The Quimby Manuscripts - Chapters 1-3



CHAPTER 1
BIOGRAPHICAL SKETCH

WHEN a man of ability and influence in the world has been misrepresented,
a golden opportunity is put before us. Once in touch with his spirit, we
may have the good fortune to catch his vision, see the marvels he might
have achieved had he lived until our day, his genius recognized, his truth
made our own. It will not then be necessary to devote much time to the
controversies which have grown up around his name.

Such an opportunity is put before the truth-loving world in the case of
Phineas Parkhurst Quimby, gone from among us since January 16, 1866. He
was not great as some account greatness. We need not praise him to do him
justice. But he loved his fellowmen, lived and labored, and laid down his
life for them. He was a very genuine lover of truth, and faithfully stood
for a great truth of surpassing value for humanity. Whoever does this is
worthy of our endeavors to put his work in its real light. Because he was
persistently misrepresented, the world demands to know thc full truth
about him, and in knowing it may come into surer possession of his gift to
humanity.

Because Dr. Quimby, as he was called by his patients and friends, has been
put in a false light for many years, he is given opportunity to speak for
himself, in his own words, from his letters, manuscripts and other
documents, preserved precisely as he left them. Time has kept for our
purposes everything needed to make the record complete.

Quimby's writings were not meant for publication, although their author
hoped to revise them for a book, and he had already written experimental
introductions. The lapse of time has brought many changes of thought,
hence notes and explanations are necessary. The therapeutic movement which
grew out of Quimby's Pioneer work has also undergone changes. Time has
shown that the original teachings have come to possess a value which might
not have been theirs had they been published fifty years ago. Now that the
teachings are given to the world, many new estimates will be made. The
majority of us are little accustomed to thinking in terms of inner
experience without the embellishments of literary art or the
interpretations of sects and schools; and some effort will be required to
take up the point of view of a writer who wrote precisely as he thought.

There is little to add to the biographical sketch published by his son
George A. Quimby, in the "New England Magazine," March, 1888, so far as
external details are concerned. Quimby was born in Lebanon, New Hampshire,
February 16, 1802. When two years of age his home was moved to Belfast,
Maine, where he spent his boyhood days without noteworthy incident. The
family home remained in Belfast. There Quimby began his first
investigations in mental phenomena. Thither he went far rest and change in
the years of his greatest activities as spiritual healer in Portland, and
there his earthly life came to an end, after more than twenty years
devoted to the type of work which gives him title to fame among original
minds.

His education in the schools was so meagre that he did not learn to spell
and punctuate as most writers do. But when he misspelled he did so
uniformly, and his phonetic spellings are convenient means of
identification in his manuscripts. The same is true of his peculiar use of
words. In one of his papers he says, with reference to his education, that
if he has learning enough to convey his ideas to the world that will
suffice. Had he been granted the opportunity as a young man, he would
naturally have sought the best training in the special sciences, as that
was the tendency of his mind. But there are other sorts of education which
some of us value more. If to be educated is to have power to quicken in
men and women knowledge of themselves, love for spiritual truth and love
for God, then indeed he was educated in high degree. The significant fact
is that with only a common-school education, and with but slight
acquaintance with the ages of human thought, Quimby made the best use of
his powers and grappled with the greatest problems with clear insight. To
see why he came to believe as he did is to pass far beyond the external
facts of his biography, and turn to his inner life with its outreachings.

Quimby early manifested ability as an inventor, but his mechanical
interests do not explain him. So, too, in his occupation as watch and
clockmaker there is no hint of his peculiar ability in discerning the
human heart. His power as inventor was limited by his interest in
mechanics. Before the period of his experiments in mental phenomena there
is only one incident of any significance recorded, the recovery of his
health in part without the aid of medicine; but even in this case his
meagre account fails to tell us whether the change was in any sense
permanent. It was not until his investigations were well begun that he
wholly regained his health and began to see that health is a spiritual
possession. But in reviewing this introductory period of his life
everything once more depends on what we call education. Inventive or
creative ability, combined with love for facts, the facts and laws of the
special sciences, is a splendid beginning if one is to devote maturer
years to establishing a spiritual science. Perhaps it was Quimby's love
for natural facts which kept him from ignoring the existence and reality
of the natural world, when he became absorbed in the study of the mind.

Quimby's mind was scientific in the good sense of the term. He did not
stop many years in the domain of mechanics. He was not content with
letters patent as signs of his ability. Nor was he satisfied with studies
in mesmerism, spiritism and kindred phenomena. The impressive fact is that
he continued his researches until he laid the basis for a new structure in
the world of thought. During the period of his preliminary investigations
he read books on the sciences to some extent. But with the beginning of
his life-work he branched out in a new direction, working entirely alone,
amidst opposition and with no books to help him. His more productive years
should therefore be judged by his high ideal of a spiritual science.

His great love for truth, his desire to prove all things for himself, is
then the most prominent characterietic of his early manhood. Apparently,
those who knew him well in the early years of his life in Belfast saw
nothing peculiar or exceptional in him. Hence there is nothing recorded
that gives us any clue until, putting aside conventional standards of
thought, we seek the man's inner type, the sources of his insight in the
Divine purpose. Yet there is an advantage in being known by one's fellow
townsmen as honest, upright, dedicated to practical pursuits, and by no
means peculiar. For when Quimby took up a study that was unpopular he was
a prophet with honor in his own country. From his home town he went forth
to engage in public experiments, well recommended. And in his own town he
began the practice of spiritual healing, winning there the reputation
which led him to move to Potland, in 1859, and enlarge his work.

Was he a religious man? In one of his articles he says, "I have been
trying all my life, ever since I was old enough to listen, to understand
the religious opinions of the world, and see if people understand what
they profess to believe." Not finding spiritual wisdom, he was inclined to
be sceptical, and later spent much time setting his patients free from
religious beliefs. George Quimby tells us emphatically that his father was
not religious in the sense in which one might understand the term religion
as applied to organizations, churches and authorized text-books. We shall
see reasons for this distinction as we proceed. But if to believe
profoundly in the indwelling presence of God as love and wisdom, if to
live by this Presence so as to realize its reality vividly in the practice
of spiritual healing, is to be religious, then indeed few men have been
more truly religious than he. Those of us who have known his chief
followers have felt from them a spiritual impetus coming from his work
which surpasses what we have elsewhere met in actual practice.

After he ceased to experiment with mesmerism, and began to study the sick
intuitively, he took his starting-point in religious matters from the
state in which he found his patients. He found many of them victims of
what we now call the old theology. The priests and ministers of that
theology were to him blind guides. Hence, as he tells us, he made war on
all religious opinions and on all priestcraft. Jesus was to him a reformer
who had overcome all his religion before beginning to establish "the Truth
or Christ." Quimby was very radical in opposing doctrinal conceptions of
Christ. He uniformly called Jesus "a man like ourselves," that he might
win for the Master new recognition as the founder of spiritual science. To
him "the Science of the Christ" was greater than a religion.

Did he allow his own personality to become a centre of interest and
admiration? Not at all. He realized of course that his patients would look
up to him as to any physician who had restored them to health when there
was apparently no hope. So he sometimes freely spoke of his "power or
influence." But this was to divert attention from doctors and medicines.
He then disclosed the way to his great truth, and kept his "science"
steadily before his patient's mind. His manuscripts contain scarcely a
reference to himself save to show what he learned from early
investigations, why he is not a spiritualist, humbug or quack, and why he
believed man possesses "spiritual senses" in touch with Divine wisdom.
Thus he often speaks of himself in the third person as "P. P. Q." not "the
natural man," but the one who has seen a, great truth which all might
understand.

In his constructive period in Portland, Quimby had around him, not ardent
disciples who compared him with the great philosophers or with Jesus, but
a small group who defended him against misrepresentation, and regarded him
as he wished to be regarded, as a lover of truth. His patients became his
special friends, and it was to those most interested that he gave forth
his ideas most freely. The Misses Ware, who did most of the copying of the
manuscripts and made changes in them according to his suggestions when he
heard them read, were especially fitted for this service, since they
brought forward no opinions of their own and were devoted to this part of
the work. So, too, Mr. Julius A. Dresser, who spent his time after his own
recovery, in June, 1860, conversing with new patients and inquirers,
explaining Quimby's theory and methods, was particularly adapted to aid
the great cause to which his life was dedicated. A few followers wrote
brief articles for the press, but none had the confidence to undertake any
elaborate exposition, hoping as they did that the manuscripts would soon
be given to the world and that these would disclose the new truth in its
fulness.

It has been supposed that Quimby did no teaching, and this is true so far
as organized instruction is concerned. But he did the same kind of
teaching that all original men engage in, he conversed with his followers,
speaking out of the fulness of experience and with the force of native
insight. Thus he began the educational part of his treatment as soon as
his patients were in a state of mind to listen responsively. Then he
explained his "Truth" more at length as responsiveness grew and interest
was awakened. Coming out of his office filled with insights from his
latest sitting, he would share his views with interested groups.
Sometimes, too, his essays would be read and the contents discussed. His
writings were loaned to patients and followers who were especially
interested, and after February, 1862, copies of his "Questions and
Answers" were kept in circulation among patients. The Miisses Ware and Mr.
Dresser had freer access to the writings and were in a position to make
supplementary explanations. In a way, this is the best sort of instruction
in the world, this teaching by the conversational method when the works
and evidences in question are immediately accessible to those interested
to follow the implied principles and learn all they can.

This was the way in which the author of "Science and Health" received her
instruction. Mrs. Eddy, then Mrs. Patterson, had the full benefit of these
exceptional opportunities. Soon after she had sufficiently recovered from
her invalidism to give attention to the principles of which she had
witnessed such an impressive demonstration in her own case, she manifested
great interest in the new truths. Mr. Dresser, who understood Quimby's
ideas and methods particularly well, talked at length with her, and later
loaned her Vol. I of the manuscripts, printed in Chapter 14. We learn from
George Quimby who, as his father's secretary, was always present, that she
talked at length with Dr. Quimby, in his office, at the close of the
silent sittings. She was present in the groups of interested listeners
above referred to. She heard essays read and discussed. Submitting some of
her first attempts at expressing the new ideas in her own way, she also
had the benefit of Dr. Quimby's criticism. Then too she had opportunity to
copy "Questions and Answers," on which she was later to base her
teachings. We have direct testimony on all these points from those in
regular association with Dr. Quimby, and from those who knew Mrs. Eddy
when she was noting down remembered sayings and modifying manuscripts
preparatory to teaching. Here, in brief, was the origin of Mrs. Eddy's
type of Christian Science as she later gave it forth in successive
editions of "Science and Health." Her indebtedness was that of the student
to the teacher with an original mind. Our interest is to note Quimby's
power of quickening such responsiveness by sharing his insights,
contributing his peculiar terms, and esplaining his methods.

The only member of the little group not formerly a patient was Quimby's
son, George. Dr. Quimby hoped that his son would devote himself to "the
Truth," for George had exceptional opportunites as his father's secretary
during the Portland period to see the fruits of the new Science.
Fortunately for us, George had an exceptional memory for all important
details, he was conscientious to the limit in preserving the manuscripts
until the time should come to fulfil all conditions and publish them, and
his keen sense of humor was oftentimes the saving grace of the long-drawn-
out controversy which began in 1883. He had as intimate knowledge of his
father's teachings and methods as one could have who had not himself
demonstrated them by healing or being healed, or by teaching. His
correspondence with inquirers 'discloses little interest in the spiritual
side of his father's teachings, and so he dwells rather on the mental
theory of the origin of disease and its cure. But he well knew that what
he calls the "religious" part of Mrs. Eddy's book and church were her own,
not his father's, as greatly indebted as she was for the ideas and methods
without which her work could never have come to be.

Quimby's followers were remarkably free from hero-worship. Hence they did
not put down wise sayings to any extent, did not make note of impressive
incidents, and have not handed down material for the elaborate biography
which some have hoped the editor of this book would write. All this is in
perfect kecping with the truth which Quimby taught. It is disappointing to
those who care little except for human anecdotes. It is taken as a matter
of course by those who love truth above its prophets.

His patients tell us that Quimby had remarkable insight into the character
of the sick. He judged character, not by external signs, not through
reasoning from facts to eoncluslons, but by silent impressions gained as
he rendered his mind open to discern the real life and "see-it whole." The
quest for facts and the inventive ability of his earlier years became the
love for truth regarding his patients and the creative insight of his
constructive period. He was in the habit of telling the truth as he saw
it, even if it aroused momentary resentment in the mind of his patients.
If a patient was in bondage to medical or priestly opinion, he disclosed
this servitude with startling directness. He addressed himself to the real
or "scientific" man, summoning the true self into power.

One of his patients has said, "P. P. Quimby's perceptive powers were
remarkable. He always told his patient at the first sitting what the
latter thought was his disease; and, as he was able to do this, he never
allowed the patient to tell him anything about his case. Quimby would also
continue and tell the patient what the circumstances were which first
caused the trouble, and then explain to him how he fell into his error,
and then from this basis he would prove . . . that his state of suffering
was purely an error of mind, and not what he thought it was. Thus his
system of treating diseases was really and truly a science, which proved
itself. . . . He taught his patients to understand . . . and [they were]
instructed in the truth as well as restored to health."(*)

(* J. A. Dresser, in "The True History of Mental Science," revised
edition, p. 23.)

That is to say, Quimby's work, emulating that of Jesus, was fundamental
and central. It began with bodily and mental healing, when this was called
for first, as it was in nearly every instance. It became spiritual and
regenerative if a person desired. For he could not compel a person to be
born anew. He could but disclose the way persuasively. That his way was
indeed persuasive was seen in the case of followers who came to him as a
last resort, deeming him some sort of irregular practitioner, his method a
"humbug," and went away deeply touched by his spirit and the power of the
great truths he had to give.

Some effort will be required to discern his inner type, on the part of
those who have heard adverse opinions circulated about during the long
controversial years. It is by no means a mere question of doing him
jufitiee at last. He desired no credit, and there is no reason for
underestimating what others have done in order to win recognition for him.
His work and teachings were both like and unlike the teachings and work of
his later followers. He undoubtedly possessed greater intuition and
greater healing power than the therepeutists who have come after him. He
did not stop with nervous or functional diseases, but more often healed
organic disorders. A closet full of canes and crutches left by patients in
his office in Portland in the last years of his practice testified to his
remarkable power. His followers lacked the requisite confidcnce to try to
heal as he did, while he was still with them. Later, when his ideas and
methods began to become known outside of Maine and New Hampshire, the
therapeutists who took up the work had to depend upon questioning their
patients, and some of the early writers restated the Quimby philosophy in
a much more abstract way.

The reader will see why the Christian Science of Mrs. Eddy's type could
not have come into being without Quimby's work as healer and teacher, but
will as surely see that what Quimby meant by "Science" was something
greater and nobler. What was most original with Quimby was his method of
silent spiritual healing, with its dependence on the Divine presence.
Without this method neither Mrs. Eddy nor any other follower could have
developed the special variations of the theory known as Divine or mental
science. The present-day disciple of mental healing will recognize much
that is familiar in Quimby's writings and will be deeply interested to
learn how it all came to be; but will also notice that the language is
different, and that far-reaching consequences will follow if this theory
is taken seriously.

No ideas of value spring into fulness of being from the human brain. If we
realize that in all discoveries there are periods of groping, followed by
times of readjustment or assimilation, and then a constructive period, we
shall expect the same in the case of Dr. Quimby. He needed his mechanical
interests and his love of invention as incentives to progress of
sufficient power to carry him beyond allegiance to medical science. Then
his interest in mesmerism, awaking with the beginnings of that subject in
1838, becoming more active in 1840, and leading to his public exhibitions,
1843-47, afforded opportunity for a yet greater reaction against
prevailing points of view and yielded problems enough for many a year.
Next came his intermediate period, 1841-59, with its gradual assimilation
of new truths, the development of a new method of treating the sick, and
the first expressions of his "Science of Health." Finally, came the
constructive period, concident with the years of his greater work among
the sick, in Portland, 1859-65, and continuing to the time of his death,
in Belfast, January 16, 1866. He was a public experimenter for four years
only. He was a mental and spiritual healer from 1841 through the long
period when he was acquiring his original views about life and health.
Thus we have before us an inner history from small beginnings, in place of
an alleged "revelation."

It will be necessary to give some attention to the mesmeric period, 1843-
47, for two reasons. First, because it put Mr. Quimby in possession of
those clues which he was to follow until he rejected the hypotheses of
mesmerism and animal magnetism, and developed a theory and method of his
own; second, because the assertion has been made that be never passed out
of this period, but remained until his death a mere mesmerist and magnetic
healer (whatever that may be). The fact that there was a long intermediate
period, 1847-59, will be a surprise to those who have supposed that one
could suddenly acquire ideas and methods of greatest value. The fact of a
gradual mental and spiritual development will be to some the conclusive
evidence that they are learning the full "true history" of the discovery
of Christian Science.

The "Quimby writings" are now published because they are unquestionally
the most important contributions to the subject, because they show how the
modern theory and practice of spiritual healing came into being. From the
point of mere arguments in the light of history these writings were
surpassed by the works of Rev. W. F. Evans, who acquired Quimby's ideas
when a patient under his care in Portland, in 1863. The underlying theory
has been greatly elaborated since his time. The same ideas and methods
have been applied in fields which he did not enter. Quimby was, if you
please, a pioneer and specialist, devoted to truth as his own insight led
to it, without regard to prior teachings save those of the New Testament.
But it still remains impressively significant that entirely alone in an
unfriendly age, he acquired ideas and discovered methods which gave him
title to fame. His writings therefore have a special value of their own.

We have incorporated some of Quimby's letters in the volume because they
prepare the way for the articles and essays by showing Quimby's great love
for facts. In these letters Quimby shows himself a friend of the sick. He
tells his patients precisely where they stand in such a way as to
encourage true faith and well-grounded hope. He writes about symptoms in
some detail because his patients must first know that they are getting
well physically, because they need tangible evidence, and do not yet
understand how he can diagnose their cases intuitively and heal them at a
distance. He shows that he wishes those only as patients who will take him
in entire good faith, responding willingly to his efforts. Hence he
returns money when patients seem to be purchasing his skill as healer. He
aims above all to point the way to his Truth or Science.

Disciples of mental healing who have taken their clues from Divine Science
or Mrs. Eddy's version will think they are hearing about an inferior
theory, because matters of fact are made prominent in Quimby's writings
instead of the anticipated idealism and the affirmations or denials to
which they are accustomed. But they are likely to be unmindful of the
unfriendly age in which Quimby worked, if not neglectful of a larger
truth. Quimby, with far-reaching insight, grasped the whole situation, and
looked through existing conditions to the ideal. This is a much more
courageous venture than the denial of actuality in fondness for the
abstract. Quimby's standard calls for a Science that can be demonstrated,
can prove itself thoroughly Christian in thought, life, interpretation of
Scripture, and all. It will send us back to the Gospel anew to ask why the
procese of coming to judgment is essential to spiritual rebirth, why we
must adopt life as given in its fulness in order to entertain as ideal
"the Christ." We will then see why Quimby never denied the existence of
the natural world, although sometimes referring to it as a mere shadow,
and contending that matter contains no intelligence. We will also note
that he assigns "mind" to a very subordinate position in contrast with
spirit, since his investigations had shown him that the average mind is
subject to opinions, it is indeed a "mind of opinions," later called by
Mrs. Eddy "mortal mind." Then we shall find him turning to that Wisdom
which sees through all opinions or errors, dissipating them in favor of
Science. The truth he sought to establish was a concretely veritable
truth, written in the human heart and in the Word which Jesus taught.
Consequently, what was needed was not mere affirmation but real
understanding, like workable knowledge of mathemetics.

To read deeply in these writings is to see that the best use one can make
of them is to cultivate the mode of life they call for, a life which looks
forward to health and freedom, productivity and an old age that is never
old. Quimby laid down his life in over-sacrifice to those needing to be
led into this life of the Spirit. His work quickened a deeply spiritual
impetus in those followers who spread his ideas in the world. It is
primarily a question of this spiritual impetus, if we would understand the
discovery of spiritual healing. His teachings are true if they do indeed
contain a Science which inculcates creative humility.

Those who have supposed that Quimby borrowed from Berkeley or Swedenborg
will see why this could not have been the case. Quimby was not a reader of
philosophy or theology. He was not in any sense a borrower, after he took
up the theory of mesmerism and found how meagre was the supposed science,
and branched out into the field of his own investigations. His experience
in practising the silent method of spiritual healing, after 1841, led the
way to his idea of God as indwelling Wisdom, as we find it expressed in
his best essays.

This same practice led to his view of matter and the natural world in
general as a subordinate expression of Spirit, in contrast with the
eternal inner life of man. His conversations with patients tended to
awaken faith in the same great Wisdom which to him was the source of all
guidance and all true knowledge. The prime result, he believed, would be a
"Science of Life and Happiness" which could be taught even to children,
and which will banish all error from the world.



CHAPTER 2
HISTORY OF THE MANUSCRIPTS

To many it seems strange indeed that the publication of the Quimby
manuscripts has been so long delayed. As far back as 1882, Mr. Julius
Dresser began to make it publicly known in Boston that the writings
existed, and that when published they would disclose the real history of
the discovery of spiritual healing. Naturally, there was a strong desire
to have them published. In his pamphlet, "The True History of Mental
Science," issued in 1887, Mr. Dresser expressed the opinion that "no such
depth of understanding has yet seen the light in print as those
manuscripts contain," that is, on the subject of spiritual healing. It was
not Mr. Dresser's privilege at that time to publish more than one of the
articles, and the best he could do was to give a good reason why Dr.
Quimby had no opportunity to revise the writings before publication prior
to his death.

"I think I see a wisdom in nearly everything," said Mr. Dresser. "If those
writings had been published, as Dr Quimby intended, or even at any time
since, previous to now, they would have found a public unprepared for
them. Therefore they are in the hands of a person whose sympathies are not
stirred by a work in the truth, as some of ours are to issue them before
their time. But those manuscripts will be published at a future day."

We had a copy of the manuscripts in the household until 1893, when by
arrangement with Mr. George Quimby, the owner, this copy was sent to
Belfast to be kept with the other copies. The household copy was used in
connection with instruction in classes, and from time to time portions of
the articles were read in the classes on spiritual healing. But we were
not permitted to give the writings further publiciity. We frequently urged
their owner to publish them, but Mr. Quimby did not believe the right time
had come. When we compiled "The Philosophy of P. P. Quimby," in 1895, we
were still unable to secure the right to print more than brief excerpts
from two of the manuscript volumes, since Mr. Quimby did not wish any
essay printed in full till all the chief writings should be published.
Many efforts were made as the years passed to secure further privileges.
Mr. Quimby was frequently besought by interested people, clergymen,
writers, healers and editors, some of whom traveled to Belfast to argue
the point. Mr. Quimby answered all letters courteously, sometimes giving
his reasons at length, and explaining his father's ideas; but he stoutly
refused to publish the writings. Many rumors could have been denied had he
relented. For example, it could have been conclusively shown that nothing
whatever was settled by a suit in court in 1883 concerning these writings,
for the simple reason that the owner declined to have them taken into
court. Ever since that suit took place rumors have been persistently
started to the effect that the writings were proved not to exist. Again,
it would have been shown once for all in what respects Mrs. Eddy was
indebted to Dr. Quimby for ideas and methods. Many misunderstandings have
arisen because the writings were not published, and all these must now
gradually be cleared away, as matters are put in their true light by the
publication of the presenl volume.

Mr. Quimby gave abundant evidence to honest inquirers to show that he
actually possessed the writings, and that they were genuine. But it was
still necessary for those of us who new the facts at first hand to explain
the matter to those who came to inquire. With one exception we had not
seen any of the manuscript books between 1893 and 1921, and inquirers had
to take our word for it that the writings existed.

Although there was a tacit understanding between us with regard to the
publication of the writings when certain conditions should be fulfilled,
Mr. Quimby died several years ago without making provision for the
disposition of them. When "A History of the New Thought Movement" was
published in 1919, I could do no more than express the hope that I might
print the manuscripts at some future time. At last the way opened in
December, 1920, for the publishing of those portions of the writings which
have historical or permanent value. Mr. Quimby wished his father's Mss. to
be published when their truth could be established without furthur
controversies or misstatements. He knew that I was acquainted with their
history from the beginning, knew those who copied the writings, knew that
they mere authentic, and that they were not the "first scribblings" of any
other person. It was the wish of the family that 1 should do the editing
and annotating.

As the statement has been made that someone else served as Dr. Quimby's
secretary, revising and copying his manuscripts for him, or giving him her
own writings, it is necessary to state once more that his son George was
the secretary during the period in question, in Portland, 1859-60, while
the copying was done either by him or by the Misses Ware, of Portland.
George Quimby explained how this came about in his article in the New
England Magazine, March, 1888. His statement is as follows:

"Among his earlier patients in Portland were the Misses Ware, daughters of
the late Judge Ashur Ware, of the United States Supreme Court; and they
became much interested in "the Truth" as he called it. But the ideas were
so new, and his reasoning so divergent from the popular conceptions, that
they found it difficult to follow him or remember all he said; and they
suggested to him the propriety of putting into writing the body of his
thoughts.

"From that time on he began to write out his ideas, which practice he
continued until his death, the articles now being in the possession of the
writer of this sketch. The original copy he would give to the Misses Ware;
and it would be read to him by them, and, if he suggested any alteration,
it would be made, after which it would be copied by the Misses Ware or the
writer of this; and then reread to him, that he might see that all was
just as he intended it. Not even the most trival word or the construction
of a sentence would be changed without consulting him. He was given to
repetition; and it was with difficulty that he could be induced to have a
repeated sentence or phrase striken out, as he would say, 'If that idea is
a good one, and true, it will do no harm to have it in two or three
times.'"

It will be seen then with what care the exact wishes of Dr. Quimby were
carried out. The manuscript books were loaned to some extent by the Misses
Ware, Mrs. Sabine and Mr. Dresser, but only when they deemed it wise and
under conditions. The copies were kept in security after Dr. Quimby's
death so that their teachings should be given to people who appreciated
them, and so that they should not be published before the right time. Thus
the few came to know that they existed. From the Misses Ware we had
abundant opportunity to learn the method of producing and copying the
writings as above described.

Mr. A. J. Swarts, one of the pioneers of the movement now known as New
Thought, took pains to investigate the facts in order to clear away
misapprehensions which prevailed concerning the discovery of Christian
Science. Mr. Swarts had nothing against Mrs. Eddy nor any reason for
defending Dr. Quimby except to bring out the truth. After visiting
Belfast, where he had opportunity to read excerpts from the press
concerning Quimby's work and to hear portions of the manuscripts read by
George Quimby, Mr. Swarts published his findings in the Mental Science
Magazine, Chicago, April, 1888.(*) Learning that the facts of her
indebtness to Quimby were becoming known through the endeavors of Mr.
Swarts, Mrs. Eddy sent from Boston over her own signature to the Portland
Daily Press, while Mr. Swarts was in Portland, a paid article called an
"Important Offer." Among other things, Mrs. Eddy offered to pay the cost
of printing the Quimby manuscripts, the qualification being, in Mrs.
Eddy's own words, "provided that I am allowed first to examine said
manuscripts, and that I find they were P. P. Quimby's own compositions,
and not mine that were left with him many years ago, or that they have not
since his death, in 1865, been stolen from my published works." Inasmuch
as everything depended on her own decision, of course no attention was
paid to this offer. Readers interested to follow this controversy in
detail will be able to do so by means of the summary in the Appendix. They
will then see that with the publication of this volume the matter has
become one of "internal evidence," since the writings show plainly that
they were produced by a mind of Dr. Quimby's type as that mind has been
characterized by those who knew him intimately, hence that the manuscripts
could not have been the products of the one who claimed to have written
them.

(* Reprinted in "The True History of Mental Science," revised edition,
1899.)

Most of the writings were produced prior to October 1862, the later
articles being mostly repetitions or earlier statements and on the whole
not so clear. All the significant terms and expressions such as Science,
Science of Christ, Science of Health, the Science of Life and Happiness,
were in regular use by 1861. No patient of Quimby's could have explained
to him in 1862 that there was a "deeper principle" than magnetism or
mesmerism underlying his cures, for he had come to that conclusion himself
in 1847, when he gave up his former practice. Nor would this patient have
undertaken to explain away his "manipulations," because she knew that the
occasional rubbing of the head was no essential part of the treatment. In
The Evening Courier and the Portland Advertiser Mrs. Eddy committed
herself publicly to the view that Quimby's works were wrought by the
Christ-principle, in contrast with the idea that he healed as did
spiritists, mesmerisers and magnetic healers. After Quimby's death she
made good this view of his work by writing her "Lines on the Death of Dr.
P. P. Quimby, who healed with the Truth that Christ taught, in
contradistinction to all isms." The internal evidences show that this
estimate was the true one, and that every adverse opinion since circulated
has been created since 1872.

The most important date in the whole history might be called January 7,
1921, when there came into the editor's hands the entire collection of
lctters, original writings, copies, and the other material so carefully
preserved since the death of Dr. Quimby. I went through the entire
collection in the spirit of fresh investigation. Some of the material I
had never seen, and the collection proved richer in valuable data than I
had thought. The rest I had not seen for twenty-seven years, with the
exception referred to above. I give the facts concerning all this material
as thus found.

The material consisted of the following: (1) Original manuscripts of
articles and letters in P. P. Quimby's hand writing, with his own
spelling, and no changes made by any other hand; (2) 6 manuscript books
containing revised article copied by the Misses Ware and George Quimby,
with emendations made here and there by these writers under the direction
of Dr. Quimby; (3) 3 sets of manuscript books containing the copies
formerly belonging to Miss Sarah Ware, Mrs. Sabine (formerly Miss S. M.
Deering Dr. Quimby's patient), and Julius A. Dresser; (4) a manuscript
book of pieces by Dr. Quimby prior to 1856, Dr. Quimby's letters to
patients, 1860, and Miss Emma Ware's catalogue of all the articles, 1859-
65; (5) the private journal of Lucius Burkmar, 1843, Quimby's "subject" in
his mesmeric period; (6) miscel- laneous notes, letters and articles in
separated sheets, copied from the originals on these sheets before being
copied into books; (7) letters of patients to Dr. Quimby, including 14 by
Mrs Eddy, then Mrs. Patterson, and letters by Dr. Patterson; (8) Quimby's
letters to patients after 1860; (9) 3 copies for circulation of Quimby's
"Answers to Questions," 1862, with George Quimby's note on one of them
that these were written before Mrs. Eddy visited Mr. Quimby as patient;
and (10) newspaper scrapbook of articles about Dr. Quimby, 1840-65. There
was also placed at my disposal the entire correspondence between George
Quimby and inquirers and critics, as well as all newspaper and magazine
articles on the Christian Science controversy to date. And the material
put into my hands was all that had existed, save that it was customary to
destroy articles in their first form after they had been revised in
consultation with the Misses Ware and copied as before indicated. P. P.
Quimby's handwriting is distinctive, unmistakable, as the facsimiles show.
So too is that of Miss Emma Ware, Miss Sarah Ware and George Quimby.

Having all the material at hand, every page or line of it whatsoever, I am
able not only to corroborate all statements made by George Quimby
concerning the manuscripts, but to state facts which he did not mention in
print. I have read carefully through all the original manuscripts, which
were copied by George Quimby and the Misses Ware, and have taken note in
conscientious detail to see if any revisions or changes were in the
handwriting of Mrs. Eddy, then Mrs. Patterson: there is not a page, a
sentence or word that bears evidance of any such thing, all revisions or
changes having been made by the Misses Ware as already described. There is
not anywhere a page or even a line of her own by Mrs. Patterson- Eddy, no
"first scribblings." Her name is not written on the back of any page. Nor
is there any evidence of any idea that might have been suggested by her,
had she been in a state to make any suggestions of value. Instead, there
is an assemblage of writings that would have filled her mind with chagrin
had she realized how fully Quimby's ideas were developed, long before she
ever saw him.(*) There is all the material anyone could desire to make the
argument irrefragible.

(* See, for example, Chap. 14 containing Vol. I.)

The writings were plainly the work of one mind, with continuity of thought
from first to last. Even the unfinished fragments are of interest, for
they indicate the state of mind of their author. Dr. Quimby tells us that
he frequently wrote when "excited" by learning how greatly his patients
had suffered from bondage to priestcraft. Consequently at times he did not
even capitalize the first personal pronoun, but started in at once with
the main idea. Quimby wrote as he thonght. If his thought comprised
several subjects at once, he wrote so, seldom pausing to indicate
paragraphs. The copyists would then suggest changes here and there to
bring out his meaning, not to interpose any view of their own; for they
knew his thought exceedingly well, his peculiar use of words, and whatever
was part of his style. The titles were suggested in conference with the
author, although some of the articles remained unnamed till after Quimby's
death, and a few bear more than one title in different stages of revision.
The dates were entered in the book when the articles were copied.

With his characteristic humor, George Quimby sometimes wrote at the close
of an article copied on detached pages, "Finished, thank the Lord; G. Q.,
scribe." If there were miscellaneous pages of notes or any other statement
by herself or her sister, Miss Emma Ware was careful to write on the
margin, "Not Dr. Quimby's." All these little matters are significant, for
they show the fidelity of those who did their part to transmit these
writings intact. A few of the articles were copied after Quimby's death,
by Miss Emma Ware. In some of the copy-books a few alterations had been
made, under Dr. Quimby's direction, with a view to preparing the articles
for a book. (Two pages from Vol. I as thus revised were reproduced in
facsimile at the end of the hardbound volume.)

The originals and first copies were kept in his safe by George Quimby, and
the other copies referred to above were returned to Mr. Quimby after the
death of their sometime owners. Visitors and corres- pondents would labor
to persuade him that he was keeping the truth from the world. But he
believed he was faithful to the greater good in withholding the writings
until the last echo of the controversy had died away. After his death the
writings were kept in storage in a bank, and there they remained secure
until January 1921.

(For a complete list of the pieces and articles, see Appendix. The package
of articles and pieces on separate sheets mentioned above bears this
inscription on the outside, "First copies from Father's original
manuscripts, afterwards copied into blank books by Emma C. Ware, Sarah
Ware, George A. Quimby." This in written in George Quimby's hand. The
complete list of the articles is in the handwriting of Miss Emma Ware.)



CHAPTER 3
QUIMBY'S RESTORATION TO HEALTH

IDEALLY speaking it is of secondary consequence where an original mind
begins to investigate human life. What signifies is the searching thought
which discloses real conditions, laws, the causes of our misery and the
way to freedom. Such thinking is likely to be productive in high degree if
it be concrete, adapted to the actual state of the world, without too much
theorizing, with a view to direct benefits.

In Mr. Quimby's preliminary researches we find a capital instance. He
began with a purely conventional point of view, defending in thought and
attitude the prevailing mcdical practice of the day, and so he took the
world as he found it. Moreover, he had a personal need. This is the way he
states the situation he was in in an article already published in part in
"The True History of Mental Science." by Julius A. Dresser, 1887.

"Can a theory be found, capable of practice, which can separate truth from
error? I undertake to say there is method of reasoning which, being
understood, can seperate one from the other. Men never diepute about a
fact that can be demonstrated by scientific reasoning. Controversies arise
from some idea that has been turned into false direction, leading to a
false position. The basis of my reasoning is this point: that whatever is
true to a person if he cannot prove it, is not necessarily true to
another. Therefore, because person says a thing is no reason that what he
says true. The greatest evil that follows taking an opinion for a truth is
disease. Let medical and religious opinions, which produce so vast an
amount of misery, be tested by the rule I have laid down, and it will be
seen how much they are founded in truth. For twenty years I have been
testing them, and I have failed to find one single principle of truth in
either. This is not from any prejudice against the medical faculty, for,
when I began to investigate the mind, I was entirely on that side. I was
prejudiced in favor of the medical faculty; for I never employed anyone
outside of the regular faculty, nor took the least particle of quack
medicine.

"Some thirty years ago I was very sick, and was considered fast wasting
away with consumption.(*) At that time I became so low that it was with
diffienlty I could walk about. I was all the while under the allopathic
practice, and I had taken so much calomel that my system was said to be
poisoned with it; and I lost many of my teeth from that effect. My
symptoms were those of any consumptive; and I had been told that my liver
was affected and my kidneys were diseased, and that my lungs were nearly
consumed. I believed all this, from the fact that I had all the symptoms,
and could not resist the opinions of the physician while having the proof
with me. In this state I was compelled to abandon my business; and, losing
all hope, I gave up to die, -- not that I thought the medical faculty had
no wisdom, but that my case was one that could not be cured.

(* This statement was written in 1803.)

"Having an acquaintance who cured himself by riding horseback, I thought I
would try riding in a carriage, a I was too weak to ride horseback. My
horse was contrary and once, when about two miles from home, he stopped at
the foot of a long hill, and would not start except as I went by his side.
So I was obliged to run nearly the whole distance. Having reached the top
of the hill I got into the carriage; and, as I was very much exhausted, I
concluded to sit there the balance of the day, if the horse did not start.
Like all sickly and nervous people, I could not remain easy in that place;
and, seeing a man ploughing, waited till he had ploughed around a three-
acre lot, and got within sound of my voice, when I asked him to start my
horse. He did so, and at the time I was so weak I could scarcely lift my
whip. But excitement took possession of my senses, and I drove the horse
as fast as he could go, up hill and down, till I reached home; and, when I
got into the stable, I felt as strong as I ever did."

Here, then, was a significant fact, this reaction produced by excitement,
suggesting that medical diagnosis was wrong. No other experience seems to
have followed this one, and when Quimby began to experiment with mesmerism
he still accepted the prevailing medical theories. So, too, he began by
taking devotees of mesmerism at their own word, since that appeared to be
the best way to learn the truth concerning their phenomena.

There are two reasons for bearing these facts in mind, first that we may
note how far he travelled to the point where he lost all faith in the
medical faculty and proposed a theory of disease of his own; second,
because we can hardly understand the interests of his intermediate period
unless we realize that he was still in process and had not at first wholly
rejected the physical theory of disease. Some other investigation might
have been as profitable to him. The point is that he learned so much from
his mesmeric experiments that he gave them up forever, and in giving them
up came to himself and found a new truth of incalculable benefit to
humanity.

There is no reason for apologizing as if it were discreditable that Quimby
was once a mesmerist and was known through his ability to "magnetize" a
patient or hypnotic subject. There was nothing to be ashamed of in this
procedure. The only unpardonable thing that has been said about him is
that he was "an ignorant mesmerist" and that he remained so. Ignorant he
was not by any means, and he ceased to be a mesmerist because he was
exceptionally skilful, so acute in exercising his powers that he learned
the limitations of all such experiments.

We have his own statement to the effect that when he began to investigate
mesmerism he was still an entire believer in the medical science and
practice of the day. We also have his own exposition of the experiences
which led to his change in point of view. We have contemporary testimony
to his exceptional powers and the impression produced by his public
experiments. Then too we have the testimony of his son, George, associated
with his father as secretary when the mesmeric experiments were things of
the past. Finally, we have the direct information coming to us from those
who were most intimately acquainted with Quimby's practice in his later
years, from 1859 to 1866 in Portland.

In the account of his father's life published in the New England Magazine,
George Quimby says, "He had a very inventive mind, and was always
interested in mechanics, philosophy and scientific subjccts. During his
middle life, he invented several devices on which he obtained letters
patent. He was very argumentative, and always wanted proof of anything,
rather than an accepted opinion. Anything which could be demonstrated he
was ready to accept; but he would combat what could not be proved with all
his energy, rather than admit it as a truth.

"With a mind of this combination, it is not strange that, when a gentleman
visited Belfast, about the year 1838; and gave lectures and experiments in
mesmerism, Mr. Quimby should feel deeply interested in the subject. Here
was a new, to him at least, phenomenon; and he at once began to
investigate the subject; and on every occasion when he could find a person
who would allow him to try, he would endeavor to put him into a mesmeric
sleep. He met with many failures, but occasionally would find a person
whom he could influence.

"At that time Mr. Quimby was of medium height, small in stature, his
weight about one hundred and twenty-five pounds, quick motioned and
nervous, with piercing black eyes, black hair and whiskers; a well-shaped,
well-balanced head; high, broad forehead, and a rather prominent nose, and
a mouth indicating strength and firmness of will; persistent in what he
undertook, and yet not easily defeated or discouraged.

"In the course of his trials with subjects, he met with a young man named
Lucius Burkmar, over whom he had the most wonderful influence; and it is
not stating it too strongly to assert that with him he made some of the
most astonishing exhibitions of mesmerism and clairvoyance that have been
given in modern times.

"At the beginning of these experiments, Mr. Quimby firmly believed that
the phenomenon was the result of animal magnetism, and that electricity
had more or less to do with it. Holding to this, he was never able to
perform his experiments with satisfactory results when the 'conditions'
were not right, as he believed they should be.

"For instance, during a thunder-storm his trials would prove failures. If
he pointed the sharp end of a steel instrument at Lucius, he would start
as if pricked with a pin; but when the blunt end was pointed toward him,
he would remain unmoved.

"One evening, after making same experiments with exceltent results, Mr.
Quimby found that during the time of the tests there had been a severe
thunder-storm, but, so interested was he in his experiments, he had not
noticed it.

"This led him to further investigate the subject; and the results reached
were that, instead of the subject being influenced by any atmospheric
disturbance, the effects produced were brought about by the influence of
one mind on another. From that time he could produce as good results
during a storm as in pleasant weather, and could make his subject start by
simply pointing a finger at him as well as by using a steel instrument.

Mr. Quimby's manner of operating with his subject was to sit opposite to
him, holding both his hands in his, and looking him intently in the eye
for a short time, when the subject would go into the state known as the
mesmeric sleep, which was more properly a peculiar condition of mind and
body, in which the natural senses would, or would not, operate at the will
of Mr. Quimby. When conducting his experiments, all communications of Mr.
Quimby with Lucius were mentally given, the subject replying as if spoken
to aloud.

"For several years, Mr. Quimby traveled with young Burkmar through Maine
and New Brunswick, giving exhibitions, which at that time attracted much
attention and secured notices through the columns of the newspapers.

"It should be remembered that at the time Mr. Quimby was giving these
exhibitions . . . the phenomenon was looked upon in a far different light
from that of the present day. At that time it was a deception, a fraud, a
humbug; and Mr. Quimby was vilified and frequently threatened with mob
violence, as the exhibitions smacked too strongly of witchcraft to suit
the people.

"As the subject gained more prominence, thoughtful men began to
investigate the matter, and Mr. Quimby was ofter called upon to have his
subject examine the sick. He would put Lucius into the mesmeric state, and
prescribe remedies for its cure.(*)

(* These descriptions and the remedies prescribed were in accord with the
medical practice of the day, as Mr. Quimby was not yet enlightened in
regard to the mental factors of disease. The discovery on Mr. Quimby's
part that mind was the chief consideration marked a turning-point in his
thought. Ed.)

"After a time Mr. Quimby became convinced that whenever the subject
examined a patient his diagnosis of the case would be identical with what
either the patient himself or someone present believed, instead of Lucius
really looking into the patient, and giving the true condition of the
organs; in fact, that he was reading the opinion of someone, rather than
stating truth acquired by himself.

"Becoming firmly satisfied that this was the case, and having seen how one
mind could influence another, and how much there was that had always been
considered as true, but was merely someone's opinion, Mr. Quimby gave up
his subject, Lucius, and began the developing of what is now known as
mental healing, or curing disease through the mind . . .

"While engaged in his mesmeric experiments, Mr. Quimby became more and
more convinced that disease was an error of the mind, and not a real
thing. As the truths of his discovery began to develop, and grow in him,
just in the same proportion did he begin to lose faith in the efficacy of
mesmerism as a remedial agent in the cure of the sick; and after a few
years he discarded it altogether.

"Instead of putting the patient into a mesmeric sleep, Mr. Quimby would
sit by him; and, having given him a detailed account of what his troubles
were, he would simply converse with him and explain the causes of the
tronbles and thus change the mind of the patient . . ."

Despite the fact, however, that Lucius when in the mesmeric sleep would
often read what was in the mind of the patient and diagnose the case
according to opinions expressed by physicans, Lucius also discerned at
other times the actual state of the body. That he possessed remarkable
clairvoyant power in such cases is shown by experiments in which Lucius
described events and things at a distance when en rapport with the mind of
someone in the andience who thought of some distant place which he wanted
Lucius to visit. There is also documentary evidence to show that Lucius
could accurately describe the condition of the body after death.

There was much to learn from these experiments, therefore, besides the
significant fact that a patient would often feel in regard to his own body
as medical diagnosis suggested that he feel. Lucius would sometimes
prescribe a remedy so simple or so absurd that Mr. Quimby saw there could
be no virture in the medicine. Plainly, both the disease and its cure must
be explained on another basis. This we see clearly when we realize that
Mr. Quimby himself experienced the benefits of the clairvoyant
descriptions, thereby overcoming what had appeared to be threatening
diseases, although the true explanation was not the one offered by Lucius.

In the article quoted from above, written when Mr. Quimby had developed
and proved his theory of disease so that he could look back and understand
the whole phenomenon, so new and at first so baffling in his mesmeric
period, he says, "When I commenced to mesmerise, I was not well, according
to the medical science; but in my researches I found a remedy for my
disease. Here was where I first discovered that mind was capable of being
changed.

"Also that, disease being a deranged state of mind, the cause I found to
exist in our belief. The evidence of this theory I found in myself; for,
like all others, I had believed in medicine. Disease and its power over
life, and its curability, are all embraced in our belief. Some believe in
various remedies, and others believe that the spirits of the dead
prescribe. I have no confidence in the virtue of either. I know that cures
have been made in these ways. I do not deny them. But the principle on
which they are done is the question to solve; for disease can be cured,
with or without medicine, on but one principle. I have said I believed in
the old practice and its medicines, the effects of which I had within
myself; for, knowing no other way to account for the phenomena, I took it
for granted that they were the result of medicine.

"With this mass of evidence staring me in the face, how could I doubt the
old practice? Yet, in spite of all my prejudices, I had to yield to a
stronger evidence than man's opinion, and discard the whole theory of
medicine, practised by a class of men, some honest, some ignorant, some
selfish, and all thinking that the world must be ruled by their opinions.

"Now for my particular experience. I had pains in the back, which, they
said, were caused by my kidneys, which were partially consumed. I aIso was
told that I had ulcers on my lungs. Under this belief, I was miserable
enough to be of no account in the world. This was the state I was in when
I commenced to mesmerise. On one occasion, when I had my subject [Lucius]
asleep, he described the pains I felt in my back (I had never dared to ask
him to examine me, for I felt sure that my kidneys were nearly gone) and
he placed his hand on the spot where I felt the pain. He then told me that
my kidneys were in a very bad state, -- that one was half-consumed, and a
piece three inches long had separated from it, and was only connected by a
slender thread. This is what I believed to be true, for it agreed with
what the doctors told me, and with what I had suffered; for I had not been
free from pain for years. My common sense told me that no medicine would
ever cure this trouble, and therefore I must suffer till death relieved
me. But I asked him if there was any remedy. He replied, 'Yes, I can put
the piece on so it will grow, and you will get well.' At this I was
completely astonished, and knew not what to think. He immediately placed
his hands upon me, and said he united the pieces so thcy would grow. The
nest day he said they had grown together, and from that day I never have
experienced the least pain from them.

"Now what is the secret of the cure? I had not the least doubt but that I
was as he had described; and, if he had said, as I expcctea that he would,
that nothing could be done, I should have died in a year or so. But, when
he said he could cure me in the way he proposed, I began to think: and I
discovered that I had been deceived into a belief that made me sick. The
absurdity of his remedies made me doubt the fact that my bidneys were
diseased, for he said in two days they were as well as ever. If he saw the
first condition, he also saw the last; for in both cases he said he could
see. I concluded in the first instance that he read my thoughts, and when
he said he could cure me he drew on his own mind; and his ideas were so
absurd that the disease vanished by the aburdity of the cure. This was the
first stumbling-block I found in the medical science. I soon ventured to
let him examine me furthur, and in every case he would describe my
feelings, but would vary the amount of disease; and his explanation and
remedies always convinced me that I had no such disease, and that my
troubles were of my own make.

"At this time I frequently visited the sick with Lucius, by invitation of
the attending physician; and the boy examined the patient and told facts
that would astonish everybody, and yet every one of them was believed. For
instance, he told a person affected as I had been, only worse, that his
lungs looked like a honeycomb, and his liver was covered with ulcers. He
then prescribed some simple herb tea, and the patient recovered; and the
doctor believed the medicine cured him. But I believed that the doctor
made the disease; and his faith in the boy made a change in the mind, and
the cure followed. Instead of gaining confidence in the doctors, I was
forced to the conclusion that their science is false. Man is made up of
truth and belief; and, if he is deceived into a belief that he has, or is
liable to have, a disease, the belief is catching, and the effect follows
it. I have given the experience of my emancipation from this belief and
from confidence in the doctors, so that it may open the eyes of those who
stand where I was. I have risen from this belief; and I return to warn my
brethren, lest, when they are disturbed, they shall get into this place of
torment prepared by the medical faculty. Having suffered myself, I cannot
take advantage of my fellow-men by introducing a new mode of curing
disease and prescribing medicine. My theory exposes the hypocrisy of those
who undertake to cure in that way. They make ten diseases to one cure,
thus bringing a surplus of misery into the world, and shutting out a
healthy state of society. They have a monopoly, and no theory that lessens
disease can compete with them. When I cure, there is one disease the less;
but not so when others cure, for the supply of sickness shows that there
is more disease on hand than there ever was. Therefore, the labor for
health is slow, and the manufacture of disease is greater. The newspapers
teem with advertisements of remedies, showing that the supply of disease
increases. My theory teaches man to manufacture health; and, when people
go into this occupation, disease will diminish, and those who furnish
disease and death will be few and scarce."