THE NEW SCHAFF-HERZOG
attention on the continent of Europe was seriously hurt by the rise of spiritualism. Both the scientist and the man on the street confused hypnotism with spiritualism; but with the fame of Nancy and Paris, English and American physicians began to take an interest in the subject. Worthy of mention is Dr. Daniel Hack Tuke's work (Illustrations of the Influence of the Mind upon the Body, London, 1872). This was the first comprehensive and scientific treatment of the subject in English. His aim was to induce the medical profession to utilize in their practise the influence of mental states, and, as he says, to rescue psychotherapy from " the eccentric orbits of quackery and force it to tread with measured step the ordinary paths of legitimate medicine." Dr. William Benjamin Carpenter's Principles of Mental Physiology (London, 1874) marked an epoch in the study of psychological medicine. It had great influence upon professional students of mental diseases, but neither this book nor Dr. Tuke's made any great impression on the general practitioner. The attention of American physicians was drawn to the subject mainly through the fame of Nancy and Paris. Boston, especially, became the center of the new study, and indeed is now the seat of a psychological school of physicians. Morton Prince, Boris Sidis, and James Jackson Putnam (who has been called " the Charcot of America ") are among the leaders of this group. Its strength lies in its grasp of the psychic factors in psychological states. Its weakness is its failure to recognize the curative influence of an idealistic conception of life or of a more satisfactory religious experience.
In the course of time it has come to be recognized that hypnotism is only one weapon, and by no means the chief weapon, in the psychotherapeutist's armory. Indeed, except in a small group of deep-rooted perversions, hypnotism is falling more and more into the background. The great psychotherapeutic classical methods to-day are ordinary or waking suggestion, explanation, encouragement, education and reeducation, psycho-analysis, rest, and work. We owe this development to such neurologists as Weir Mitchell, J. P. Mbbius, Forel, Freud, and the layman, Grohmann.
At this point logically occurs consideration of mental healing or irregular and unscientific psychotherapy. The various forms of mind cure or faith cure in the United States may be traced 6. Recent back to Phineas Parkhurst Quimby Movements (see Science, Christian), the son of in the a New England blacksmith. He was United a self-educated man, with much nat- States. ural shrewdness and power. When he arrived at manhood he became interested in mesmerism and occult phenomena, which at that time were much discussed among the semieducated classes of the country. Quimby was discontented with the current theology and the popular notions of mind and body. He determined to create a philosophy, a theology, and a medical science for himself. Gradually the conviction dawned on him that disease was not real, but only an ancient delusion handed down from generation to generation. In the strength of this conviction he
set up as an unconventional practitioner in Portland, Me., and there treated such sufferers as came to him. He published no books, nor did he found a school, but he committed to paper his ideas, and ten volumes of his manuscripts are in existence. His memory, however, probably would have perished, had it not been for the visit paid to him in 1862 by one Mrs. Patterson, suffering from some nervous trouble. He was able to cure her. This Mrs. Patterson achieved world-wide fame as the founder of a new religion, the writer of a sacred book, and the creator of a growing church. The name by which she is known is Mrs. Mary Baker Eddy (q.v.; see also Science, Christian). Christian Science may not unjustly be described as an almost equally " grotesque mixture of crude pantheism, misunderstood psychological or philosophical truths, and truly Christian beliefs and conceptions " (G. T. Ladd, Philosophy of Religion, i. 167, 2 vols., New York, 1905). The fundamental idea of Christian Science is the unreality of sickness, of matter, of evil, and of the human mind, usually called by Christian Science writers " mortal mind." Its philosophic postulates, as stated by Mrs. Eddy, are as follows: (1) God is All; (2) God is Good; (3) God is Mind; (4) God is Spirit, being All. Nothing is Matter; (5) Life, God, Omnipotent good, deny death, evil, sin, disease. Christian Science is at once a philosophy, a theology, a religion, and a therapeutic system. Many of the therapeutic results set down to the credit of Christian Science may be accepted as undoubted facts; but unless a break is made with the main stream of right reason in the world and with the Christian religion, the metaphysics, the theology, the Biblical exegesis, and the psychology of Mrs. Eddy must be rejected. Other movements, notably the Mind Cure Movement, inaugurated by W. F Evans (Primitive Mind Cure; Nature and Power of Faith, Boston, 1885; Mental Medicine, 15th thousand, ib. 1885; Esoteric Christianity and Mental Therapeutics, ib. 1886), and the New Thought movement (see New Thought), represented by such writers as Horatio W Dresser, Ralph Waldo Trine, Charles Brodie Patterson, the Christian and Missionary Alliance, under the leadership of the Rev. Albert B. Simpson, may be traced to the inspiration of Quimby's teaching. The influence of Swedenborg and Emerson on New Thought is especially marked. Up till recently the churches have looked with disfavor upon these movements, and have, for the most part, sought not so much to understand them as to criticize and to ridicule.
Recently, however, an effort has been made to utilize the genuine elements in these healing cults, to free them from the notions with 7. The which they have been bound up, and Emmanuel to make them available for the help Movement, and uplift of suffering humanity. This effort is popularly called " The Emmanuel Movement " from the name of the church in Boston where it originated under the leadership of Rev. Drs. Elwood Worcester and Samuel McComb. The fundamental aim of the work is to ally, in friendly cooperation, the physician, the clergyman, and the trained social worker in the alleviation and cure of a certain class of disorders which may be