The Quimby Manuscripts - Chapters 12-13



CHAPTER 12
MRS. EDDY'S LETTERS

[The following letters were temporarily in the hands of the editor in
connection with the publication of an article in The Arena, May, 1899. I
was not then permitted to publish them entire, and the cxcerpts printed
were those best adapted to the article in question. They were prefaced by
a summary of facts, as follows: "My father, Julius A. Dresser, was a
patient and follower of Dr. Quimby, in Portland, Me., from June 1860, and
was in Portland when Mrs Eddy, then Mrs. Patterson, came from Hill, N. H.
to receive treatment. . . . The first mention of Mrs Eddy in my father's
journal is Oct. 17, 1862, and my mother, Annetta G. Dresser, who was cured
by Dr. Quimby after six years of hopeless invalidism, was present when
Mrs. Eddy was assisted up the steps to Dr. Quimby's office."]

DR. D. PATTERSON TO P. P. QUIMBY
No. 1
RUMNEY, N. H., Oct. 14, 1861.

Dr. Quimby,

Dear Sir: I have heard that you intended to come to Concord, N. H. this
fall to stop a while for the benefit of the suffering portion of our race:
do you so intend, and if so, how soon? My wife has been an invalid for a
number of years; is not able to sit up but a little, and we wish to have
the benefit of your wonderful power in her case. If you are soon coming to
Concord I shall carry her up to you, and if you are not coming there we
may try to carry her to Portland if you remain there.

Please write me at your earliest convenience and oblige,

Yours truly,

Dr. D. Patterson, RUMNEY, N. H.

No.2

76 Union St., Lynn, Mass. Apr. 24th, 1865.

Dr P. P. Quimby.

Dear Sir: My wife arrived safely Sat. eve., and is greatly improved in her
health, but says she did not settle with you. If you will send your bill
by mail, I will send the balance due you by the same conveyance.

Yours,

D. Patterson.

MARY M. PATTERSON TO DOCTOR QUIMBY

No.1

Dr. Quimby,

Dear Sir: I address you briefly stating my case. I have been sick 6 years
with spinal inflamation, and its train of suffering -- gastric and
bilious. Last Autumn my husband addressed you a letter respecting my case,
and has always been very anxious for me to see you; I am now unable to go
to you.

I was getting well this spring, but my dear husband was taken prisoner of
war by the Southerners and the shock overcame me and brought on a relapse;
I want to see you above all others. I have entire confidence in your
philosophy as read in the circular sent my husband Dr. Patterson. Can you,
will you visit me at once? I must die unless you can save me. My disease
is chronic and I have been unable to turn myself or be moved by any but my
husband for one year at a time. I am just on the verge of such sufferings
again. Do come and save me. Do you remember A. N. Tilton and Geo. S. Baker
of Sanbornton Bridge? I am the youngest sister of the latter. -- Mrs.
Tilton is anxious you should see me. Please pardon all errors. I write in
bcd and without ceremony.

Yours etc.,

Mary M. Patterson.

No.2

HILL, Aug. 1862.

Dr. P. P. Quimby,

Dear Sir: I am constrained to write you, feeling as I do the great mistake
I made in not trying to reach you when I had more strength. I have been at
this Water Cure between 2 and 3 months, and when I came could walk half a
mile, now I can sit up but a few minutes at one time. Suppose I have faith
sufficient to start for you, do you think I can reach you without sinking
from the effects of the journey? I am so excitable I think I could keep
alive till I reached you but then would there be foundation sufficient for
you to restore me -- is the question. I should rather die with my friends
at S. Bridge, hence 1 shall go to you to live or to them to die very soon.
Please answer this yourself.

Truly yours.

Mary M. Patterson.

No.3

SANBORTON BRIDGE. Jan. 12, '63.

Dr. P. P. Quimby,

Dear Sir:

Yours of recent date was received with pleasure. My felon finger must
account for bad penmanship in anewering it. Yesterday I took care of a
woman in fits, and in the spasm she grasped my finger, which has made it
somewhat troublesome today. Your angel visit here removed all my stomach
pain, the particulars of which were very remarkable and sometime I will
narrate them to you.(*)

(* This was written after the first visit to Portland for silent
treatmeat. The "angel visit" was absent healing. -- Ed.)

I am to all who once knew me a living wonder, and a living monument of
your power: five or six of my friends are going to visit you. My sister,
Mrs. Tilton, will not find it convenient to leave at present. I am at this
time with her, and company from Boston will detain her at present. She
wishes me to accompany her son to Portland to see you and probably he will
visit you soon.

Esq. Colby's disease was somewhat unlooked for; but I knew the theory too
well to ever for a moment doubt. I am sorry to see the levity with which
his death is named here. I heard one remark "the Dr. knew better than to
save such a rascal" but I always wish to tread softly an the ashes of the
dead.

I eat, drink and am merry; have no laws to fetter my spirit now, though I
am quite as much of an escaped prisoner as my dear husband was.

Many thanks for your kind wishes for my future. I mean not again to look
mournfully into the past, but wisely to improve the present, and go forth
to meet the future with a woman's courage. I somewhat expect my husband
will take up arms our nation's rights, he yearns to do it, and I shall try
to acquiesce.

My explanation of your curative principle surprises people: especially
those whose minds are all matter are convinced by the external appearance
of errors in their exit; as for instance, the sores that have visited me,
and yet I never lost my faith, or cursed Wisdom, but have lived to receive
all with usury again.

The Dr. wishes to be kindly remembered,

Yours ever,

Mary M. Patterson.

No. 4

SANBORNTON BRIDGE, Jan. 31, 1863.

Dr. P. P. Quimby,

Dear Sir: I have only time to write a line before the mail goes out. I
have been not as well for several days -- have a pain and soreness in the
stomach and spine opposite the stomach. My food increases it. When I
returned I ate just as the family did, and the three meals of rich food
added to the fatigue of my journey revived the old error that such things
hurt me. You know that I am less than one year from the 39 of supposed
disease, and the habit is yet so strong upon me that I need your
occasional aid. Yet if 'twere not for visiting I could manage myself; but
not being at home I have no tranquility wherewith to aid myself. Please
come to me and remove this pain and tell me your fee. Enclosed please find
the pay for my last sitting. My sister and her son will visit you at an
early period. She has an abdominal rupture, and I am very anxious for her
restoration. She is very useful to her family and community.

Yours truly,

Mary M. Patterson.

No. 5.

SANBORNTON BRIDGE, March 10,'63.

Dr. P. P. Quimby,

Dear Sir: One week today since my nephew left your immediate care, and his
parents are anxious for your saving power to be renewed in his behalf. But
this is the period of excitement in N. Hampshire and the ballot box
controls, hence he cannot visit you until next week. His Mother wished me
to write you for the purpose of renewing your influence -- to ask you to
hold him back from his easy besetting sins. He is beginning to smoke
again, and they so fear if he indulges in this that the worst of all his
habits, viz. drinking intoxicating liquor, may return. His parents wish
you to make these things impossible to him until he returns to you
accompanied by his Mother, which we hope will be soon. His parents are
truly grateful and somewhat encouraged at the success thus far.

A word about my own self. I am suffering somewhat from old habits, pain in
the back and stomach, a cold just now, and billious. Won't you laugh when
I tell you since I have been trying to affect Albert, I am suffering from
a constant desire to smoke !! Do pray rid me of this feeling. I should
think it deplorable to feel long as Albert does. He says he constantly
longs to smoke. But we think he has not drank improper beverages since his
return; however, won't you include this in your catalogue when you send
the subtle fluid of mind, or spirit, to conquer matter.

Love to Mrs. P. As ever,

Yours truly,

Mary M. Patterson.

No. 6.

Saco, Sept. 14, '63.

Dr. P. P. Quimby,

Dear Sir: I would like tohave you in your Omnipresence visit me at 8
o'clock this eve if convenient. But consult your own time, only come once
a day until I am better. I have had little appetite, and not rested well
nights for two weeks. Now my food distresses me, pain between the
shoulders, and faintness at my stomach. Did you never sec a pebble thrown
in the river widden the circles caused by the first disturbance, till they
reach the shore? Now the news of my loss was the first splash of waters,
my present feelings are the circles. But I have conquered my first
disappointment. I hope you are well, but thought you were not Saturday
night.

Yours truly,

M. M. Patterson.

No. 7.

WARREN ME. March 31,'64

Dr. P. P. Quimby,

MY DEAR DOCTOR, I am here after a ride of two days; first day to Wiscasset
where I stopped over night, next morning at 10 o'clock got into a
villainous old vehicle and felt a sensation of being in a hencoop on the
top of a churn-dash for about 6 hours! when the symptoms began to subside,
and so did the old cart.

Found my friend glad at last that I had got here. She was not a little
disappointed on Thursday and Friday, at not seeing me; said her brother
kept watch for me until the stage came in at 2.30 Friday morning; every
night she had a cry, till Sunday, when she gave me up for lost or never to
come. She is in a peculiar condition, last Saturday she had a paroxism of
what she called "difficulty of breathing on account of the easterly wind."
I sat down by her, took her hands and explained in my poor way what it
was, instead of what it was not as she had understood it. In a little, her
breath became natural, and to my surprise even, she raised phlegm easily
and has scarcely coughed since, till today. So I have laughed at her about
the wind veering according to P. P. Quimby. I say to her, "why even the
winds and waves obey him."

But last evening we made a mistake. I had a letter from Mrs. Crosby which
I read aloud (unwisely), and in which she anticipated the time when I
should again be with her. I stopped as by intuition, looked at Mary and
she was the picture of despair. This morning she told me her night was
sleepless, that she felt I should leave her and all she had tried to live
for was to see me. What could I say? I must of course leave her, but I
told her not until she was more self-reliant and willing I should go.
Still she is weeping and I can't yet get her out of it. When I sit by her
she seems frightened and nervous, I can not feel any physical suffering of
hers as I did of Hannah. Her nervousness has got into my errors in a lump.
I wish you would come to my aid -- help me to sleep and relieve the
confined state of the bowels. Dear Doctor, what could I do without you? I
feel less physical strength this spring than I did last, my nervous
excitement at one time weakened me, I then had a jaw of trouble and still
have so I can't eat enough; all this, and more of this, is what's the
matter, is it not? I do not want to return to Portland to stop if I can
avoid it. If I could have my husband with me and be at home, I would like
it there; but! but! but! I like people of common sense, and common
justice, or else I like to laugh where the joke comes in. I cannot be
deceived in character -- I have seen not a little of life in most
conditions, and I cannot stoop to condjtions. I will not bow to wealth for
I cannot honor it as I do wisdom, and I despise an individual who does. I
respect my "household God" and give it an identity, call it by no name,
but always know it when I see it. It never appears in envy, or jealousy,
but loves all good attainments in everyone, pleased to acbnowledge them
better than riches, and exalting above all else their possessor.

Love to George. Ever with esteem,

M. M. Patterson.(*)

(* Written along the edge of page 1: "Will Geo. please forward all letters
or papers." Along the edge of page 3: "Dr., won't you continue to help me
by thinking of myself.)

No. 8.

WARREN, DOWN EAST, April 5.

P. P. Quimby,

My Dear Doctor: I received your gift of the "comforter" last Thursday, and
to my amazement Miss Jarvis grew at once gay even, and has not been very
sad a moment since. Your power put me to sleep and I have not felt nervous
since, and the relief in other respects was entire, so I am well now for
me. I forgot to tell you, on my way hither I met a gentleman in the cars
who lectured at the Methodist Church and was former editor of the "Banner
of Light." He recognized me and commenced talking, soon the conversation
turned upon you, and he heard for once the truth of you. He had heard of
you before but from his remarks I learned he thought you a defunct
spiritualist; before I quitted him at Berwick he had endorsed your
science, and acknowledged himself greatly interested in it; said he would
call and see you if he had possible time while at Portland. I feel just as
if you had called away Mrs. Crosby's thoughts from me, Is it so? I want
you to return them now for Mss Jarvis is doing well, and I shall not stop
here longer than is necessary to make her happy. Mrs. Crosby is one of the
precious few affinities with whom I meet and I shall visit her after
getting through here.

I have changed the thoughts of some ignoramuses here about Hannah's death,
and your practice. How queerly people think about what they know nothing
of. Surely few there be who have any "part and lot in your matters" and
many there are "in the gall of bitterness and bonds of iniquity," some of
whom are not worth being saved. May the peace of wisdom which passeth all
understanding be and abide with you. -- Ever the same in gratitude and
esteem.

Mary M. Patterson.

P. S. Will George just have remailed once more for me a letter that I
expect will be at Portland for me tomorrow, Wed. Please excuse this
trouble and I will remand my letters and papers Down East fast as
possible. Again, M.M.P.

No. 9.

WARREN, 10 Ap'l. 1864.

Dear Dr. Quimby,

Some how I am "impressed" to write you as the spiritualists call it. Last
Wednesday at 12 M. I saw you in this parlor where I am now writing. You
wore a hat and dress coat. I said to your Doctorship How do you do?
whereupon you answered not again, but left, which I called dodging the
question. Well, I sighed "am sorry I spoke," but really he need not have
gone so suddenly. I was not intending to ask him to have staid to my
lecture! But I did see you and was not thinking of you at that time. The
lecture was thinly attended, but the precious few, were those whom a lady
present (the manufacturer's wife) said were the uppcrtendam; only think of
Yankee castes in all our country villages. I thoroughly wish we were
understood as a people, the true American idea. But I felt pleased to know
there were men of intellect and comprehension present, such as Mr.
Hodgeman, and Mr. Johnson of this place.

I was told Mr. Hodgeman, a man of 60 years old, said 'twas the nearest
light of anything he ever heard at Warren.

Mrs. Fuller (the woolen manufacturer's wife) has since sent for me to
visit her professionally! She is sick. I returned a note that I was not
done with my pupilage yet, and recommened her to visit you.

One first reason of my thinking to lecture here at all, was the general
opinion that I was a spiritualist. This came as I were told from one of
your patient's reporting here that you were such. Now don't name this to
Mrs. Pierce for she will understand it, and I so hate gossiping.

The commencement of my lecture was adapted to this end. I began like
this -- Ladies and gentlemcn, ahem! To correct any misconceived ideas on
the subjcct we would first say -- that a belief in spiritualism, aa
defined by rappings, trances, or any agency in healing the sick, coming
from the dead, we wholly disclaim.

I had no poetry at the close, 'twas all truth. Will read it to you if you
will like when next I see you. Had a letter from the editor of the
Independent to write for his widely circulated journal. But I am not
strong enough to step out upon the waves yet. I fear at least wetting my
feet. Wrote him I were not able. I long, long to be strong! and then would
I not be happy saying just what I wish to, and letting people read it? How
these blue-stockings would wince, and the aristoctatic say with all the
vehemence of feminality, "Did you ever." My letters to you are for your
private eye and ear no ones else. Amen!

M.M.P.

P. S. Miss Jarvis has got well. A lame back and some other ailments have
all gone. She says she is better than she was upon Mrs. H's death. Shall
go to Albion soon.

No. 10.

WARREN, Ap'l 24. 1864.

Dear Dr.

I am a little bit lonesome, doing and suffering. Am wishing I was around
the home-hearth with my child and husband amid the joys of liberty. My
dear friend does all in her power to make me enjoy my stay here, but you
know her body of belief "is full of wounds and bruises" which in getting
her out of I stumble, i.e. I feel the old temptations strengthen in my
body when I come into daily contact with hers. I see and think I believe
more than ever the truth, but the flesh is weak. When I came here she
could not do but a little housework, had not a girl up to that time. In
three weeks she did her washing! a thing she told me she had not thought
of being able to do ever again, and had not done before for six months.
She never knows which way the wind blows now, east or contrawise. When she
thinks I will leave her she grows worse, but this I can manage when the
time comes. The cup which my Father -- Wisdom hath prepared for me shall I
not drink it? To our material sense tis even at times gall; but he that
forsaketh not Father and Mother to follow me, is not worthy of me.

Tis a very great thing to subdue, much more to conquer our spiritual foes.
I find them worse than thcir identities in individuals. Happiness is not
found in any condition but wisdom, and this embraces not envy, avarice,
malice, or mad ambition. Jesus taught as man does not; who then is wise,
but you? What is your truth if it applies only to the evil discases which
sham themselves. What is the theory worth when it is only human as a
Westminister -- catechism? Dr., I have a strange feeling of late that I
ought to be perfect after the command of science,(*) in order to know and
do the right. So much as I need to attain before that, makes the job look
difficult, but I shall try. When men anid above all women, revile me, to
forgive and pity. When I am misjudged because misunderstood, to feel:
Wisdom forgive them for they know not what they do. When the idle and
empty brains of such (as will know more I hope one day) think to advance
their own moral or social position by pulling down their neighbors, try
another score of times on me, I think they will find me impervious: above
the wound even, which strangers can inflict. All things shall work
together for good to them who love wisdom; i.e., if they have the courage
to feel -- these are not they whom my Father hath chosen. I can love only
a good, honorable and brave career; no other can suit me. If I could use
my pen as I long to do, and not sink under it: I would work after this
model till it should appear a "thing of beauty which is a joy forever."

(* That is, according to the "Science of Health" which she had learned
from Dr. Quimby.)

Posted at the public marts of this city is this notice:

.. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ..
Mrs. M. M. Patterson will lecture at the Town Hall one week from next
Wednesday on P. P. Quimby's spiritual Science healing disease -- as
opposed to Dcism or Rochester-Rapping Spiritualism.
.. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ..

This is nearly as I can remember. I have changed my lecture to suit the
occasion. This seems to me a spiritual need of this people. I like much
the hearts of Warren folks, i.e., better than their heads. They are very
respectful and kind to me. Would you have the courage to attend if here?
Sometimes wisdom is known by her followers. Hope it will be this time.
Please attend to my cnse when you get this; dyspepsia and constipation;
two bugbears that Miss Jarvis has just got rid of and saddled on to me.

Ever in hands of Fellowship.

M. M. P.

No. 11.

WARREN, May 24.

Dear Doctor,

I am very ill again. When I start all right, some slight circumstance such
as Miss Jarvis, getting frightencd with my cough -- and hanging her weight
and my own in the wrong scale pulls me down again. So I am resolved to go
to Portland this week.

Will friend George tell Mrs. Wilson I want the room I occupied before
leaving for my husband will be with me as soon as he returns to Lynn if I
am not able to go to him.

Enclosed please find a "penny for your thoughts" and come to my relief in
these respects restless nights and spinal pain and heat.

As ever,

M. M. P.

No. 12.

WARREN, May 1864.

Dear Doctor,

I have often repeated the first instance of my salvation to wondering
hearers, and if when we are converted we should strengthen our bretheren
how ought I not to preach.

I have learned more in 2 months than I am capable of practicing, to say
the least, but I can preach forever.

A clear and lucid demonstration of the truth you practice has been given
in my case. As clear as any experiments I ever saw in clairvoyance. For
instance, when I came here I was not troubled essentially with my old
diseases; but when I have got heated by nervous excitement I would have
inflamed ears eyes or nose. Even the injury of my jaw was powerless to
hurt me but has gone on to heal.

But as I took Miss Jarvis' heat I found in it her fears, and those made me
frightened but my heat contained the first of my ideas, that was, the old
spinal complaint.(*)

(* Mrs. Eddy had learned to take on impressions according to Quimby's
method, but she lacked his insight and positiveness. Hence she lapsed at
times into old associations.)

So my stomach was immensely severe of pain in the back. I wrote you Wed. I
believe; at any rate, while I was weakened by my sufferings the terror of
this home and people took fast hold of me, and the morning after, I wrote
you; before you got my letter. I commenced spitting blood, with the
ugliest sounding cough I ever heard; when I would lie on my left side the
rattling was down apparently to the depths of the lungs, my breathing was
like the wheezing of asthma! After you got my letter I grew nervous, never
slept any Thursday night, but yesterday morning (Friday) I dropped to
sleep; between the hours of 7, and 8 o'clock, I woke suddenly as if you
called my name; opened my eyes and saw you! Called to Emma, asked her what
time it was? She replied, 8 o'clock. I felt as if I must get up, rose and
dressed me, went out doors, felt the spinal idea vanishing -- and with it
the stiffness and soreness also; came in and after much of agitation on
the nerves spoke in a loud voice as usual, only a little hoarse; the only
time I could speak aloud after spitting blood. I am up and about today,
i. e., by the help of the Lord (Quimby). I continue till time; better
understanding the wholesome saying, "Be ye not overcome with evil, but
overcome evil with good."

I thank Wisdom that you were not a hopeless invalid ever: hence your power
to resist the Devil. When Miss Jarvis would come to my bed it would
invariably set me to coughing. And before I was sick she had lost even a
hem, or the least approach to a cough; now she is coughing a little but
she can't get back for I have borne her sins and you have saved me. I did
feel once Why hast thou forsaken me? i.e., your wisdom; am well right now.
Please come occasionally and if you make my nights sleepy and bowels act
again I can go on without fear,

Ever with gratitude,

M. M. P.

No. 13.

LYNN, MASS. July 8th, 1864.

My dear Doctor.

I am wishing I could see you today.-- My husband was seized 2 days ago
with fever and what is called erysipelis.

Today he is almost frightful to look upon. O! how I wish you were within
reach of us, and how easily you could save him. He only laughs at me when
I talk the truth to him. His face is a purple red and swelled horribly. I
feel alarmed about him for fear it will reach the brain as he knows the M.
D.'s opinions. I have watched and waited upon him till I am not a little
out of tune, feel tired and it hurts me now to move. Can you not prevent
my taking it and send relief to him?

Ever yours,

M. M. P.

No. 14.

LYNN, July 29th, 1865.

Dear Doctor,

I have just received a letter that has well nigh separated soul and body
and the first thing I thought of doing was to go to you like the Mother of
old.

A letter informed me from the house where George my son is stopping that
he is but just alive not able to sit up with what they call consumption of
the bowels. He reached Enterprise Minnesota on his may home to me and
there had to stop too feeble to get farther. If I am with this body next
Mond. I shall start for him with it although I am sick today and know
nothing of the route to him. O Doctor, tis only in you I have any hope and
can't you save him? He is too good too noble and self-sacrificing to be
lost to this world even in example.

All I ask all I hope for is that he may be spared to me. Save him, save
him if you can. He shall be brought to you if he can possibly bear the
journey.

Since the above something tells me not to start that it is now too late.
Oh Doctor I know not what I have written.

M. M. PATTERSON.

MARY M. PATTERSON TO GEORGE QUIMBY

LYNN, June, 1864.

Mr. George Quimby,

Sir: On arriving here last evening I missed the keys to my trunks and
portfolio. The former were on a ring and if I did not loose them out of my
pocket by the way, they were left in my table drawer or on the table; the
portfolio key was very small and not on the ring.

Mrs. Pierce will bring me from Warren a little parcel in which you can
include the keys if found, and send it all along together. If Mrs. P.
delays to come to Portland and you have the keys please send by mail and I
will return the costs to you.

In haste,

M. M. Patterson.

MARY M. PATTERSON TO MRS. WILLIAMS

SANBORNTON BRIDGE, March 8,'63.

Mrs. Williams,

Dear Madam: Since having left the Intcrnational in Portland I have
regretted that I forgot to ask the favor of a letter, relative to those
"unsettled matters" -- from some of the kind friends whom I met there. You
I trust will pardon this unsought correspondence when you learn its
promptings. Do you not recollect the day you sat on a sofa beside me, of
hearing that "man of honor" when cleaning up his character, speak of
references from the best friend in Boston which he would send to my nephew
on our return home?, one of them, my nephew's father has a commission
business with.

Well, yesterday Albert received a letter from Mr. Franklin which his
mother (at my request) opened and read. It simply said he was going West
and was disappointed about affairs at Boston because the Portland rumours
had reached there. Mr. Tilton will make enquiry at one of the firms he
referred to when next he is in Boston. Please inform me if my dear chain
has been heard from, as also the means employed by the detective? I do not
feel the least hope in the case because he knew I suspected him and was
somewhat acquainted in Boston. Please remember me on in love to Mrs. D'ty,
Mrs. Davis and Mrs. Dr. E. and Mr. Hale. The kindest remembrance to the
host and hostess of the International.

Please write soon as convenient. I will try to send my Philosophy(*) by
Mrs. Tilton when she accompanies her son to the International. I have not
yet named my loss to her, as my nephew has pleaded so hard for me to keep
mum, which you are aware must be difficult for a lady.

With a warm wish for your recovery I am truly,

Mary M. Patterson.

N.B. Love to Dr. Quimby and lady.

(* That is, what she believes and has learned through the recovery of her
health.)

SONNET.

Suggested By Reading the Remarkable Cure of Captain F. W. Dearing(*)

For the Courier.

TO DR. P. P. QUIMBY.

'Mid light of science sits the sage profound, Awing with classics and his
starry lore,
Climbing to Venus, chasing Saturn round, Turning his mystic pages o'er and
o'er,
Till, from empyrean space, his wearied sight, Turns to the oasis on which
to gaze,
More bright than glitters on the brow of night, The self-taught man
walking in wisdom's ways.
Then paused the captive gaze with peace entwined, And sight was satisfied
with thee to dwell;
But not in classics could the book-worm find, That law of excellence
whence came the spell
Potent o'er all, -- the captive to unbind, To heal the sick and faint, the
halt and blind.
Mary M. Patterson.

(* Printed from the original manuscript preserved by George A. Quimby.)

[The following is from Mrs. Eddy's article published in the Portland
Evening Courier in 1862. It plainly shows the writer's real attitude
toward her restorer.]

When our Shakespeare decided that "there were more things in this world
than were dreamed of in your philosophy," I cannot say of a verity that he
had a foreknowledge of P. P. Quimby. And when the school Platonic
anatomized the soul and divided it into halves, to be reunited by
elementary attractions, and heathen philosophers averrcd that old Chaos in
sullen silence brooded o'er the earth until her inimitable form was
hatched from the egg of night, I would not at present decide whether the
fallacy was found in their premises or conclusions, never having dated my
existence before the flood. When the startled alchemist discovered, as he
supposed, an universal solvent, or the philosopher's stone, and the more
daring Archimedes invented a lever where withal to pry up the universe, I
cannot say that in either the principle obtained in nature or in art, or
that it worked well, having never tried it. But, when by a falling apple
an immutable law was discovered, we gave it the crown of science, which is
incontrovertible and capable of demonstration: hence that was wisdom and
truth. When from the evidence of the senses my reason takes cognizance of
truth, although it may appear in quite a miraculous view, I must
acknowledge that as science which is truth uninvestigated. Hcnce the
following demonstration:--

Three weeks since I quitted my nurse and sick-room en route for Portland.
The belief of my recovery had died out of the hearts of those who were
most anxious for it. With this mental and physical depression I first
visited P. P. Quimby; and in less than one week from that time I ascended
by a stairway of one hundred and eighty-two steps to the dome of the City
Hall, and am improving ad infinitum. To the most subtle reasoning, such a
proof, coupled, too, as it is with numberless similar ones, demonstrates
his power to heal. Now for a brief analysis of this power.

Is it spiritualism? Listen to the words of wisdom. "Believe in God,
believe also in me; or believe me for the very work's sake." Now, then,
his works are but the result of superior wisdom, which can demonstrate a
science not understood: hence it were a doubtful proceeding not to believe
him for the work's sake. Well, then, he denies that his power to heal the
sick is borrowed from the spirits of this or another world; and let us
take the Scriptures for proof. "A kingdom divided against itself cannot
stand." How, then, can he receive the friendly aid of the discnthralled
spirit, while he rejects the faith of the solemn mystic who crosses the
threshold of the dark unknown to conjure up from the vasty deep the awe-
struck spirit of some invisible squaw?

Again, is it by animal magnetism that he heals the sick? Let us examine. I
have employed electro- magnetism and animal magnetism, and for a brief
interval have felt relief, from the equilibrium which I fancied was
restored to an exhausted system or by a diffusion of concentrated action.
But in no instance did I get rid of a return of all my ailments, because I
had not been helped out of the error in which opinions involved us. My
operator believed in disease independent of the mind; hence, I could not
be wiser than my teacher. But now I can see dimly at first, and only as
trees walking, the great principle which underlies Dr. Quimby's faith and
works; and just in proportion to my light perception of truth is my
recovery. This trath which he opposes to the error of giving intelligence
to matter and placing pain where it never placed itself, if received
understandingly, changes the currents of the system to their normal
action; and the mechanism of the body goes on undisturbed. That this is a
science capable of demonstration becomes clear to the minds of those
patients who reason upon the process of their cure. The truth which he
establishes in the patient cures him (although he may be wholly
unconscious thereof); and the body, which is full of light, is no longer
in disease. At present I am too much in error to elucidate the truth, and
can touch only the key-note for the master hand to wake the harmony. May
it be in essays instead of notes! say I. After all, this is a very
spiritual doctrine; but the eternal years of God are with it, and it must
stand firm as the rock of ages. And to many a poor sufferer may it be
found, as by me, "thc shadow of a great rock in a weary land."

[The day following the publication of the above article, it was criticized
by the Portland Advertiser; and Mrs. Eddy then wrote a second article,
replying to the criticism. In it appeared the following paragraph,
referring to Quimby and his doctrine:]

P. P. Quimby stands upon the plane of wisdom with his truth. Christ healed
the sick, but not by jugglery or with drugs. As the former speaks as never
man before spake, and heals as never man healed since Christ, is he not
identified with truth, and is not this the Christ which is in him? We know
that in wisdom is life, "and the life was the light of man" P. P. Quimby
rolls away the stone from the sepulchre of error, and health is the
resurrection. But we also know that "light shineth in darkness, and the
darkness comprehended it not."

["These excerpts" says J. A. Dresser, "are in plain language, and they
speak for themselves. The statements are made with too evident an
understanding of their truth to be doubted or questioned, or afterward
reversed in any particular. It should be borne in mind that your speaker
was there at the time, and was familiar with all the circumstances she
relates and the views espressed. The devoted regard the lady formed for
her deliverer, Quimby, and for the truth he taught her, which proved her
salvation, was continued to be held by her from this time (the autumn of
1862) up to a period at least four years later; for in January, 1866,
Quimby's death occurred, and on February 15 she sent to me a copy of a
poem she had written to his memory, and accompanied it by a letter as
follows:"]

LYNN, Feb. 15, 1866.

Mr. Dresser:

Sir, -- I enclose some lines of mine in memory of our much-loved friend,
which perhaps you will not think overwrought in meaning: others must, of
course. I am constantly wishing that you would step forward into the place
he has 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. Two weeks ago I
fell on the sidewalk, and struck my back on the ice, and was taken up for
dead, came to consciousness amid a storm of vapors from cologne,
chloroform, ether, camphor, etc., but to find myself the helpless cripple
I was before I saw Dr.Quimby.

The physician attending said I had taken the last step I ever should, but
in two days I got out of bed alone and will walk; but yet I confess I am
frightened, and out of that nervous heat my friends are forming, spite of
me, the terrible spinal affection from which I have suffered so long and
hopelessly. . . . Now can't you help me? I believe you can. I write this
with this feeling: I think that I could help another in my condition if
they had not placed their intelligence in matter. This I have not done,
and yet I am slowly failing. Won't you write me if you will undertake for
me if I can get to you? . . .(*)

Respectfully,

Mary M. Patterson.

(* Mr. Dresser did not respond to this appeal, and Mrs. Eddy hed to depend
on her own interpretation of Quimby's method.)

* * * * * *

The first of these letters is especially important since it gives the date
of the request for Dr. Quimby's treatment. Dr. Quimby's circular deeply
interested Mrs. Eddy and as he was unable to leave his practice in
Portland to visit Mrs. Eddy in New Hampshire, Mrs. Eddy wrote personal
appeals from Rumney, and from a water cure in Hill, N. H., whither she had
gone for treatment but without avail. It is plain that Mrs. Eddy had now
reached the limit of endurance and the end of her faith in material
methods of treatment. No record of Dr. Quimby's answer has been preserved,
but doubtless he wrote to her with all the more interest and conviction in
view of the fact that she had given up hope in all other directions. For
under such conditions he anticipated the best results.

There is no record of the exact date of Mrs. Eddy's arrival in Portland,
but one of Dr. Quimby's patients, still living, was present in the office
when she came and distinctly remembers seeing the invalid assisted up the
steps to his office. In the journal of Mr. Julius A. Dresser, under date
of October 17, 1862, mention is made for the first time of this new
patient, who manifested special interest in Dr. Quimby's teaching and was
eager to converse with the patients who best understood the new theory.
Mr. Dresser devoted the larger part of his time at that period to
conversations with patients, and it was natural that he should talk at
length with Mrs. Eddy. These conversations were highly important because
they gave Mrs. Eddy her first connected idea of Quimby's great truth.

First of all, Mr. Dresser could speak with the conviction of one whose
life had been saved at the point of death with typhoid pneumonia. Again,
he had seen the results in hundreds of cases, since his own cure in June,
1860, and could substantiate whatever he said by describing the conditions
and the appearance of patients when they first came for treatment and by
telling how great were the changes wrought by Quimby's wisdom. Mrs. Eddy
indicated her increasing interest in this "wisdom," and her desire to read
a statement of it in Quimby's own words. Accordingly Mr. Dresser loaned
her Vol: 1 of the manuscripts, as he possessed a copy in his own
handwriting, this copy having been preserved with the others until the
present time.

The turning-point with Mrs. Eddy, as with all who came to Dr. Quimby, was
of course the silent spiritual treatment which she received at regular
intervals during her stay in Portland. Dr. Quimby always depended
primarily on this silent work to bring about the fundamental or decisive
change, to overcome the adverse influences and start the reaction in favor
of health. In Mrs. Eddy's case there were years of invalidism to overcome,
together with the beliefs and habits which bound her to another mode of
life. Hence a gradual change in consciousness and attitude followed upon
the remarkable effects of the silent treatment which lifted her out of her
invalidism. To understand what Dr. Quimby accomplished for her we should
not only bear in mind that the silent treatment took her past the decisive
point, but note that the conversations were in their way no less
essential, and that these were made good by the many opportunities to
listen to the reading of manuscripts, to hear discussions and to read the
manuscripts herself. We have the direct testimony of those who were
present during the conversations and readings in the office to the effect
that Mrs. Eddy showed unusual eagerness to acquire all she could through
these exceptional opportunities. Indeed her zeal seems at times to have
exceeded her understanding, for some of her letters indicate that she made
ventures beyond her returning strength. She was nervously susceptible in
type, easily took on the feelings or mental atmospheres of the sick. Hence
the problem in her case was not merely that of the recovery of her health;
it was to find a way to temperamental control so that he could apply the
new "Science" and yet keep free.

After her return from Portland to Sanbornton Bridge (1863) she was not
sure of herself in all respects and found it necessary to send for absent
treatment on occasion, but she had begun to care for the sick by Quimby's
method. Later, at Warren, Maine, (1864) she acquired the power to detect
others' feelings and atmospheres, had become accustomed to the feeling of
Quimby's presence during absent treatments and had advanced to knowledge
of that presence when there was no apparent reason for his coming.

It was at Warren that Mrs. Eddy gave her first public lectures expounding
Quimby's views. She felt impelled to give these lectures because she found
herself classified as a spiritualist and a public denial seemed necessary-
she disclaimed any connection with phenomena involving rappings, trances;
or any agency in healing the sick said to come from the dead, and
contrasted Quimby's science of healing with Rochester rappings,
spiritualism and deism in general. Her remarks attracted attention and a
newspaper editor asked her for a communication on the subject.

Throughout this period, from the time of her acquaintance with Dr. Quimby
by reputation and then as her healer in Portland and by means of "angel
visits," Mrs. Eddy looked up to Quimby as the great discoverer and healer
of the day, the one whose privilege it was to rediscover the truth which
Jesus taught. She felt and expressed the profound gratitude and loyalty of
one who had been marvellously restored to health. She made no claims for
herself. She did not make light of Quimby's teaching or identify it with
either mesmerism, magnetism or any other of the isms of the day, as we
shall soon see more plainly, in her communication to a Portland paper. In
fact, she showed herself more than an ardent disciple; she was eager to
come to Quimby's defense, lest he should be misunderstood and classed with
the isms and humbugs then current.

In order to depreciate Mrs. Eddy's indebtedness to Dr. Quimby, some
critics have tried to make out that she was not cured by him. The
recurrence of weakness seems to confirm this. Mrs. Eddy several times
wrote for absent healing, and on one occasion felt it necessary to return
to Portland for treatment. She frankly confessed that she had temporary
recurrences of former troubles. But the critics who make this charge
overlook the fact that she was at the point of death when she first went
to Portland, and the fact that she was brought out of that condition so
that she could walk, as she herself says in her communication to the
Courier, unaided after only a week's treatment; and that Dr. Quimby gave
her the therapeutic impetus and the wisdom which carried her through to
the point where she herself began to understand and to demonstrate.

SONNET.

Suggested by Reading the Remarkable Cure of Captain F. W Deering (1)

For the Courier.

TO DR. P. P. QUIMBY

'Mid light of science sits the sage profound, Awing with classics and his
starry lore, Climbing to Venus, chasing Saturn round, Turning his mystic
pages o'er and o'er, Till, from empyrean space, his wearied sight Turns to
the oasis on which to gaze, More bright than glitters on the brow of night
The self-taught man walking in wisdom's ways. Then paused the captive gaze
with peace entwined, And sight was satisfied with thee to dwell; But not
in classics could the book-worm find That law of excellence whence came
the spell Potent o'er all,-the captive to unbind. To heal the sick and
faint, the halt and blind.

MARY M. PATTERSON.

(1) Printed from the original manuscript preserved by George A. Quimby.
See Appendix.

The confessions of weakness were evidences of the regerative work in
process, as she realizes when it comes to her that to see the great new
truth and to live by it consciously are two different things. For the mere
restoration to physical health was only the beginning. There remained the
great problem of a temperament which made her unduly aware of the ills and
feelings of others. The problem of one's temperament is not to be solved
in a week. Hence to Dr. Quimby she wrote as much of her weaknesses and
failures as of her faith in his new Science that, seeing precisely where
she stood, he might help her to take the next great step. Dr. Quimby
always encouraged this frank statement of a patient's actual needs. Mrs.
Eddy responded in full faith. Meanwhile her public lectures and her
con­versations with interested persons showed how strong was her belief
that Quimby possessed the true Science of the Christ. This faith is shown,
for example, in the sonnet written at the time of one of Dr. Quimby's
great cures, and in her article in a Portland daily paper.

The following is from Mrs. Eddy's article published in the Portland
Evening Courier in 1862. It plainly shows the writer's real attitude
toward her restorer.

"When our Shakespeare decided that 'there were more things in this world
than were dreamed of in your philosophy,' I cannot say of a verity that he
had a foreknowledge of P. P. Quimby. And when the school Platonic
anatomized the soul and divided it into halves, to be reunited by
elementary attractions, and heathen philosophers averred that old Chaos in
sullen silence blooded o'er the earth until her inimitable form was
hatched from the egg of night, I would not at present decide whether the
fallacy was found in their premises or conclusions, never having dated my
existence be fore the flood. When the startled alchemist discovered, as be
supposed, an universal solvent, or the philosopher's stone, and the more
daring Archimedes invented a lever where­withal to pry up the universe, I
cannot say that in either the principle obtained in nature or in art, or
that it worked well, having never tried it. But, when by a falling apple
an immutable law was discovered, we gave it the crown of science, which is
incontrovertible and capable of demon­stration: hence that was wisdom and
truth. When from the evidence of the senses my reason takes cognizance of
truth, although it may appear in quite a miraculous view, I must
acknowledge that as science which is truth uninvestigated. Hence the
following demonstration:-

"Three weeks since I quitted my nurse and sick-room en route for Portland.
The belief of my recovery had died out of the hearts of those who were
most anxious for it. With this mental and physical depression I first
visited P. P. Quimby; and in less than one week from that time I ascended
by a stairway of one hundred and eighty-two steps to the dome of the City
Hall, and am improving ad infinitum. To the most subtle reasoning, such a
proof, coupled, too, as it is with numberless similar ones, demonstrates
his power to heal. Now for a brief analysis of this power.

"Is it spiritualism. Listen to the words of wisdom. 'Believe in God,
believe also in me; or believe me for the very work's sake.' Now, then,
his works are but the result of superior wisdom, which can demonstrate a
science not under­stood: hence it were a doubtful proceeding not to
believe him for the work's sake. Well, then, he denies that his power to
heal the sick is borrowed from the spirits of this or another world; and
let us take the Scriptures for proof. 'A kingdom divided against itself
cannot stand.' How, then, can he receive the friendly aid of the
disenthralled spirit, while he rejects the faith of the solemn mystic who
crosses the threshold of the dark unknown to conjure up from the vasty
deep the awe-struck spirit of some invisible squaw?

"Again, is it by animal magnetism that he heals the sick? Let us examine.
I have employed electro-magnetism and animal magnetism, and for a brief
interval have felt relief, from the equilibrium which I fancied was
restored to an exhausted system or by a diffusion of concentrated action.
But in no instance did I get rid of a return of all my ailments, because I
had not been helped out of the error in which opinions involved us. My
operator believed in disease independent of the mind; hence, I could not
be wiser than my teacher. But now I can see dimly at first, and only as
trees walking, the great principle which underlies Dr. Quimby's faith and
works; and just in proportion to my light perception of truth is my
recovery. This truth which he opposes to the error of giving intelligence
to matter and placing pain where it never placed itself, if received
understandingly, changes the currents of the system to their normal
action; and the mechanism of the body goes on undisturbed. That this is a
science capable of demonstration becomes clear to the minds of those
patients who reason upon the process of their cure. The truth which he
establishes in the patient cures him (although he may be wholly
unconscious thereof) ; and the body, which is full of light, is no longer
in disease. At present I am too much in error to elucidate the truth, and
can touch only the key-note for the master hand to wake the harmony. May
it be in essays instead of notes! say I. After all, this is a very
spiritual doctrine; but the eternal years of God are with it, and it must
stand firm as the rock of ages. And to many a poor sufferer may it be
found, as by me, 'the shadow of a great rock in a weary land'."

The day following the publication of the above article, it was criticized
by the Portland Advertiser; and Mrs. Eddy then wrote a second article,
replying to the criticism. In it appeared the following paragraph,
referring to Quimby and his doctrine:

"P. P. Quimby stands upon the plane of wisdom with his truth. Christ
healed the sick, but not by jugglery or with drugs. As the former speaks
as never man before spake, and heals as never man healed since. Christ, is
he not identified with truth, and is not this the Christ which is in him?
We know that in wisdom is life, 'and the life was the light of man.' P. P.
Quimby rolls away the stone from the sepulchre of error, and health is the
resurrection. But we also know that 'light shineth in darkness, and the
darkness comprehended it not."'

"These excerpts" says J. A. Dresser, "are in plain language, and they
speak for themselves. The statements are made with too evident an
understanding of their truth to be doubted or questioned, or afterward
reversed in any particular. It should be borne in mind that your speaker
was there at the time, and was familiar with all the circumstances she
relates and the views expressed. The devoted regard the lady formed for
her deliverer, Quimby, and for the truth he taught her, which proved her
salvation, was continued to be held by her from this time (the autumn of
1862) up to a period at least four years later; for in January, 1866,
Quimby's death occurred, and on February 15 she sent to me a copy of a
poem she had written to his memory, and accompanied it by letter."

This letter, which was published in full in "The True History of Mental
Science," 1887, was both an expression of gratitude and a personal appeal.
Knowing that Mr. Dresser was Quimby's most enthusiastic follower, Mrs.
Eddy expressed the hope that he would take up the work of their much-loved
friend. She then goes on to speak of a fall on the sidewalk which left her
momentarily unconscious.

When she was brought to, she found herself in a crippled condition like
that which Dr. Quimby had cured in 1862. The attending physician declared
that she would never walk again. But so firm was her faith in Quimby's
principle that she was out of bed in two days, with the declaration that
she would walk. Nevertheless she found that the mishap had thrown her back
into the old associations for the time being, also that her friends were
helping her back into the spinal affection from which she had suffered so
long. In this state of suspense between opposing forces she appealed to
Mr. Dresser for help, according, to Quimby's method of silent spiritual
treatment. If another person were in her condition she believed she could
give help in this way, that is, if the other had not attributed
intelligence to matter. But despite her strong faith that all intelligence
should be identified with Divine power, she found herself weakening. Hence
her appeal to one who had followed Dr. Quimby with such ardor and
understanding.

The poem, which had been printed in a Lynn newspaper, is as follows:

LINES ON THE DEATH. OF DR. P. P. QUIMBY, WHO HEALED

WITH THE TRUTH THAT CHRIST TAUGHT, IN CONTRA­

DISTINCTION TO ALL ISMS.

Did sackcloth clothe the sun, and day grow night, All matter mourn the
hour with dewy eyes, When Truth, receding from our mortal sight, Had paid
to error her last sacrifice? Can we forget the power that gave us life?
Shall we forget the wisdom of its way? Then ask me not, amid this mortal
strife,­ This keenest pang of animated, clay,­ To mourn him less: to mourn
him more were just, If to his memory 'twere a tribute given For every
solemn, sacred, earnest trust Delivered to us ere he rose to heaven.
Heaven but the happiness of that calm soul, Growing in stature to the
throne of God: Rest should reward him who hath made us whole. Seeking,
though tremblers, where his footsteps trod.

LYNN, Feb. 22, 1866. MARY M. PATTERSON.

It is interesting to realize how much depended on the answer to that
letter. Had Mr. Dresser decided to take up Dr. Quimby's work at that time,
no one would have disputed his right to do so or his worthiness, since he
was the best fitted of Quimby's followers to succeed him. But, lacking the
confidence to take over the work of a master hand, he expressed his
unfitness and declined the opportunity which Mrs. Eddy's appeal put before
him. There was then no resource far Mrs. Eddy save to apply the Quimby
method in her own way.

On the other hand, as we have seen above, Mrs. Eddy was for sometime in
the throes of proving Quimby's principle in her own way. With no healer to
depend on, she had to look to that principle alone. She still remained
loyal to Quimby. There is no reason for believing that her attitude toward
him changed in any way until sometime in 1872. He was to her the modern
representative of the great saving truths taught by Jesus. He had
developed the method by which those truths could once more be applied to
the healing of the sick. Her own necessity had proved the efficacy of that
method anew. There was no reason for any revelation. There was no reason
for any kind of claim in her own behalf. Her revelation was simply this:
that when hard pressed she too could demonstrate the wisdom and power of
the Science which Quimby had taught. It always comes to a person with the
force of a revelation when one realizes that it is within one's power
actually to apply a line of teaching which hitherto has seemed so
wonderful that apparently its discoverer is the only person who can
demonstrate it. This proof of his teaching was precisely what Dr. Quimby
hoped his followers would make. For, as we have noted, he himself made no
special claims. He knew that his teaching, fundamentally speaking, was
eternally true. He knew that it was all to be found in the Bible. What he
had discovered was a new key to unlock supposed mysteries which had been
kept from the world throughout the Christian centuries. Years of
experience were required on Dr. Quimby's part to work out this Science and
to prove its efficacy. Quimby's followers really demonstrated it for
themselves only so far as they added to the great work wrought for them by
Quimby the personal proof which experience must give. Mrs. Eddy's case was
no exception. A challenging experience gave her the conclusive evidence
that the Science of the Christ had been brought to light once more.

Some allowance must always be made for the personal equation. Readers of
the works of Rev. Warren F. Evans, the first author to produce a book on
the rediscovered science of healing, have found in that writer's six
volumes one type of interpretation of Quimby's teaching. Well versed in
philosophy, the teachings of Swedenborg, and especially in the idealism of
Berkeley, Evans put Quimby's views in terms of idealism, with scant
emphasis on the realities of the material world. The interpretation made
by Mrs. Eddy went farther in the same direction, that is, in her emphasis
on the intelligence and power of spirit, as if the world of nature had no
existence. The original sources of this interpretation, as based on
Quimby's writings, have never been disclosed until the publication of the
present volume.

The direct sources were "Questions and Answers," and Vol. 1 of the
manuscripts, supplemented by notes based on the readings and conversations
in Dr. Quimby's office. Given Mrs. Eddy's version of Christian Science as
it is to be found in her various books, in "The Science of Man" and other
small writings, and in the different editions of "Science and Health,"
including the first, the reader will be able to trace out her version of
the Quimby theory from its inception. Given the present volume in its
fulness, the reader will also see what the later version of Christian
Science might have been had Mrs. Eddy enjoyed the benefit of all the
Quimby manuscripts. For be later writings are in various respects
correctives of the view which underestimates the place and reality of the
natural world.

It is not necessary to trace out the changes made in the writings which
were in Mrs. Eddy's possession. The manuscript known as "Questions and
Answers" (1) is the typical instance. With great care Miss Milmine (2)
followed all these changes throughout the period which intervened between
1866 and 1875, when Mrs. Eddy, then Mrs. Glover, lived in Maine and in
Stoughton, Mass. She has shown how "Questions and Answers" gradually
became "The Science of Man, by which the sick are healed, Embracing
Questions and Answers in Moral Science, arranged for the learner by Mrs.
Mary Baker Glover," 1870. She has disclosed the fact that this manuscript
was still attributed to Dr. Quimby while Mrs. Eddy lived in Stoughton, but
that Mrs. Eddy introduced a preface of her own which was later
incorporated into the text, which in turn was put forth as Mrs. Eddy's
(Mrs. Glover's) own during the period of her work in Lynn. Thus we have
before us all the stages which led from entire fidelity to Quimby to the
later attitude as expressed in "Science and Health" after the first
edition. Then, too, in the New York Times, July 10, 1904, portions of
"Questions and Answers" were printed side by side with passages from
"Science and Health," together with a facsimile showing emendations in
Mrs. Eddy's copy of the manuscript in her own hand. The article in the
Times was conclusive evidence regarding this important transition from
"Questions and Answers" to "The Science of Man." All that was needed to
make the textual history complete was the publication in full of
"Questions and Answers" in the present volume.

From all the evidence before us it is perfectly clear, that until sometime
in 1872, at the close of her intermediate period, Mrs. Eddy maintained her
attitude of loyalty to Quimby as expressed in her letters, 1862-65, and
her newspaper contributions and lectures of those years. We find her in
the Stoughton period still attributing "Questions and Answers" to him
without qualification. After that time, as Miss Milmine has clearly shown,
changes in terminology were gradually introduced, and Dr. Quimby was no
longer mentioned as the writer and discoverer. What followed is not for us
to chronicle here.

For our present purposes it is a question of the gradual development of
Dr. Quimby's own views, which have reached a certain stage of clearness
only in the case of "Questions and Answers." Dr. Quimby was not at his
best when thus answering questions, but rather when giving the silent
treat­ment and conversing with his patients. While Mrs. Eddy was limited
to a few manuscripts, in so far as she copied or rewrote them for her own
purpose as a teacher, she had also had the benefit of that decisive silent
healing and the touch with a quickening personality which gave her the
directive impetus for her own work. This is the main consideration. And
this ought not to be lost sight of in our interest in tracing the
vicissitudes of such a manuscript as "Questions and Answers."

For better or worse, that manuscript is Quimby's. We may read it as a
secondary expression of what Quimby believed, or we may read it to see
just how it led to the development of the later Christian Science. One
should guard against claiming too much either for this particular
manuscript or for the use to which it was put by Mrs. Eddy. For no one who
knows the facts from within has ever claimed that Dr. Quimby actually
wrote Mrs. Eddy's book, "Science and Health." What has been claimed, and
rightfully so, is that from Dr. Quimby in the period under consideration
in this chapter Mrs. Eddy, then Mrs. Patterson, having been restored to
health by the great healer, whom she publicly acknowledged as working by
the truth which Jesus taught, acquired the essential ideas and methods
which gave being to her version of Christian Science.

"Question and Answers," used as the basis for teaching for several years,
was the connecting link. The "Science of Man" stands for another link in
the chain of development, the first and second editions of "Science and
Health" for other links. To understand all these in their connection is to
understand the origin and the various expressions of the later Christian
Science.



CHAPTER 13
QUESTIONS AND ANSWERS

[In order to clear the way for real understanding of his theory, Dr.
Quimby wrote in February, 1862, answers to fifteen questions put to him by
one of his patients. Copies of this manuscript were kept on hand to loan
to new patients, and some of the patients made their own copies. On the
cover of a copy made In June, 1862, George Quimby has written, "Mrs.
Patterson first saw Dr. Quimby in Oct., 1862, 4 months after this was
written. Questions and Answers. Portland June, 1862." George Quimby loaned
a copy of this menuscript to Miss Milmine when she was tracing out the
variour changes made in "Questions and Answers," as recorded in her "Life
of Mary Baker G. Eddy."(*) This manuscript is not so clear as the brief
articles printed in the following chapter, and known as "Volume I," also
loaned to patients and Mrs. Patterson-Eddy. It is printed as originally
written, with a few changes in punctuation and capitalization to conform
to writings of the same year. Obscure points will be made plain by
selections from later articles, in Chapters 15-18.

(* See Appendix, "The Quimby-Eddy Controversy.")

QUESTION 1. You must have a feeling of repugnance towards certain
patients. How do you overcome it and how can I do the same?

Answer. In order to make you fully understand how I overcome the
repugnance it will require some little explanation of my mode of curing,
for my cures are in my belief or wisdom, and the patient's disease is in
his belief or knowledge. Now my wisdom is not knowledge, for what a man
thinks he knows is knowledge or opinion, but what is wisdom to a man, he
has no opinion about. As God is Wisdom, Wisdom is Science and we call the
proof of getting Science knowledge, belief or reason; but when the answer
comes, our knowledge vanishes and we are swallowed up in God or Wisdom.
The sick are strangers to this Wisdom, being led by false guides without
it, who have eyes and see not, ears and hear not, and hearts that cannot
understand, therefore like strangers they are at the mercy of everyone's
opinion. Having a strong desire for wisdom or health, they call on
everyone for their food or wisdom. So when they ask for bread they receive
a stone, or for water they receive vinegar, and thus they are driven like
sheep to the slaughter, not daring to open their mouths. This is the state
of the patient who asks the above question. My wisdom sees their
condition, feels their woes and comes to the rescue, but to get them from
their enemy is often an arduous task. The repugnance of which you speak is
not towards their personal senses, but to the ideas their senses are
attached to. As the ideas are knowledge to them, they are a person besides
themselves and it is the identity disease that I first come in contact
with. This is what I have to annihilate, and at first I sometimes feel a
repugnance towards the sick such as a man will feel in entering a
penitentiary to rescue a victim, who has been innocently confincd, the
disturbance of the rescue sets the house in an uproar, the victim not
knowing the cause is as much frightened as her enemies. But when I succeed
in destroying her enemies or opinion and get her to wisdom or [her real]
self she receives me as one who has saved her from the jaws of death. This
to her is health and happiness. You say how can I do tile same? If you
believe this Wisdom is superior to opinions, and that opinions are nothing
but error that man has embraced, then when you come in contact with a
person diseased, your wisdom will throw the mantle of charity over their
errors, if it is for the restoration of their health. But if the
rcpugnance arises from some unknown cause, examine yourself and see if the
fault lies at your own door. If not you may be sure it is some false
opinion in the person that troubles them. So to overcome their evil or
error, pour on coals from the fire of love or charity in the form of right
reason till you melt down the image of brass that is set up in their
minds, and they will leave their errors and embrace the truth. This is
heaven.

2. "You say when you know a thing, it is not an opinion. I can understand
that, but how may I be really sure I know a thing? I have felt perfectly
sure of a thing and still afterwards found I had been in error, or had
been mistaken."

Knowleage, as I have said, is not wisdom, but it may be harmony and it may
seem like wisdom. Yet there is a discord. So discord is harmony not
understood. To know how to correct this harmony or knowledge that it may
be wisdom is the question to consider. The first part of your question
where you say "I can understand that" is contradictory to the last
sentence, showing that you do not understand. Here is the discord. You say
you have been perfectly sure of a thing and yet found you have been
mistaken. Now if your wisdom had been perfect, in the thing you thought
you knew, it would have revealed the discord or error. So to purify
yourself from error so that you may know the truth or Wisdom, is a process
of reasoning outside of matter, for there is no wisdom in matter. So that
when you have arrived at a truth, if you find it attached to a belief, you
may know it is not a truth, for it may change; but this is a truth, that a
belief may be changed. God is Truth and there is no other truth, and if we
know God the same is known to us. I will now try to attach your senses to
God, not the God of this world or Christian's God; but the God of the
living, and not of the dead. My God is my standard of truth, and as I know
God the same is known to me. I know I am writing this if I know anything,
but to know that I shall finish it admits a doubt and to know that you
will understand it admits more doubt. This doubt is not wisdom but belongs
to that class of man's inventions called reason, knowledge, etc. God is
not seen in this question, perfect, except as far as I see, but He is seen
in the clouds of my knowledge. When you read this if you understand it,
then you will see God face to face but not as Moses did. I await your
answer, to know whether He does appear to your understanding; if so then
here is your proof that you are born of God in this one thing: then you
cannot know anything more so far as this question goes. Man's God is all
the time listening to his prayers and setting all sorts of trouble. My God
does not act at all, He has finished His work and leaves man to work out
his happiness according to his own wisdom. I will give you the attributes
of my God. The Wisdom or God is in this letter, and if you understand, you
will hear His voice saying I understand this. So the understanding is God,
for in that there is no matter, and to understand is Wisdom, not matter,
and to know wisdom is to know God, for that is Wisdom. I will give you
some ideas of God, reduced to man's knowledge. All science is a part of
God, and when man understands Science the same is known to God; but the
world's God is based on man's opinion and right and wrong is the invention
of man, while God is in their reason, but not known. Here is an
illustration. The bells are ringing. I walk to church and take a seat. The
minister opens the Bible and reads the text from John. The fact of going
to church, and seeing the minister is known to me, but there might be a
doubt in regard to the Bible, for it might be another book. This last I
admit with a doubt, and also the verse and chapter is a doubt. He reads
the thirteenth chapter of John, 36th verse, Where Peter says, "Lord, why
cannot I follow thee now? I will lay down my life for thy sake." All the
above as far as words go is true, but when he comes to explain where Jesus
went, when He came back, or if He went at all, and why His wisdom was
knowledge, he reminded me of Paul's words: "All men have knowledge,
knowledge puffeth up, charity or wisdom edifieth." I could see nothing but
an opinion of what he had no wisdom, a parable of something which he might
know as a belief but not wisdom. The explanation of the Bible is founded
on man's opinion, and not on Wisdom. The Bible contains Wisdom, but it is
not understood, and to prove a thing is to put your proof into practice,
for all men can give an opinion. Jesus came into the world not to give an
opinion, but to bring light into the world upon something that was in the
dark. What was it? where was it? how did He describe it? and what was the
remedy? He tells the story Himself, where He called His disciples together
and gave them power or wisdom. Now if it was power and not wisdom, then He
knew not what Wisdom was. So far as I can see, it admits a doubt, but I
have no doubt of what He meant to command them to do. in Matt. Ch. XI. He
went to preach, and put His preaching into practice. John was cast into
prison for preaching the coming of someone who would put this great truth
into practice, so he sent one of his disciples to Jesus to inquire if He
was the one that was to come, or do we look for another. Now what was He
to come for? Jesus answers this guestion when He said, "Go tell John the
things you have seen and heard, how the blind receive their sight, etc."
After telling how John or this truth had suffered, how it had been put
down by force, He made a parable of the ignorance of his generation. "We
have piped unto you and ye have not danced." Then giving a statement about
error, He says "Oh Father, Lord of heaven and earth, because thou hast
hidden this truth from the wise and revealed it unto babes," even so is
it. All things concerning these errors are revealed unto me by my Father.
No one knows the truth but the Father, save the son, Jesus, and those to
whom He shall teach this truth. 'I'hen He says, "Come unto me, all ye that
labor and are heavy laden and I will give you rest, take my yoke upon you
and learn of me, for my burden is light." You see that His labor was with
the sick, and not the well, and all His talk was to explain where the
people had been deceived by the priests and doctors, and if they learned
wisdom they would be cured. The knowledge of man puts false construction
on his wisdom and gets up a sort of religion which has nothing to do with
Jesus' truth. There is where the fault lies. If you do not believe the
Bible as they explain it then you are an infidel. So all who cannot
believe it as it has been explained, must throw it away. I do not throw
the Bible away, but throw the explanation away, and apply Jesus' own words
as He did and as He intended they should be applied, and let my works
speak for themselves, whether they are of God or man, and leave the sick
to judge.

3. "Our spiritual senses are often more acute than our natural ones. What
is the difference? What do you call the spirit-world?"

I will try to explain the difference between spiritual and natural senses.
If I had never seen you and wished to write you a letter on some worldly
affair, I should address your natural senses, and you would attach
yourself to my kuowledge. Suppose you believe what I say, then your belief
is founded on my knowledge. This belongs to the natural world and your
happiness or misery is in your belief. But I have sat by you and. taken
your feelings, these are [disclosed by] your spiritual senses, not wisdom
but ideas not named or classified. In the spiritual world there are things
as they are in the natural world that affect us as much, but these are not
known by the natural senses or wisdom. The separation of these is what
Jesus calls the Law and the Gospel. The natural senses are under the law
governed by the knowledge of the natural world, subject to all the
penalties and punishments man can invent. The spiritual senses have their
spiritual world, with [knowledge of] all the inventions of the natural
world, but the communication [relationship] is not admitted by the natural
man except as a mystery. There is just as much progress in the spiritual
as in the natural world, and the Science I teach is the wisdom of my God
[applied] to the senses in the spiritual world. So it requires a teacher
to teach the wisdom of God in the world. as well as that spiritual wisdom
that has been reduced to man's senses in the so-called science. Paul says
"How shall they believe in him of whom they have not heard? And how shall
they hear without a preacher?" And how shall they teach unless thcy be
sent or understand how to teach? I am now talking to your spiritual
senses, standing at your door, knocking with my wisdom at heart or belief
for admittance; if you can understand I will come in and drink this Truth
with you, and you with me. This is the spiritual world or senses. Suppose
you are sick, and feel you need a physician; then is the time you in your
spirit will call on me, or my spirit, and when I come if you know my voice
or understand, you will open the door, and when you do understand, I am
with you.

4. "Is not one's own experience wisdom to him in a certain sense?"

Wisdom is not knowledge but the answer to our knowledge. But in error
knowledge is wisdom, till Wisdom comes. For example: Suppose I make a
sound, that is not wisdom but a sensation. Suppose you try to imitate it,
this process is called knowledge or reason. When the sound is in tone with
me, this is wisdom not understood. So we call it wisdom, but when we can
make the tone intelligently and teach it to others, then the tone is the
effect of wisdom, and wisdom comes out of the discord. Wisdom is always
the same, it is the point of all attraction, and everything must come to
this, it is harmony. This is the Christ. True Wisdom contains no matter,
false wisdom is the harmony not understood. I will illustrate: Suppose you
tell me a story that you say is true, but you get your information from
another. I believe it and to me it is wisdom, but you see it is not
wisdom, for there is a chance for deception. But Wisdom leaves no
loophole, it can be tested. This was the controversy of Jesus. The priests
thought their opinions were wisdom, but He knew they were false. To test
their wisdom was to put it into practice, so everyone was to be known by
his works, whether they were of God or not. Jesus showed His wisdom by His
works, for when they brought Him the sick He healed them. So did others
pretending the same way. If Jesus knew how He cured, then the kingdom of
heaven had come to their understanding; but if He did not, then He was
just as ignorant as they were, and the world was no wiser for His cures.
His wisdom was from above, theirs from man's ignorance. These made the two
worlds, Science and error, and as man has borne the one, he shall also
bear the other.

5. "Is it possible for one to condense his spiritual self so as to be seen
by the natural eye of others as Jesus did ?"

This question is not properly stated. Jesus never said He had a spirit,
but said, "spirit hath not flcsth and blood, as you see me havc." There
was the rock that they split upon. Jesus' wisdom knew that it was not in
the idea body: their knowledge made mind in and a part of the body. So
each reasoned according to their wisdom. Their wisdom was their opinion
about what persons had said a thousand years before without any proof but
merely as an opinion; this they called knowledge. Therefore Jesus' wisdom
or Christ was a mystery to them. So when Christ or Wisdom spake through
Jesus saying, "though you destroy this temple I will build it up again,"
this that spoke was the wisdom, so the builder was not destroyed, but the
temple. Butt they believed as all the Clhristians of our day do, that the
temple and the builder were the same; so that when the former was
destroyed, they had no idea of what Christ intended to do. Here comes in
your question. The Christ that acted upon the idea "Jesus" admitted flesh
and blood as well as His enemies, but His wisdom knew it was only an idea,
that He could speak into existence and out. So when they destroyed the
idea "Jesus" they destroyed to themselves Jesus Christ, or mind and
matter. Now when this Wisdom made Himself manifest to them, they thought
He was a spirit, for they believed in spirits, but Christ to Himself was
the same Jesus as before; for Jesus only means the idea of flesh and blood
or senses, or all that we call man. Now, Christ retained all this and to
Himself He had flesh and blood. This was to show that when you think a
person dead he is dead to you, but to himself there is no change, he
retains all the senses of the natural man, (1) as though no change to the
world had taken place. This was what Jesus wanted to prove. Man condenses
his identity just according to his belief; this all men do, some more than
others. I cannot tell how much I can condense my identity to the sick, but
I know I can touch them so they can feel the sensation. To me I really see
myself but I cannot tell about them. I will try to prove the answer to
you. When you read this I will show you myself and also the number of
persons in the room where I am writing this. Let me know the impression
you may have of the number. This is the Christ that Jesus spoke of. How
much of the Christ I can make known to you, I wait your answer to learn.
Read the 16th Chap. of John; He speaks of this truth that shall come to
the disciples as I am coming to you. (2)

(1) The italics are Quimby's.

(2) That is, Dr. Quimby will make himself known by means of an "absent
treatment," and this will show the questioner how far Quimby can project
his spiritual self.

6. "If I understood how disease originates in the mind and fully believe
it why cannot I cure disease?

If you understand how disease originates, then you stand to the patient as
a lawyer does to a criminal who is to be tried for a crime committed
against a law that he is ignorant of breaking, and the evidence is his own
confession. You know that he is innocent, but you can get no evidence,
only by cross-questioning the evidence against him. Disease has its
attending counsel as well as truth or health, and to cure the sick is to
show to the judge or their own counsel that the witness lies. This you
have to show from the witness' own story, then you get the case. The error
is on one side and you on the other, and out of the mouth of the sick
comes the witness. I will first state a case. A sick person is like a
stranger in his own land, or like an ignorant man not knowing what is law
or right and wrong according to law. Both are strangers and both are
liable to get into trouble, so each is to be punished according to the
crime he has committed. Now the man, ignorant of state laws wants a horse,
seeing one he takes it, not knowing that he is liable to any punishment,
but as a matter of convenience, and when he has used him as much as he
pleases he lets him go. Now, he is arrested for stealing, and being
ignorant he is cast into prison to await his trial. I appear against him
as state's attorney, and you appear for the prisoner. All the testimony is
on my side, but if you are shrewd enough to draw from me an
acknowledgement that the law cannot punish a man that is ignorant of the
law (and not know it) after I have shown the testimony and made my plea,
then if you can show that the prisoner has been deceived, and led into the
scrape by me, I having received pay from him, then the court will give you
the verdict, and arrest and imprison me. A sick person is precisely in
this very state. The priests and doctors conspire together to humbug the
people, and they have invented all sorts of stories to frighten man and
keep him under their power. These stories are handed down from one
generation to another till at last both priest and doctors all believe
they are God's laws and when a person disobeys one he is liable to be cast
into prison. Suppose you are a doctor of the law of health as it is
called, and you call on her and commence explaining the necessity of being
acquainted with the laws pertaining to health. She being ignorant or like
a child sees no sense in your talk; but you continue to explain, and as
she grows nervous you keep it up till she shows some sign of yielding to
your opinion, then you tell her she has the heart disease, or lung disease
and it will soon be found out, and then she will be punished with death at
any time that the Judge sees fit to call her. In her fright, she
acknowledges she is guilty, then you enter a complaint against her. She is
arrested and cast into prison, there to await her trial, you are the devil
or error's attorney and she is the judge; she is brought into court to be
tried by error's tribunal. Now I appear, for I have heard her story,
unknown to the judge or attorney. I have the evidence and see that the
very attorney against her is her disease and the author of her trouble.
This I keep to myself, till I draw from the judge that a person cannot be
tried for a crime which they were forced to commit. This being done, I
commence my plea for the victim and show that she has never committed any
offense against the laws of God and that she was born free, etc. Then I
take up the evidence and show that there is not one word of wisdom in all
that has been said, also that she has been made to believe a lie that she
might be condemned. In this way I get the case. Disease being made by a
belief, or forced upon us by our parents or public opinion, you see there
is no particular form of agreement, but everyone must suit his to the
particular case. Therefore it requires great shrewdness to get the better
of the error: for disease is the work of the devil or error, but error
like its father has its cloven foot and if you are as wise as your enemies
you will get the case. I know of no better answer than Jesus gave to His
disciples when He sent them forth and told them to preach the truth and
cure. Be ye wise as they were, or serpents, and as harmless as doves, that
is, do not get into a rage. In this way you will annoy the disease and get
the case. Now if you can face the error and argue it down, then you can
cure the sick.

7. "I can see this belief places man entirely superior to circumstances,
but will it not therefore take away all desire for improvement and cause
invcntion to cease, and the whole go back rather than progress, and cause
us also to become indifferent to friends and social relations, and say of
everything that it is only an idea. without substance, and so take away
the reality of existence?"

The answer to this is involved in the last. You can answer it by your own
feelings, when you plead the case of the sick, condemned by the world,
cast into prison with no one to say a cheering word, but left to the cold
icy hand of ignorance and superstition, who have no heart to feel and
whose life depends on its desttruction. If you can be the means of
pleading their case and set them free from their prisons or superstitions
and error, into the light of wisdom and happiness, there to mingle with
the well and happy, knowing that you were the cause of so much happiness,
would it not be enough to prompt you to continue your efforts for the
salvation of the sick and suffering, till the great work of reformation is
completed? You may answer for yourself, and say if it does not place man
superior to the interests of this world, and instead of taking away the
reality of existence it makes man's existence an eternal progression of
joy and happiness, and its tendency is to destroy death and bring life and
immortality to light.

8. "Suppose a person kept in a mesmeric state, what would be the result?
would he act independently if allowed? If not, is it not an exact
illustration of the condition we are in, in order to have matter which is
only an idea seem real to us, for we act independently?"

I think I understand your question. God is the great mesmeriser or
magnet,(*) He speaks man or the idea into existence, and attaches His
senses to the idea and we are to ourselves just what we think we are. So
[man] is a mesmerised subject, they are to themsclves matter. You may have
as many subjects as you will and they are all in the same relation to each
other as they would be in the state we call waking. So this is proof that
we are affected by one another, sometimes independently and sometimes
governed by others, but always retaining our own identity, with all our
ideas of matter and subject to all its changes, as real as it is in the
natural or waking state.

(* Quimby says this to try to bring meaning from an obscure question. He
uses no such expression in his other writings.)

9. "What do you think of phrenology?"

As a science it is a mere humbug. It is at best a polite way of pointing
out the soft spots of a man's vanity.

10. "What is memory, or that process by which we recall images of the
past?"

I have explained memory in that class of reason called knowledge. It is
one of the chemical changes to arrive at a fact, matter being only a
shadow. When the senses are detached from it we forget the shadow, till it
is called up by another. This is memory. If there was no association there
could he no memory and those that have the greatest amount of association,
and least wisdom have the greatest memories. Those who rely on observation
and opinion as the laws of reason have great memories, for their life is
in their memory. But the former retain their reason as it is called and
are forgetful of events. Memory is the pleasure or pain of some cause or
event that affects our happiness or misery, or it is something ludicrous.
For instance, a judge hearing one tell another "his coat-tail was short,"
and the other replied "it will be long enough before I get another"
attempted to repeat the joke, but he forgot the sympathy or music in it,
and said, "a man told another his coat-tail was short, and he replied, it
would be it long time before he got another one." The company failed to
laugh and he said, "I do not see anything to laugh at myself, but when I
heard it I laughed heartily." Memory is the effect of two ideas coming in
harmony so as to produce an effect that leaves a scene of some idea either
ridiculous or otherwise embracing so many combinations that it brings up
the scene. Memory is one of the senses of man and will exist so long as
the idea matter exists.(*)

(* Elsewhere Quimby calls matter much more than a "shadow" or "idea.")

11. "What became of the body of Jesus after it was laid in the ground, if
you do not believe it rose?"

Jesus is the idea "matter," so those that believed that Jesus Christ was
one believed that His body and soul were crucified. Now came their doubts
whether this same idea should rise again. Some believed it would, others
doubted. So far as Christ was concerned, all their opinions had no effect.
Christ was the Wisdom that knew matter was only an idea that could be
formed into any shape, and the life that moved it came not from it but was
outside of it. Here was where their wisdom differed. The disciples
believed that the wisdom of man would rise out of the error or idea "man,"
or matter, and matter comes under the head of memory. How far their idea
of Jesus went I am unable to say. Some said He was stolen, others that He
rose. There is as good reason for believing one story as another. Now,
Jesus said nothing about it. Now, I take Christ's own words for truth when
He said touching the dead that they rise, "God is not the God of the dead,
but of the living." He knew that they could not understand, but to Himself
Christ went through no change. To His disciples He died. So when they saw
Him they were afraid because they thought He was a spirit, but Christ had
not forgotten His identity Jesus, or flesh and blood. So He says, "a
spirit hath not flesh and bones as you see me have." If Christ's believers
of this day could have been there with their present belief, I have my
doubts whether they could have seen or even heard any sound. Yet I believe
Christ did appear and show Himself as dense as their belief could be made,
but their unbelief made the idea so rarified that it was a spirit. These
are my ideas of the resurrection of Christ. But Jesus [according to] the
world's idea (if the people were as they are now) was without doubt taken
away; at any rate, their idea man never rose. Christ lost nothing by the
change. Every person rises from the dead with their own belief, so to
themselves they are not risen and know no change, and the dead as they are
called have no idea of themselves as dead.

12. "Do we receive impressions through the senses and do they, acting upon
the mind, constitute knowledgc?"

This question is answered by Paul to the Romans, although he did not use
the same words. This belief means faith, the peace in the truth was
through their belief. Hope is the anchor made fast to the truth, belief is
the knowledge that we shall attain this truth, so that we glory in the
tribulation or action of the mind, knowing that it brings patience and
patience confidence and confidence experience, that we shall obtain the
truth. Knowledge is opinions, so when an impression is made on the mind it
produces a chemical change, this comes to the senses and opens the door of
hope to the great truth. This hope is the world's knowledge or religion
that is used like an anchor to the senses till we ride out the gale of
investigation and land in the haven of God or Truth.

13. How is matter made the medium of the intelligence of man?"

There are two ideas, one spirit and one matter. When you speak of man you
speak of matter. When you speak of spirit you speak of the knowledge that
will live after the matter is destroyed or dead. This is the Christian's
wisdom. With God in all the above is only opinions and ideas without any
wisdom from God or Truth. All the above is embraced in his idea as an
illusion that contains no life but lives, moves, has its being and
identity in his wisdom. So that to itself it is a living, moving something
with power to act to create and destroy. Its happiness and misery are in
itself. So when its shadow is destroyed to B and C he is dead. A loses
nothing but is the same as before, but to B and C he is dead. So the
shadow is the medium of truth and error, to error it is matter but to
Truth it is an illusion.

14. "Do I err in thinking knowledge the effect of some influence on the
mind, instead of something independent of the whole individual?"

Knowledge is the effect of an infIuence on the mind and is the medium that
carries the senses to this great Truth.

15. "Can anyone bear any amount of excitement and fatigue without a
reaction?"

No, no more than a mathematician can solve every problem without a
reaction, but as he becomes master of the science, the reaction
diminishes, till all error is destroyed.

-------------------------------

Dr. Quimby's writings are not to establish any religious creed or bolster
up any belief of man, but they are simply the out-pouring of a truth, that
sees the sick cast into prison, for no other cause than a belief in the
opinions of man, there to linger out a miserable existence, driven from
society into the dark cell of disease where no friend is allowed to enter
to soothe their woes. The knowledge of this condition is known to him from
their own feelings and calls forth his plea in their behalf. He stands to
the sick as an attorney to a criminal, a friend, This is what he believes
Jesus intended to communicate to the world when He said, "they that are
well need not a physician, but they that are sick." So he pleads their
case and destroys their opinion, breaks the bars of death and sets the
prisoner free. This was Jesus' religion, that He believed, taught, and
practised.(*)

(* This paragraph was added by Dr. Quimby for the sake of the general
inquirer.)