The Man That Corrupted Hadleyburg, and Other Stories

by Mark Twain

VII

Remember its principal great offer: to rid the Race of pain and disease. Can it do it? In large measure, yes. How much of the pain and disease in the world is created by the imaginations of the sufferers, and then kept alive by those same imaginations? Four-fifths? Not anything short of that I should think. Can Christian Science banish that four-fifths? I think so. Can any other (organised) force do it? None that I know of. Would this be a new world when that was accomplished? And a pleasanter one—for us well people, as well as for those fussy and fretting sick ones? Would it seem as if there was not as much gloomy weather as there used to be? I think so.

In the meantime would the Scientist kill off a good many patients? I think so. More than get killed off now by the legalised methods? I will take up that question presently.

At present I wish to ask you to examine some of the Scientist’s performances, as registered in his magazine, ‘The Christian Science Journal’—October number, 1898. First, a Baptist clergyman gives us this true picture of ‘the average orthodox Christian’—and he could have added that it is a true picture of the average (civilised) human being:

‘He is a worried and fretted and fearful man; afraid of himself and his propensities, afraid of colds and fevers, afraid of treading on serpents or drinking deadly things.’

Then he gives us this contrast:

‘The average Christian Scientist has put all anxiety and fretting under his feet. He does have a victory over fear and care that is not achieved by the average orthodox Christian.’

He has put all anxiety and fretting under his feet. What proportion of your earnings or income would you be willing to pay for that frame of mind, year in year out? It really outvalues any price that can be put upon it. Where can you purchase it, at any outlay of any sort, in any Church or out of it, except the Scientist’s?

Well, it is the anxiety and fretting about colds, and fevers, and draughts, and getting our feet wet, and about forbidden food eaten in terror of indigestion, that brings on the cold and the fever and the indigestion and the most of our other ailments; and so, if the Science can banish that anxiety from the world I think it can reduce the world’s disease and pain about four-fifths.

In this October number many of the redeemed testify and give thanks; and not coldly but with passionate gratitude. As a rule they seem drunk with health, and with the surprise of it, the wonder of it, the unspeakable glory and splendour of it, after a long sober spell spent in inventing imaginary diseases and concreting them with doctor-stuff. The first witness testifies that when ‘this most beautiful Truth first dawned on him’ he had ‘nearly all the ills that flesh is heir to;’ that those he did not have he thought he had—and thus made the tale about complete. What was the natural result? Why, he was a dump-pit ‘for all the doctors, druggists, and patent medicines of the country.’ Christian Science came to his help, and ‘the old sick conditions passed away,’ and along with them the ‘dismal forebodings’ which he had been accustomed to employ in conjuring up ailments. And so he was a healthy and cheerful man, now, and astonished.

But I am not astonished, for from other sources I know what must have been his method of applying Christian Science. If I am in the right, he watchfully and diligently diverted his mind from unhealthy channels and compelled it to travel in healthy ones. Nothing contrivable by human invention could be more formidably effective than that, in banishing imaginary ailments and in closing the entrances against subsequent applicants of their breed. I think his method was to keep saying, ‘I am well! I am sound!—sound and well! well and sound! Perfectly sound, perfectly well! I have no pain; there’s no such thing as pain! I have no disease; there’s no such thing as disease! Nothing is real but Mind; all is Mind, All-Good, Good-Good, Life, Soul, Liver, Bones, one of a series, ante and pass the buck!’

I do not mean that that was exactly the formula used, but that it doubtless contains the spirit of it. The Scientist would attach value to the exact formula, no doubt, and to the religious spirit in which it was used. I should think that any formula that would divert the mind from unwholesome channels and force it into healthy ones would answer every purpose with some people, though not with all. I think it most likely that a very religious man would find the addition of the religious spirit a powerful reinforcement in his case.

The second witness testifies that the Science banished ‘an old organic trouble’ which the doctor and the surgeon had been nursing with drugs and the knife for seven years.

He calls it his ‘claim.’ A surface-miner would think it was not his claim at all, but the property of the doctor and his pal the surgeon—for he would be misled by that word, which is Christian-Science slang for ‘ailment.’ The Christian Scientist has no ailment; to him there is no such thing, and he will not use the lying word. All that happens to him is, that upon his attention an imaginary disturbance sometimes obtrudes itself which claims to be an ailment, but isn’t.

This witness offers testimony for a clergyman seventy years old who had preached forty years in a Christian church, and has not gone over to the new sect. He was ‘almost blind and deaf.’ He was treated by the C.S. method, and ‘when he heard the voice of Truth he saw spiritually.’ Saw spiritually. It is a little indefinite; they had better treat him again. Indefinite testimonies might properly be waste-basketed, since there is evidently no lack of definite ones procurable, but this C.S. magazine is poorly edited, and so mistakes of this kind must be expected.

The next witness is a soldier of the Civil War. When Christian Science found him, he had in stock the following claims:

Indigestion,
Rheumatism,
Catarrh,
Chalky deposits in
Shoulder joints,
Arm joints,
Hand joints,
Atrophy of the muscles of
Arms,
Shoulders,
Stiffness of all those joints,
Insomnia,
Excruciating pains most of the time.

These claims have a very substantial sound. They came of exposure in the campaigns. The doctors did all they could, but it was little. Prayers were tried, but ‘I never realised any physical relief from that source.’ After thirty years of torture he went to a Christian Scientist and took an hour’s treatment and went home painless. Two days later he ‘began to eat like a well man.’ Then ‘the claims vanished—some at once, others more gradually;’ finally, ‘they have almost entirely disappeared.’ And—a thing which is of still greater value—he is now ‘contented and happy.’ That is a detail which, as earlier remarked, is a Scientist-Church specialty. With thirty-one years’ effort the Methodist Church had not succeeded in furnishing it to this harassed soldier.

And so the tale goes on. Witness after witness bulletins his claims, declares their prompt abolishment, and gives Mrs. Eddy’s Discovery the praise. Milk-leg is cured; nervous prostration is cured; consumption is cured; and St. Vitus’s dance made a pastime. And now and then an interesting new addition to the Science slang appears on the page. We have ‘demonstrations over’ chilblains and such things. It seems to be a curtailed way of saying ‘demonstrations of the power of Christian-Science Truth over the fiction which masquerades under the name of Chilblains.’ The children as well as the adults, share in the blessings of the Science. ‘Through the study of the “little book” they are learning how to be healthful, peaceful, and wise.’ Sometimes they are cured of their little claims by the professional healer, and sometimes more advanced children say over the formula and cure themselves.

A little Far-Western girl of nine, equipped with an adult vocabulary, states her age and says, ‘I thought I would write a demonstration to you.’ She had a claim derived from getting flung over a pony’s head and landed on a rock-pile. She saved herself from disaster by remember to say ‘God is All’ while she was in the air. I couldn’t have done it. I shouldn’t have even thought of it. I should have been too excited. Nothing but Christian Science could have enabled that child to do that calm and thoughtful and judicious thing in those circumstances. She came down on her head, and by all the rules she should have broken it; but the intervention of the formula prevented that, so the only claim resulting was a blackened eye. Monday morning it was still swollen and shut. At school ‘it hurt pretty bad—that is, it seemed to.’ So ‘I was excused, and went down in the basement and said, “Now I am depending on mamma instead of God, and I will depend on God instead of mamma.”’ No doubt this would have answered; but, to make sure, she added Mrs. Eddy to the team and recited ‘the Scientific Statement of Being,’ which is one of the principal incantations, I judge. Then ‘I felt my eye opening.’ Why, it would have opened an oyster. I think it is one of the touchingest things in child-history, that pious little rat down cellar pumping away at the Scientific Statement of Being.

There is a page about another good child—little Gordon. Little Gordon ‘came into the world without the assistance of surgery or anaesthetics.’ He was a ‘demonstration.’ A painless one; therefore his coming evoked ‘joy and thankfulness to God and the Discoverer of Christian Science.’ It is a noticeable feature of this literature—the so frequent linking together of the Two Beings in an equal bond; also of Their Two Bibles. When little Gordon was two years old, ‘he was playing horse on the bed, where I had left my “little book.” I noticed him stop in his play, take the book carefully in his little hands, kiss it softly, then look about for the highest place of safety his arms could reach, and put it there.’ This pious act filled the mother ‘with such a train of thought as I had never experienced before. I thought of the sweet mother of long ago who kept things in her heart,’ etc. It is a bold comparison; however, unconscious profanations are about as common in the mouths of the lay membership of the new Church as are frank and open ones in the mouths of its consecrated chiefs.

Some days later, the family library—Christian Science books—was lying in a deep-seated window. It was another chance for the holy child to show off. He left his play and went there and pushed all the books to one side except the Annex. ‘It he took in both hands, slowly raised it to his lips, then removed it carefully, and seated himself in the window.’ It had seemed to the mother too wonderful to be true, that first time; but now she was convinced that ‘neither imagination nor accident had anything to do with it.’ Later, little Gordon let the author of his being see him do it. After that he did it frequently; probably every time anybody was looking. I would rather have that child than a chromo. If this tale has any object, it is to intimate that the inspired book was supernaturally able to convey a sense of its sacred and awful character to this innocent little creature without the intervention of outside aids. The magazine is not edited with high-priced discretion. The editor has a claim, and he ought to get it treated.

Among other witnesses, there is one who had a ‘jumping toothache,’ which several times tempted her to ‘believe that there was sensation in matter, but each time it was overcome by the power of Truth.’ She would not allow the dentist to use cocaine, but sat there and let him punch and drill and split and crush the tooth, and tear and slash its ulcerations, and pull out the nerve, and dig out fragments of bone; and she wouldn’t once confess that it hurt. And to this day she thinks it didn’t, and I have not a doubt that she is nine-tenths right, and that her Christian Science faith did her better service than she could have gotten out of cocaine.

There is an account of a boy who got broken all up into small bits by an accident, but said over the Scientific Statement of Being, or some of the other incantations, and got well and sound without having suffered any real pain and without the intrusion of a surgeon. I can believe this, because my own case was somewhat similar, as per my former article.

Also there is an account of the restoration to perfect health, in a single night, of a fatally injured horse, by the application of Christian Science. I can stand a good deal, but I recognise that the ice is getting thin here. That horse had as many as fifty claims: how could he demonstrate over them? Could he do the All-Good, Good-Good, Good-Gracious, Liver, Bones, Truth, All down but Nine, Set them up on the Other Alley? Could he intone the Scientific Statement of Being? Now, could he? Wouldn’t it give him a relapse? Let us draw the line at horses. Horses and furniture.

There is a plenty of other testimonies in the magazine, but these quoted samples will answer. They show the kind of trade the Science is driving. Now we come back to the question; Does it kill a patient here and there and now and then? We must concede it. Does it compensate for this? I am persuaded that it can make a plausible showing in that direction. For instance: when it lays its hands upon a soldier who has suffered thirty years of helpless torture and makes him whole in body and mind, what is the actual sum of that achievement? This, I think: that it has restored to life a subject who had essentially died ten deaths a year for thirty years, and each of them a long and painful one. But for its interference that man would have essentially died thirty times more, in the three years which have since elapsed. There are thousand of young people in the land who are now ready to enter upon a life-long death similar to that man’s. Every time the Science captures one of these and secures to him life-long immunity from imagination-manufactured disease, it may plausibly claim that in his person it has saved 300 lives. Meantime it will kill a man every now and then; but no matter, it will still be ahead on the credit side.