[Footnote 22: "Quimby Ma.n.u.scripts," p. 118.]

This is Quimby at his worst but beneath it is the germ of the method and philosophy which have attained so luxurious a growth--the explaining, that is, of disease in terms of wrong belief. Inevitably in the elaboration of all this Quimby reached out to include religion and theology and even created his own distinctive metaphysics. He distinguished between the mind and spirit; he must of course discover in personality a power superior to fluctuating mental att.i.tudes. He called his system a science since he was trying to reduce it to a system and discover its laws. He found a parallel to what he was doing in the narratives of healing in the Christian Gospels and claimed Christ as the founder of his science.[23]

[Footnote 23: _Ibid._, p. 185.]

All belief opposed to his was "error"; "Truth" was naturally opposed to error. He subordinates the testimony of the senses to the necessities of his system; he defines G.o.d variously as Wisdom, as Truth, possibly as Principle though his use of the word Principle is far more intelligible than Mrs. Eddy's.[24] He increasingly identifies his system and the teachings of Jesus and ends by calling it "Christian Science."[25]

[Footnote 24: "The Quimby Ma.n.u.scripts," p. 309.]

[Footnote 25: _Ibid._, p. 388.]

In substance in the more than 400 closely printed pages of the Quimby ma.n.u.scripts as now edited we discover either the substance or the suggestion of all that Mrs. Eddy later elaborated. Now all this, confused as it is, brings us to the threshold of a distinct advance in mental and faith healing.

_Mary Baker Eddy Comes Under Quimby's Influence_

Practically faith and mental healing had depended, till Quimby took it up, upon persons or objects. The saint or the healer worked through personal contact; the shrine must be visited, the relic be touched. Such a system was naturally dependent upon accidents of person or place; it would not be widely extended nor continued nor made the basis of self-treatment. But if what lay behind the whole complex group of phenomena could be systematized and given real power of popular appeal through its a.s.sociation with religion it would possess a kind of continuing independence, conditioned only by the willingness of people to be persuaded of the truth of its philosophy or to answer to its religious appeal. It would then become a mental and spiritual discipline to be written into books and taught by the initiated. As far as it could be a.s.sociated with religion it would become the basis of a cult and it would have an immense field.

All difficult or chronic or obscure illnesses would offer an opportunity to its propagandists, and the necessary obscurities and irrationalities of such a system would simply be, for the minds to which it would naturally appeal, added elements of power. Any system which has sickness for its field and credulity for its reinforcement and a specious show of half truth for its philosophic form and religion to give its sanction and authority is a.s.sured, to begin with, of a really great following.

Its very weaknesses will be its strength. It will work best as it is neither clear nor simple--though it must make a show of being both. And if, in addition, there is somewhere at the heart of it force and truth enough to produce a certain number of cures it will go on. What it fails to do will be forgotten or ignored in the face of what it really does do.

Now Quimby, through his own native force and such a combination of circ.u.mstances as occurs only once in long periods of time, stood upon the threshold of just such a revolution in the history of faith and mental healing as this. He antic.i.p.ated the method and supplied the material, but he either did not or could not popularize it. He was not selfish enough to monopolize it, not shrewd enough to commercialize it, and, maybe, not fanatic enough to make it a cult. He was more interested in his own speculations than in making converts and without one of those accidents which become turning points in a movement nothing would have probably come of his work save its somewhat vague and loose continuance in the thought and teaching of a small group. (It is doubtful if New Thought, which as we shall see grew out of his work through his a.s.sociation with the Dressers, would have come to much without the stimulus of Christian Science against which it reacted.) Some one was needed to give the whole nebulous system organization and driving force and above all to make a cult of it.

_Outstanding Events of Her Life: Her Early Girlhood_

Mary Baker Eddy did just this and Christian Science is the result. It is idle to calculate the vanished alternatives of life but in all probability she never would have done it without Quimby. She and her followers would do far better to honestly recognize this indebtedness.

It would now make little difference with either the position of their leader or the force of their system but it would take a pretty keen weapon out of the hands of their critics and give them the added strength which thoroughgoing honesty always gives to any cause. There is, on the other hand, little likelihood that Quimby's persuasions would ever have carried beyond the man himself if he had not found in Mrs.

Eddy so creative a disciple.

The outstanding facts of Mary Baker Eddy's life are too well known to need much retelling here. The story of her life and the history of Christian Science as told by Georgine Milmine in _McClure's Magazine_ during the years of 1907-8 is final. It is based upon thorough investigation, original doc.u.ments and an exhaustive a.n.a.lysis of facts.

The facts brought out in the various litigations in which Mrs. Eddy and the church have been involved confirm both the statements and conclusions of this really distinctive work. The official life by Sibyl Wilbur (whose real name seems to be O'Brien) is so coloured as to be substantially undependable. It touches lightly or omits altogether those pa.s.sages in Mrs. Eddy's life which do not fit in with the picture which Mrs. Eddy herself and the church desire to be perpetuated.

Mrs. Eddy was descended from a shrewd, industrious and strongly characterized New England stock. Her father was strongly set in his ways, narrow and intense in his religious faith. Mary Baker was a nervous, high-strung girl, unusually attractive in personal appearance, proud, precocious, self-conscious, masterful. She was subject to hysterical attacks which issued in states of almost suspended animation.

Her family feared these attacks and to prevent them humoured her in every way. In due time she joined the Tilton Congregational Church. She says herself that she was twelve years old at the time, but the records of the church make her seventeen. The range of her education is debated.

Mrs. Eddy herself claims a rather ambitious curriculum. "My father," she says, "was taught to believe that my brain was too large for my body and so kept me out of school, but I gained book knowledge with far less labour than is usually requisite. At ten years of age I was familiar with Lindley Murray's Grammar, as with the Westminster Catechism and the latter I had to repeat every Sunday. My favourite studies were Natural Philosophy, logic and moral science. From my brother Albert I received lessons in the ancient tongues, Hebrew, Greek and Latin. After my discovery of Christian Science most of the knowledge I gleaned from school books vanished like a dream. Learning was so illumined that grammar was eclipsed. Etymology was divine history, voicing the idea of G.o.d in man's origin and signification. Syntax was spiritual order and unity. Prosody the song of angels and no earthly or inglorious theme."[26]

[Footnote 26: "Retrospection and Introspection," 1909.]

_Her Education: Shaping Influences_

It is not fair to apply critical methods to one who confesses that most of the knowledge she had gleaned from school books vanished like a dream, but there is much in Mrs. Eddy's writing to bear out her statement. Those who knew her as a girl report her as irregular in attendance upon school, inattentive during its sessions and far from knowing either Greek or Latin or Hebrew. "According to these schoolmates Mary Baker completed her education when she had finished Smith's Grammar and reached Long Division in Arithmetic." The official biography makes much of an intellectual friendship between the Rev. Enoch Corser, then pastor of the Tilton Congregational Church, and Mary Baker. "They discussed subjects too deep to be attractive to other members of the family. Walking up and down in the garden, this fine old-school clergyman and the young poetess as she was coming to be called, threshed out the old philosophic speculations without rancour or irritation."[27]

[Footnote 27: "The Life of Mary Baker Eddy," Sibyl Wilbur, 4th edition.

Christian Science Publishing Company.]

There is little reason to doubt her real interest in the pretty rigid Calvinistic theology of her time. Indeed, we could not understand her final line of religious development without taking that into consideration. Milmine suggests other forces which would naturally have influenced a sensitive and curious girl; for example, the current interest in animal magnetism, a subject which dominated certain aspects of her thinking to the end. Milmine suggests also that she may have been considerably influenced by the peculiar beliefs of the Shakers who had a colony near Tilton. The Shakers regarded Ann Lee, their founder, as the female principle of G.o.d and greater than Christ. They prayed always to "Our Father and Mother which art in heaven." They called Ann Lee the woman of the Apocalypse, the G.o.d-anointed woman. For her followers she was Mother Ann, as Mary Baker was later Mother Eddy. Ann Lee declared that she had the gift of healing. The Shakers also made much of a spiritual illumination which had the right of way over the testimony of the senses. The Shakers called their establishment the Church of Christ and the original foundation the Mother Church. The Shakers forbade audible prayer and enjoined celibacy. There are parallels enough here to sustain Milmine's contention that Mary Baker was at least largely influenced by suggestions from her peculiar group of neighbours.

_Her Unhappy Fortunes. She is Cured by Quimby. An Unacknowledged Debt_

Mary Baker married George Washington Glover at the age of twenty-two.

She was soon left a widow and her only son was born after his father's death. The story of the years which follow is unhappy. She was poor, dependent upon relatives whose patience she tried and whose hospitality was from time to time exhausted. Her attacks of hysteria continued and grew more violent. Her father sometimes rocked her to sleep like a child. The Tiltons built a cradle for her which is one of the traditions of this unhappy period of her life. She tried mesmerism and clairvoyance and heard rappings at night.

She married again, this time a Dr. Daniel Patterson, a travelling dentist. He never made a success of anything. They were miserably poor and his marriage was no more successful than most of his other enterprises. He was captured, though as a civilian, during the Civil War and spent one or two years in a southern prison. Futile efforts were made at a reconciliation and in 1873 Mrs. Patterson obtained a divorce on the grounds of desertion. Meanwhile she had been separated from her son, of whom she afterward saw so little that he grew up, married and made his own way entirely apart from his mother.

In 1861 Mrs. Patterson's physical condition was so desperate that she appealed to Quimby. Her husband had had some interest in homeopathy and she was doubtless influenced by the then peculiar theories of the homeopathic school. (Indeed she claimed to be a homeopathic pract.i.tioner without a diploma.) She had had experience enough with drugs to make her impatient and suspicious of current methods of orthodox medication.

Under Quimby's treatment she was physically reborn and apparently spiritually as well. It is necessary to dwell upon all these well-known details to understand what follows and the directions which her mind now took. Milmine's a.n.a.lysis is here penetrating and conclusive. She had always been in revolt against her environment. Her marriages had been unhappy; motherhood had brought her nothing; she had been poor and dependent; her strong will and self-a.s.sertive personality had been turned back upon herself.

She had found no satisfaction in the rigid theologies of the time. She had sought help from accepted religion and religion had had nothing to give her. We have to read between the lines and especially to evaluate all this period in the light of "Science and Health" itself to reconstruct the movement of her inner life, but beyond a doubt her thought had played about the almost tragic discrepancy between her own experiences and the love and goodness of G.o.d. She had known pain and unhappiness in acute forms and had found nothing in what she had been taught ample enough to resolve her doubts or establish her faith.

She found in Quimby's philosophy a leading which she eagerly followed.

Now for the first time she is really set free from herself. A truer sense of dramatic values would have led Mrs. Eddy herself to have made more of the unhappy period which began to come to an end with her visit to Quimby and would lead her disciples now to acknowledge it more honestly. It is a strong background against which to set what follows and give colour by contrast to her later life. The twice-born from Saul of Tarsus to John Bunyan have dwelt much upon their sins and sorrows, seeking thereby more greatly to exalt the grace of G.o.d by which they had been saved. Mary Baker Eddy came strongly to be persuaded that she had saved herself and consequently not only greatly underestimated her debt to Quimby, but emptied her own experiences of dramatic contrasts to make them, as she supposed, more consistent, and her disciples have followed her.

As a matter of fact, though her life as a whole is not an outstanding a.s.set for Christian Science and is likely to grow less so, one must recognize the force of a conviction which changed the neurotic Mrs.

Patterson of the fifties and sixties into the masterful and successful woman of the eighties and nineties. She belongs also to the fellowship of the twice-born and instead of minimizing the change those who seek to understand her, as well as those who seek to exalt her, would do well to make more of it. She did that herself to begin with. No master ever had for a time a more grateful disciple. She haunted Quimby's house, read his ma.n.u.scripts, wrote letters for the paper, "dropped into verse" and through her extravagance "brought ridicule upon Quimby and herself."

Quimby died in 1866, accompanied to his last resting place by a tribute in verse from his grateful pupil. Mrs. Eddy had at the time apparently no thought of continuing his work except in a most modest way. She wrote Julius Dresser who had come under Quimby's influence, suggesting that he would step forward into the place vacated. "I believe you would do a vast amount of good and are more capable of occupying his place than any other I know of."[28] She asked Dresser's help in recovering from a fall which she had just had on the ice and which had so injured her, as she supposed, to make her the helpless cripple that she was before she met Quimby. This fall is worth dwelling upon for a bit, for it really marks a turning place in Mrs. Eddy's life. In her letter to Dresser she says that the physician attending "said I have taken the last step I ever should, but in two days I got out of my bed alone and will walk."[29]

Sometime later in a letter to the _Boston Post_ Mrs. Eddy said, "We recovered in a moment of time from a severe accident considered fatal by the regular physicians." There is a considerable difference between two days and a moment of time and the expression of a determination to walk in the Dresser letter and the testimony to an instantaneous cure in the _Boston Post_ letter. Dr. Cushing, the physician who attended Mrs. Eddy at the time, gives still a third account. He treated her, he says, over a period of almost two weeks and left her practically recovered. He also attended her in a professional capacity still later and offers all this in a sworn statement on the basis of his record books. There is a very considerable advantage in a philosophy which makes thought the only reality, for, given changing thought and a complacent recollection, facts may easily become either plastic or wholly negligible.

[Footnote 28: "A History of the New Thought Movement," Dresser, p. 110.]

[Footnote 29: _Ibid._]

_She Develops Quimby's Teachings Along Lines of Her Own_

The real significance of this much debated but otherwise unimportant episode is that it seems to have thrown Mrs. Eddy upon her own resources, for now that Quimby was dead she begins to develop what she had received from him through both experience and teaching along lines of her own. She had found a formula for the resolution of problems, both physical and mental, which had hag-ridden her for years. She had a natural mental keenness, a speculative mind, a practical shrewdness (the gift of her New England ancestors) and an ample field. The theology, the medical science and indeed the philosophy or psychology of the New England of the sixties contributed strongly, through their limitations, to the growth of bizarre systems which had in them elements of truth. We shall need to come back to this again in any evaluation of Christian Science as a whole, but we cannot understand the rapid development of the movement of which Christian Science was just one aspect without taking all this into consideration.

Medicine itself has been greatly revolutionized within the last fifty years. While Mary Baker Glover Patterson Eddy was finding her unhappy way through border-land regions into a cloudy light, Louis Pasteur, sitting, in the phrase of Huxley, "as humbly as a little child before the facts of life," was making those investigations in bacteriology which were to be, in some ways, the greatest contribution of the nineteenth century to the well-being of humanity. He was following patiently the action of microscopic organisms, especially in their relation to health, discovering the secret of contagion and infection, outlining methods of defense against the attacks of these invisible armies, finding the true basis for inoculation, extending its operation, robbing hospitals of their terrors and surrounding surgery with safeguards heretofore undreamt of, literally performing miracles (in his control of swine plague and the like), and for the want of another subject preparing to experiment upon himself for the prevention of hydrophobia, and in doing it all in the most simple and humble way, naively unconscious of his own fame and living from first to last in a n.o.ble and comparative poverty which contrasts dramatically with the material well-being for which Mrs. Eddy was so eager. Nothing of this had ever come into Mrs. Eddy's field or those whom she addressed. With all the aid which the modern physician has at his control, diagnosis is still a difficult matter, physicians confess it themselves. There is still, with all the resource of modern medical science, a residuum of hopeless and obscure cases which baffle the physician. That residuum was very much larger fifty years ago than it is now.

_She Begins to Teach and to Heal_

The typical Protestant religious experience, as we have seen, was not great enough to contain all the facts of life. The molten pa.s.sion of an earlier Calvinism had hardened down into rigidities which exalted the power of G.o.d at the cost of human helplessness. There was no adequate recognition among the devout of the sweep of law. Everything that happened was a special Providence and it was hard enough to fit the trying facts of life into an understanding of Divine Love when there was apparently so much in life in opposition to Divine Love.

A very great deal of the ferment of the time was just the endeavour to find some way out of all this and the group of which Mrs. Eddy was a part were really the first to try to find their way out except as roads of escape which were, on the whole, not ample enough had been sought by the theological liberalism of the time of which Unitarianism was the most respectable and accepted form. There are, as has been said, curious underground connections through all this region. We find homeopathy, spiritualism, transcendentalism, theological liberalism and faith healing all tied up in one bundle.

The line which Mrs. Eddy now came to follow is, on the whole, clear enough. She becomes in her turn teacher and healer, giving her own impress and colour to what she called the science she taught, claiming it more and more as her own and not only forgetting, but denying as she went on, her indebtedness to any one else. The whole thing gradually became in her mind a distinct revelation for which the ages had been waiting and this revelation theory is really the key to the contradictions and positive dishonesties which underlie the authorized account of the genesis of Christian Science. She a.s.sociated herself with one of the more promising of her pupils who announced himself as Dr.

Kennedy, with Mrs. Eddy somewhat in the background. Kennedy was the agent, Mrs. Eddy supplied him with the material of what was a mixed method of teaching and healing. She had always been desperately poor; now for the first time she had a respectable bank account.

There were corresponding changes in her personality and even her physique. She began to give lessons, safeguarding her instructions from the very first in such ways as to make them uncommonly profitable. Her pupils paid $100 for the course and agreed also to give her a percentage of the income from their practice. In the course of litigation which afterward follows, the courts p.r.o.nounced that they did not find in her course of instruction anything which could be "in any way of value in fitting the defendant as a competent and successful pract.i.tioner of any intelligible art or method of healing the sick." The court, therefore, was of the opinion that "consideration for the agreement had wholly failed." In a sense the court was mistaken. Mrs. Eddy was giving her disciples something which, whether it fitted them to be competent and successful pract.i.tioners of any intelligible art or method of healing the sick, or no, was of great financial advantage both to them and to their teacher. She afterward raised her tuition fee to $300 and stated that G.o.d had shown her in mult.i.tudinous ways the wisdom of this decision.

_Early Phases of Christian Science_

Everything was, to begin with, a matter of personal relationship between Mrs. Eddy and her students. They const.i.tute a closely related group, the pupils themselves extravagant in their grat.i.tude to their teacher. There were, of course, schisms, jealousies, recriminations, litigation, but none the less, the movement went on. The first attempt at organization was made at Lynn in 1875. A hall was rented, meetings were held in the evening, the society was known as the "Christian Scientists" and as an organization Christian Science came into the world. The first edition of "Science and Health" was also published in 1875. There was difficulty in finding a publisher; those who a.s.sisted Mrs. Eddy financially were losers in the enterprise. They were never reimbursed, though "Science and Health" afterward became the most remunerative single publication in the world. Two years later Mrs. Glover (for after her divorce from Patterson she had taken her earlier married name) married Gilbert Eddy and so took the name by which she is best known to the world.