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 his eyes very hard, but still two big tears rolled down and dropped on the ground.

"There, there," comforted Uncle Oliver. He pulled out a large red bandana handkerchief and wiped Little Elephant's eyes. "You have lots of garden left. And you will make a good farmer because you work hard." Then he went off to pump some more water.

Every day on the farm was a happy one for Little Elephant. There were so many things to do. When Aunt Amy made butter, Little Elephant would carry the pails of buttermilk down to the pig pen. Here lived a fat old mother pig and three little pink baby pigs. "Ungk! Ungk! Ungk!" grunted the old mother pig as she nosed about for the chunks of food mixed in with the buttermilk. "Oink! Oink! Oink!" squealed the three baby pigs as they slupped up the good buttermilk.

Sometimes Little Elephant helped in the barn. "Set down some hay," Uncle Oliver would say. Then Little Elephant would climb up the ladder into the sweet-smelling hay loft. There he would scoop up a nice trunkful of hay and toss it down through the trap door. Then he'd get another and another, till Uncle Oliver would call, "Enough!"

On hot days Little Elephant went down to the stream that ran through the meadow. He liked to


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 wade in the cool water. Sometimes he took off his overalls and lay down in the nice mud on the bottom. One day he was sitting there on the bank with his packages of peppermint chewing gum Uncle Oliver had given him. Little Elephant liked chewing gum. But Mother Elephant didn't often let him have it.

One by one he opened the sticks and put them in his mouth. Ten sticks made a good big wad. He chewed and chewed. With the tip of his trunk he pulled it out into a long loop. He put it back and pulled it out again.

He was having a fine time, when suddenly he heard a funny sound behind him. "Ssssss! Ssssss! Sssss!" He turned around and there stood a big grey bird, flapping her wings and hissing at him. She looked very fierce. Little Elephant was so scared he gave a great gulp and swallowed his gum—all ten sticks!

"Sssss! Sssss!" hissed the bird again, running toward him. Little Elephant jumped up and started for the house. But the cross old bird was still chasing him, pecking at his heels. "Ow-ow-ow!" bawled Little Elephant.

He burst into the kitchen and slammed the screen door. But the bird stood on the step, still flapping her wings and hissing.

"Why, Little Elephant, you aren't afraid of Sally,


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 are you?" said Aunt Amy, laughing. "A big Little Elephant like you! Why, she's only my pet goose and she's hungry."

But Little Elephant had never seen a goose before. Besides, he couldn't forgive Sally for making him swallow his chewing gum.

The thing Little Elephant liked best about the farm was sliding down the barn roof. The roof over the hayloft was higher than the rest of the roof, so he'd start at the top, scoot down, bump onto the second part, fly down that, drop onto the roof of the chicken house, whizz off that and jump to the ground. It was exciting because the barn was high and he went pretty fast. If he didn't jump quickly enough when he hit the chicken house he slid off into the manure pile just below.

Mother Elephant was worried when she saw him slide down the roof. "You'll break your neck, Little Elephant," she said. "I wish you wouldn't do it."

Little Elephant said he would try to remember.

Then one day he saw Aunt Amy's big black umbrella in the back hall. It was her very, very best umbrella. Little Elephant had a bright idea, a wonderful idea. With that umbrella he could jump off the barn roof just the way a fellow jumped out of an airplane. But that was Aunt Amy's best umbrella. He


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 knew he shouldn't take it. So he walked outside and slammed the door hard.

He looked up at the barn roof. A fine wind was blowing. He could just see himself sailing away with that umbrella. One more slide wouldn't hurt. And then he'd never do it again.

He went inside and took the umbrella. Holding it in his trunk, he climbed out on the rooftop and gave himself a shove. Down he slid, faster and faster. The seat of his overalls was smoking. Now was the time! Quickly he opened the great umbrella.

The next thing he knew, he was sailing off the roof. Oh, this was glorious! Suddenly—"Poof!"—went the umbrella, and turned inside out. Little Elephant was falling, falling, falling. Then plop he landed, right on top of the manure pile. But he was still holding onto the handle of the inside-out umbrella.

Mother Elephant came running out of the house, This time she was really cross. "Oh dear, oh dear, oh dear!" she cried. "Didn't I ask you not to slide on the barn roof, Little Elephant? Now look at you! And just see what has happened to Aunt Amy's best umbrella!" With that she pulled him along to the pump.

"I didn't mean to hurt Aunt Amy's umbrella, honest I didn't," sobbed Little Elephant. Big tears were running down his cheeks now and he felt very miserable.


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 "Well, whatever were you trying to do with her umbrella, anyway?" asked Mother Elephant, giving his ear a pinch. For she was really very put out. Besides, she didn't know what Aunt Amy would say when she saw what had happened to her very best umbrella.

"That was my para—para—," exploded Little Elephant.

"Your what?" said Mother Elephant.

"My !"

"Your parachute!" gulped Mother Elephant. Land of goodness! What would Little Elephant think of next?

When they reached the pump Mother Elephant dipped her trunk into the trough and drew up a lot of water. Little Elephant knew what was coming. Swi-i-i-i-ish, went the cold water all over him. Then she took up another trunkful and sprayed him again. Little Elephant stood there and shivered till Mother Elephant got him clean. "This is your last pair of overalls," she said, "and now you must stay in bed till they get dry."

She led him in through the warm kitchen where Aunt Amy was frying doughnuts. There was a big stack of them on the table, all white with sugar. Little Elephant's mouth watered, and he reached for one as


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 he went past. But Mother Elephant said, "No, you can't have any doughnuts. Only good Little Elephants get doughnuts."

Mother Elephant put him into bed and left the room with his wet overalls. Little Elephant lay there and thought about those doughnuts. Then he heard someone tip-toeing up the stairs. The door opened softly and there was Aunt Amy with a big plate of sugared doughnuts.

Little Elephant bounced up in bed. "Sh-sh!" said Aunt Amy. "I'm sure you didn't mean to be naughty. Perhaps these doughnuts will help you to remember not to slide on the barn roof any more."

"Ummmmm!" said Little Elephant as he slipped one doughnut on the end of his trunk and reached for two more. Now he felt terribly sorry about Aunt Amy's best umbrella, and he wondered if she knew what had happened to it.

Aunt Amy set the plate down and went away. Little Elephant ate one doughnut and then another and another. He felt full right up to his neck. Still there were more doughnuts on the plate. They were awfully good. So he ate and ate till they were all gone. Then he pushed the plate out of sight under the bed.

Mother Elephant noticed that Little Elephant didn't eat much supper that night. She wondered if he


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 wasn't feeling well. Perhaps he'd caught cold from getting so wet. And she was troubled. In the middle of the night she heard Little Elephant crying.

She jumped out of bed and ran into his room. Little Elephant was all doubled up, "Ow-ow-ow! My stomach, my stomach!" he wailed.

"What's the matter with your stomach?" she asked. Now she was sure Little Elephant was sick. It was all her fault for getting him so wet and cold.

"I've got an awful pain right here in my stomach. Ow-ow-ow."

"Now you lie still, Little Elephant, and I'll get something to make the pain go away." In a few minutes she came back with a large hot water bottle and a cup of hot ginger tea. Before he could say a word she clapped the hot water bottle on his stomach. Little Elephant gasped, but it did feel good. Then she fed him spoonfuls of hot ginger tea. All the time she was worrying over what had made Little Elephant sick.

Pretty soon Little Elephant went to sleep and the hot water bottle slid off onto the floor. As Mother Elephant leaned over to pick it up, she spied the plate under Little Elephant's bed. She pulled it out and saw the sugary crumbs. "Humph! Doughnuts!" she snorted softly. "Aunt Amy's been at it again. Always spoiling


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 other people's children!" But she smiled as she went out and closed the door.

The summer passed and Little Elephant learned many things about a farm. He took good care of his garden, and pulled up just the weeds. So the vegetables grew big and juicy. The only sad thing was that he didn't have any onions.

All too soon Mother Elephant said they must be going home. It was time for school to begin. Little Elephant didn't want to go back to the city. He felt very sad as he watched Mother Elephant packing up all his nice overalls. He'd had such fun wearing overalls and going barefoot. Uncle Oliver hung up the big straw hat on a peg in the kitchen. "It will be here when you come again," he said.

Then Mother Elephant climbed into the back seat of the old car. Uncle Oliver tied on the suitcases and handed Mother Elephant a big basket full of the last vegetables from Little Elephant's garden. On the top was a tree-mendous bunch of green onions from Uncle Oliver's garden.

He cranked the engine, "Gr-rr-rr, grr-rr-rr! Chunkety-chunkety-chunk!" Little Elephant hopped into the front seat and away they chugged. Aunt Amy stood on the porch waving her handkerchief and calling "Good-by, good-by! Come again next year."


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title: Little Elephant Visits the Farm


text:
First Pastoral (Philips)

 * "The First Pastoral", in Pastorals (1710)
 * "The First Pastoral", in Pastorals Epistles Odes (1748)

title: First Pastoral (Philips)


text:
Second Pastoral (Philips)

 * "The Second Pastoral", in Pastorals (1710)
 * "The Second Pastoral", in Pastorals Epistles Odes (1748)

title: Second Pastoral (Philips)


text:
Third Pastoral (Philips)

 * "The Third Pastoral", in Pastorals (1710)
 * "The Third Pastoral", in Pastorals Epistles Odes (1748)

title: Third Pastoral (Philips)


text:
Fourth Pastoral (Philips)

 * "The Fourth Pastoral", in Pastorals (1710)
 * "The Fourth Pastoral", in Pastorals Epistles Odes (1748)

title: Fourth Pastoral (Philips)


text:
Fifth Pastoral (Philips)

 * "The Fifth Pastoral", in Pastorals (1710)
 * "The Fifth Pastoral", in Pastorals Epistles Odes (1748)

title: Fifth Pastoral (Philips)


text:
Sixth Pastoral (Philips)

 * "The Sixth Pastoral", in Pastorals (1710)
 * "The Sixth Pastoral", in Pastorals Epistles Odes (1748)

title: Sixth Pastoral (Philips)


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 lake, still to the N.E. The Fans say they think it goes into the big lake far far away, i.e., Lake Ayzingo. From the look of the land, I think this river connecting Ayzingo and Lake Ncovi wanders down this valley between the mountain spurs of the Sierra del Cristal, expanding into one gloomy lake after another. We run our canoe into a bank of the dank dark-coloured water herb to the right, and disembark into a fitting introduction to the sort of country we shall have to deal with before we see the Rembwé—namely, up to our knees in black slime.


text: User:SnowyCinema/P/Valid Objections to So-called Christian Science


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not bore you with my diary in detail regarding our land journey, because the water-washed little volume attributive to this period is mainly full of reports of law cases, for reasons hereinafter to be stated; and at night, when passing through this bit of country, I was usually too tired to do anything more than make an entry such as: "5 S., 4 R. A., N.E Ebony. T. 1—50, &c., &c."—entries that require amplification to explain their significance, and I will proceed to explain.

Our first day's march was a very long one. Path in the ordinary acceptance of the term there was none. Hour after hour, mile after mile, we passed on, in the under-gloom of the great forest. The pace made by the Fans, who are infinitely the most rapid Africans I have ever come across, severely tired the Ajumba, who are canoe men, and who had been as fresh as paint, after their exceedingly long day's paddling from Arevooma to M'fetta. Ngouta, the Igalwa interpreter, felt pumped, and said as much, very early in the day. I regretted very much having brought him; for, from a mixture of nervous exhaustion arising from our M'fetta experiences, and a touch of chill he had almost entirely lost his voice, and I feared would fall sick. The Fans were evidently quite at home in the forest, and strode on over fallen trees and rocks with an easy, graceful stride. What saved us weaklings was the Fans' appetites; every two hours they sat down, and had a snack of a pound or so of meat and aguma


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 apiece, followed by a pipe of tobacco. We used to come up with them at these halts. Ngouta and the Ajumba used to sit down; and rest with them, and I also, for a few minutes, for a rest and chat, and then I would go on alone, thus getting a good start. I got a good start, in the other meaning of the word, on the afternoon of the first day when descending into a ravine.

I saw in the bottom, wading and rolling in the mud, a herd of five elephants. I am certain that owing to some misapprehension among the Fates I was given a series of magnificent sporting chances, intended as a special treat for some favourite Nimrod of those three ladies, and I know exactly how I ought to have behaved. I should have felt my favourite rifle fly to my shoulder, and then, carefully sighting for the finest specimen, have fired. The noble beast should have stumbled forward, recovered itself, and shedding its life blood behind it have crashed away into the forest. I should then have tracked it, and either with one well-directed shot have given it its quietus, or have got charged by it, the elephant passing completely over my prostrate body; either termination is good form, but I never have these things happen, and never will. (In the present case I remembered, hastily, that your one chance when charged by several elephants is to dodge them round trees, working down wind all the time, until they lose smell and sight of you, then to lie quiet for a time, and go home.) It was evident from the utter unconcern of these monsters that I was down wind now, so I had only to attend to dodging, and I promptly dodged round a tree, thinking perhaps a dodge in time saves nine—and I lay down. Seeing they still displayed no emotion on my account, and fascinated by the novelty of the scene, I crept forward from one tree to another, until I was close enough to have hit the nearest one with a stone, and spats of mud, which they sent flying with their stamping and wallowing came flap, flap among the bushes covering me.

One big fellow had a nice pair of 40 lb. or so tusks on him, singularly straight, and another had one big curved tusk and one broken one. If I were an elephant I think I would wear the tusks straight; they must be more effective weapons thus,


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 and the large trees shelter it; so that is why I chose this spot. I took a large bundle of hay, put some on the snow about the pit, and then strewed some more about in small handfuls, so that the cattle must find it, and pick it up, which I knew they would be gald to do, now that the snow is on the ground. And now, you see, I have succeeded."

"Well, Humphrey, you beat us, I will say," said Edward. ""Shall I shoot him?"

"Yes, now that he is looking up."

Edward shot his ball through the forehead of the animal, which fell dead, but they were then obliged to go home for the pony and cart, and ropes to get the animal out of the pit, and a they had of it too, but the pony helped them, and they did get it out at last.

"I will do it easier next time," said Humphrey. "I will make a windlass as soon as I can, and we will soon hoist out another, like they tarn a bucket of water up from a well."

"It's nice young meat," said Jacob, who was skinning the Bull, "not above eighteen months old, I should think. Had it been a full grown one, like that we shot, it must have remained where it was, for we never could have got it out."

"Yes, Jacob, we should, for I should have gone down and cut it up in the pit, so that we would have handed it out by bits, if we could not have managed him whole."

They loaded the cart with the skin and quarters of the animal, and then drove home.

"This will go far to pay for the gun, Humphrey," said Jacob, "if it don't pay for more."

"I'm glad of it," said Humphrey, 'but I hope it will not be i last which I take."

"That reminds me, Humphrey, of one thing; I think you must come back with the cart and carry away all the entrails of the beast, and remove all the blood which is on the snow, for


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 I've observed that cattle are very scared with the smell and sight of blood. I found that out by once or twice seeing them come to where I have cut the throat of a stag, and as soon as they have put their noses down to where the blood was on the ground, they have put their tails up and galloped away bellowing at a terrible rate, Indeed I 've heard say that if a murder has been committed in a wood, and you want to find the body, that a herd of cattle drove into it will serve you better than even a bloodhound."

"Thank you for telling me that Jacob, for I should never have supposed it, and I'll tell you what I'll also do, I'll load the cart with fern litter, and put it at the bottom of the pit, so that if I could get a heifer or calf worth taking, it may not be hurt by fall."

It must brave taken you a long while to dig that pit, Humphrey."

"Yes, it did, and as I got deeper the work was harder, and then I had to carry away all the earth and scatter it about. I was more than a month about it from the time that I began till it was. finished, and I had a ladder to go up and down by at last, and carried the baskets of earth up, for it was too deep to throw it out."

"Nothing like patience and perseverance, Humphrey. more than I have."

"I'm sure he has more than I have, or shall ever have, I'm: afraid," replied Edward.

During this winter, which passed rapidly away, very few circumstances of any consequence occurred. Old Jacob was more: or less confined to the cottage by the rheumatism, and Edward; hunted either by himself or occasionally with Humphrey. Humphrey was fortunate enough to take a bull and cow calf in his pit-fall, both of them about a year or fifteen months old, and by, rude invention of his, by way of windlass, with assistance of Edward, to hoist them uninjured out of the pit.


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 They were put into the yard, and after having been starved till they were tamed, they followed the example of the heifer and calf, and became quite tame. These were an important addition to their stock, as may well be imagined. The only mishap under which they laboured was, old Jacob's confinement to the cottage, which, as the winter advanced, prevented him from going to Lymington, they could not therefore sell any venison, and Humphrey, by way of experiment, smoked some venison hams, which be hung up with the others. There was another point on which they felt anxiety, which was, that Jacob could not cross the forest to get the puppies which had been promised them, and the time was passed, for it was now January, when he was to have called for them. Edward and Humphrey pressed the old man very hard to let one of them go, but the only answer they could obtain was, "that he'd be better soon." At last, finding that he got worse Instead of better, he consented that Edward should go. He gave directions how to proceed, the way he was to take, and a description of the keeper's lodge; cautioned him to call himself by the name of Armitage, and describe himself as his grandson. Edward promised to obey Jacob's directions, and the next morning he set off, mounted upon White Billy, with a little money in his pocket in case he should want it.

"I wish I was going with you," said Humphrey, as he walked by the side of the pony.

"I wish you were, Humphrey: for nay part, I feel as if I were a slave set at liberty. 1 do justice to old Jacob's kindness and good will, and acknowledge how much we are indebted to him; but still to be housed up here in the forest, never seeing or speaking to any one, shut out from the world, does not suit Edward Beverley. Our father was a soldier and a right good one, and if I were old enough I think even now I should escape and join the Royal party, broken as it may be, and by all accounts is,


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 at this moment. Deer stalking is all very well, but I fly at higher game."

"I feel the same as you do," replied Humphrey, "but recollect, Edward, that the old man's very infirm, and what would become of our sisters if we were to leave them?"

I know that well, Humphrey, I have no idea of leaving them, you may be sure; but I wish they were with our relations in safety, and then we should be free to act."

"Yes, we should, Edward; but recollect that we are not yet men, and boys of fifteen and thirteen cannot do much, although they may wish to do much."

"It's true that I am only fifteen," replied Edward, "but I. am strong enough, and so are you. I think if I had a fair cut at a man's head I would make him stagger under it, were he as big as a buffalo. As young as I have been to the wars, that I know well; and I recollect my father promising me that I should go with him as soon as I was fifteen."

"What puzzles me," replied Humphrey, "is, the fear that old Jacob has of our being seen at Lymington."

"Why, what fear is there?"

"I cannot tell more than you; in my opinion, the fear is only in his own imagination. They surely would not hurt us, (if we walked about without arms like other people,) because our father had fought for the king? That they have beheaded some people is true, but then they were plotting in the king's favour, or in other ways opposed to Parliament, This I have gathered from Jacob: but I cannot see what we have to fear if we remain quiet. But now comes the question, Edward, for Jacob has, I believe, said more to me on one subject than he has to you. Suppose you were to leave the forest, what would be the first step which you would take?"

"I should of course state who I was, and take possession of my father's property at Arnwood, which is mine by descent."


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 "Exactly; so Jacob thinks, and he says that would be your rain, for the property is sequestered, as they call it, or forfeited to the Parliament, in consequence of your father having fought against it on the king's side. It no longer belongs to you, and you would not be allowed to take it: on the contrary, you would, in all probability, be imprisoned, and who knows what might then take place? You see there is danger."

"Did Jacob say this to you?"

"Yes, he did: he told me he dare not speak to you on the subject, you were so fiery; and if you heard that the property was confiscated, you would certainly do some rash act, and that any thing of the kind would be a pretence for laying hold of you; and then he said that he did not think that he would live long, for he was weaker every day; and that he only hoped his life would be spared another year or two, that he might-keep you quiet till better times came. He said that if they supposed that we were all burnt in the house when it was fired, it would give them a fair opportunity of calling you an impostor and treating you accordingly, and that there were so many anxious to have a gift of the property, that you would have thousands of people compassing your death. He said that your making known yourself and claiming your property would be the very conduct that your enemies would wish you to follow, and would be attended with most fatal conseguences; for he said, to prove that you were Edward Beverley, you must declare that I and your sisters were in the forest with him, and this disclosure would put the whole family in the power of their bitterest enemies; and what would become of your sisters, it would be impossible to say, but most likely they would under the charge of some Puritan family who would have a pleasure in ill-treating and humiliating the daughters of such a man as Colonel Beverley."

"And why did he not tell me all this?"

"He was afraid to say any thing to you; he thought that you


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 would be so mad at the idea of this injustice that you would do something rash: and he said, I pray every night that my otherwise useless life may be spared; for, were I to die, I know that Edward would quit the forest."

"Never, while my sisters are under my protection," replied Edward; "were they safe, I would be out of it to-morrow."

"I think, Edward, that there is great truth in what Jacob says; you could do no good, (for they would not restore your property), by making your seclusion known at present, and you might do a great deal of harm—'bide your time'—is good advice in such troubled times. I therefore think that I should be very wary if I were you; but I still think that there is no fear of either you or I going out of the forest, in our present dresses and under the name of Armitage. No one would recognise us; you are grown tall and so am I, and we are so tanned and sunburnt with air and exercise, that we do look more like Children of the Forest than the sons of Colonel Beverley."

"Humphrey, you speak very sensibly, and I agree with you. I am not quite so fiery as the old man thinks; and if my bosom burns with indignation, at all events I have sufficient power to conceal my feelings when it is necessary; I can oppose art to art, if it becomes requisite, and which, from what you have said, I believe now is really so. One thing is certain, that while King Charles is a prisoner, as he now is, and his party dispersed or gone abroad, I can do nothing, and to make myself known would only be to injure myself and all of us. Keep quiet, therefore, I certainly shall, and also remain as I am now under a false name; but still I must and will mix up with other people and know what is going on. I am willing to live in this forest and protect my sisters as long as it is necessary so to do; but although I will reside here, I will not be confined to the forest altogether."

"That's exactly what I think too, Edward, what I wish myself; but let us not be too hasty even In this. And now, I will


text:
Author:Leonard Arthur Bethell

Works

 * Outpost duties as learnt in South Africa, William Clowes & Sons, London 1903
 * His Majesty's Shirt Sleeves, (as Pousse Cailloux). Blackwood, Edinburgh and London, 1930
 * The Garden of the Hesperides, (as Forepoint Severn). Blackwood, Edinburgh and London, 1936
 * The Blind Road, (as Forepoint Severn). Blackwood, Edinburgh and London, 1938

Letters

 * Letters to Frederick Marshman Bailey,

As editor

 * Blackwood's Tales from the Outposts; general editor, 12 volume, Edinburgh and London, 1932-1933

title: Author:Leonard Arthur Bethell


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 wish you a pleasant ride, and Edward, if you can, procure of the keepers some small shot for me; I much wish to have some."

"I will not forget; good by, brother."

Humphrey returned home to attend his farm-yard, while Edward continued his journey through the forest. Some estimate of the character of the two boys may be formed from the above conversation. Edward was courageous and impetuous—hasty in his resolves, but still open to conviction. Brought up as the heir to the property, he felt, more than Humphrey could be expected to do, the mortification of being left a pauper, after such high prospects in his early days:—his vindictive feelings against the opposite party were therefore more keen, and his spirit mounted more under the conviction which he laboured. His disposition was naturally warlike, and this disposition had been fostered by his father when he was a child—still a kinder heart or a more generous lad never existed.

Humphrey was of a much more subdued and philosophical temperament, not perhaps so well calculated to lead as to advise; there was great prudence in him united with courage, but his was a passive courage rather than an active one—a courage which if assailed would defend itself valiantly, but would be wary and reflective before it would attack. Humphrey bad not that spirit of chivalry possessed by Edward. He was a younger son, and had to earn, in a way, his own fortune, and he felt that his inclinations were more for peace than strife. Moreover, Humphrey had talents which Edward had not—a natural talent for mechanics, and an inquisitive research into science, as far as his limited education would permit him. He was more fitted for an engineer or an agriculturist than for a soldier, although there is no doubt that he would have made a very brave soldier, if such was to have become his avocation.

For kindness and generosity of nature he was equal to his brother, and this was the reason why an angry word never passed


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was marvelous how God brought all the different Pentecostal missions together. I never permit any doctrinal points; no “isms,” no antagonistic points to be aired or brought up in my meetings; nothing but Christ, and Him crucified, and the Resurrection. They soon understand and get their eyes off one another, and forget their ideas and differences and begin to love one another and soon feel the need of getting deep in God. It was glorious to have so many ministers, evangelists, and workers from everywhere coming like little children to the feet of Jesus to get refilled for better service; the watch word was “Go forward.” We all felt we must get deeper in God, the need of more power from on high; of special qualifications from the Lord, of gifts and wisdom, and discerning of spirits. They became hungry for more of God. Their very flesh cried out for God. We prayed for hundreds of those ministers and workers with the laying on of hands and the power of the Holy Ghost fell on all, many fell and lay at the feet of Jesus, like the prophets and apostles of old, they had visions of Heaven and saw things to come; they believed what the Lord Jesus had said of the Spirit of God: “He shall show you things to come.” (Jno. xvi.) Many received gifts and special calls. The conviction was so deep that scores of believers came out from the audience wanting the laying on of hands and prayer. There were too many. So the Lord showed me if they all would come and stand before the pulpit, He would bless them, I told all hungry souls to: gather around, and give themselves to God for everything and anything: we would stand and sprinkle: the blood of the everlasting covenant, the-Blood of the Lamb on them, and then God would pour out His Spirit and give them blessing and gifts. I asked: several of the most God-filled ministers to stand with me in faith and prayer! Oh, it was wonderful how the cloud of glory and power came down! Many staggered and fell, the power swept all over the house. This was something new, no one had ever seen anything like it: Many were saved and healed. Surely the power of the Lord, was present to heal, save, and give gifts, and 18

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 between them; for the question between them was, not which should have his way, but which should give up most to the wishes of the other. We hardly need say, that there never were two brothers who were more attached, and who so mutually respected each other.

 CHAPTER VIII.

put the pony to a trot, and in two hours was on the other side of the New Forest. The directions given to him by Jacob were not forgotten, and before it was noon he found himself at the gate of the keeper’s house. Dismounting, and hanging the bridle of the pony over the rail, he walked through a small garden, neatly kept, but, so early in the year, not over gay, except that the crocus and snow-drops were peeping. He rapped at the door with his knuckles, and a girl of about fourteen, very neatly dressed, answered the summons.

“Is Oswald Partridge at home, maiden,” said Edward.

“No, young man, he is not. He is in the forest.”

“When will he return?”

“Towards the evening is his time, unless he is more usually successful.”

‘I have come some distance to find him,” replied “and it would vex me to return without seeing Has wife, or any one that I could speak to?”

“He has no wife; but I am willing to deliver a message.”

“I am come about some dogs which he promised to Jacob Armitage, my relation; but the old man is too unwell, and has been for some time, to come himself for them, and he hss sent me.”

“There are dogs, young and old, large and small, in the’ kennels; so far do I know, and no more,”

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 "I will speak to my father," replied the young girl, "if you will wait one moment."

In a minute or two the girl returned, saying that her father begged that he would walk in, and he would speak with him. Edward bowed, and followed the young girl, who led the way to a room, in which was seated a man dressed after the fashion of the Roundheads of the day. His steeple-crowned hat lay on the chair, with his sword beneath it. He was sitting at a table covered with papers.

"Here is the youth, father," said the girl; and having said this, she crossed the room and took a seat by the side of the fire. The man, or we should rather say gentleman—for he had the appearance of one, notwithstanding the sombre and peculiar dress he wore, continued to read a letter which he had just opened; and Edward, who feared himself the prisoner of a Roundhead, when he only expected to meet a keeper, was further irritated by the neglect shown towards him by the party. Forgetting that he was, by his own assertion, not Edward Beverley, but the relative of one Jacob Armitage, he coloured up with anger as he stood at the door. Fortunately the time that it took the other party to read through the letter, gave Edward also time for recollecting the disguise under which he appeared; the colour subsided from his cheeks, and he remained in silence, occasionally meeting the look of the little girl, who, when their eyes met, immediately withdrew her glance.

"What is your business, young man?" at last said the gentleman at the table.

"I came, Sir, on private business with the keeper, Oswald Partridge, to obtain two young hounds, which he promised to my grandfather, Jacob Armitage."

"Armitage!" said the other party, referring to a list on the table; "Armitage—Jacob—yes—I see he is one of the verderers. Why has he not been here to call upon me?"


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meetings at Montwait, Mass., were held at the great Coliseum, on the chautauqua grounds. It was said to be the greatest battle agains sin and science (so-called) ever fought in the State, but Jesus was victor. That whole part of the country was stirred for or against religion. All the noted papers in Boston, twenty miles distant, sent reporters to write us up and to take our pictures and photos of those who were slain under the power of God, and of the crowd of seekers at the altar. They also wrote up the work in a general way. They wrote it up straight, so that the people all over, in the different States, heard of the great revival at Montwait.

We had a sunrise meeting; one at seven; one at nine and two in the afternoon, and at seven in the evening. Thousands attended the meetings. The miracles were as great as in the days of Christ and the apostles The fear of God came on the people, as they saw the sick carried in, dying on beds, rise up, and shout praises to God and walk and run. They saw them leap and dance. Many fell and lay like dead men and women.

One morning, as I left the meeting, I counted the slain of the Lord. There were fifty-eight men and women lying around like a great battlefield. As I walked out men and women were lying nearly at the edge of the entrance of the pavilion or building. The whole place seemed like holy ground.

Through our arrest at Montwait, all the New England people were stirred up about the Apostolic meetings; many calls came to us from the largest cities, they offered us the largest theatre in Boston, said they were hungry to know more of this faith and power. Hundreds were saved and filled with the Holy Ghost at the same time, when hands were laid on and they were prayed for. The glory of the Lord was so marvelous, they were 20

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 but there seems no fixed fashion among elephants here in this matter. Some of them lay right down like pigs in the deeper part of the swamp, some drew up trunkfuls of water and syringed themselves and each other, and every one of them indulged in a good rub against a tree. Presently when they had had enough of it they all strolled off up wind, a way elephants have; but why I do not know, because they know the difference, always carrying their trunk differently when they are going up wind to what they do when they are going down—arrested mental development, I suppose. They strolled through the bush in Indian file, now and then breaking off a branch, but leaving singularly little dead water for their tonnage and breadth of beam. One laid his trunk affectionately on the back of the one in front of him, which I believe to be the elephant equivalent to walking arm-in-arm. When they had gone I rose up, turned round to find the men, and trod on Kiva's back then and there, full and fair, and fell sideways down the steep hillside until I fetched up among some roots.

It seems Kiva had come on, after his ineal, before the others, and seeing the elephants, and being a born hunter, had crawled like me down to look at them. He had not expected to find me there, he said. I do not believe he gave a thought of any sort to me in the presence of these fascinating creatures, and so he got himself trodden on. I suggested to him we should pile the baggage, and go and have an elephant hunt. He shook his head reluctantly, saying "Kor, kor," like a depressed rook, and explained we were not strong enough; there were only three Fans—the Ajumba, and Ngouta did not count—and moreover that we had not brought sufficient ammunition owing to the baggage having to be carried, and the ammunition that we had must be saved for other game than elephant, for we might meet war before we met the Rembwé River.

We had by now joined the rest of the party, and were all soon squattering about on our own account in the elephant bath. It was shocking bad going—like a ploughed field


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 The wholly unlooked for success with which this little book has met in the short time elapsed since its first issue has led the writer to hope it may prove an instrument of further good in the hands of those who may have an interest in meeting the onset of the Christian Science delusion. Since its publication, early in March of this year, the first edition has been entirely exhausted, and a special edition of 120,000 copies has been purchased for distribution to the members of the medical profession, in the United States, Canada, Cuba, Porto Rico, Hawaii, and the Philippine Islands. This end could never have been accomplished, had it not been for the helpful interest displayed by many prominent clergymen, physicians, and others who have written in appreciation of the writer's efforts, and have shown a strong desire to recommend this treatise as a preventive agent. The author wishes to express his deep appreciation of the help


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 and encouragement thus afforded him, and to hazard the hope that the arguments set down herein may reach a still wider circle of readers, and prove of some further benefit to the cause of humanity, and sane thinking.

Christian Science is a thing we can no longer ignore. It is a force that must be seriously reckoned with. It therefore behooves those who know what it is, who comprehend what it stands for, who perceive the pitiful results it will lead to—to expose its flagrant inconsistencies and to stimulate a more searching inquiry into its transgression of the law in the province of medical practice.

The writer, by this treatise, hopes to be of some service to that large class of people to whom the Christian Scientist is constantly making appeal, and who may not at first understand how dangerous to themselves and to civilization is this modern delusion—by giving them an exposition of what Christian Science really is, by warning them of the fallacy of its teaching, and by depicting the suffering it would cause to humanity if its practice should become prevalent.


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During the history of the Church in past time, and even in our own day, various attempts have been made, by those who have set up their own theories as gods to worship, to acquire a certain legitimacy or respectability by filching the Christian name to cover something that was entirely un-christian, or anti-christian. To-day we are being confronted with a movement of a like kind, which has been making itself felt with more or less persistency—known by the name of Christian Science.

It is sad to ponder that so many weak minds, and not a few strong ones, have


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 been tainted with the flavor of this Christian Science delusion, under the supposition that it is Christian. It is woful to behold the havoc this dangerous, and now menacing, deception has already accomplished; for it is one of the severest threats that have appeared against the stability of our modern civilization; and, if not overcome, its power for evil is incalculable.

As to what Christian Science really is, it is difficult to give a definition. In the book of Mrs. Eddy, the chief apostle and founder of the cult, it is not easy to get a clear and comprehensive idea, on account of the great obscurity of the language and the generally unsatisfactory arrangement of all the material.

However, in a more or less definite way, we learn that it is a philosophy holding entirely to a subjective theory of the universe; that it is a religion, whose creeds exalt the importance and all-sufficiency of self, making the subjective Ego the centre of all phenomena, equal with and not to be differentiated from God, yet claiming to be founded in the spirit and true doctrine of Jesus Christ; and that it is also a society of professional healers, who


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 rely solely on the force of human psychic power, subjectively exerted and untranslated into bodily or mechanical action.

The following quotations, selected from many of a like character, will illustrate the above statement:

I. "Matter and its claims to sin, sickness, and death, are contrary to God, and cannot emanate from God." "There is no material Truth." "Spirit—the synonym of Mind, Soul, or God—is substance; that is, the only real substance." "Knowledge gained from matter, and through the material senses, is only an illusion of mortal mind . . . and symbolizes all that is evil and perishable." "Nothing we can say or believe regarding matter is true, except that matter is unreal, . . ." "All that we term sin, sickness, and death is comprised in a belief in matter." "Error alone presupposes man to be both mind and matter." "The five physical senses are the avenues and instruments of human error, which correspond with it."

II. "The Science of Being reveals man as perfect, even as the Father is perfect . . ." "A decided error is the belief that pain and pleasure, life and death, holiness and unholiness, min-


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 gle in man. . ." "So long as we believe that soul can sin, or that immortal soul is in mortal body, we can never understand the Science of Being." "The Divine Ego, or individuality, is all-inclusive Being." "According to Christian Science, man is as perfect as the Mind which forms him." "The term souls, or spirits, is as improper as the term gods. Soul, or Spirit, signifies Deity, and nothing else. There is no finite soul or spirit."

III. "It is not Scientific to examine the body, in order to ascertain if we are in health . . . ; because this is to infringe upon God's government." "The remote cause of all disease is mental." "Disease is less than mind, and Mind can control it." "Realize that the evidence of your senses is not to be accepted in the case of sickness, any more than in the case of sin." Agree to disagree' with approaching symptoms of chronic or acute disease, whether cancer, consumption, or small-pox." "You command the situation, if you understand that mortal existence is a state of self deception, and not Truth of Being." "The only effect produced by medicine is dependent on mental action."


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Let us see. According to the chief apostle of this cult, the central truth around which the whole system revolves, is the principle that the only real thing which exists in the whole universe is mind or spirit. Everything objective is an illusion. Matter is nowhere really present as an actual substance. Material phenomena, so called, have no being save as projections of the mind. There is no world outside of consciousness. Everything we see is merely the product of our thought. External agencies are imaginary, not real. The earth, as it is known to you and me, dies and actually passes away, when we "shuffle off this mortal coil"; for it never has been, save as a conception mirrored in the mind. Hence, things as concrete are unthinkable. The properties of matter are non-existent. Weight and heat and cold, affinity, attraction and repulsion, length and breadth, bulk and size, quality and quantity, as attributes of a created sub-


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God was with us in power to save and heal. Many ministers and workers were present from many States. The word was spoken with power and great was the multitude that gathered up and carried the baskets full to give out to hungry souls. Many miracles of healings were performed.

One, a girl that was hopelessly blind was saved and got instantly healed. When we laid hands on her and prayed for her sight, it was perfectly restored. Her mother was taken there, a hopeless cripple. with many diseases, nearly insane. She thought that she had committed the unpardonable sin. She was saved, healed, made perfectly whole, and received the baptism of the Holy Ghost. She then went from Arkansas to California, telling all along the way what God had done for her. After two years, I met them again in San Francisco, Cal., both full of the Spirit, and always ready to tell the large audiences how wonderfully God had healed them. The young sister that received her sight had the loveliest pair of blue eyes you ever saw; large, long lashes, very high. It surely was a great miracle.

A saloonkeeper in the city bought one of my books, Acts of the Holy Ghost; and took it to his wife. She was taken very sick. While sitting by and waiting on her, he began to read the book. He got convicted, was converted, and soon sold out his two saloons and went to Moody’s Bible School in Chicago, and is now preaching the gospel. This is just a little of what God did in the Hot Springs meeting.

I could write a good sized book from every meeting that we held, telling what God has wrought, but write just a little here that you may know that there is a God in Israel.

The good work goes on, praise God! One night a man, blind for 25 years, was healed. He had been pronounced incurable by - specialists. God sent him here from Des Moines, Iowa, which was 1,200 miles, to receive his sight. Others are being healed.

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 stance external to consciousness, are an impossibility. Pleasure and pain, then, as the result of anything exterior to the mind, are simply not. There is no such thing as physical disease, defect, or shortcoming. Imperfection, as we suppose we see it in Nature and man, manifested to the outward senses, is contrary to reason. It is defective thought on our part that makes this illusory image. Everything is perfect; nothing is wrong or out of gear—we simply imagine it so. Sin, actively considered, is defective thought—not a moral and physical action or state, limited in time and space. It is a mere phantasma, that can be dissipated by simply conceiving that it is non-existent.

And thus, through the whole category, we find the same intangible, indefinite, and nebulous optimism which takes account of no obligation to things objective, save to ignore them, and puts all realities alone in the realm of the subjective consciousness.

But this consciousness, as philosophers know, does not exist or come into development until an adequate series of impressions from tangible objects without have become recorded in sensation and retained in memory; nor is thought


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 possible without an objective something on which to exercise it.

Now, all this system is as far from the ideas which underlie the teachings of Jesus as is the orbit of the earth from the furthest fixed star. It only accounts for half of the world, for half of man, and involves itself in every contradiction and absurdity. Furthermore, the belief in it is a bar to all progress, to all incentive for physical and energetic action. It superinduces a lazy and contented calm which allows the world and all things in it to drift.

Christ directed men to recognize the reality of pain and sin, and to take measures with His help to prevent, avoid or overcome them. He bade men to analyze the defects of the world, and of the then civilization, and to conserve and build up the means to remedy them. His religion has not fostered a nest of lazy, inactive dreamers; but has developed an aggressive, disciplined, and energetic Church Militant. The end of the Christian is not an absorption into an unconsciousness of realities, but an eternal realization of the best God has made, and a conscious communion with Him forever.

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 what has it to say of Christ's coming into the flesh? If mind be all, why this necessity? Was this astounding fact of history a mere mental chimera, or was it a real objective occurrence, attested by the physical senses, and worthy of actual belief? If not the latter, any myth ingeniously devised would suit or serve humanity as well. What is the meaning of Christ's sufferings? Were they real or were they merely vain shadows? And was He an incarnation of error?

What becomes of the significance of the cross? Of the laying down of the divine life, of the Resurrection and Ascension, if men's wills are entirely the masters of their own fates and can reason away all things deadly, sinful or destructive? These Christian conceptions must, then, be worthless; for they are absolutely antagonistic to any philosophy which rests its fundamental belief on a structure of intangibilities. They cannot form any part of it.

What place is found for the Christian Sacraments which are woven in the very fiber of the genius of Christianity? Why an outward and visible sign of an inward and spiritual grace, if there be none but subjective actualities? Can


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 that be entitled to the name of Christian which controverts these visible aids, ordained and established in the holiest solemnity by the Master himself? The attempt to filch the term Christian in order to cover beliefs so foreign to the whole Christian spirit is nothing more than fraudulent and shameless.

But the gravest error and the most un-Christian peculiarity of Christian Science reside in the fact that they place the center of the universe in the soul of each individual, thus making an innumerable number of centers, which is impossible, and fostering a sort of serene contentment of selfishness, which is everywhere in antagonism with the progress of the race. In the prefatory quotations to Mrs. Eddy's book, the most important excerpt reads: "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."

Instead of all things meeting in and emanating from God, and instead of man as one of the many instruments of God's purposes, subject to His will, and created for His glory, we find the soul of man containing all realities and all pos-


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 sibilities—in short, the creature placed in the position his Maker should hold and practically identified with Him. The absurdity and evil influence of such a belief must surely be obvious, when carefully considered; and would certainly be more so if any large portion of humanity were controlled by its force.

Again, in the realm of conduct and ethics, as well as in philosophical fundamentals, the practice of Christian Scientists does not coincide with the teachings of the Master. According to their strict theory no physical care is to be given to the sick; nor is sympathy, as we understand it, to be offered to the afflicted. Even the knowledge of disagreeable things is to be avoided. He who suffers is to be told that he doesn't suffer, and not for a moment to confess to himself that he can suffer. What he takes for bodily suffering is nothing but mental error.

Thus, in one sweep, is the parable of the Good Samaritan done away with: and the priest and the Levite who passed by on the other side exalted. Humanitarianism and altruism have no place; for, if there be no sorrow or pain, except such as we make or undo for ourselves in our thought, what need then, as the true


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 Christian thinks, of that touch of nature which makes the whole world kin?

We who believe in the love and power of the Son of God, and in His reality as a person beyond and above us, are taught that no man is all sufficient unto himself; that the finite mind cannot contain the infinite God and all the wondrous works he has fashioned in furthering his purposes; that material things are realities; and that, in so far as we recognize the proper sphere to which we belong, and in it labor, forgetful of self and looking to the author of our being—not shirking the burdens He places upon us, but looking with confidence to the better life: thus far, we are doing better than by attempting to ignore facts that are, and by fancying an unreal world that passes when our bodies have mingled with the dust.

To follow Christ, and do His work here, looking the actual situation in the face, acknowledging the pain and the sorrow, bearing the burden of the cross as men, bravely—upholding it, realizing it, without attempting to explain it away—this is truly Christian; but the other is not.

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 nearly all the statements of the Apostle's creed.

It denies the reality of the world, the handiwork of the Creator, by saying that "matter is the error of mortal mind," and therefore denies God as the Creator of the world as it is. It practically denies the doctrine of the Incarnation, by assuming that all bodily forms are the outcome of error, distorted mind, and so forth. It subverts the doctrine of the Trinity, as the Church has always held it; and substitutes for it a shadowy nothing. It says there will be no Judgment. It flouts the sanctity of the Church, refuses to acknowledge the Church's mission to the world, and would wish to destroy that institution. It opposes the belief in pardon and the forgiveness of sins and condemns the desire to receive such pardon; and says, moreover, that "the abiding consciousness of wrong-doing tends to destroy the ability to do right"; and, last of all, it will not accept credence in death and the resurrection.

In view of all these facts, what is there in Christian Science that is even remotely Christian?


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Christian Science has laid claim to being scientific. Is it so? The definition of science is: "Knowledge gained by systematic observation, experiment and reasoning; knowledge, co-ordinated, arranged, and systematized." Does Christian Science, as shown in its theory and practice, come within the scope of this definition? Let us see.

First of all, the foundation of this so-called science is a sweeping assumption, not a deduction from facts gathered and systematized; and it is an assumption that appears on the face of it to be contrary to the common experience and universal beliefs of mankind. An assumption, in the face of what appear to be contrary facts, must, if it shall bear the scientific test, be upheld by proofs which possess more weight than theseeming contradictions. But Christian Science brings forward none of these. Its basic doctrine, that the universe is


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 entirely subjective, that mind is its only constituent, and that there is no such thing as matter objectively considered, the Christian Scientists themselves do not attempt to justify, except by assuming it, and by pointing to the fact of certain cures accomplished without the aid of drugs.

Then, by a curious fallacy of reasoning, they proceed, by teaching that because some cases of disease are perceived to get well without the use of drugs, therefore all cases may be thus cured; since the reality of mind and the unreality of matter are demonstrated in the instances where such recoveries have taken place. But, on the other hand, they involve themselves in a very curious inconsistency, when, by denying the efficacy of medicines to heal, they cannot escape the surety that in certain doses drugs which are poisons, in every instance without exception, if partaken of, whether consciously or unconsciously, will surely kill.

Are these drugs then, manifestations of mind? Or will the Christian Scientists confess that they are simply matter? Again, in proof of their theories, they are not willing to submit to any test of their science which shall be scientific


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 and acceptable to all men. The person whose science tells him that two parts of hydrogen and one of oxygen mingled together constitute what is known as water, is willing upon all occasions, and in every situation, to put it to the test; and if there were any case in which the truth of his proposition were denied by the circumstances, he would think it time to revise or modify his theory.

Not so the Christian Scientist, who thinks his own imperfect intuitions have reached the absolute standard of truth. If you ask him to make fair trial of the efficacy of his practice, in cases where the injury or lesion is seen to have been produced by some mechanical agency, he will refuse to submit to such a test in his own person, or he will beg the question in the case of a fatality, by simply saying that the thought of the injured person was in some way defective, and therefore no cure could ensue. He will not admit, although by actual experience in millions of cases, and by knowledge gained through systematic observation he is constantly instructed of the fact, that the body and physical pain are realities whose treatment must be pursued with real and physical remedies, as well as with suggestions that


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 stimulate the mind. Nor will he perceive that disease and pain may proceed from external material causes over which the mind does not, and cannot possibly have, any appreciable control.

He is like a person who would weigh all the water in the world, and because there is so much of it would assume that there cannot possibly be any land. He has apprehended in a dim way a certain part of the truth; but, by assuming that he has apprehended it all, he is led into the gravest and most serious errors. Having attempted to go one step on the road, and assuming that his science is complete, he discards the scientific habit, and hence he finds no further entrance into the realms of knowledge than the distance penetrated in his a priori assumption.

But this assumption is scientifically fallacious, as may be readily seen. To conceive that all perceptions and objective phenomena are the creations and products of mind, is to assume that consciousness and idealization are states existing prior in time to the objective phenomena supposed to surround us. If mind in the world and in the human being is the all, then it must have within it, ready made, the ideal conceptions of each


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 of the so-called material forms of nature from the beginning. Mind, then, within itself, must be the perfect embodiment of all facts and all possibilities of the universe. It precedes all things that seem; and from it all things are projected. It apprehends them subjectively before it creates them objectively.

But is this true? The facts we are able to glean show us that the very reverse is the case. Ideas do not appear in our consciousness until extraneous things have produced upon us sensations which in their turn give rise to the intellectual conceptions of the objects that produce them. No human mind can conceive of a flame, for instance, until the sensation of light from without has been produced upon it. Nor can any conception of darkness dwell in our consciousness until the outward senses have experienced the actual absence of light.

The growth of perception in infants will very soon show how the development of the mind takes place through sensations from without—that the intellectual faculties are not the force from which all things have their being, but that they are the product of growth, produced to a large extent by the environment in which God has set them. In


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 children a day or more old the mind can hardly be said to have dawned. These beings cannot think; they simply feel and in a dim way receive sensations. Their motions do not even have the power of co-ordination. The instinct for food, which is even present in the very lowest forms of life, is the only marked development.

It is only as the experiences the infant has been subjected to accumulate, and the sensations it has received have been recorded in memory, that the apprehension even of its own identity, the realization of self, at length ensues. It may well be remembered that very young children but seldom, in the beginning, refer to themselves as "I," even though they see the example set to them by their parents. They usually speak of themselves in the third person, that is—objectively; as, for example, "Baby wants this," or "Tommy sees that."

The conscious subjective mind is a late development resulting from the feelings aroused by impulses from without. The mind can conceive no abstract ideas until many concrete actualities have made their impression upon it. For instance, the concept of space cannot be imagined without reference to some


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 actual unit of measurement, as a foot, a yard, a mile. A child's mind has no abstract notion of color in the beginning. It is only when the sensations of many colors have been felt, and the differences in these sensations have gradually been perceived, that the intellectual conception of the different shades, as ideas, is at last attained. It is well known that a child must have lived a number of months before it can distinguish the most diverse shades.

This process of impression and sensation, with the establishment of the intellectual images these feelings give rise to, and the emotions of pleasure or pain that ensue, followed by a determination to perform some act in accordance with the pleasure or the pain—produces the development of the mind. There are four constituents: Perception or Sensation; Intellect, or the creation of the mind-image suggested by the sensation; Emotion, or the reflex feeling occasioned by the image; and Will, or the resolve to act. As Dr. Hammond puts the illustration: "A person walking in the street sees a man on the opposite side of the way—this is Perception; he recognizes him as a friend—Intellect; he feels joy at the encounter


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 —Emotion; he determines to go across and speak to him—Will."

If the Christian Science position were true, the whole sequence of mind development as we actually know it, would be absolutely reversed, which is contrary to the facts—and therefore absurd. A person, in order to experience each sensation, would have to exert will in order to do so; and no sensation could be received without the exertion of the will. Our own knowledge will tell us how silly is such a notion; for many sensations come to us aside from our own volition; as, for instance, the heat and cold that are due to the weather; the painful feelings we possess through the unkindness of our fellow men; the comfort or discomfort that is present on account of our surroundings; the pain of diseases which ensue from the presence of some specific germ which causes irritation in the tissues; and so on.

While the Will, the conscious and sub-conscious Mind, may do much to call up or to banish the ideas and emotions resultant from sensations, or combinations of sensations, already once felt, they cannot, in the beginning, produce these primary feelings. And, while the Will and the conscious and sub-conscious


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 Mind may produce, or allay symptoms of disorder in the human body which fall under a certain category, they themselves are not responsible for all disorders, nor is disorder in itself a mere condition of the mind. It is a physical state produced by a physical derangement.

It is well known that sudden or continued emotions produce a decided effect upon the body. Anger causes us to tremble and to experience unwonted sense of heat. Fear makes the extremities to grow cold. Shame causes us to blush. Merriment brings about a certain physical convulsion called laughter. Worry causes a general depletion of the vitality. But none of these things produce typhoid fever, or diphtheria, or small-pox, or a broken leg, or the wound from a sword thrust or a Mauser bullet. And none of these will effect a cure of such specific injuries; although our state of mind, by rendering the functions of our organism harmonious, may do much to assist such a cure.

The point where Christian Science has duped its votaries is this: It has confused the category of diseases that are present through an emotional or nerve-disturbing cause with the category of diseases that are present through external


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 causes; and it has placed all manifestations of pain and sickness under the former.

Physicians recognize the effect of the mental state upon the development of illness; and, like true scientists, they give it its value and relegate it to its proper place. They, furthermore, classify certain affections under the head of mental, emotional, nervous, hysterical, etc.; and in their practice they treat such disorders, when recognized, by a method of moral suasion, nervous shock, and hypnotic suggestion.

The mind is known to have an effect on the nerves; for they are each a part of the same sensory process; and the vaso-motor system of nerves is known to surround the muscular tissue of the blood vessels and to control the supply of blood throughout the whole human organism. Hence, if the nervous system be disorganized through emotion, worry, hysteria, the normal flow of the nourishing blood to the various parts of the body is disturbed, and we get the phenomena of congestion or anzmia, either an inflammation or a starving of a part. A contented mind, therefore, induces health; while a discontented mind is more likely to produce the opposite. Emo-


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 tional and hysterical natures are more prone to disease than those that are rational. And under hysteria as a cause we may find symptoms which for a time simulate the likeness of many known diseases that spring from external agents.

But so deceptive are these symptoms, sometimes, that frequently the physician is misled, and attributes them to the disease which they merely bear likeness to.

It is the patients suffering from this class of diseases, whose cases have been misapprehended by the doctor (for our medical men are sometimes fallible), who make the chief capital in trade for the Christian Scientists. One cure of a hysteric will outweigh a hundred failures of their mummery in organic ailments; and people flock to the quack because of the wonder of his miraculous power. Yet reputable physicians are accomplishing these same cures day by day in their practice; and because they make no mystery of them, and refuse to call them save by their rational name, no alarming wonder ensues.

The objection to the Christian Science practitioner is that he is uneducated in the laws of physiology, pathology,—and the diagnosis of disease. He refuses


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 to gather, compare, systematize and analyze facts, or to deduce any system of knowledge from them. His is the same diagnosis and the same remedy for all ailments, no matter what their source or present development; and, therefore, his pseudo-science is based on the deification of ignorance. His attitude reminds one somewhat of our dear old friend, Gil Blas, who practiced the system of medicine taught by his famous master, Dr. Sangrado. Each patient was copiously bled and deluged with draughts of hot water, no matter what the nature of his disease. If he recovered, in spite of this heroic treatment, master and disciple extolled the wonderful efficacy of their system. But if he died, the friends and relatives were suavely told that the fatality was due to the fact that the sufferer had not been bled enough, and that the quantity of hot water swallowed should have been considerably increased. This method would seem to have been no more scientific than that of Christain Science.

The whole progress of the world has been accomplished by patient and unceasing endeavor, by study, and comparison, and sifting, and selecting. When the world has departed fram these


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 methods, the result has always been disaster, suffering, and anguish. Sober judgment in all the affairs of life leads to contentment and happiness; while unbridled emotion and imagination, unrestrained by the appreciation of realities, lead to the very opposite. It is in this latter direction that Christian Science tends; for it is the product of a misdirected emotional state. It is not even remotely scientific; and it is devoid of common sense.


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When the writer of the Book of Proverbs said: "The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness," he uttered a truth, alas! the world has been but too slow to realize. It is only within the last four hundred years that the application of this has begun to be fully appreciated, and that the philosopher has endeavored to confine his speculations to facts, instead of fancies. We have arrived at the understanding that we must examine and weigh actualities, in order to attain to truth. We must see, and touch, and handle; we must patiently observe, and tabulate our observations, and then draw our conclusions—not jump at them in mere blind ignorance.

It is an axiom, that anything may be proved by a gratuitous assumption of premises. The most ridiculous systems


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 may be built upon a false postulate, provided the latter be granted; and untold harm may ensue to humanity by the following out of such unscientific conclusions.

The peoples who have enjoyed the highest mede of prosperity and moral development have been those who have possessed the largest ownership of the practical faculty—those who have seen things as they actually are, and have dealt with them accordingly. The dreamy and contemplative peoples, whose philosophy emphasizes the subjective side of man, have developed a civilization in which gross superstitions, moral degradation, slavery, cruelty, and disregard of human life are the most prominent features.

The history of Eastern peoples, in contrast with the recorded development of the nations of Europe and the West, brings out this fact with startling force. The difference, in energy and power of organization, between examples of these two widely divergent types, is a verity only too apparent. On the one hand is progress, on the other stagnation and decay. On the one hand is freedom, on the other slavery and oppression. On the one hand is enlightenment, on the


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 exaggerated by a terrific nightmare. It pretty nearly pulled all the legs off me, and to this hour I cannot tell you if it is best to put your foot into a footmark—a young pond, I mean—about the size of the bottom of a Madeira work arm-chair, or whether you should poise yourself on the rim of the same, and stride forward to its other bank boldly and hopefully. The footmarks and the places where the elephants had been rolling were by now filled with water, and the mud underneath was in places hard and slippery. In spite of my determination to preserve an awesome and unmoved calm while among these dangerous savages, I had to give way and laugh explosively; to see the portly, powerful Pagan suddenly convert himself into a quadruped, while Gray Shirt poised himself on one heel and waved his other leg in the air to advertise to the assembled nations that he was about to sit down, was irresistible. No one made such palaver about taking a seat as Gray Shirt; I did it repeatedly without any fuss to speak of. That lordly elephant-hunter, the Great Wiki, would, I fancy, have strode over safely and with dignity, but the man who was in front of him spun round on his own axis and flung his arms round the Fan, and they went to earth together; the heavy load on Wiki's back drove them into the mud like a pile-driver. However we got through in time, and after I had got up the other side of the ravine I saw the Fan let the Ajumba go on, and were busy searching themselves for something.

I followed the Ajumba, and before I joined them felt a fearful pricking irritation. Investigation of the affected part showed a tick of terrific size with its head embedded in the flesh; pursuing this interesting subject, I found three more and had awfully hard work to get them off and painful too for they give one not only a feeling of irritation at their holding-on place, but a streak of rheumatic-feeling pain up from it. On completing operations I went on and came upon the Ajumba in a state more approved of by Praxiteles than by the general public nowadays. They had found out about elephant ticks, so I went on and got an excellent start for the next stage.

By this time, shortly after noon on the first day, we had struck into a mountainous and rocky country, and also struck


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 other the darkest superstition and ignorance. On the one hand is individualistic development, on the other individualistic decadence. On the one hand are hopefulness and faith, and initiative towards the future, on the other idle, ruminative reflection within the past.

In short, the philosophy which fosters the habit of ignoring the outside world and dwelling continuously upon the thoughts and images raised by our own consciousness, is in the end entirely subversive of all vigorous action. Individuals or peoples whose habits are formed under such an ideal rapidly deteriorate and become inefficient. Man was put into the world to act and to do; not merely to think and to dream.

The mind was given to direct the energies, not to be exercised in shadows of actions within itself. The efferent nerves are a part of the machinery nature has given us to put thought into some active accomplishment; and the neglect of them means the weakening of the whole mental process. If there is, and has been no objective reality for them to act upon, how shall we account for their presence and function in the human organism? Our sight and hearing and touch were accorded by an in-


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 telligent Creator, that we might perceive and understand the properties, qualities, and differences of objects beyond ourselves; and that wonderfully adaptive piece of mechanism, the human hand, was evolved, that we might seize hold of material things, make them subservient to will and purpose, and thus help to fulfil the intent of God to make us masters of the world.

Action in life, as Demosthenes asserted in respect of oratory, is an all essential factor. To ignore our relations and obligations in material things is the beginning of death. To moon and to dream, and nothing further—is to drift, unconscious of the tide that sweeps us, until the force of Nature's might, gathering behind, o'erwhelms us in destruction.

But all this mooning and dreaming, this waiting for things to come out right of themselves; this neglecting to exert our personal influence; this dawdling over serious verities; this refusal to perceive evil and pain, present or to come; this banishing of the real importance of the material universe; this ignoring of the fact that the whole of human progress and happiness is due to the application of systematic knowledge to the


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 various departments and conditions of life—I say, all this indefinite good-for-nothingness, is confessed to be the very basis of that pernicious, but to its own votaries precious, movement called Christian Science.

The inspiration of this delusion is from the Paganism of the East; and its exaggerated theories and its insane practices are a reversion to the religion and fetichism of primitive and uncivilized man—they are a plunge backward into the conditions of an age of barbarism. In many places in the world the spectacle may even now be witnessed of the weakness of tribes and nations possessing such a religious system and theory of life, when matched against the civilization which is the product of Christian influences. It is the same old story of inefficiency and moral uncertainty against trained experience and moral definiteness.


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I have already treated of the subject of Christian Science in its intrinsic aspect, as a religion and philosophy, endeavoring to show that it is neither Christian nor Scientific, and that its axioms, postulates, and propositions are false. My attempt has been to get at the essence of it, and to explain and illustrate how utterly absurd and unworthy of serious thought are its contentions. Let me now call attention to the modes of its outward manifestation; compare with them the facts of our religion and modern science, which are opposed to it; and indicate the disasters and unhappiness it would cause, if it should become generally current and allowed to prevail.

And the first fact to understand about it is that it is a serious, determined and fanatical thing—open to no argument, and resolved at all hazards upon having its way, in the face of every ob-


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 stacle that civilization or the law may present.

Within the past few years it has increased more rapidly than any other organization which pretends to teach religion or advocate any particular method of healing. And unlike Spiritualism or. Theosophy, which for a time had a certain vogue, yet established themselves in no particular local habitations, it has been rapidly acquiring property, and erecting temples of brick and stone—the permanent symbols of its determination to stay. On account of this particular manifestation, it will be more difficult to check or destroy; since its votaries have succeeded in establishing its corporate life as something definite and tangible, and the value of its pecuniary holdings gives it the potent influence of wealth.

In the year 1898, it had 221 churches; in 1899, 415; in 1900, 497; in the year 1901, 600, besides many societies where no church had been built or occupied, with 12,000 ministers and healers, and 100,000 adherents. The latter figures are from the World's Almanac, and probably understate the case. There has been an increase of 81 churches and societies during the past year; and, according to one reliable authority, a gain


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 of 13,000 adherents. It may be seen from these facts how serious a threat it is becoming.

Broadly speaking, Christian Science has manifested itself in two principal aspects: As an organized religion, and as a practice of the art of healing. But the one thing is bound up in the other; the one is as much opposed to the whole trend of modern thought and progress as the other. Its manifestation as a religion alone is, perhaps, not so serious in its probability of harm; for, divorced from the belief in the universal healing power of mind, it has but small foundation to stand upon, or from which to appeal to its votaries. The fact remains, that a large proportion of its adherents have become so by reason of their belief that they have been cured of some bodily ill. Yet it is accomplishing a good deal of evil in the moral and spiritual sphere.

In the first place, while claiming to be the religion of Jesus, it has asserted, and is asserting, that its principles were discovered and revealed by a woman, but thirty-five years ago. By doing this, it has practically denied to the apostles, the chosen messengers of the Lord himself, the right interpretation of the Gospel of Jesus to the world; and it assails


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 the historical continuity of the Church; subverts the creeds, does away with the sacraments, and undermines the whole value and authority of the scriptural narrative, which rests upon the testimony of the apostles and the Church. Again, by teaching individuals, "that man cannot depart from holiness," and "when he sins he must assert that there is no such thing as sin"—these words are quoted from "Science and Health"—it is barring the way of all moral progress; for it is only by recognizing present shortcomings, defects and needs that a better state of morals is obtained in the future. The recognition of evil in the world, or in the individual, is the spur that stimulates to the overcoming of it. Jesus Christ said: "Repent first, then follow me." "Recognize your sin and strive to be rid of it."

For the man who is entirely satisfied with himself and his condition, there is absolutely no hope of moral improvement. The effect of Christian Science on morals in general is, therefore, pernicious. But one of its most marked stimuli for evil, in particular, is in its influence upon children and the young, by teaching them as early as possible to deny and doubt the evidence of the


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 physical senses, which were given by God to convey impressions to the mind, and which would not be present in the human organism unless intended for use.

It is alone through the physical senses that we know what we do know. To deny the office of these senses, and their suggestions, is to deny the fundamental possibility of truth. If your child tells you he hasn't felt what he has felt, that he hasn't seen what he has seen, that he hasn't touched what you know he has touched, you are positive that he is lying, and you think it is high time to correct or to punish him. But Christian Science does the very opposite. It distinctly and authoritatively approves of this habit of mind; and, therefore, it is fostering a rising generation, trained from the beginning in the fundamentals of hypocrisy and deceit. After several generations, what moral degeneration and turpitude must result from such perverted discipline!

Again, while the Christian Scientist appears to be dwelling here in a state of serene contentment and happiness, and many of his co-believers are pointed out as examples of what a beneficent effect the teachings of this religion may produce, it may be well to ask by what


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 means such a state is actually brought about—simply by the refusal to be burdened with things troublesome—by the deification of selfishness, by the banishment of sympathy, by the refusal of the principle which bids us to bear one another's burdens—the principle upon which all society and civilization are based.

Happiness born of such fundamentals as this cannot but be transient—is of the very essence of evil, and is absolutely impossible, even for a short while; except in the case where the individual, by reason of his wealth, has all the material wants—of his nature supplied, and can afford to be independent of the sympathy of his fellow men. Christian Science, therefore, has been, and is, a religion only for the well-to-do; it has no message for the poor and afflicted, no care for the sick, except to tell them that they do not suffer; it has founded no charitable institutions; it maintains no free hospitals, but demands, and wrests payment of the "Almighty Dollar" for all the boons its priests and priestesses and divine healers may confer—shamelessly opposed to Christian Altruism, flying in the face of the Gospel of Jesus Christ, and striking down the divine principles of pity, mercy and unselfishness!


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 Christian Science and Christianity do not coalesce. If the former be true, then Christian ethics is false. Therefore, the triumph of Christian Science would mean the overthrow of the religion of the Master, and of the splendid morality and altruism which are the growth and offspring of it. Who can measure the catastrophe this would prove to the world? The hope swept away, which has been the stay of twenty centuries and millions of souls, where should we turn to get the courage to bear the burdens that weigh us down? And what strength greater than the power of our weakened personalities might we be able to appropriate?

The charity and love which have softened and made smooth the hard places in life would give way to a sort of deified self-complacency, ignoring the ills of others in dreaming away its own; and the personality of the divine Lord of Life, the Son of God, with all its marvelous subtlety, gentleness and majesty, would be overshadowed by the image of a sick woman whose own infirmities are a physical refutation of the doctrine which she teaches. Pray God that such disaster may never come! Can the world afford to permit it? Shall we Christians believe that it is possible?


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From the contemplation of its manifestations as a practice of the art of healing, what results do we see awaiting us, if the ignorance of Christian Scientists should obtain the ascendency? In the first place, it will be well to understand how well qualified the professors of this cult are for practice in the cure of disease. This will give us an idea: In the New York Herald not long ago, an account was given by a woman who had attended a series of lectures delivered by one of the well known exponents of this "Science" in a neighboring city. The series consisted of eight discourses, and was attended by some forty students, each of whom received a diploma, after having paid one hundred dollars. This diploma entitled them to practice in the cure of all disease. The writer of the article I here refer to said, that at the end of the eight lessons she knew no more than she did at the beginning; for no


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 clear instructions as to how to heal were given: yet she is now a graduate in the art.

Knowing these facts, need we wonder at the cases of manslaughter that continually confront us in the columns of the daily press, from the malpractice of Christian Scientists? A reputable physician must study four years in a medical school, and serve, if possible, two years in a hospital, before he is deemed competent even to begin to practice; and, frequently, he has four years of college training before taking up the study of medicine. Are such patient, dutiful men as these to be relied upon, or shall we think it wiser to place our lives in the hands of individuals who do not even know the names and location of the bones and muscles of the human body, nay, whose philosophy practically denies that there really is any body?

We see in isolated cases the havoc wrought by the practice of Christian Scientists. What would be the aggregate of fatalities, provided they were our only human helps in time of sickness? The thought is almost appalling! The few cures they now make, in cases whose origin and source are in some emotional or hysterical condition, would be swal-


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 lowed up in the multitude of failures, and the memory of them drowned in the wails and cries of anguish arising from an afflicted humanity despairing of relief. The discoveries made to alleviate pain would be cast back into oblivion. The death bed of many, which now is peaceful, alleviated by the aids which modern medicine has afforded, would too often be a scene of horror; and the final struggle a spectacle of heart-rending agony. The simple operations of surgery, which now so often save, would entirely be discarded, and the anesthetics which make them painless would be flung away. The lame, the halt, and the blind would crowd upon us, and the cry of their suffering fill the open spaces of the world.

It is hardly possible for us who have lived in this enlightened age to realize what the giving up of the benefits we have attained to, through the progress of modern science, would mean. The substitution of the processes of Christian Science healing would throw us back to the conditions which exist among the lowest and most depraved of savage tribes, whose method of treating disease is exactly similar in theory to that of these modern fanatics. The practice of exor-


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 cism is common to all primitive peoples. When a man is sick, they fancy this is due to the presence of some evil spirit—or, as the Christian Scientist would put it, some error of mind—and the charms and hideous noises of the witch doctor are deemed more potent than any intelligent method of treatment.

Among the Indians of the West, a common method of treating the severely ill is to chant monotonous songs and to make a great din, by beating drums and rattling gourds filled with stones, during the long hours of the day and night. This is supposed to frighten away the powers of error and to soothe the mind of the patient by taking his attention away from the thought of his malady.

But to perceive more clearly the unhappiness we would entail upon our generation by following the lead of Christian Science teaching, it will be well to consider the facts which show what our present system has done in the alleviation of suffering and the prolongation of life.

Under modern hygienic conditions, the average length of existence for an individual in England has increased to an appreciable degree in this last half