreta- 
 tion, His own explanation and reason for doing or per- 
 forming the miracles, more plainly, if possible, than in 
 any other chapter. In His own words which are: "I 
 know that Thou hear est Me always, but because of the 
 people who are standing here I said it, that they may be- 
 lieve that Thou hast sent me." That they believe in Him 
 to be the Messiah, the Son of God : He heals the sick, the 
 deformed, the blind, etc., and finally resurrects the dead 
 (St. John, xi :42) . Again : "hi either hath this man sin- 
 
Resurrection of the Dead. 97 
 
 ned, nor his parents; but that the works of God should be 
 made manifest in Him." (St. John, ix:3.) Far from 
 any claim to replace the old practisions, without exag- 
 geration, it may be said that the resurrections of the dead 
 need not be considered in proving the extraordinary 
 power of Christ. To any intelligent and impartial stu- 
 dent the healing and manner of curing the sick, blind, 
 lame, etc., as set forth in the New Testament, should be 
 ample evidence that He performed them to prove His di- 
 vine powers ; and furthermore, from all the circumstances 
 it should require no argument to demonstrate the reason 
 for performing the miracles, much less should it appear 
 to reason that they were performed and taught to be for 
 the purpose of introducing a new therapeutic means of 
 healing and alleviating suffering humanity from physical 
 ills. 
 
Miracles; Other Than Those of Healing 
 
 Thus far it has been our endeavor to show that the 
 miraculous cures wrought by Jesus Christ, the attending 
 circumstances, and the doctrine thereby conveyed, leads 
 to the conclusion that the purpose of Christ in perform- 
 ing them was none other than to prove Himself the prom- 
 ised Messiah (Savior of mankind), and not for the pur- 
 pose of changing the natural mode and practice of treat- 
 ing the sick. 
 
 Minding, however, the contention of those who would 
 have Christ establish a system of healing by faith, spirit- 
 ualism, suggestion, or what not, and allude to the extra- 
 ordinary healing of the sick as quoted in Holy Writ as 
 proof for their contention, it will not be out of place to 
 quote a few miracles wrought by Him other than those 
 of healing the sick. 
 
 When we read Holy Scripture and note what is said 
 concerning the coming and life of Christ we are reminded 
 of the fact that all is remarkable. 
 
 In many of the passages of the Old Testament we 
 are told of His coming, of His remarkable career from 
 the time of His birth to the time of His ascension, and of 
 the establishment of His Kingdom on earth. 
 
 In the New Testament we are told of His birth, and 
 the circumstances surrounding it ; of the flight to Egypt, 
 and the slaughter of the male infants by Herod ; His re- 
 turn with His parents and His life at Nazareth; the re^ 
 markable incident in the temple at Jerusalem when He 
 was twelve years of age. 
 
Miracles Other Than Those of Healing. 99 
 
 The period from His twelfth to His thirteenth year 
 constitutes what is generally known as the hidden life of 
 Christ. 
 
 At the age of thirty He began to teach in public. 
 Concerning Himself Jesus taught that He is the Son of 
 God ("J and the Father are one") and the promised Mes- 
 siah ; and He exacted faith of people in Him as the God- 
 sent Messiah. 
 
 To this end, to elicit faith in Himself, He performed 
 miracles, such that were absolutely impossible to be done 
 without the help or power of God; otherwise the people 
 will not believe Him, as He tells the ruler: "Unless you 
 see signs and wonders you believe not." St. John, iv:48. 
 
 So at the marriage at Cana of Galilee He trans- 
 formed water into wine, and manifested Himself as a Di- 
 vine person to His disciples. St. John, ii:l-ll. Jesus 
 fed five thousand men, besides women and children, with 
 five barley loaves and two fishes, and of the fragments 
 twelve full baskets remained. St. Matthew, iv: 17-21. 
 
 Christ foretells the destruction of the temple. St. 
 Mark, xiii:2. 
 
 Jesus "rebuked the wind and the rage of the water, 
 and it ceased; and there was a calm." St. Luke, viii:24. 
 
 Jesus walks upon the sea. St. John, vi:19. 
 
 At another time Jesus had compassion on the multi- 
 tudes and said : "Behold, they have noiv been with Me 
 three days, and have nothing to eat. And if I shall send 
 them away fasting to their home they will faint in the 
 way, for some of them came from afar off." Among 
 them they had seven loaves and a few little fishes. After 
 commanding the mulitude to sit down upon the ground 
 He broke the bread, handing it to the disciples to lay be- 
 fore them that were there; also the fishes,"And they did 
 all eat and had their fill. And they took up seven bas- 
 
100 Miracles Other Than Those of Healing. 
 
 ketsful of what remained of the fragments: And they 
 that did eat were four thousand men, besides women] 
 and children." St. Matthew, xv:32, St. Mark, viii:l-9. 
 Christ foretells His passion. St. Luke, xviii: 31-43. 
 
 Christ's resurrection and manifestation to His apos- 
 tles. St. John, xx. 
 
 Jesus after His resurrection came and stood in the 
 midst of His apostles, greeting them. St. Luke, xxiv:36. 
 
 Jesus appearing to the apostles and disciples after 
 His passion by many proofs for forty days, appearing to 
 them, speaking of the Kingdom of God, and eating to- 
 gether with them ; and at the end of the forty days, and 
 when He had finished His instructions, and while they 
 looked on, "He was raised up, and a cloud received him 
 out of their sight." Acts, i :1-11.. 
 
 After considering the various phases of the most in- 
 teresting cases of diseases cured by Jesus Christ, and a 
 few other miracles wrought by Him, as recorded in Holy 
 Writ, and having made a few appropriate comments 
 thereon to show the object and purpose of same, we will 
 now proceed to pay our respects to those claims and pre- 
 tentions of which Christ is put down, incorrectly, how- 
 ever, as the author and teacher. 
 
The Mind and Suggestion 
 
 That the mind has much influence over the organs 
 of the body no physiologist will dispute, and properly 
 used can have great influence over disease, or diseased 
 conditions, as well as over those which are not diseased. 
 
 Depression of spirit causes biliousness; jealousy and 
 anger poisons the blood and curdles a mother's milk ; bad 
 news will take away a voracious appetite ; fright or fear 
 paralyzes the heart, and whitens the hair ; a sudden rage 
 kills ; a mother, it is said, screamed and fell dead at the 
 sight of a dummy with a stick in hand, which her chil- 
 dren had dressed up to frighten her for fun, and which 
 she mistook for a burglar. Such and other cases could 
 be cited by the score, all of which is reasonable ! 
 
 In cases of illness a cheerful and hopeful face has a 
 good influence; confidence and hope of getting well has 
 a wholesome influence upon the sick; to cheer up a pa- 
 tient and have him do all he can to assist the digestive 
 organs by mental impression often is of value. Therefore, 
 suggestion may have some influence in certain cases and 
 conditions. 
 
 Hysteria, which is a functional disease of the ner- 
 vous system, associated with impaired will-power and in- 
 creased impressionability. 
 
 Drunkenness and other vices acquired by habit are 
 subject to suggestion and cultivation of the will-power. 
 (In other words, can be in nearly all cases given up at 
 any time by will) . 
 
 But to claim that organically diseased conditions 
 with broken cell-tissues can be influenced by mind is an- 
 other question. 
 
102 The Mind and Suggestion 
 
 Tissue once lost cannot be restored by mind ! 
 
 The tension of the nerves may be relaxed and thereby 
 an acute neurology be affacted. A strained set of 
 nerves may be relaxed by changing the state of mind, and 
 so relieve the strain upon the tired nerves; but this 
 change cannot be applied to tissue after pathological con- 
 ditions have fully set in. 
 
 Tubercle bacilli and various other disease-producing 
 elements cannot be affected by suggestion or mind any 
 more than if applied to a bullet or other foreign sub- 
 stance that may be in man's tissue. 
 
 Or, what would the mind have to do with a kidney 
 infiltrated "with calculous deposits (gravel or stone), 
 cirrhosis of the liver, and the various parasitic condi- 
 tions, chronic uremea, etc.? In some cases, however, 
 which had been brought about by worry, anger, dissi- 
 pation, etc., may be so influenced, but the change then 
 would not come about by mind, per se, but by a change 
 of mind and a change of conditions; in other words, by 
 the correction of the underlying cause. 
 
 Hence, correction of abnormal conditions and prac- 
 tices are the basis upon which mental influences become 
 effective, and not to special gift, nor supernatural power. 
 
Hypnotism 
 
 Hypnotism being of minor interest in our discus- 
 sions, it will be merely mentioned in connection with the 
 previous chapters, more particularly those concerning the 
 miraculous cures wrought by Christ, and perchance re- 
 lieve the to some extent prevailing belief that such treat- 
 ments do or may have an influence with the physiological 
 conditions and health of mankind. 
 
 The principal question is, will the hypnotist com- 
 manding a sick man to be well, thereby affect the dis- 
 ease? 
 
 There is no doubt he can demand the disease to leave 
 the sick man, or command the sick man to be well; but 
 to what purpose? He can tell the man who has but one 
 eye or is blind, to see; but the blind man will remain 
 blind ! Or he can command an insane man to be sane, but 
 will it come to pass ? Emphatically no ! 
 
 Hence hypnotism cannot affect disease. The blind 
 man may be hypnotized, but when he comes to he will be 
 a blind man as before ; and so it is in all cases of physical 
 disease. 
 
 Experiments have proven beyond all question that 
 neither hypnotism nor suggestion has any effect upon the 
 insane patient, due to pathological tissue changes. Hyp- 
 notism, therefore, absolutely cures no organic disease, 
 and has no curative effect whatever on such patients. 
 Lost tissue cannot be restored in that way. 
 
 It can only produce or influence an illusional belief 
 for the moment, and may have an illusional and at best 
 an anaesthetic effect, as would alcohol, morphine or 
 
104 Hypnotism. 
 
 chloroform, which relieve pain temporarily, but do not 
 cure in such cases. 
 
 All may be used as a beneficial treatment in certain 
 cases, which will for want of space not be discussed fur- 
 ther. 
 
 Recognizing the fact that neither hypnotism nor 
 suggestion have curative effect on organic or real disease, 
 the claim that the Biblical cures were not genuine, that 
 the patients were under the influence of hynotism and 
 suggestion are groundless; for it is well known that the 
 effect of neither of them are lasting, and after all, if 
 anyone so treated would awake, he would make himself 
 known to the best effect. 
 
 If used by competent medical men in selected cases 
 of psychic and nerve disorders there is a legitimate use 
 for suggestive therapeutics ; but that the improper or mis- 
 use of this may be harmful need not be further discussed. 
 
 Whether it be hypnotism or mesmerism, both of 
 which- are obtained by suggestion, neither should be at- 
 tempted unless it be under the supervision of a compe- 
 tent physician, no more than that of administering ether 
 or chloroform to anaesthetize a patient. 
 
 Two rival theories are held as to the general charac- 
 ter of hypnosis. The Paris school, led by Charcot, hold 
 that it is a pathological condition which can be induced 
 only in patients already mentally diseased or having neu- 
 ropathic tendencies. The Paris school of interpreters 
 find three stages of progress in the hypnotic sleep : First, 
 catalepsy, characterized by rigid fixity of the muscles in 
 any position in which the limbs may be put by the experi- 
 menter, with great suggestibility on the side of con- 
 sciousness, and anaesthesia in certain areas of the skin 
 and in certain of the special senses ; second, lethargy, in 
 which consciousness seems to disappear entirely: the 
 
Hypnotism. 105 
 
 subject cannot be aroused by any sense stimulation by 
 eye, ear, skin, etc., and the body is flabby and pliable 
 as in natural sleep ; third, somnambulism, so called from 
 its analogies to the ordinary sleep-walking condition to 
 which many persons are subject. This last covers the 
 phenomena of ordinary mesmeric exhibitions at which 
 traveling mesmerists control persons before audiences 
 and make them obey their commands. While other scien- 
 tists properly deny these distinct stages as such 
 they may yet be taken as representing extreme instances 
 of the phenomena, and serve as points of departure for 
 further discussion — which, however, we must decline for 
 want of space. 
 
 The so-called Nancy school, on the other hand, led by 
 Bernheim, deny the pathological character of hypnosis 
 altogether, claiming that the hypnotic condition is noth- 
 ing more than a special form of ordinary sleep, brought 
 on artificially by suggestion. Suggestion, they say, is 
 only an exaggeration of an influence to which all persons 
 are normally subject. All the variations, stages, curious 
 phenomena, etc., of the Paris school they say, can be ex- 
 plained by this "suggestion" hypothesis. The Nancy 
 school, it seems, is completely victorious as far as the 
 great mass of the facts are concerned. 
 
 As to the therapeutic value of hypnotism there have 
 been many remarkable and sensational cases of cure of 
 diseases reported, especially in France. That hysteria 
 in all of its manifold manifestations has been relieved is 
 by some admitted to be true, but that any organic, struc- 
 tural disease has ever been cured by a hypnotist is un- 
 proven. In the United States it is not regarded by the 
 medical authorities as an agent of much therapeutic 
 value, and is rarely employed by the regular profession. 
 
106 Hypnotism. 
 
 IN SUGGESTION we have a class of phenomena, 
 typified by the abrupt entrance from without into con- 
 sciousness of an idea or image which becomes a part of 
 the stream of thought and tends to produce the muscular 
 and volitional effects which ordinarily follow upon its 
 presence. One suggests a course of action to his friend, 
 who may adopt it. Besides the fact of ideal suggestion 
 there is what may be called physiological suggestion, cov- 
 ering the same class of phenemona in cases where the 
 suggestion does not attain the standing of a conscious 
 image, but remains subconscious. 
 
 It is called physiological, because the nervous pro- 
 cess, as in all cases of very faint degrees of consciousness, 
 is largely self-acting or reflex. By physioloical sugges- 
 tion, therefore, is meant the bringing about of a reaction 
 subconsciously by means of an extra organic stimulus. 
 
 The clearest examples of such suggestions occur in 
 sleep. Words spoken to the sleeper are intelligently an- 
 swered. Positions given to his limbs lead to others ordi- 
 narily associated with them ; the sleeper defends himself, 
 withdraws from danger, etc. The early developments of 
 the child's consciousness proceeds largely by such sugges- 
 tions. Before mental images are definitely formed and 
 subject to association we find many motor reactions stim- 
 ulated by such physiological suggestions from the envi- 
 ronment. So we go on to food suggestions — suggestions 
 of personalities, etc. To enter into all of them would re- 
 quire more than the alloted space in this little work. 
 
Faith, Mind and Spiritual Healing 
 
 From history it is plain that we have the so-called 
 wonderful healers, based upon Scriptural authority from 
 the very time of the apostles to this age. Simon, Acts, 
 viii:9-, may properly be styled the Father of all heretics 
 in this respect. 
 
 The full name of this man was Simon Magus, who 
 made his beginning at Samaria, where he had been a 
 magician, seducing the people, giving out that he was 
 some great one ; to whom they all gave ear from the less 
 to the greatest saying : "This man is the power of God, 
 which is called great." And they were attentive to him, 
 because for a long time he had bewitched them with his 
 magical practices. But when Phillip came and preached 
 of the Kingdom of God in the name (authority) of Jesus 
 Christ, "they were baptised, both men and women." 
 
 Then Simon, with his keen eye to commercialism, 
 seeing that his influence with the people was waning, 
 had himself baptized, being astonished to see the signs 
 and miracles which were done. 
 
 The apostles, St. Peter and St. John, who came to 
 Samaria to confirm the Christians who had been baptized, 
 and Simon, well understanding that the power must come 
 by the authority of the apostles, offered them money, 
 saying: "Give me also this power, that on whomsoever 
 I shall lay my hands he may receive the Holy Ghost." 
 But St. Peter said to him: "Keep thy money to thyself 
 to perish with thee. Because thou hast thought tho,t the 
 gift of God can be purchased with money." Acts, 
 viii: 17-18. 
 
108 Faith, Mind and Spiritual Healing. 
 
 Hence we see that the first heresy, that of mental 
 healing and commercialism, was condemned by the Chris- 
 tian church, and that by the apostles themselves. 
 
 In the presence of Emperor Nero of Rome and a mul- 
 titude of people, among whom was St. Peter, this Simon 
 Magus attempted an ascension into heaven as a proof of 
 his divinity, but at the prayer of St. Peter that "God 
 would put to confusion this blasphemer," he fell on the 
 pavement, broke his bones and quickly expired. 
 
 This is vouched for by St. Cyril of Jerusalem, one of 
 the most noted church fathers, and in several apoery- 
 ephal writings. 
 
 Simon did as some do even in our time. He went on 
 with his erroneous and charlatanic work, and in spite of 
 knowing better, even at the peril of his life. 
 
 This man, as all others after him, had their follow- 
 ers in one form or another. 
 
 Therefore, after the tragic death of Simon we have 
 as his successor one Menander, with a close following by 
 one Dositheus, who claimed to be the Messias. Hence, 
 we see that even during the apostolic times commercial- 
 ism was the basis of faith-healing, and was practiced by 
 tne charlatans, who also resorted to this pernicious prac- 
 tice. 
 
 A little later we find them under various names and 
 claims, all pretending to base their claims on Biblical au- 
 thority, more or less as the exclusive discoverers of their 
 respective sects or creeds, as is the case in our day. 
 
 During the latter half of the first century of the 
 Christian era we find gnosticism, a sect, or various sects, 
 of mind and spiritual healing, as they are pleased to call 
 the farce, which was also put under ban by the Christian 
 church at that time as now ; which again would show that 
 
Faith, Mind and Spiritual Healing. 109 
 
 the claims of present day so-called healers reverting back 
 to practice of Christ and the early Christians for author- 
 ity is not true. 
 
 This early Gnosticism did not remain as one sect very 
 long. The rivalry for honor, supremacy and greed was 
 soon rampant, and new discoveries and claimants would 
 spring up from time to time, and then came the different 
 forms of Gnosticism. 
 
 The early Gnostics distinguished three classes of hu- 
 man beings: First, the spiritual; second, the physical; 
 and third, the material. They taught that the spiritual 
 are capable of the highest knowledge, the physical of faith 
 alone, and the material are to be hopelessly and com- 
 pletely in the power of matter. 
 
 To discuss the various forms and teachings of 
 Gnosticism would require more than the allotted space of 
 this volume, and would be of little value to the reader. 
 
 Spiritualism and magnetism are too well known to 
 be given much attention, but may be classed as forms of 
 Gnosticism. 
 
 Superstitious practices are almost as old as the world 
 itself. Just as there is no nation, tribe or clan but be- 
 lieves in a deity, and has at least some semblance of re- 
 ligious worship, so, too, superstition has its adherents 
 among all classes of men the wide world over. 
 
 Superstition has followed religion like a grotesque 
 shadow, which, though not always noticeable, will never- 
 theless show itself again and again. 
 
 The oldest civilized nations, the Phoenicians and 
 Egyptians, had their sorcerers, magieras, and wonderful 
 healers. The Greeks and Romans believed in oracles, 
 the black art, and angiers, and who does not know of the 
 
110 Faith Mind and Spiritual Healing. 
 
 medicine man among the Indians of our own country, 
 who, by incantations and prayers, sought to relieve their 
 suffering fellowman. 
 
 Leaving the early Gnosticism, and considering those 
 of our time, we find one and all are more or less dove- 
 tailed into the ancient Gnosticisms. 
 
Dowieism 
 
 Dowieism, already on the verge of decay or disband- 
 ment, has a passing interest, because it is one of the latest 
 faith-cure sects, and at one time had a large number of 
 followers. 
 
 The founder of this sect, John Alexander Dowie, 
 made his appearance in Chicago during the world's fair 
 of 1893, and it was during this occasion that these words 
 came to him like an inspiration : "They shall lay hands 
 on the sick, and they shall recover." 
 
 The World's Fair being in progress he found an ex- 
 cellent opportunity to get himself into business. 
 
 Through the assistance of his friends, who were at 
 that time under his influence, he succeeded in opening a 
 small tabernacle near the entrance to the fair grounds, 
 and he began operations, alongside of other circus fea- 
 tures of the exposition, and outdid them all in drawing 
 crowds of the credulous, and making them pay dearly for 
 their credulity. This is evident in view of the fact that 
 at this time he was a poor man, and in ten years later 
 had amassed a fortune of about twenty millions. 
 
 The main point in Mr. Bowie's doctrine is in that he 
 claimed to possess the power of healing in a marked de- 
 gree as a special gift of God. Divine healing, he said, is 
 opposed by diabolical counterfeits. Among the counter- 
 feits are Christian Science, falsely so-called, mind heal- 
 ing, spiritualism, and trans-evangelism. He claimed 
 that all other ministers refuse to believe in Divine heal- 
 ing in answer to prayer, and that he alone advocated this 
 doctrine. Though this is not true, yet he had the faculty 
 
112 Faith, Mind and Spiritual Healing. 
 
 to make his credulous hearers believe him to such an ex- 
 tent that they readily turned over to him their cash, 
 houses and business and all (it seems incredible) ! Mr. 
 Dowie was, as all such others, a healer for the money 
 there was in it. 
 
 Investigation will convince any unbiased mind that 
 all self-styled healers were fond of the filthy lucre. 
 
 It is hardly worth the while to enter into detail with 
 regard to Elijah II. 's reputation as a healer; but to show 
 the ridiculousness of it all, and with what avarice the bus- 
 iness is done, and how some so-called intelligent people are 
 taken in, Dr. S. S. Hansen, formerly of Chicago, reports a 
 case which came under his personal observation and 
 knowledge wherein Mr. Dowie absolutely failed to effect a 
 cure, though he obtained the money. A poor minister 
 brought his sick son to Mr. Dowie and asked him to lay 
 his hands upon him. This Mr. Dowie refused to do un- 
 til he would receive $100.00. The minister had only a 
 cow worth $60.00. He sold the cow and borrowed $40.00 
 to make up the $100.00, which Dowie pocketed. The 
 promised cure of the boy failed. This is only one of the 
 many instances of like character of which the doctor has 
 personal knowledge. 
 
 The above is only one of the many cases that show 
 how ridiculous the claims of ''divine healing" are. 
 
 People are misled by smooth, suggestive talks and 
 claims, and the astonishing part of it all is that so many 
 are duped — and fail to see it. 
 
Theosophy 
 
 This so-called scientific cult, or Gnosis, might be 
 ignored as not pertaining to our subject, inasmuch as its 
 adherents have not yet expressly taken up healing the 
 sick. 
 
 But as the physician is interested in natural physi- 
 ology and biology, and as some teachers of the higher 
 classics in some of our high schools advocate theosophical 
 doctrines (though these same doctrines have neither a 
 scientific nor a sound logical basis), we cannot pass over 
 m silence a cult which in our belief has a tendency to 
 undermine the very foundation of science, both of the 
 physiological and biological order, and even of positive 
 revelation itself. 
 
 The superstitious and phantastic teachings of Budd- 
 hism and Hindooism form the nucleus of theosophy. 
 
 Whatever little Christianity it contains was added 
 by its earliest exponents, who lived at a time when 
 Christianity had been established. 
 
 The doctrines of theosophy are at variance with the 
 doctrines of the Christian church. 
 
 Theosophists assume to teach the knowledge of the 
 laws governing the evolution of the universe, of man and 
 his reincarnation. 
 
 They speak of various stages and planes that man 
 has undergone and will undergo in a manner that is di- 
 rectly opposed to the established conclusions of scientific 
 research, and the universal experience of mankind. 
 
 The present interest in theosophy in the United 
 States dates back to 1875 A. D., when Helena B. Bla vat- 
 sky, author of "The Seacset Doctrine/' "The Synthesis of 
 
114 TheosGphy. 
 
 Science, Religion and Philosophy," "The Voice of 
 Science," "Isis Unsealed, a Master Key to the Mysteries 
 of Ancient and Modern Science," with Henry S. Olcott, 
 William Q. Judge and several others formed the Theo- 
 sophical Society in New York. Selling books is one of 
 the main objects of the society, as can be seen from the 
 above list, which has long since increased to many more. 
 
 It is claimed by them that the sect owes its origin to 
 Ammonius Saccus, a Greek philosopher, born in 
 Alexandria, 193 A. D., founder of the school called Neo- 
 Platonic. Though born of Christian parents, he went 
 over to paganism, and held that the philosophy of Aris- 
 totle is substantially the same as that of Plato. Ammo- 
 nius Saccas died about 241 A. D. Whether or not there 
 is a semblance to true philosophy in their doctrines must 
 be relegated to the philosophers to determine. 
 
 But the various divisions into which they would 
 place the planes or stages of mankind, purporting marks 
 of wisdom, such as Karama, Buddhi, Manas, Kaerma- 
 Manas, Kaerma and more such or similar, though merely 
 a scheme to attract ignorant and superstitious people in 
 K.y-gone ages, cannot arouse much attention and admira- 
 tion among the truly educated of our own times. 
 
 It is too phantastic and ridiculous for the educated, 
 and too confusing for the non-literary everyday man. 
 
 Theosophy can only make propaganda among the 
 half -educated who seek to be classed among the learned — 
 but have neither the brains nor the thorough schooling of 
 the latter. 
 
 The heart of the wise seeketh instruction; and the mouth 
 of fools feedeth on foolishness. — Prov. xv: 14. 
 
Eddyism 
 
 The history of this sect is too well known to lose 
 words or space in bringing it to the reader at this time. 
 
 Suffice it to say that it is a well auhenticated fact 
 that Mrs. Eddy's motive in this movement was the same 
 as those before her. She had a preceptor, or more than 
 one, to copy from, in particular a man by name of Quinby, 
 who treated her in his way of suggestion for some real or 
 imaginary ills, in whose treatment (as many others did 
 since) , she saw at first where she could easily and prob- 
 ably to her mind, respectably earn a few dollars, and later 
 become rich and popular. 
 
 And so was founded the most clever of all deceptions 
 in our day (without dispute or fear of successful contra- 
 diction), however, is what we may properly term the 
 American Gnosis, Christian Science, so-called; an ag- 
 glomeration of all heresies, and that in the face of what 
 is termed "the century of enlightenment and education" 
 
 Christian Science is a conglomeration of assertions 
 contrary to all reason and science — a negation of all 
 Christian doctrine without any solid basis on Holy Scrip- 
 ture. 
 
 How it is that men and women who otherwise seem 
 to have some knowledge of natural science, literature 
 and the Bible can be found to assent to such a doctrine 
 is difficult to understand. 
 
 It is plain that the foundress has used essentially 
 the same method to advocate and market her doctrines as 
 other founders of healing, etc., have made use of. 
 
116 Eddy ism. 
 
 Though Mrs. Eddy's teachings are certainly not the 
 teachings of Holy Writ, many people were quick to dis- 
 cover that the new religion afforded polite and easy ways 
 to make money. The foundress says as much in an un- 
 guarded moment. 
 
 "That in former times of Christian Science among 
 thousands of my followers there were but few well-to-do. 
 Today the Scientists are not in want, and their stately 
 condition was acquired by healing the people." One of 
 her communications in 1897. 
 
 Therefore the great army of book agents and healers, 
 nearly all members of the Eddy religion, want to be heal- 
 ers, and thereby make an easy living. 
 
 The fundamental principle of the creed is commer- 
 cialism. 
 
 Commercial ism is the characteristic mark of every- 
 thing pertaining to Christian Science. 
 
 The fact that Mrs. Eddy as a religious foundress has 
 acquired an enormous fortune remains undisputed, and 
 whatever Mrs. Eddy took in hand as pertaining to Chris- 
 tian Science was always done with the keenest commer- 
 cialistic end in view. 
 
 This cannot be successfully denied. This religious 
 sect has not done anything for charity, and socially does 
 not believe in Christ's counsel : "Go sell what thou hast 
 and give to the poor." 
 
 A glance at the price list of Christian Science books 
 gives a person an idea what an immense profit is realized 
 from their sale. 
 
 Every member of the sect is taxed at least $1.00 per 
 annum as a poll tax (besides other things that come up). 
 
 The first seven years of the Massachusetts Meta- 
 physical College was to Mrs. Eddy a veritable mint. The 
 pay exacted for extra courses were exorbitant. The sale 
 
Eddyism. 117 
 
 of her works on Christian Science netted her a neat sum. 
 Each healer must at least have one copy of the text- 
 book — " Science and Health," or she or he will not receive 
 the commission to act as a healer. 
 
 Christian Science owes its growth to this, that every 
 man or woman who becomes a healer does so for the 
 money there is in it, and in order to have as large as pos- 
 sible a field for operation becomes a missionary for the 
 
 sect PRICE LIST OF BOOKS 
 
 As printed in Christian Science Sentinel, April 1908 : 
 
 Science and Health, cloth bound, 700 pp. $3.18 
 
 Science and Health, leather bound, 700 pp 4 . 00 
 
 Science and Health, Levant d. c. 1. 1. r. corner .... 6.00 
 Concordance to Science and Health, cloth, 595 pp . . 5 . 00 
 
 Miscellaneous Writings, 471 pp., cloth 2.25 
 
 Miscellaneous Writings, 471 pp. moracco 4.00 
 
 Miscellaneous Writings, Levant, leather 5 . 00 
 
 Christ and Christians, illustrated 3 . 00 
 
 Unity of Good, 80 pages 55 
 
 Unity of Good, 80 pages, leather (pocket) 1.00 
 
 Retrospection and Inspection, 120 pages, cloth. ... 1.06 
 Pulpit and Press, 132 pages 1 . 06 
 
 And several others at about one cent per page, all 
 of which are made of medium price material and style of 
 workmanship, hence on about as cheap basis as such 
 books can be published. The force of the enthusiasm is 
 money. 
 
 There is no objection for anyone to get up a scheme 
 for making money, provided it be done in an honest way. 
 Not only is Christian Science a scheme to deceive people, 
 and an attempt to reform Christ's church, and the 
 (moral) teaching of Christianity, but it scoffs at phys- 
 iology and therapeutics, and is a veritable negation of 
 
118 Eddyism. 
 
 same, as appears from page 48, "Science and Health," 
 1904, where she says: "When the sick recovers by the 
 use of drugs it is the law of general belief culminating 
 in individual faith which heals; and according to this 
 faith will the effect be. Even ivhen you take away the in- 
 dividual confidence in the drug you have not yet divorced 
 it from the general faith. The chemist, the botanist, the 
 druggist, the doctor, and nurse equip the medicine with 
 their faith, and the beliefs that are in the majority rule." 
 
 Again, on page 392: "Have no fears that matter 
 can ache, sivell, and be inflamed, from a law of any kind, 
 when it is self evident that matter can have no pain or 
 inflammation, your body would suffer no more from ten- 
 sion or ivounds than the trunk of a tree which you gash, 
 or the electric ivire which you stretch, were it not for 
 mortal mind. Man is never sick, for mind is not sick, 
 and matter cannot be." 
 
 This would mean that you can cut a gash into the 
 trunk of a man as in that of a tree ; cut off a limb, a fin- 
 ger, hand, arm, etc., and the spirit will take care of the 
 man of faith. 
 
 Again on page 176 she says: "Rightly understood, 
 instead of possessing a sentient, material form, man has 
 a sensationless body." 
 
 Again on page 133 she says: "Children should be 
 taught the truth cure." Yes, tell your babe, you have no 
 colic, your child you have no cramps, or diphtheria. What 
 has been the experience? 
 
 It seems hardly worth time to ponder over the fail- 
 ures and mistreatments of the numerous attempts to cure 
 diseases by the so-called Christian Science healers. The 
 failures, mistreatments, malpractice, more properly 
 called, are too numerous to be counted. (The records are 
 lull of them in most every vicinity of their labor) . 
 
Eddyism. 119 
 
 Since their creed dees not acknowledge the reality of 
 disease, the Christian Science healer does not diagnose 
 any given case of sickness, nor trouble himself as to the 
 cause of the disease. As a result patients suffering from 
 ordinary diseases which could in early stages be relieved, 
 and perfectly cured by ordinary and proper means, are 
 allowed to suffer and die; epidemics are allowed to take 
 their course, and thereby the health of the entire com- 
 munity is imperned. 
 
 By way of illustration take the following: A man, 
 Mr. M., became ill, suffering from autointoxication (ap- 
 pendicitis), caused by impaction. It was a mild case, 
 for the first three or four days; then it became worse; 
 but no physician was called until the sufferer was mori- 
 bound (in a dying state), in order to have some one au- 
 thorized with power to sign a death certificate. 
 
 Miss B. was attacked with appendicitis, pain intense. 
 The science doctor (healer) called, no physician is per- 
 mitted to come in. Pain continues to increase, becomes 
 excruciating until death relieves the scene. 
 
 There is an epidemic of diphtheria, a child 8 years 
 old, gets a sore throat, a severe case of diphtheria, accord- 
 ing to the Science doctor (healer) ; the child drinks water 
 gargles and finally gets well. The case is heralded abroad 
 as a miraculous cure. 
 
 It is well known to many that nature often helps it- 
 self ; even in cases of diphtheria, when no special treat- 
 ment has been resorted to, the sick person may, and, as a 
 matter of fact, does recover. No wonder, then, that heal- 
 ers may point to actual cures wrought ; but if the healers 
 had not had these cases under treatment the cure would 
 have been effected nevertheless. 
 
 Cases of tumor are also reported to have been mirac- 
 ulously cured. Now, how do they know what kind of a 
 
120 Eddyism. 
 
 tumor it was? Well, the doctor said she must have an 
 operation performed. Who does not know of women 
 who have had tumors which were after a time absorbed, 
 and others which finally broke and disappeared without 
 the aid of Christian Science? The author can cite sev- 
 eral such cases which were advertised as miraculous 
 cures. Where is the physician of a few years' practice 
 who does not know several such cases? 
 
 The following is a case which came under the au- 
 thor's personal observation. A woman, Mrs. D., 28 years 
 of age, had given birth to four healthy children ; later on 
 a tumor began to manifest itself which continued to in- 
 crease for eight months, at which time the author was 
 called (at about midnight), and on his arrival found the 
 tumor had broken and was discharging a watery fluid, 
 after which nothing further could be found of the tumor, 
 and the lady today is in good health. There was no mira- 
 cle about this. 
 
 The claim of curing consumption is ridiculous. The 
 author will venture to say that every case the healers 
 treat, when it really is tuberculosis, if he remains long 
 enough, dies on their hands. Every case that went into 
 their hands known to the author died. And every physi- 
 cian will have the same story to tell. There is absolutely 
 not one cure of tuberculosis that is reliably on record that 
 was cured by Christian Science. 
 
 By permission the author reports two parallel cases 
 of carcinoma of the rectum, as reported by Dr. J. R. Pen- 
 nington of Chicago. A man 48 years of age, apparently 
 healthy, robust and vigorous; the second, a woman 69 
 years of age, weak, emaciated and hardly able to with- 
 stand a surgical operation. 
 
 The man dictated what should be done for his condi- 
 tion. The woman said : Doctor, I am in your hands and 
 
Eddyism. 121 
 
 4 
 
 trust to you ; do the very best for me, and I will be satis- 
 fied. He pinned his faith to Christian Science; she pin- 
 ned hers to her doctor. He spent the last year of his life 
 in a most miserable and wretched condition, a condition 
 appalling and pitiful to behold. The lady suffered no in- 
 conveniences from the operation, and has spent the past 
 year of her life enjoying the very best of health, happi- 
 ness and pleasure. 
 
 Who has not read the sad report from Illinois of two 
 children who were playing in the yard of one of the fam- 
 ilies, and had found some rough-on-rats, both eating of it, 
 both became ill; one a child of Scientists, the other not. 
 In the latter case the doctor was hastily called, and re- 
 lieved the child of the poison, and in four days this child 
 attended the funeral of the former. What could you call 
 this but criminal neglect, if not worse. 
 
 It is very strange, but many of the so-called healed 
 by Christian Science claim to be cured and are not. Many 
 practitioners can give glaring testimonials, and so also 
 the author. 
 
 One of the lady healers, for example, probably was 
 in her early days a sufferer from female troubles, as it is 
 called by them, and was cured, but every month that 
 same woman, now a healer of prominence, must go to bed 
 for twelve to thirty-six hours, and the before and after 
 illness is as much as possible suppressed. No pain, of 
 course. Oh, no! It seems a clear case of chronic dys- 
 menorrhea, of course, but the incentive of having been so 
 miraculously cured, and having become a healer is all- 
 sufficient for the great testimonials of what Christian 
 Science did for her, and many others who so testify. 
 
First Church of Christ, Scientist 
 
 This church has been organized and is supposed to 
 be conducted or managed by a ooard of trustees, consist- 
 ing of five men, who are selected, appointed or elected by- 
 Mrs. Mary Baker G. Eddy, and as the Church Manual for 
 1908 shows have adopted a set of Rules or By-Laws under 
 which the church is governed, from which the following 
 is an abstract of such of the Rules and By-Laws which 
 seem of a general interest to the readers of this volume 
 and is headed: 
 
 TENETS OF THE MOTHER CHURCH. 
 
 The First Church of Christ, Scientist, and is organ- 
 ized and officered as follows : 
 
 Rev. Mary Baker G. Eddy, Pastor Emeritus. 
 
 A President, Secretary, Treasurer and two Readers. 
 Their actions are absolutely subject to her approval in all 
 things and respects concerning affairs of the church, as 
 shown by Article I, Section 7 of the by-laws. 
 
 "No Boards of Trustees nor Syndicates shall ever be 
 formed by or between the members of this church, or 
 shall exist in the mother church, except the Trusteeships 
 be constituted by the Pastor Emeritus." 
 
 Section 5, same article, provides that : 
 
 "The Christian Science Board of Directors shall con- 
 sist of five members. They shall fill a vacancy occurring 
 on the Board after the candidate is approved by the Pas- 
 tor Emeritus; a majority vote or the request of Mrs. Eddy 
 shall dismiss a member. Members shall neither report 
 the discussions of this Board, nor those with Mrs. Eddy." 
 
 Article VII., Section 1: "To become a member of 
 the Mother Church, the First Church of Christ, Scientist, 
 
First Church of Christ. Scientist. 123 
 
 in Boston, Mass., the applicant must be a believer in the 
 doctrines of Christian Science, according to the platform 
 and teaching contained in the Christian Science text- 
 book, Science and Health, with Key to the Scriptures, by 
 Rev. Mary Baker G. Eddy. The Bible, together with 
 Science and Health and other works by Mrs. Eddy, shall 
 be his only text-books for self -instruction in Christian 
 Science, and for teaching and practicing metaphysical 
 healing." 
 
 Section 2. "This church will receive a member of 
 another Church of Christian Science, but not of a church 
 from a different denomination until that membership is 
 dissolved." 
 
 Section 3. "Children who have arrived at the age of 
 twelve years, who are approved, and whose applications 
 are countersigned by one of Mrs. Eddy's loyal students, 
 by an Executive Member, a Director, or by a student of 
 the Board of Education, may be admMted to membership 
 with the Mother Church." 
 
 Article X, Section 1. "Every member of the Mother 
 Church shall pay annually a per capita tax of not less 
 than one dollar, which shall be forwarded each year to 
 the Church Treasurer." 
 
 Section 2. "It shall be the privilege and duty of 
 every member, who can afford it, to subscribe for the pe- 
 riodicals tvhich are the organs of this church." 
 
 Section 3. "If a member of the church has a patient 
 whom he does not heal, and whose case he cannot fully 
 diagnose, he may consult with an M. D. on the anatomy 
 involved, and it shall be the privilege of a Christian 
 Scientist to confer with an M. D. on ontology, the science 
 of being." 
 
 Article XI, Section 2. . "A full member or a proba- 
 tionary member, tuho has been excommunicated once, and 
 
124 First Church of Christ, Scientist. 
 
 who afterwards, tuhen sufficient time has elapsed thor- 
 oughly to test his sincerity, gives due evidence of having 
 genuinely repented and of being radically reformed, 
 shall be eligible to probationary membership upon a 
 unanimous vote of Christian Science Board of Directors." 
 
 Section 3. "If a member has been twice notified of 
 his excommunication he shall not again be received into 
 this church." 
 
 ARTICLE XXVI. 
 
 Section 17. "If a member of the Mother Church of 
 Christ, Scientist, or a member of a branch of this church, 
 break the rules of its tenets as to unjust and unmerciful 
 conduct, on complaint of Mrs. Eddy, our Pastor Emeritus, 
 and his complaint being found valid, his or her name shall 
 be erased from the Mother Church and the branch 
 church's list of membership, and the offender shall not be 
 received into the Mother Church or a branch church for 
 twelve years." 
 
 ARTICLE XXVIII. 
 
 Section 8. "A branch church of the First Church 
 of Christ, Scientist, Boston, Mass., shall not be organized 
 with less than sixteen Christian Scientists, four of whom 
 are members of the Mother Church. This membership 
 shall include at least one active practitioner, whose card is 
 published in the list of practitioners in The Christian 
 Science Journal." 
 
 ARTICLE XXXVI. 
 
 Section 3. "If the author of the Christian Science 
 text-book call on this Board (board of trustees), for 
 household help or a handmaid, the Board shall imme- 
 diately appoint a proper member of this church therefor, 
 and the appointee shall go immediately in obedience to 
 the call." 
 
First Church of Christ, Scientist. 125 
 
 "He that loveth father or mother more than Me is 
 not worthy of Me." Matthew, 10 :37. 
 ARTICLE XLII. 
 
 Section 3. "No new Tenet or By-Law shall be 
 adopted, nor any Tenet or By-Law amended or annulled, 
 without the written consent of Mary Baker G. Eddy, the 
 author of our text-book, Science and Health." 
 
 APPLICATION FORMS FOR MEMBERSHIP 
 Are of two kinds and are numbered 1 and 2. "The 
 first for those who have been taught by a loyal student, 
 who has taken a degree at the Massachusetts Metaphysi- 
 cal College, or by one who has passed an examination by 
 the Board of Education, and the other, or No. 2, is for an 
 applicant for membership who has not been taught by 
 such authorities, but both forms are headed with the pre- 
 rogative, as one who is not a member of any church, ex- 
 cept a branch Church of Christ, Scientist, who loves 
 Christian Science and reads under standingly the Bible 
 and Science and Health, with Key to the Scriptures, by 
 Reverend Mary Baker G. Eddy, and other works by this 
 author, and is Christianly qualified and can enter into full 
 fellowship ivitht the Tenets and Rules of the First 
 Cfiurch of Christ, Scientist, in Boston, Mass., is eligible to 
 membership." Her declaration following: 
 To The First Church of Christ, Scientist, in Boston, 
 
 Mass. : 
 
 William B. Johnson, C. S. D., Clerk. 
 
 "/ hereby make application for membership, and 
 subscribe to the Tenets and By-Laws of the Church. I 
 have not studied Christian Science with a teacher, and 
 am not a member of any church excepting, etc." 
 Yours in Truth and Love. 
 
 Signature. 
 
126 First Chruch of Christ, Scientist. 
 
 Then follows the blank to be filled out by member 
 who countersigns the same, recommending him to become 
 a member, in the usual form. 
 
 There may be no importance attached to those By- 
 Laws and Formulas in our discussions, except that it is 
 shown that they do business in a business way, just as 
 other societies, only much more autocratic. It has not 
 been claimed that a member could not be reinstated to 
 the Christian fold. Her authority is absolute. There is 
 no other. 
 
Quotations from Science and Health 
 With Comments 
 
 Christian Science being the most widely and best 
 known system of so-called mind-healing of the present 
 day, we deem it proper to give the subject some consider- 
 ation by presenting such of its claims and doctrines that 
 are looked upon as its fundamental principles and charac- 
 teristics. 
 
 Our comments will serve to elucidate whatever in 
 them is not quite clear. 
 
 Some readers may hold that Mrs. Eddy's writings 
 are, as has been frequently said, of no moment, and only 
 tend to show that Christian Science, so-called, is neither 
 Christian doctrine nor a science, nor common sense. 
 
 While this is no doubt true, it is also true that many 
 otherwise fairly intelligent and fairly well-read people 
 are attracted to this cult, and whether from lack of proper 
 investigation or under the spell of some magnetic in- 
 fluence accept its teachings as Divinely revealed truths. 
 
 Barnum's paraphrase of the old latin saying: 
 "Mundus vult decipi ergo decipiatur" — The people want 
 to be humbugged! — should, however, not apply to those 
 who seek aid for bodily ills; nor those who aim to save 
 their soul. 
 
 "Ye shall know the truth, and the truth shall make 
 you free." — John viii:32. 
 
 Holy Scripture, good in itself, is ill understood and 
 misinterpreted by those who believe their own judgment 
 rather than the authorized teacher of Christ's doctrine. 
 
 "There is nothing either good or bad, but thinking 
 makes it so." — Shakespeare. 
 
128 Quotations from Science and Health. 
 
 "I, I, I, I itself, I. 
 
 The inside and outside, the what and the why, 
 
 The when and the where, the low and the high, 
 
 All I, I, I, I itself, I Anonymous" 
 
 P. III. 
 
 The above reads like a riddle, but as a key to the 
 Scriptures it does not fit. 
 
 "In the year 1866 / discovered the science of meta- 
 physical healing, and named it Christian Science. 
 
 "God had been graciously fitting me, during many 
 years, for the reception of a final revelation of the abso- 
 lute principle of scientific mind?healing." (p. 1.) 
 
 Behold a woman thrice married proclaiming herself 
 as the instrument in the hands of God to re-establish the 
 Church of Jesus Christ! (Which He had not been able 
 to establish on a lasting and equitable basis nineteen cen- 
 turies ago.) 
 
 When there is question of self -adulation this divorsee 
 should be accorded the palm ! 
 
 "No analogy exists between the vague hypotheses 
 of Agnosticism, Pantheism, Theosophy, Spiritualism or 
 Millenarism and the demonstrable truths of Christian 
 Science." (p. 5.) 
 
 Mrs. Eddy has not adhered to any of them, but, in 
 the main, followed the first, with some deductions from 
 nearly all the others, with such further additions as 
 seemed to fit her scheme ! 
 
 As regards inconsistency of doctrines Eddyism un- 
 doubtedly overtops them all. 
 
 "Is there more than one school of Christian Science ? 
 
 Christian Science is indivisible. Those who depart 
 from this method forfeit their claims to belonging to its 
 school, and become simply adherents of the Socratic, the 
 
Quotations from Science and Health. 129 
 
 Platonic, the Spencerian, or some other so-called school, 
 by which is meant that they adopt and adhere to some 
 particular system of human opinion." (p. 6.) 
 
 Her's, of course, is not human opinion ! 
 
 •We have her own word for it. Only this and nothing 
 more! 
 
 "Our Master said to every follower, Go ye into all the 
 ivorld; heal the sick, and preach the Gospel to the poor!" 
 (P. 32.) 
 
 If she believes that the above is the teaching of 
 Christ (the text, however, is not correctly quoted), why 
 does she claim to be the sole discoverer and authority for 
 mind-healing? 
 
 If she had a Divine commission to teach the truth 
 she would, of course, have to abandon mind-healing, 
 which again would be equivalent to giving up a lucrative 
 practice and profession (book selling). 
 
 "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 in matter; no matter in good, and no good in 
 matter." (p. 7.) 
 
 "God created the heaven and the earth. God called 
 the dry land earth, and the gathering together of the 
 waters He called seas." (Matter of course), and "God 
 saw that it was good." Genesis, i:10. 
 
 Mrs. Eddy refers to the Scriptures quite lavishly, 
 but pays no attention to the texts that contradict her. 
 
 "It is plain that God does not employ drugs or hy- 
 giene, or provide them for human use; else Jesus also* 
 tvould have recommended and employed them in His 
 healing." (p. 36.) 
 
 Jesus came into this world not as a physician to heal 
 the physically ill, but as the Messias. When curing the 
 sick He used a Divine power essentially His own to prove 
 
130 Quotations from Science and Health. 
 
 that He is the Son of God, who had all power in whom 
 the people should believe, and whose teaching was to be 
 the rule of their lives. 
 
 Jesus did not disapprove of the natural means for 
 healing the sick; never criticised the physician, but, in 
 many instances, approvingly alluded to him. 
 
 Thus, e. g., in the parable of the man who fell among 
 the robbers, St. Luke, x: 30-35, where the good Samaritan 
 is praised for pouring oil and wine (medicine) into the 
 wounds of the wounded man, "Go and do thou in like 
 manner." See also Genesis, L:2; Exodus, xii:19; Eccle- 
 siasticus, xxxviii:l-7, and 11 to 15, and other quotations. 
 
 "The author has cured ivhat is termed organic dis- 
 eases as readily as she has cured purely functional dis- 
 eases, and with no means but mind." (p. 43.) 
 
 Mrs. Eddy being utterly incapable of diagnosing dis- 
 ease, not even believing that man is subject to disease, 
 would naturally base her diagnosis upon that which the 
 patients made. Is a patient's diagnosis of his own case 
 reliable ? 
 
 According to her own statements Mrs. Eddy does 
 not Know one disease irom another, much less the de- 
 gree of disease, nor whether there is a disease at all, nor 
 whether patients are cured. 
 
 "The profession of medicine originated in idolatry, 
 with pagan priests, who besought the gods to heal the 
 sick, and designated Apollo as the God of Medicine." (p. 
 51.) 
 
 If Mrs. Eddy was a Bible student and wanted to tell 
 the truth she would not be capable to make such an as- 
 sertion. 
 
 "Mortal mind confers the only power a drug can pos- 
 sess." (p. 51.) 
 
Quotations from Science and Health. 131 
 
 Let Mrs. Eddy swallow two ounces of carbolic acid 
 and firmly believe it has no effect on her. But the old 
 lady is wise enough not to take the risk. 
 
 "Disease is a belief — a latent illusion of mortal 
 mind." (p. 61.) 
 
 A sufferer from acute rheumatism need not be told 
 that the author must have labored under an illusion when 
 writing the above quotation. 
 
 "There can be no healing except by mind." (p. 62.) 
 
 What a bright mind it must be that can believe it. 
 
 "The fundamental error lies in the supposition that 
 man is a material outgrowth, and that the cognizance of 
 good or evil, which he has through the bodily senses, con- 
 stitute his happiness or misery." (p. 64.) 
 
 Place yourself in the position of the man who discov- 
 ers and realizes that he has contracted leprosy, and must 
 from now on be separated from his kin and friends for 
 the remainder of his life. 
 
 "No more sympathy exists betiveen the flesh and 
 spirit than between Christ and Belial." (p. 64.) 
 
 A man is struck by lightning, the spirit leaves the 
 body. 
 
 If there was no sympathy between the spirit and the 
 flesh, why is that body now lifeless? 
 
 Flesh and spirit are most intimately united, more so 
 than bridegroom and bride. When a thorn pricks the 
 skin the mind is concerned with the removal of that 
 thorn, and yet, says Mrs. Eddy, flesh and spirit have no 
 sympathy for one another. 
 
 "Disease is in mortal mind only." (p. 67.) 
 
 How about a carious and infected tooth with ex- 
 posed nerve? Answer, please! 
 
 "Belief is all that ever enables a drug to cure mortal 
 ailments." (p: 67.) 
 
132 Quotations from Science and Health. 
 
 If this were true how would you account for the 
 quality in the drug that kills the tape- worm? What has 
 the mind — ? of the parasite to do with the drug? 
 
 "When there are fewer doctors, and less thought is 
 given to sanitary subjects, there will be better constitu- 
 tions, and less disease." (p. 67.) 
 
 The marvelous mind that reveals those phenomena. 
 How much thought shall be given to sanitation? Shall 
 there be no pure food laws? Meat inspection? Pest- 
 houses or even sewerage? 
 
 "The primitive custom of taking no thought about 
 food, left the stomach and bowels free to act in obedience 
 to nature, and gave the Gospel a chance to be seen in its 
 glorious effects. A ghastly array of disease was not pa- 
 raded before the imagination." (p. 68 and 69.) 
 
 How does she know this? When did that primitive 
 custom exist? and what were the causes of the diseases 
 which Christ healed ? Why did St. Paul recommend that 
 Timothy should take something for his stomach's sake ? 
 
 "Science can heal the sick who are absent from their 
 healer, as ivell as the present, since space is no obstacle to 
 mind." (p. 71.) 
 
 If that be so, why, then, do our Christian Scientists 
 in the United States not heal the lepers of Malakai? If 
 they can annihilate space to such an extent there should 
 be no difficulty in doing so. 
 
 A young woman, who is a so-called Christian 
 Scientist, had observed with a growing pity a cripple who 
 passed her house daily. His efforts to walk were so evi- 
 dently painful that she determined to try the "absent 
 treatment" on him. 
 
 After the first few days of her self-imposed task she 
 thought she noticed signs of improvement, and one day 
 
Quotations from Science and Health. 133 
 
 he appeared without his crutch and walked with hardly 
 a limp. She was so overjoyed that she rushed to the 
 street, seized the man's hand, and said : "My dear friend, 
 you must excuse me, hut I cannot refrain from rejoicing 
 with you over your cure. I have used faithfully the 'ab- 
 sent treatment' for your infirmity, and I cannot tell you 
 how happy I am to see by your walk that you have recov- 
 ered." When the man rallied from the bewildering effect 
 o± this sudden outburst "of present treatment," he re- 
 plied: "Thank ye kindly, ma'am, for your interest in 
 me. I don't suppose it has hurt me any. But I may just 
 as well say I have just got a new wooden leg with rubber 
 foot, and it ivorks splendid, ma'am. The other old wood- 
 foot thing always did make me limp." 
 
 "I never believe in receiving certificates or present- 
 ing testimonials of cures." (p. 86.) 
 
 It strikes a person as strange to find the very thing 
 condemned, a testimonial on page 86, and many more 
 throughout her writings. 
 
 "One disease is no more real that another. All dis- 
 ease is the result of education, and can carry its ill-effect 
 no further than mortal mind maps out its way." (p. 69.) 
 
 This declaration is evidently based on a lack of 
 knowledge on the part of the author. No intelligent 
 person of ordinary experience would give this a second 
 thought. 
 
 "Nerves are not the source of pain or pleasure." 
 (p. 107.) 
 
 Who claims that they are? Apply a hot iron to the 
 nerves and be convinced by experience. 
 
 "What is termed matter, being unintelligent, cannot 
 says, I suffer, I die, I am sick, or I am well." (p. 106.) 
 
 St. Paul says he suffered ; Christ suffered. 
 
134 Quotations from Science and Health. 
 
 Place a grain of sand or splinter under the eyelid, 
 stick a pin into the quick of the finger nail and try your 
 demonstrations. 
 
 "Sound is a mental impression made on human be- 
 lief." (p. 109.) 
 
 She should have had a high school course in physiol- 
 ogy, so that she would at least know something about 
 sound. 
 
 "Man is neither young nor old." (p. 140.) 
 
 We use the word age in its relative and not in its 
 absolute meaning. 
 
 This ought to appeal to every old bachelor and old 
 maid. 
 
 "Matter has no more sense as mortal man than it has 
 as a tree." (p. 146.) 
 
 What becomes of a mortal man when a tree falls on 
 his head? 
 
 "Instinct is better than misguided reason, as even 
 nature declares." (p. 116.) 
 
 One word of truth at last ; for instinctively, the horse 
 when ill gnaws bark from the tree, or wood from the 
 manger, goes to the clay knoll and licks dust. The dog, 
 when he has tape-worm, eats artemisia or mugworst, 
 weeds that he is not known to eat at any other time. 
 When he is wounded he cleanses the wound with his teeth, 
 and licks it with his tongue. Instinctively he uses the 
 same remedy on the wound of his master. 
 
 The bee is a clean hygienic insect. Instinct impels 
 it to store up food, to provide for its larva with the nec- 
 essary polen ; a cat, when sick in the stomach, eats grass, 
 which irritates and acts as an emetic, and so relieves the 
 nauseau and pain. Catnip is another weed she makes 
 use of. 
 
Quotations from Science and Health 135 
 
 A trout elects to lie in a dark, shady pool, and quickly 
 takes on somber hues in harmony with his environments. 
 He passes out into the sunny riffles and becomes bright 
 again. 
 
 "Children should be taught the truth-cure among 
 their first lessons, and kept from discussing or entertain- 
 ing theories or thoughts of sickness." (p. 133.) 
 
 What about infants and their needs and pains ? Are 
 they, too, to be taught not to heed cold, wet and dangers 
 ox any kind? 
 
 "Had Jesus believed that Lazarus had lived or died 
 in his body He ivould have stood on the same plane of be- 
 lief with those who buried the body, and he could not 
 therefore have resuscitated it." (p. 241.) 
 
 This can only be the conclusion of one who denies the 
 power of Jesus Christ to resurrect the dead to life. Yet 
 Mrs. Eddy lays claim to the title of a Christian. 
 
 "Anciently those apostles who were Jesus' students, 
 as well as Paul, who was not one of His students healed." 
 (p. 289.) 
 
 The apostles and St. Paul preached Christ crucified, 
 and His doctrine, but nowhere did they nor St. Paul write 
 to their appointees that they should heal the sick. Al- 
 though Holy Scripture tells us — Acts, xxviii, 8 to 10 — 
 that St. Paul came on an island which was called Melita, 
 inhabited by barbarians, where he was bitten by a viper, 
 so that the inhabitants expected him to die, but was not 
 injured, and later healed the sick father of Publius. who 
 lay sick with fever and flux, and other sick that were 
 presented were healed by him. 
 
 God performed these miraculous cures through St. 
 Paul, so that those barbarous people might recognize in 
 
136 Quotations from Science and Health. 
 
 him a messenger of Christ and be gained over to Chris- 
 tianity. 
 
 ¥/hen Christianity had been established in the world 
 miracles were of less frequent occurrence. 
 
 The gift of working miracles is a gift of God, and 
 only to whom "God wills the power is given." But real 
 miracles are only performed in the intent of truth (as 
 even Simon, the magician, understood it). Acts, viii:18 
 and 19. 
 
 Not only did St. Paul not teach the science of healing, 
 but sought medical aid for himself when he was de- 
 tained at Galacia on account of sickness. The eminent 
 physician, Luke, was called to administer to him, having 
 thus made his acquaintance. Later Luke associated him- 
 self with St. Paul, and he became one of the evangelists. 
 
 St. Paul did not profess to be a healer of the physical 
 sick, as has been stated before, and did not criticise the 
 physician nor his work, but as will be noted from his' 
 writings the physicians were esteemed by him as by all 
 other men of God. 
 
 In the epistle to the Colossians, iv:14, reference is 
 made to St. Luke as the "most dear physician." 
 
 That St. Paul did not make a practice of healing the 
 sick is again shown by his own words when he reports 
 that he left Trophemus sick at Miletus. 2 Timothy, 
 iv:20. 
 
 We also find recorded in Holy Writ that St. Peter 
 healed the cripple who was begging at the temple, but 
 nowhere does he in his writings teach that his followers 
 should do so. Compare Acts, iii:l-8. 
 
 "Medical theories virtually admit the nothingness of 
 hallucination, even while treating them as diseases." 
 (p. 293.) 
 
Quotations from Science and Health. 137 
 
 Hallucinations may be found in persons not insane, 
 but indicate a disordered state of the brain. 
 
 Physicians do not treat hallucination with medicine, 
 but by suggestion. 
 
 "All forms of disease are delusions." (p. 294.) 
 
 If all forms of disease are delusions, then health is a 
 delusion also. 
 
 "He who is ignorant of what is termed hygienic law 
 is more receptive of spiritual power." (p. 381.) 
 
 According to these the unkempt aborigines of our 
 own land, the cannibals of the Fiji Islands and the tatooed 
 Africans ought to be the most receptive subjects of Chris- 
 tian Science, and we should look for spiritual power 
 rather among the uncivilized tribes of the backwoods 
 than in the land of Uncle Sam or John Bull. 
 
 "The less we know or think about hygiene the less 
 we are predisposed to sickness." (p. 387.) 
 
 Same old song. 
 
 Why is it necessary to have sewers and waterworks 
 systems ? 
 
 "Obedience to the so-callea physical laws of health 
 has not checked sickness." (p. 58.) 
 
 Just the reverse is the case, as statistics relating to 
 epidemics will show. 
 
 "Who is the founder of mental healing? The author 
 of Science and Health, with Key to the Scriptures, 
 who discovered the science of healing embodied in her 
 works." (p. 34, Miscellaneous Writings.) 
 
 It may be admitted that she formulated at least that 
 part which she did not borrow from Quinby and others 
 before her. 
 
 "All classes of diseases can be healed by our method." 
 (p. 41, Miscellaneous Writings.) 
 
138 Quotations from Science and Health. 
 
 With an eye for business, why did none of them ever 
 earn a single prize for one cure ? 
 
 The fact is that there is no reliable record that they 
 have cured a single disease that would not have been 
 cured in the natural way. 
 
 "Disease arises, like other mental conditions, from 
 association. Mortal mind, not matter, contains and car- 
 ries the infection." (p. 47.) 
 
 "Hence contagion in mind only." (p. 605.) 
 
 And yet people have been poisoned by eating canned 
 fruits, etc., though at the time they believed it to be 
 wholesome food. 
 
 "Physical diagnosis induces disease." (p. 369.) 
 
 Therefore the mind-healer is not supposed to know 
 what disease he is treating, neither the patient, but or- 
 dinarily the patients are their own diagnosticians. 
 
 "Physicians examine the pidse, tongue, lungs, etc., 
 to discover the condition of matter, when, in fact, all is 
 mind, and the body is the subtraction of mortal mind, to 
 whose higher mandate it must respond. Disquisitions 
 on disease have a mental effect similar to that produced 
 by telling ghost stories in the dark." (p. 370.) 
 
 Apply these to Bubonic plague, leprosy, smallpox and 
 other diseases, and compare with the above ghost stories. 
 
 "Heat and cold are products of mind. Nothing that 
 lives ever dies, and vice versa." (p. 373.) 
 
 When infected with Bubonic plague the initial symp- 
 toms are headache, backache, muscular stiffness, vertigo, 
 mental depression and uneasiness, rapid respiration and 
 other symptoms. Then chills (cold). Then high fever 
 (heat) , caused by the bacillis pecis, (the leper bacillus) , 
 and so with other infectious fevers. Now, what has the 
 mind to do with these phenomena ? The second assertion 
 is not worth a reply. 
 
Quotations from Science and Health 139 
 
 "Anodynes, counter-irritants and depletion never re- 
 duces inflammation scientifically.' 7 (p. 373.) 
 
 How does she know whether it is or not done scien- 
 tifically? 
 
 "Chills and heat are often the form in which fever 
 manifests itself. Change the mental state and the chills 
 and fever disappear." (p. 374.) 
 
 Try this in a case of erysipelas, peritonitis, rheuma- 
 tism, malaria and other infectious fevers that have been 
 diagnosed as such by a competent physician. 
 
 "Palsy is a belief that matter attacks mortals, and 
 paralizes the body, making certain portions of it motion- 
 less. Destroy the belief, show mortal mind that muscles 
 have no power to be lost, for mind is supreme, and you 
 will cure the palsy." (p. 374.) 
 
 Try this on a case of tumor on the brain or spine! 
 But have the surgeon remove the tumor, remove the pres- 
 sure, and the palsy or paralysis is at that instant relieved ! 
 or, try it on a case of hemiplegia, the same result will be 
 observed; (but change of mind or suggestion will be nill, 
 no matter by whom demonstrated). 
 
 "// the body is material it cannot for that very rea- 
 son suffer with fever. Because the body is mental, and 
 governed by mental mind, it manifests only what mind 
 impresses upon it." (p. 375.) 
 
 Mrs. Eddy's claim to "have cured a case of hip dis- 
 ease, with caries of the bone ulcerating," page 88, must 
 be false according to her own statements, for she says, 
 "Matter cannot be sick, ache, swell or be inflamed," pages 
 375 and 392. Why, then, would they pretend to heal the 
 sick and suffering? 
 
 "If your patient believes in taking cold, mentally con- 
 vince him that matter cannot take cold, and that thought 
 governs this liability." (p. 375.) 
 
140 Quotations from Science and Health. 
 
 Why has the Christian Science healers coryza, a cold 
 in the head, as he calls it ; bronchitis and cough for days 
 and weeks, just as other people do? 
 
 Why does he use a handkerchief? 
 
 St. Paul did not tell his co-lahorer to make a demon- 
 stration, neither that he would do so himself, nor did he 
 tell him to go to a physician, because he was not a very 
 sick man. He needed a tonic, he needed toning up, hence 
 he advised him to take a little wine to gain strength. 
 
 "A patient thoroughly booked in medical theories is 
 more difficult to heal through mind than one who is not." 
 (p. 381.) 
 
 Because he knows better. The ignorant are duped ! 
 
 "// disease can attack and control the body, without 
 the consent of mortal mind, sin can do the same." (p. 
 377.) 
 
 There is no reasonable comparison in this. 
 
 Disease attacks the human being without his will or 
 consent, whereas sin is not committed except by an act of 
 the free will, together with a knowledge of the wrong- 
 doing. 
 
 Man may be overheated (a sunstroke), may eat or 
 drink something that does not agree with him, drink ice 
 water or what not, and get sick without his consent. He 
 may have a wound, a small abrasion or scratch in the skin, 
 and come in contact with anthrax or strepticococcus 
 bacilli, and contract blood poisoning, as for instance 
 when stepping on a nail ; he may be stung by wasps, bees, 
 or bitten by a snake or poisonous insect, etc. He may 
 eat food or drink water which has been contaminated, e. 
 g., by the house-fly, which had been fed on or walked 
 over the excreta of typhoid fever patients, and having no 
 knowledge become thus infected and have typhoid fever 
 just the same. 
 
Quotations from Science and Health. 141 
 
 Think of the mosquitoes in the tropical regions con- 
 taminating and carrying the yellow fever bacilli and so 
 spreading the disease! 
 
 Anyone who can associate such conditions with mind 
 must be laboring under a delusion. 
 
 "A hint may be taken from the emigrant, whose filth 
 does not affect his happiness, inasmuch as mind and body 
 rest on the same basis." (p. 382.) 
 
 What about the Mosaic teaching of cleanliness? 
 Christ washing the feet ? All who are in any measure up 
 in the knowledge of disease and hygiene unite in saying 
 that in the houses of dirt and filth diseases of all kinds are 
 more numerous, and epidemics most likely to originate. 
 
 "// you sprain the muscles or ivound the flesh your 
 remedy is at hand. Mind decides whether or not the 
 flesh shall be discolored, painful, swollen and inflamed. 
 Any supposed information, coming from the body or from 
 inert matter, as if they were intelligent, is an illusion of 
 mortal mind, one of its dreams/ (p. 384.) 
 
 Think of the person who sprains his or her back, 
 wrist, ankle or neck ! Who cannot move, roll over or get 
 upon his feet, for want of power to do so, or from pain. 
 
 Think of the man who was caught between the bump- 
 ers of two freight cars, or had a wagon or street car run 
 over him, etc. 
 
 Think, reason, how much the mind has to do in such 
 and similar cases with the pain, swelling or inflamma- 
 tion! 
 
 "The fact is food does not affect the real existence of 
 man." (p. 387.) 
 
 W T hy are those people so solicitous for good, plentiful 
 eatables? 
 
142 Quotations from Science and Health, 
 
 Christ said, referring to the multitude : "If I send 
 tliem away fasting to their home, they will faint in the 
 ivay." St. Mark, viii :3. 
 
 Jesus went into the house of a certain prince on the 
 Sabbath to eat bread. St. Luke, xiv :1. 
 
 She certainly does not get her idea from the New 
 Testament. 
 
 "The less we know or think about hygiene the less we 
 are predisposed to sickness." (p. 387-8.) 
 
 From all this it would seem that mankind should not 
 even know the location of the stomach and bowels, and be 
 able to attend to natural demands, and cleanliness; no 
 wonder Mrs. Eddy speaks of mindless lobsters. 
 
 "// half the attention given to hygiene were given to 
 the study of Christian Science . and its elevation of 
 thought, this alone would usher in the Millenium. Bath- 
 ing and rubbing, to alter secretions, or remove unhealthy 
 exhalation from the cuticle, receives a useful rebuke 
 from Christian healing." (p. 380.) 
 
 The Iroquois Indians, so historians tell us, had a hor- 
 ror of soap and water. Too bad that the appearance of 
 the pale face ended their millenium of filth. 
 
 "Admit the common hypothesis that food is what sus- 
 tains life, and there follows the necessity for another ad- 
 mission, in the opposite direction, namely, that food has 
 power to destroy life, through its deficiency or excess in 
 quality or quantity. This is a specimen of the ambiguous 
 character of all material health theories." (p. 387.) 
 
 Not only common sense and physical science teach 
 the necessity of food for the body, but Holy Scripture does 
 so in many passages in the Old and New Testaments. 
 More particularly Christ himself, when He fed with five 
 loaves and two fishes the multitude who followed Him to 
 the desert, five thousand men, besides women and chil- 
 
Quotations from Science and Health. 143 
 
 dren, St. John, vi, and on another occasion four thou- 
 sand, on whom He had compassion because they had noth- 
 ing to eat. St. Matthew, xv:32. 
 
 "Man is never sick; for mind is not sick, and matter 
 cannot be." (p. 392.) 
 
 Why, then, do they claim to heal the sick? No won- 
 der men of thought and reason say that this so-called 
 Christian Science will die a natural death; it is remark- 
 able it has lived so long. 
 
 "The only effect produced by medicine is dependent 
 upon mental action. If the mind were parted from the 
 body, could you produce any effect upon the brain by ap- 
 plying the drug?" (p. 400.) 
 
 When the spirit of life leaves the body, then man is 
 dead ; but when a living man unconsciously or consciously 
 steps upon, or otherwise comes in contact with a live wire 
 (charged with electricity), does it effect by its physical 
 or mental power? It means death even to a mental 
 healer, if the current is strong. A man unconscious of 
 the danger blows out the gas and goes to bed. Is it mor- 
 tal mind that gives the gas the power to asphyxiate him? 
 A man takes consciously or unconsciously ten grains of 
 strychnine; how much can a mind-healer do in this case 
 by his demonstrations? 
 
 Carbolic acid taken in sufficient quantity will unques- 
 tionably kill a person, notwithstanding demonstration or 
 prayers by healers ; but if in time, before the tissues are 
 too much burnt, the natural chemical antidote, alcohol, is 
 administered, the patient is saved. Hence not the mind, 
 but the natural chemical quality of the antidote has the 
 power to counteract one poison by another. Or, place a 
 few drops of croton oil on the tongue, and notice the effect 
 — mind, or no mind. 
 
144 Quotations from Science and Health. 
 
 And yet those so-called mind-physicians would teach 
 that medicine has no power or effect except that which 
 mortal mind gives it. (p. 373 and 400, etc.) 
 
 "Matter cannot be influenced, inflammation is an ex- 
 cited stage of mortal mind, that is not normal. Immortal 
 mind is the only cause, therefore, disease is not a cause or 
 effect:' (p. 413.) 
 
 Hence a contusion, traumatism, or swelling from an 
 infection, from the bite of a reptile, would not take place 
 were it not for mortal mind; so says the foundress of 
 Christian Science. 
 
 "If the lungs are disapeparing this is but one of the 
 beliefs of mortal mind." (p. 423.) 
 
 Yet, it is an undeniable fact that every case of the 
 lungs really disappearing (tuberculosis), coming under 
 their treatment, and if allowed to remain long enough, 
 ends in death ; and the post mortem examination confirms 
 the disappearance of the lungs. 
 
 "Life is real, and death is the illusion." (p. 425.) 
 
 She does not recognize a material body. Holy scrip- 
 ture, however, teaches that death is real ! The death of 
 Jesus was real, and He was after His resurrection with 
 the Apostles for forty days. Acts i : 1-11. 
 
 Holy Scripture recognizes a material body of man, a 
 material death, and a material resurrection at the end of 
 time. St. John xx : 20 and 27. Christ showed His hands 
 and His side to his disciples to convince them of the resur- 
 rection of His body. 
 
 Mrs. Eddy's ''Key to the Scriptures" seems to be a 
 mistake. 
 
 "If man did not exist before the material organiza- 
 tion began, he could not exist after the body is disinte- 
 grated." (p. 427.) 
 
Quotations from Science and Health. 145 
 
 In the book of Genesis we read: God formed man 
 of the slime (clay) of the earth, and breathed into his 
 face the breath of life, and man became a living soul. 
 Genesis ii: 7. Hence the body of man lives from the 
 time it receives and so long as it possesses a soul. The 
 Apostles' creed teaches us to believe in death and the res- 
 urrection of the body, and a life everlasting. 
 
 Man is not matter made up of brain, bones and other 
 material elements:' (p. 471.) 
 
 Man is a creature composed of body and soul. Gen- 
 esis ii:7. . 
 
 "The heathen gods of mythology controlled war and 
 agriculture as much as nerves control sensation, or 
 muscles measure strength. To say strength can be in 
 matter, is like saying power can be in a lever." (p. 481.) 
 
 If the present heathen could control, as the nerves 
 are sure to do ; and muscles' strength is known, what that 
 clan would not know; if matter and mind were in their 
 control. 
 
 "Does christian science or metaphysical healing in- 
 clude medication, hygiene, mesmerism or mediumship? 
 Not one of them is included in it." (p. 480.) 
 
 The rules of hygiene are observed by Christian Scien- 
 tists. They put on clothing, and observe sanitation ; and 
 why do they want pure food and cleanliness ? 
 
 "Do the five corporal senses constitute man? Chris- 
 tian Science sustains, ivith immortal proof, the impossi- 
 bility of material senses, and defines these so-called senses 
 as mortal beliefs, ivhose testimony can neither be true of 
 man nor his maker." (p. 484.) 
 
 Christian Science, so-called, knows about as much of 
 immortal mind as those who claim that the moon is made 
 of green cheese. The term science as used in so-called 
 
146 Quotations from Science and Health. 
 
 Christian Science is a misnomer; it is neither Christian 
 nor science, nor common sense. 
 
 "The less mind there is manifested in matter the bet- 
 ter. When the unthinking lobster loses his claiv it grows 
 again." (p. 484.) 
 
 The wisdom that is displayed in this parallel ! Mrs. 
 Eddy forever harps on mind, everything is mind accord- 
 ing to her, but all at once — we are informed "the less 
 mind the better." However, the lobster is able to select 
 his proper food, and reject the improper or injurious. 
 
 "Will-power is but an animal propensity, not a fac- 
 ulty of soid." (p. 486.) 
 
 Does God have a will? Christ taught us to pray 
 "Thy will be done on earth" etc. Again, during His 
 agony in the garden He prayed, "Not mine, but Thy will 
 be done." To speak of will power, as an animal propen- 
 sity, since God has free will in the highest possible per- 
 fection, is little short of blasphemy. 
 
 "Sickness is an illusion, to be annihilated by mind. 
 Disease is an experience of mortal mind." (p. 489.) 
 
 If a dog bitten by one suffering with rabies bites a 
 man the man will die from the infection, unless medical 
 aid is speedily administered. 
 
 Is it the mortal mind, or is it the virus which causes 
 the sickness and death of the man, and also of the dog? 
 (N. B. — The dog had been bitten by another mad dog, and 
 the man was not aware of the fact that the dog had 
 rabies) . Was it the motral mind of the dog, or dogs, that 
 gave to the virus the power to make both sick and cause 
 death? Scientifically there can be but one conclusion. 
 Mind had nothing to do with it. 
 
 "TEACHER AND STUDENTS." 
 
 "If patients fail to experience the healing power of 
 Christian Science, and think they may be benefited by 
 
Quotations from Science and Health. 147 
 
 certain ordinary physical methods of medical treatment, 
 then the mind-physician ought to give up the case, and 
 leave invalids free to resort to whatever other systems 
 they fancy afford relief." (p. 400.) 
 
 A reasonable instruction. But, in many cases, by 
 that time it is too late; the disease has progressed, and 
 had time to do irreparable damage. 
 
 * should treat sickness mentally just as you 
 would sin, except that you must not tell the patient he is 
 sick. A Christian Scieiitist's medicine is mind. He 
 never recommends hygiene, never manipulates." (p. 
 450.) 
 
 There is where the danger to the patient comes in, 
 and why should he treat them at all ? He does nothing. 
 "Principiis obsta; sero medicma paratur. 
 Quum mala per lougas convaluere moras. 
 
 Resist the first advances; too late is a cure attempted 
 when through long delay the malady has waxed strong." 
 Ovid. 
 
 "A Christian Scientist requires my work on Science 
 and Health for his text-book, and so do all his students 
 and patients." (p. 453.) 
 
 Otherwise the fundamental object (selling books), 
 would not be accomplished. 
 
 "Teachers and students should be familiar with the 
 obstetrics taught by this science; you should so detach 
 mortal thought from its material conceptions that the 
 birth will be natural and safe." (p. 459.) 
 
 The teacher who knows nothing of anatomy, 
 physilology, chemistry, surgery nor pathology, and teach 
 obstetrics! Think of lacerations, hemorrhage, deformi- 
 ties, eclamsia, etc. What could they do for such cases ? 
 
148 Quotations from Science and Health. 
 
 "Our Master {nor Scripture) left a definite rule for 
 demonstrating His principle of healing and preventing 
 disease. . . This remained for Christian Science (Mrs. 
 Eddy) , to be discovered, through Science and Health, with 
 Key to Scriptures." (p. 41.) 
 
 The three times married Mary Baker G. Eddy, of the 
 nineteenth century, was to be the agent through which 
 the long-neglected or undiscovered doctrine was to be 
 discovered, and revealed to the God-forsaken people of 
 the world. In other words, Mrs. Eddy assumes that 
 Jesus Christ, the son of God, was too thick-headed to see 
 this much-needed and saving phenomenon to mankind. 
 
 "Every sort of sickness is a degree of insanity; that 
 is, sickness is alivays halluncination." (p. 406.) 
 
 Therefore, as there is no perfect health, persons in 
 every degree of health are more or less insane, Mrs. Eddy 
 not excluded; disease being a lesser degree of health. 
 Mrs. Eddy claims to have been sick during a greater part 
 of her life. Hence, if sickness is a degree of insanity, 
 the lady, according to her own words, must have been 
 more or less insane for many years. 
 
 "A child can have worms if you say so,, or any other 
 malady." (p. 412.) 
 
 Mrs. Eddy shows a lamentable ignorance of inverte- 
 brate morphology, for, whether we think of it or not, we 
 find by eating the cysticercus of tape-worm in raw beef, 
 and so with other parasites, that we know pass a definite 
 cycle of existence in the various hosts, and this is the way 
 they get into and are found in the dog, cat, bird or fish, 
 being picked up with the excreta of those that are in- 
 fected with them. 
 
 "The treatment of insanity is especially interesting. 
 Hoivever obstinate the case, it yields more naturally than 
 
Quotations from Science and Health. 149 
 
 most diseases to the salutary action of truth, which coun- 
 teracts error." (p. 412.) (This reads like insane — 
 treat the insane). 
 
 If this assertion were qualified, so as to refer to cases 
 of mild, ■ agitated insanity, melancholia, or hypochon- 
 driachal conditions, it could be (at least) partially ad- 
 mitted. But, as it stands it will not hold, for there is 
 not on record a single cure performed by Christian Scien- 
 tists of a case pronounced incurable by competent au- 
 thority. Yet the cult has been in existence more than 
 forty years. 
 
 If what is claimed by the Christian Scientists were 
 true the cure of a few cases of paralytic dementia would 
 offer the best cases for practice or demonstration, be- 
 cause such insane persons want to be cured, and are not 
 repulsive to suggestion, their mind being a blank, and 
 not in their own control. And the chance, to demon- 
 strate the Divine power of healing could hardly be more 
 positively proven than by the permanent restoration of 
 sanity and health, to the chronic, and by competent au- 
 thority pronounced incurable insane paralytics. 
 
 "Hear the words of our masters 'Go ye into all the 
 world! Heal the sick, cast out devils!' " 
 
 Mary Baker G. Eddy's little book, No and Yes. 
 (pp. 23.) 
 
 The above, which purports to be a quotation from 
 Holy Scripture, Matthew, x, and St. Mark, vi, is not a cor- 
 rect quotation at all. Here are the true texts : Accord- 
 ing to St. Matthew, x:l-9, we read: "And having called 
 His twelve disciples together, He gave them power over 
 unclean spirits, to cast them out, and to heal all manner 
 of disease, and all manner of infirmities. And the names 
 of the twelve apostles are these: The first, Simon, 
 who is called Peter, and Andrew, his brother. James, the 
 
150 Quotations from Science and Health. 
 
 son of Zebedee, and John his brother. Phillip and Bar- 
 tholomew, Thomas and Matthew, the publican, and James 
 the son of Alpheus, and Thaddeus. Simon the Ghana- 
 nean, and Judas Iscariot, who also betrayed Him. These 
 twelve Jesus sent, commanding them saying : Go ye not 
 into the way of the Gentiles, and into the cities of the\ 
 Samaritans enter ye not. But go ye rather to the lost 
 sheep of the house of Israel. And going preach, saying, 
 The kingdom of heaven is at hand. Heal the sick, raise 
 the dead, cleanse the lepers, cast out devils freely have 
 you received, freely give. Do not possess gold, nor sil- 
 ver, nor money in your purse." And again: when He 
 came into His native country, as we find by referring to 
 St. Mark, vi:7-13, where it is said: "He called the 
 tivelve, and began to send them tivo by ttuo, and gave 
 them power over the unclean spirits. And commanded 
 them that they should take nothing for the way, but a\ 
 staff only; no scrip, no bread, nor money in their purse. 
 But to be shod with sandals, and that they should not put 
 on two coats. And He said to them, Wheresoever you 
 shall enter into an house there abide till you depart from 
 that place. And whosoever shall not receive you, nor 
 hear you, going forth from thence, shake off the dust from 
 your feet for a testimony of them. And going forth 
 they preached that men should do penance. And they 
 cast out many devils, and anointed with oil many that 
 tvere sick, and healed them." 
 
 The apostles were not sent into the "whole ivorld" 
 before Christ's resurrection, nor were they commissioned 
 simply "to heal," as Mrs. Eddy would have it, but they 
 were sent at that time to preach and heal, only 
 among the children of Israel. And this they were to do 
 for the purpose of preparing the way of the Lord. Christ 
 afterwards followed preaching the truth of God as "one 
 
Quotations from Science and Health. 151 
 
 ivho hath power." But, after His resurrection when the 
 disciples were shut up in a room at Jerusalem for fear of 
 the Jews, He came to them, saying: "All power is given 
 to Me in heaven and in earth. Going, therefore, teach 
 ye all nations, baptizing them in the name of the Father, 
 and of the Son, and of the Holy Ghost. Teaching them 
 to observe all things tuhatsoever I have commanded you; 
 and behold I am with you all days, even to the consumma- 
 tion of the world." St. Matthew, xxviii : 18-20. And ac- 
 cording to St. Mark, xvi:15, "Go ye into the whole world 
 and preach the gospel to every creature." 
 
 It is evident that the apostles did not understand the 
 commission to conform to the idea set forth by Mrs. 
 Eddy, else they would have put it in practice, and required 
 it to be continued by their successors. 
 
 If Mrs. Eddy had lived nineteen hundred years ago 
 she would undoubtedly have called on those three thou- 
 sand people who witnessed the pentecostal miracles : 
 
 Bring your sick, we have been sent to heal them. 
 St. Peter, however, and the other apostles, did nothing of 
 the sort ; but exhorted the people to do penance over their 
 sins, be baptized, and believe in Christ as the Son of God. 
 
 '7s Christian Science of the same lineage as Spirit- 
 ualism or Theosophy?" 
 
 Mary Baker G. Eddy in No and Yes. (p. 22.) 
 
 After giving each of them due and impartial study 
 and consideration as to their origin, doctrine and aim — 
 could you conscientiously deny the kinship of the three 
 sects ? 
 
 "Is Christian Science from Beneath, and not from 
 Above?" 
 
 Mary Baker G. Eddy in No and Yes. (p. 23) . 
 
 (Her conscience seems to be accusative) . 
 
152 Quotations from Science and Health. 
 
 According to Holy Scripture the first misrepresen- 
 tations made, and lies told to mankind, were by Satan, in 
 disguise as a serpent, and it is said that it is he who 
 reigns over the kingdom below. Hence, the principles 
 advocated by Mrs. Eddy, being full of misrepresenta- 
 tions, must be from beneath. 
 
 These are only a few of the inconsistencies of this 
 cult's teaching, but it is hoped sufficient to enlighten fair- 
 minded and intellectual men and women, to see how re- 
 markable it is, that so many people have allowed them- 
 selves to be duped by this phantastic teaching and prac- 
 tice for so many years. 
 
 After having given due consideration to the forego- 
 ing discussion of the many fundamental fallacies of so- 
 called Christian Science and other fantastic illusions, we 
 must conclude that it is plain that it is better to hold our- 
 selves aloof from such pernicious and contaminating in- 
 fluences, for even anciently Solomon said : 
 
 He that walketh with the wise shall be wise; 
 
 A friend of fools shall become like them. — Prov. xiii : 20. 
 
Emmanuelism 
 
 Emmanuelism is nothing more nor less than another 
 cult on self aggrandizement, if not commercialism. 
 
 The advocates of this latest cult claim to be inde- 
 pendent of the general so-called faith healers, and in an 
 effort not to appear before the public as teachers of a 
 new religion maintain that they confine their work to 
 nervous (a better name would be imaginary and hys- 
 teric) , or psychological cases. They claim to have "suc- 
 cessfully treated cases of tuberculosis," p. 2, Religion and 
 Medicine, and thereby place themselves in the category of 
 so-called general healers. 
 
 The claims of the Emmanuelites as set forth in their 
 text-book — Religion and Medicine, would lead 
 us to believe that they have approached the sub- 
 ject of healing from a totally different point of 
 view than that of Christian Science, and that 
 their movement bears no relation to Christian Science 
 whatever. It is not to be an imitation. They tell us that 
 they have taken their stand fairly and squarely on the re- 
 ligion of Christ as that religion is revealed by the New 
 Testament, and as it is interpreted by modern scholarship, 
 and combined with this the power of genuine science; 
 and this they "consider a good foundation." (p. 12.) 
 But where do all tne other cults come in? Those of the 
 early era of Christendom? Those of later ages, and of 
 our time ? Do not all lay claim to be based on the teach- 
 ing of Christ? 
 
 Does Mrs. Eddy, Dowie, and all others as a whole not 
 make the same claims? What difference, then, does it 
 
154 Emmanuelism. 
 
 make even if a few easily led physicians are inveigled? 
 Emmanuelism must be classed as one of the many healing 
 creeds. 
 
 Every such discovery or mechanism has at each and 
 every age and stage found or claimed to have found some 
 new or pretended or fancied new idea by which the cred- 
 ulous can be led or misled, and after all it is the same old 
 thing, illogical, irreligious, unscientific and unscriptural ; 
 and last, but not least, untruthful, unbeneficial, but harm- 
 ful to mankind and nursing hypocrisy rather than sound 
 thought and science. 
 
 "The tendency of the age in which we live may be 
 summed up in two words, mechanical and materials (p. 
 148.) This is correct as far as it goes, but if we are to 
 judge people by their actual lives (instead by the theory 
 expressed) , we ought to amend the above to have it read : 
 The tendency of the age, etc., plus incredulity and super- 
 stition; and then pray that the so-called humanitarian 
 would practice and teach true science and religion rather 
 than take up with Fakeism and pretenses that have 
 neither a logical, historical or scientific basis to work on. 
 
 The Emmanuel movement text-book quotes Moebius 
 as saying: "We reckon the downfall of religion as one 
 of the causes of mental and nervous diseases' 7 (p. 151.) 
 
 Probably true, but mind healers will certainly not les- 
 sen the tendency towards unscientific treatment of such 
 cases, nor prevent the human race from disrespecting ra- 
 tional and authentic religious practice. Most people will 
 sooner or later see that these men are not teaching nor 
 practicing true science and true religion, and by this 
 means the true dignity of the profession, whether as phy- 
 sician, Scientist, or minister of the Gospel, because a 
 doubtful quantity in the eyes of many, and so fall into a 
 new heathenism or superstitition, and may later on re- 
 
Emmanuelism. 155 
 
 turn to the true state of affairs, but not before great loss 
 to mankind, to the profession, to religion and morals has 
 been sustained. 
 
 "The morality of a nation suffers seriously through 
 the downfall of its religion, as experience has everywhere 
 and always proved." (p. 153.) 
 
 Well, but how would any well-read minister or phy- 
 sician improve morality or religion by an unscientific 
 and false teaching? 
 
 "The most incurable and impossible patients have 
 been business men, who have never learned to play." (p. 
 155.) 
 
 A change of life and environment, rest, and it may 
 perchance be a good thing to get them more interested in 
 religion, all of which may be accomplished by suggestion 
 best by the physician, and even by the ministry, but 
 whomsoever undertakes this mode of healing should do 
 it with a sense of truth, and not with mysticism, super- 
 stitions, murmaling or other such unintelligible or hypo- 
 critical practices. When suggestion is needed, use it. 
 When medicine and good, wholesome and scientific ad- 
 vice is needed, give it. 
 
 The errors mentioned on pages 234 and 235, into 
 which various sects and practitioners of suggestive thera- 
 peutics, mind cure and mental healing have fallen, disre- 
 gard the physical and mental examination, and look upon 
 diseases as purely imaginary, as an error of mortal mind ; 
 would be but in a very small degree removed from that 
 cult, for, to bring in the minister of the Gospel for the 
 express purpose of curing imaginary or mental ailments 
 and diseases on this plan is certainly unscientific, if not 
 hypocritical. And yet the originators are supposed to 
 be men of learning and models before the people ! 
 
156 Emmanuelism. 
 
 "The chief object of this volume is to present to the 
 reader an epitome of one of the most important tenden- 
 cies in modern medicine, namely, the treatment of certain 
 functional nervous disorders by means of suggestion, or 
 psycho-therapy." (p. 260.) 
 
 "If this were the object and practice no scientific 
 physician or minister of the Gospel would object or find 
 fault, provided it were done in a scientific and pro- 
 fessional way, leaving out superstition and false teaching. 
 
 "If we regard faith simply as a psychical process or 
 mental attitude, history and experience alike testify that 
 it has healing virtue." (p. 293.) 
 
 Where the disease or disorder is simply psychical or 
 imaginary, etc., psycho-therapy may be the main thera- 
 peutic agent needed, and in such cases the above remarks 
 may be admitted. But amongst the men who have given 
 this matter careful attention there are none who will ad- 
 mit that psycho-therapy or suggestion has healed a really 
 sick or organically sick patient. Whether there were 
 miracles performed by Christ or those under His author- 
 ity from time to time is of another question. 
 
 Religion has no more to do with psycho-therapy 
 than mathematics, but religion may have a psycho- 
 therapy of its own in that, by the producing of an up- 
 lifted and exalted feeling, certain practical results are 
 obtained. Scientific psycho-therapy, however, is based 
 on a psycotherapy applied to the underlying disease ! 
 
 "We are suffering for the church's neglect at the 
 present time." (p. 300.) 
 
 May not the reason lie in the fact that those churches 
 will not admit true miraculous cures, and true science and 
 history? 
 
 "One of our most natural human instincts is prayer." 
 (p. 302.) 
 
Emmanuelism. 157 
 
 Done at the proper time, and in the proper place, 
 would not be objected to by any well meaning and scien- 
 tific man. 
 
 The leaders of this movement profess to base their 
 advent into the practice of medicine on "the poiver of 
 genuine science." (p. 13.) And cite in support of their 
 profession the fact that they "have associated themselves 
 with able physicians." (p. 2.) But, when this is more 
 closely looked into it will be apparent that in reality they 
 have attempted to associate themselves with the physi- 
 cians for the purpose of discussing with them the advisa- 
 bility and great desirability of uniting the efforts of the 
 medical profession, so that the people shall learn to live 
 hygienically and to think right in order that they may re- 
 main sound in body and mind, a subject upon which there 
 is no doubt how the medical profession stands. 
 
 The Emmanuelites are attempting to associate with 
 the physicians who would act as tools, who would, after 
 making the diagnosis, turn the patients over to them for 
 treatment, and they, for some incomprehensible reason, 
 seem to assume that they have an ability to cure diseases 
 which the physician has not or cannot acquire. The only 
 real motive that can be assigned for such an attempt is, 
 as in other cases (for example the physician) , that having 
 failed in the profession for which they were trained, 
 would try their luck in one for which they have no train- 
 ing, on the ground that Christ was a physician, and they 
 would follow His footsteps. 
 
 "Our class is supported by the voluntary offerings re- 
 ceived at its meetings, but that is all. We neither ask 
 nor accept any reivard for our services." (p. 6. 
 
 This is good bait for cheap fish. The inference, 
 however, is not obliterated ; no one is expected to ask for 
 free services, and those who are blessed with this world's 
 
158 Emmanuelism. 
 
 goods are to contribute liberally. Furthermore, they dis- 
 play a feverish zeal in getting out books, just as the Ed- 
 dyites, and others who are bent on wholesale manufacture 
 and sale of books. 
 
 "But as student of the New Testament I affirm that 
 if any portion of the Gospel is true and authentic, it is 
 that part of synoptic Gospels tvhich describes Christ's 
 healing ministry. His commission to His disciples to 
 heal the sick and cast out devils, and which portrays His 
 general manner of life." (p. 380.) 
 
 This is the stand all gnostics and mind-healers have 
 taken from the time of the apostles to this day. All 
 healers (or whatever they call themselves), point to the 
 same texts, and claim the same authority, not because 
 the New Testament warrants such conclusions, but be- 
 cause those conclusions peculiarly fit the scheme. 
 
 Whoever has read the Bible and a little of church and 
 secular history does not only know that the New Testa- 
 ment teaches the reverse, but also that during the primi- 
 tive and middle ages of the Christian era the church did 
 not so understand religion, nor devote itself systemmat- 
 ically to the healing of the sick. 
 
 The primitive church (has at all times) recognized 
 the works of Christ and His teaching in regard to the 
 healing of the sick, as is shown in this volume; and ex- 
 pressly left the art of treating and healing the sick to the 
 medical profession. 
 
 At no time did the Christian church underestimate 
 the importance of caring for the sick and needy. 
 
 It was the Christian church which called into exist- 
 ence and operated hospitals for the sick, through her 
 communities of Brotherhoods, Sisters and Monks. At 
 various times during the first centuries after Christ, as 
 well as later on, laws were enacted in general councils 
 
Emmanuelism. 159 
 
 and in synods making it obligatory on the bishops to pro- 
 vide that hospitals and charitable institutions under their 
 jurisdiction be properly managed and that efficient and 
 conscientious physicians be engaged for the cure of the 
 sick. 
 
 At no time has the church called on her priests to act 
 as healers, physicians and surgeons, on the contrary it 
 was her express wish that medical aid be given the sick 
 by men skilled in the profession. 
 
 St. Paul, himself a learned man, was very careful not 
 to practice healing the sick, but himself received medical 
 treatment from the eminent physician, Luke. 
 
 And at another time St. Paul reported that he had 
 left Trophemus sick at Meletus. 
 
 St. Paul would certainly have known whether or not 
 Christ intended the apostles and their successors to teach 
 that the church was to be a healing institution; none of 
 the apostles, however, so teach or write. 
 
 Furthermore, the early Christian church would only, 
 under certain restrictions, permit her priests to practice 
 medicine and surgery, and at all times warned her mem- 
 bers, both lay and clerical, from making use of any prac- 
 tice which would in the slightest smack of superstition; 
 and therefore has always discountenanced and condemned 
 mind-healing. 
 
 The reasons of the church in this matter are certain- 
 ly plausible. In the first place the training, the thoughts, 
 the mode of life, the duties and aim of the clergyman 
 differ essentially from those of a physician. 
 
 Second, the art and science of the physician is too 
 important to permit it to be in the hands of those who 
 cannot devote to it their entire time and attention. 
 
 Third, medical practice interferes with the duties 
 and is contrary to the dignity of the clergyman. 
 
160 
 
 Eramanuelism. 
 
 Though there have been occasional practitioners 
 among the clergy does not prove that the clmrch fostered 
 such practice. 
 
 All this should appeal to the good sense of all well- 
 meaning and scientific men. 
 
 When we compare the claims of the "Bible student" 
 with the true teaching of the apostles and the Christian 
 church, and are told by him that Christ's church has neg- 
 lected the important matter of healing the sick for nine- 
 teen centuries, that it was discovered by and revealed 
 anew to Mrs. Mary Baker G. Eddy, and then taken up and 
 further perfected by the learned discoverers and pro- 
 moters of the "Boston Emmanuelism" who will blame us 
 if we express our amazement? 
 
 "The instinct of religion must be respected." (p. 
 38.) 
 
 The fact that religious instinct in human beings re- 
 quires proper training from the cradle up is probably an 
 oversight by this theologian. 
 
 The lower animals need no teacher ; the God-given in- 
 stinct compels them to do just so, and no other way, and 
 generations do not change this instinctive gift; man, on 
 the other hand, has a free will ; he has the power to do as 
 he wishes ; but conscience, religious education, and a sense 
 of duty will influence his actions. 
 
 Let religious training (education of the heart), go 
 hand in hand with instruction of the mind from infancy 
 up, and the grown men and women of our land will know 
 that they owe to their Creator exterior as well as inte- 
 rior worship. Keep young people from evil associations, 
 bad books and papers, bad amusements and Godless 
 schools and universities, and they will not so easily be- 
 come religious backsliders. 
 
 Let the theologian reflect ! 
 
Emmanuelism. 161 
 
 The warning of Christ, St. Matthew, xviv :24 : "For 
 there shall arise false Christs and false prophets, and 
 show great signs and wonders, insomuch as to deceive 
 (if possible) , even the elect/' 
 
 May, without impropriety at this time, appeal 
 to our senses; and furthermore, not be out of place in 
 connection with the medical profession. For the medi- 
 cal practice should be on the line of truth and common 
 sense — on a truly logical and scientific basis, and that 
 does not conflict with true religion. 
 
 Instruction is grievous to him that forsaketh the 
 way of life; He that hateth reproof shall die.— Prov. xv: 10 
 
Conclusion 
 
 When it is asserted, therefore, that medicine in va- 
 rious forms, surgery included, as known to mankind from 
 the earliest times, was used for the amelioration and heal- 
 ing of the sick and wounded, history testifies to the fact. 
 
 Even in the earliest stage of the science medicine 
 was well denned and made use of by the learned and un- 
 learned, though we find that individuals of both classes 
 resorted to superstitious practices no less then than in 
 our own times. 
 
 Since the days of Hippocrates, who lived in the third 
 century before Christ, medical science has from time to 
 time improved slowly perhaps, but surely and truly ; and 
 regular and well-defined schools of the art gradually came 
 into existence. 
 
 Galen, who lived, practiced and taught medicine from 
 130 to 200 A. D., continued the rational methods of Hip- 
 pocrates, as a teacher became famous, and the Galenic 
 teaching was from that time on for more than one thou- 
 sand years the highest authority in the profession. 
 
 No really scientific man will object to rational relig- 
 ious beliefs of any sect, nor prayers as a consolation in 
 the hour of trial, and as an aid to bear difficulties pa- 
 tiently, so long as the natural means which God has pro- 
 vided for the aid of the sick are not neglected. 
 
 If the professional man limits his attention to his 
 own sphere of action and duty, the clergyman looking to 
 things spiritual, the physician to the body, the world will 
 be the gainer for time and eternity. 
 
 Religion, science and medicine, the great trinity, 
 when intelligently applied.