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 THE QUEST 
 FOR HEALTH AND HAPPINESS 
 
THE QUEST 
 
 FOR 
 
 HEALTH AND HAPPINESS 
 
 BY 
 
 CHAUNCEY J. HAWKINS 
 
 AUTHOR OF 
 "THE MIND OF WHITTIER," "WILL THE HOME SURVIVE?' 1 
 
 Happiness and success in life do not depend 
 on circumstances, but on ourselves. 
 
 Sib John Lubbock 
 
 THE PILGRIM PRESS 
 
 BOSTON NEW YORK CHICAGO 
 
£ 1 
 
 K0 V 
 
 USRARYof COWGRESS 
 Two Copies Received 
 
 DEC 24 1 908 
 
 k Copyrignt £ n try - 
 CLASS 0~ XXc No, 
 COPY B. 
 
 Copyright, 1908 
 By Luther H. Cary 
 
 THE UNIVERSITY PRESS, CAMBRIDGE, U.S.A. 
 
THE QUEST FOR 
 HEALTH AND HAPPINESS 
 
 SOME GUIDING BASAL PRINCIPLES 
 
 VV HAT was yesterday an abstract science in 
 the college classroom is to-day a science of su- 
 preme interest to the general public. The quest 
 for health and happiness has converted the sci- 
 ence of psychology into the most popular of the 
 modern sciences. Great movements like the Em- 
 manuel Church Movement of Boston, the work 
 under Bishop Fallows of Chicago, and similar 
 movements in some of the larger churches in 
 New York and Brooklyn, numerous mental heal- 
 ing and metaphysical clubs, as well as hundreds 
 of smaller clubs and classes for the study of 
 psychic phenomena, have come into existence 
 within a few months. 
 
 Many of these movements are within the 
 Christian Church. Their leaders have assumed 
 that the work of healing functional disorders, 
 as well as moral and spiritual weaknesses, be- 
 longs to the Christian minister and as such 
 ought to be made a part of the work of the 
 Church. 
 
 At first these movements received the hearty 
 endorsement of many leading neurologists and 
 clergymen, but a large number who at first sym- 
 
[6] 
 
 pathized with this movement are beginning to 
 feel that the treatment of nervous disorders, 
 even under the constant guidance of a physician, 
 is altogether too complicated to be undertaken 
 by the clergy; that while many cures might be 
 obtained, much harm might also result even 
 under the best trained psychologists, and espe- 
 cially is the feeling growing that the clergy 
 should not commit the Church to this movement 
 since the medical profession is awake to this 
 great question and is introducing into the 
 medical school the study of psychology in its 
 relation to disease. 
 
 No man can be a specialist in more than one 
 subject, and any work the minister may do in 
 the treatment of functional disorders must in 
 the end suffer in comparison with the work done 
 by the trained physician who combines with 
 his knowledge of psychology his knowledge of 
 medicine. 
 
 If, however, it is not wise to commit the Church 
 to such a large movement as the one outlined by 
 Dr. Worcester or Bishop Fallows, the very 
 chaotic condition of the American mind makes 
 it imperative that the leaders of thought should 
 take some decisive action. Nothing could be 
 more striking to the student of this question 
 than the marked contrast between the attitude 
 of the general public of Paris or Berlin toward 
 psychotherapy and that of the American pub- 
 lic. Here in America the attitude is either one 
 of wonder over what seem such unaccountable 
 cures or one of unqualified and almost fanatical 
 devotion to some new and startling creed or 
 philosophy. In Europe people regard the ques- 
 
[7] 
 tion with a calm and judicial mind, considering 
 it simply as one of the forces to be used by the 
 physician. Our public has been educated by 
 Mrs. Eddy and Dowie, both as far removed 
 from the scientific spirit as could be imagined. 
 There the public has been led by Libeault, Bram- 
 well, Bernheim, and hosts of thoroughly trained 
 psychologists and physicians. The pathos is 
 not in the fact that thousands of our people 
 have followed the healing cults but that they do 
 not know that what they accomplish by a partic- 
 ular religious dogma is being accomplished more 
 satisfactorily in the quiet, unostentatious way of 
 science. If all the ardent followers of the heal- 
 ing cults could spend a few months going 
 through certain clinics in London, Paris, Berlin, 
 Moscow, or St. Petersburg, where psychology 
 is used in the treatment of disease they would 
 be amazed to see cures wrought without the aid 
 of medicine which they thought could only be 
 wrought by their particular philosophy or reli- 
 gion. If these ardent followers of the cults 
 could sit for a few days in the public clinics of 
 Dr. Berillon, of Paris, and see hundreds throng- 
 ing there, or in the private office of Dr. Bram- 
 well, of London, as men go here to the healers, 
 and see the sick undergo treatment divested of 
 all mysticism and religious jingoism, but in the 
 most scientific temper known to the modern psy- 
 chologist, and see a larger percentage healed 
 than can be legitimately claimed by any cult, it 
 would be impossible for these people to return 
 in their blind devotion to any particular healing 
 art. This end can be accomplished by a proc- 
 ess of education and unless the physician and 
 the public educator, including the minister, are 
 
[8] 
 
 to assume that the American people are by 
 nature faddish and inherently gullible it is time 
 that they began such an educational campaign 
 to bring some order out of the present chaos, to 
 save men and women from the exaggerations of 
 the healing cults, and to promote conditions of 
 greater health and happiness. 
 
 If two facts concerning disease could be estab- 
 lished in the minds of all men much of the vague- 
 ness concerning the healing of disease through 
 moral and spiritual forces would disappear. 
 First, people should know that there is no such 
 thing as an imaginary disease. It is time that 
 men ceased to declare that no diseases are healed 
 by moral or spiritual forces ; that wherever such 
 cures are reported they are on people who are 
 weak, only imagining that they are sick. 
 
 There is no such thing as an imaginary dis- 
 ease. No man ever suffered from a disease which 
 had no existence. There is, however, such a 
 thing as a disease of the imagination, and it is 
 as real as any other disease. Our infirmaries 
 are filled with these sufferers, and thousands of 
 men and women are dragging themselves about 
 homes where abuse often meets them instead of 
 sympathy, because their friends do not realize 
 the nature of their trouble. When we can teach 
 men that a disease of the imagination is as real 
 as a cancer of the stomach, indeed may be the 
 source of more actual suffering, then, instead of 
 wasting our energy in abusing a blindly groping 
 cult for curing occasionally one of the demon 
 possessed, we shall be prepared to treat these 
 sufferers as they should be treated and to take 
 them to physicians who know the art of healing 
 the mind as well as the body. 
 
[9] 
 
 In the second place, people must learn to make 
 a distinction between the symptom and the cause 
 of a disease. The failure to make this distinc- 
 tion has given rise to most of the error and 
 fanaticism concerning the relation of mind to 
 disease. The common assertion of the adherent 
 of the healing cult is that he knows that organic 
 disease, such as paralysis, has been healed by 
 faith. What he actually means is, that he knows 
 some person who could not walk who has been 
 healed. In other words, he fails to make any 
 distinction between the cause and the symptom 
 of a disease. What he does not know is, that a 
 person may not be able to walk, use the arms, 
 talk, hear, or see; may have symptoms in the 
 stomach which make him think he has a tumor 
 or cancer, or symptoms about the heart which 
 suggest organic heart trouble, and yet the 
 causes of these diseases may be mental, moral, 
 or spiritual. 
 
 These are facts with which every student of 
 the psychology of disease is familiar. Here is 
 the record of a woman who had been paralyzed 
 for a long time. She was a familiar sight in her 
 town. She had lost the use of her limbs and 
 every one supposed that she was hopelessly par- 
 alyzed. It was necessary to push her about in a 
 wheel-chair. No clearer case of paralysis could 
 certainly be produced. She was taken to M. Des- 
 pine, a celebrated hypnotist in France. No 
 sooner did he place her in the hypnotic state 
 than she jumped and ran about as though noth- 
 ing was the matter with her. During these hyp- 
 notic states, M. Despine says, she " even became 
 one of our best swimmers. She could dive, swim 
 on her back, and do all the other tricks of dex- 
 
[10] 
 
 terity in that kind of exercise." When she was 
 aroused from this state she was as helpless as 
 ever. She could neither walk nor move her limbs. 
 It is perfectly evident that it was a case of func- 
 tional paralysis having its cause in a condition 
 of the mental life. 
 
 In the State of Massachusetts there was a 
 woman who had not spoken above a whisper for 
 years. Physician after physician had failed to 
 help her. One day a physician who had been 
 treating her without success was called to treat 
 her for another trouble. The woman could not 
 make herself heard this day, her whisper was so 
 feeble. The physician asked her to whisper 
 louder that he might hear her. She did so. 
 Then it flashed through the mind of the physi- 
 cian, though this was before the time that men 
 thought of the relation of mind to disease, If 
 you can whisper louder what prevents you from 
 talking? He thought a moment and then with 
 great confidence he assured the woman that he 
 had finally discovered the cause of her loss of 
 voice, and as confidently he affirmed that in a 
 few minutes he would cure her. Placing his 
 thumbs firmly on her throat he gave it a quick 
 jerk. " There," he said, " did you hear it 
 crack?" "Yes," replied the woman in aston- 
 ishment. " Now you can talk," he confidently 
 affirmed, and she did talk. From the point of 
 view of medicine that was quackery; from the 
 point of view of psychology it was good practise. 
 For years she had thought and her friends had 
 believed that she was suffering from some ter- 
 rible organic disease. The thing from which she 
 had been suffering was a terrible mental disease. 
 
 Probably the largest number of cures wrought 
 
[11] 
 
 by the healing cults are associated with the dis- 
 orders of the stomach. People lose their ap- 
 petites, are unable to retain their food after 
 eating, suffer from dyspepsia, are tormented by 
 terrible pains in the stomach and are amazed to 
 find themselves healed in a day by some healer 
 or after some course of religious or moral in- 
 struction. There is nothing to cause surprise in 
 the fact that men think that they have been re- 
 lieved from some stubborn organic trouble, and 
 that they should regard these cures as marvel- 
 ous. The pity is that they do not know that 
 a large percentage of dyspeptic troubles have 
 a mental cause, that all of these conditions 
 of the stomach may grow out of a condition 
 of the mind. Sometimes the most skilled phy- 
 sician is not able to detect whether the cause 
 of the trouble is in a condition of the mind 
 or in a disease of the organ. If all men could be 
 made to understand this fact, most of the talk 
 about the marvelous cures of organic disease by 
 mental and spiritual forces would disappear. 
 People have called every disease organic which 
 has had certain symptoms, and the cure of these 
 diseases by other than medical means has seemed 
 miraculous. The people are not to be blamed. 
 The censure must rest first upon physicians, then 
 upon teachers and ministers for not making 
 clear to the people that all these symptoms may 
 arise from mental or moral forces. When they 
 do understand this fact they will be able reason- 
 ably to account for the occasional cure of dis- 
 ease outside of the regular medical means, and 
 the fanaticism which would make mind a cure for 
 all disease will gradually dissolve before a rea- 
 sonable science. 
 
[12] 
 
 Again, before people can think sanely on 
 this question it must be made clear that the 
 cure of certain diseases by moral and spirit- 
 ual forces is independent of any philosophy of 
 life or creed of religion. Cures are wrought 
 by Christian Science healers, faith and men- 
 tal healers, Roman Catholic relics, Buddhist 
 and Mohammedan priests, Lutheran and Episco- 
 palian clergymen. No one of these creeds has 
 any advantage over another in the curing of 
 disease. They all cure disease and they all fail 
 to cure. Sometimes people who have tried the 
 faith and mental healers and have found no re- 
 lief will be cured by the Christian Science healer 
 and vice versa. If these cures depended upon 
 any particular creed of religion one would be 
 more successful than another, but this is not 
 true. In those classes of diseases where cures 
 are wrought there are the same percentage of 
 cures by all the methods. Indeed, those who 
 have no religion are successful in curing disease. 
 Dr. DuBois is a materialist in his philosophy 
 of life, yet only a few days are required in his 
 clinics to enable one to see that he accomplishes 
 by psychological methods results quite as mar- 
 velous as those wrought by the most fervent 
 Christian Science healer. Drs. Jenet and Beril- 
 lon, of Paris, and Dr. Tuckey, of London, make 
 no use of religion in their practise, yet they are 
 all successful in the healing of the sick by mental 
 forces. 
 
 These facts force us to the conclusion that 
 these cures are independent of any particular 
 philosophy or religion. Some men are cured 
 by one religious faith while others are cured of 
 the same disease by no faith. It must be self- 
 
[13] 
 
 evident to the person who faces these facts with 
 unprejudiced mind that these cures are accom- 
 plished by forces which reside in the mind and 
 that the religious creed or philosophy of life is 
 only a means to bring these forces into action. 
 Not until men understand this fundamental prin- 
 ciple will they be able to consider this entire sub- 
 ject of psychotherapy in a scientific temper of 
 mind, freeing themselves from all mysticism and 
 exaggeration. 
 
 We do not marvel that the popular mind, 
 under present conditions, should see something 
 supernatural in the healing cults. When we re- 
 call how public quacks will hypnotize men and 
 leave them exposed for days to the public gaze, 
 as has often happened at our sea resorts, and 
 the absurd actions which public performers com- 
 pel hypnotized people to execute, we need not 
 wonder that those unacquainted with the laws 
 of psychology should associate these things with 
 magic and even the miraculous. If it is difficult 
 to dispel an illusion from the popular mind con- 
 cerning such a simple thing as hypnotism, it is 
 even more difficult to dissociate the phenomena 
 of the healing cults from the supernatural and 
 the miraculous. Many of the healing cults claim 
 to work their wonders of healing through 
 miraculous agencies, and when men see disease 
 cured without the aid of medicine it is easy for 
 them to believe that some divine force interferes 
 with the working of natural law and performs 
 a miracle. 
 
 Men will not be freed from this superstitious 
 thought until they can first see that the cure of 
 disease without medical aid has been practised 
 in all ages, by priests and kings, by men of reli- 
 
[14] 
 
 gion and men with no religion, and that at the 
 present time cures are wrought by believers and 
 unbelievers, by the skeptic, the materialist, the 
 agnostic, the orthodox, and the heterodox. 
 When men once understand this simple fact, 
 then one healing cult will have no more value 
 than another, and men will go for the healing 
 of their diseases not only to those who can stimu- 
 late their minds and call into activity all of their 
 mental powers but also to those who know as 
 much about the body as they do about the mind. 
 
 The American has often been accused of lack- 
 ing entirely the historical sense, and never has 
 he manifested that mental deficiency more clearly 
 than in labeling the healing cults " new." When 
 Christianity was introduced into Rome it met 
 a healing cult that had not only won the admira- 
 tion of the Romans but had spread all over the 
 West. People traveled from all parts of the 
 Roman world to the famous sanatoriums of 
 iEsculapius as they travel to-day to Lourdes or 
 to the Mother Church of the Christian Scientists 
 in Boston. They came bringing their costly 
 gifts and dedicating their lives to this new cult 
 that they might be healed of the diseases of body 
 and mind. 
 
 That Christianity might meet successfully 
 this pagan healing cult which was exerting 
 such a wide influence throughout the civilized 
 world, Origen, with his characteristic shrewd- 
 ness, pointed out that, while JEsculapius might 
 have the power to heal diseases, " such curative 
 power is of itself neither good nor bad, but 
 within reach of godless as well as of honest folk. 
 . . . The power of healing diseases is no evi- 
 dence of anything specially divine." 
 
[15] 
 
 There is no hope that people will think sanely 
 upon this great question until something shall 
 quicken their historical sense, until they can see 
 that there is nothing new in this movement, that 
 the healer has been associated with every reli- 
 gion from the most primitive type to the most 
 advanced, that kings of all nations down to 
 comparatively recent times have healed as well 
 as priests, and that scarcely a century in the 
 Christian period has been without several types 
 of healing cults. When men begin to see that 
 the healing of certain diseases through mental 
 forces is independent of any religion and is as 
 wide in its history as the history of the race, 
 then will they be in a position to think sanely 
 on this question. 
 
THE MENTAL CAUSES OF SUFFERING 
 
 1 HERE is a vague idea throughout our com- 
 munities that mind has some remote relation to 
 disease, but just what this relation is remains a 
 mystery. It is this atmosphere of mystery which 
 invites all kinds of exaggerated notions and 
 vague theories concerning the relation of mind 
 to health and happiness, and not until the physi- 
 cian and the minister can make clear to men the 
 relation of the mental and moral life to the 
 cause of disease can people escape from this 
 atmosphere of mystery and think sanely upon 
 the connection of mind with the cure of disease. 
 While in our last chapter we tried to show that 
 it is not the function of the clergy to undertake 
 the treatment of disease after the example of 
 the Emmanuel Movement, that such an attempt 
 would be both a calamity to the people and to 
 the churches, we do believe that the church can- 
 not be true to its mission without incorporating 
 into its teaching function some of those prin- 
 ciples which will enable people to understand 
 better why they suffer and how they may have 
 both better health and greater happiness. 
 
 First, it should be made clear that men suffer 
 because they sin. It was humiliating to stand 
 in some of the large clinics of Europe and 
 hear physicians of international reputation de- 
 liver homilies to men on the relation of their 
 sinful living to the state of their health and 
 happiness, and then recall how little that theme 
 
[17] 
 
 had found place in our Christian pulpits. The 
 simple fact is that the world to-day is being 
 filled with nervous wrecks, with sufferers not 
 only in body but also in mind, because the world 
 is being filled with sinners, because men behave 
 themselves disorderly toward God and their fel- 
 low beings, and because they live irrationally. 
 While men are forgetting God in their haste 
 to build huge barns, God is crying to our age 
 through overflowing nervines and rapidly in- 
 creasing nervous disorders, " Ye fools, this 
 very day your souls are being required of you 
 for your sinful greed," and while men are busy 
 talking of the " new disease " which they proudly 
 term "Americanitis," nervousness, they are for- 
 getting that one of the chief causes behind neu- 
 rasthenia, melancholia, and other nervous types 
 is private and domestic sin. 
 
 Certainly it is time that the Church had a 
 more definite message concerning the relation 
 of mind to disease, — a message which will re- 
 veal to men the relation of an intemperate and 
 godless home to degenerate and nervous chil- 
 dren, of alcoholism to babeless mothers and 
 bottle babies, of the relation of sin of many 
 types to the host hastening to infirmaries and 
 hospitals and the larger host suffering in their 
 own homes from demons. A day spent in 
 infirmaries crowded with young men and old, 
 with women of all ages, and an inquiry into the 
 cause which led them there, would throw a flood 
 of light upon the threadbare theme of the rela- 
 tion of sin to the holiness of God and result in 
 more holiness and health among men. 
 
 If multitudes suffer because they sin, others 
 suffer because they are abnormally susceptible 
 
[18] 
 
 to suggestion. If the amount of money paid 
 each year to doctors by those who have per- 
 mitted their minds to become diseased by the 
 constant suggestion of disease could be gath- 
 ered it would solve the entire question of for- 
 eign missions. We all become tired, but we 
 know that in a little while we will be rested. In 
 our normal condition this does not disturb us. 
 But it is far different with the person who is 
 highly suggestible. She sees grave consequences 
 as a result of that feeling. She knows that she 
 is going to succumb. She goes to bed, or she 
 weeps and goes into hysterics. The tired feeling 
 was enough to suggest to her a whole train of 
 terrible diseases. 
 
 Slight pains frequently dart through the body 
 of the strongest man, but the man in normal 
 conditions will think nothing of them. Some- 
 times there is a gastric trouble, or a slight pain 
 about the heart, or a transient neuralgia. But, 
 confident in our health, we keep right on. Not 
 so with the hypochondriac. Each slight pain of 
 the heart tells her that she has a heart trouble. 
 A slight gastric trouble is enough to foretell 
 tumors or cancers. She has such an exagger- 
 ated capability for suggestion that the slightest 
 pain near the heart will convince her that she 
 has an organic disease of that organ. The mere 
 thought of this possibility is ludicrous to the 
 average person, and it would be an insult to the 
 sufferer to tell her the real cause of her suffer- 
 ing, but every physician acquainted with psy- 
 chology knows the awful power of suggestion, 
 and the physician and the minister ought to 
 hasten to instruct men in the relation of sug- 
 gestion to health, happiness, and conduct. 
 
[19] 
 
 The desire of the American to take some 
 " cure " is being utilized for commercial pur- 
 poses by the keen European. One village in 
 Switzerland has recently voted a million francs 
 to build a large hydropathic establishment for 
 Americans. Their argument was that eighty- 
 five per cent of their visitors were Americans 
 and " the fad of taking some ' cure ' during the 
 summer had been growing with them during the 
 last few years. They frequently can spare only 
 two or three days for Interlaken because they 
 must pass three or four weeks of their summer 
 wherever they take the ' cure.' We want them 
 to stop here for those three or four weeks." 
 
 The fact is that few of us know how sugges- 
 tible we are, and the constant talk of disease 
 for the past few years has suggested to hundreds 
 that they were sick, that there was something 
 wrong with their minds or bodies, until we have 
 become a nation of faddists on " cures." Con- 
 tradictory as it may seem, the best psycho- 
 therapy for many people at the present hour 
 would be no psychotherapy at all. What we 
 need more than anything else at this time is a 
 critical attitude of mind and a normal mental 
 poise which will enable us to preserve our good 
 sense and to assure our mental and physical 
 health. 
 
 Scores of people have come to us after lec- 
 tures on the subject of psychotherapy who have 
 revealed an abnormal attitude of mind which is 
 not only pathetic but alarming. They are peo- 
 ple who have been perfectly well in body and 
 mind and who only need to live a normal life of 
 faith and hope to maintain their health and 
 sanity. But there has been so much talk about 
 
[20] 
 
 mind and disease that they have come to think 
 that they are victims of some mental defect or 
 that there are possibilities of peace and strength 
 which might be attained by some mysterious 
 secret if they could only discover it, and their 
 minds have been unsettled by this popular and 
 morbid delusion. By the power of suggestion, 
 which they absorb unconsciously from the mental 
 atmosphere of our time, they have become sick 
 souls madly in pursuit of a spiritual mirage. 
 Unless they can brace themselves against these 
 suggestions by a reasonable and somewhat crit- 
 cal attitude of mind, they are destined to find 
 themselves victims of misery rather than hap- 
 piness and a morbid weakness rather than 
 strength. 
 
 The psychology of the emotions and the rela- 
 tion of the emotions to health and happiness is 
 a field almost untouched except in the most 
 general way by the teaching of the Church. The 
 phenomena of blushing, the effect of shame upon 
 the circulation of the blood, of fear upon the 
 beating of the heart, are only familiar outward 
 signs which should lead to the deeper study of 
 the relation of strained conditions between hus- 
 band and wife to their health, of the relation of 
 unbelief to the condition of the body, and of 
 pessimism not only to happiness but to the cir- 
 culation and digestion. 
 
 A thorough study of the emotions would give 
 the Church some message for the constant 
 theatergoer or novel reader, for the religious 
 fanatic or social fop who contribute such a large 
 class of sufferers to the world, sufferers so easily 
 detected after a few moments of conversation by 
 their exaggerated impressionability, their ab- 
 
[21] 
 
 normal mentality, a lack of logic where feelings 
 dominate the reason and the will, and who are 
 characterized by sleepless nights or divers pains 
 or general weakness. The terrible consequences 
 of emotional shocks, which result in the disor- 
 ganization of consciousness and the unbalancing 
 of mind — shocks which result not only from 
 fright, but also from fits of anger and jealousy 
 — are themes not only for the technical treat- 
 ment given to them by Prince and Jenet, but 
 also b} r the minister who touches closely those 
 who suffer from these conditions. 
 
 If it is true, as the psychologists are telling 
 us, that every emotional state produces some 
 corresponding change in the body, then not only 
 is it true that bad stomachs cause bad tempers, 
 but also that nothing troubles the functioning 
 of the stomach like moody dispositions. It is 
 as impossible to live in an atmosphere where 
 there are strained relations between husband and 
 wife, where there is jealousy, constant bursts of 
 anger, or violent tempers as it is to live in a 
 house where every window is sealed and no air 
 can enter. 
 
 If domestic troubles stand first in the list of 
 mental causes of sickness and suffering, worry 
 probably stands second. Properly regulated 
 brain-work no more leads to nervous disease 
 than hard manual labor leads to a disease of the 
 muscles. Indeed, it is so far from injuring the 
 nerves that it is one of their greatest sources 
 of strength and one of their best safeguards 
 against neurasthenia. The increase of nervous 
 suffering is not dependent upon the rush of 
 modern business life nor is it a trouble peculiar 
 to America. The greatest number of cases of 
 
[ 22 ] 
 
 nervousness in proportion to the population 
 come from the provincial parts of Sweden, where 
 life is very simple and tranquil, and it is found 
 as much in London or Paris as in New York 
 or Boston. It is not due to hard work, that is, 
 under the proper conditions and with proper 
 nourishment, but to the unmitigated evil of 
 worry, together with causes which we have 
 already mentioned. 
 
 Even more important for the teaching of the 
 Church is the necessity of showing the value of 
 a vital religious life for health and happiness. 
 If men could lead a simple, childlike, religious 
 life, rid of all morbid feeling and desires, they 
 would need no better psychotherapy. Religion 
 is nothing if it is not the act by which the soul 
 of man tries to purify and heal itself by seek- 
 ing fellowship with the Spirit from which it 
 draws its existence. Where this vital act of the 
 soul which we call prayer is lacking there is no 
 religion; wherever it is found, though in the 
 lowest and most ignorant man, there is a genu- 
 ine religion. It is because of this fact that 
 many of the ethical clubs and esthetic move- 
 ments are not properly religious. They do not 
 include the principle of prayer. Much of the 
 so-called orthodox religion of the present day, 
 and of the so-called liberal religion, are not 
 religions at all. They are only elaborate philos- 
 ophies of religion. Born in the spirit of con- 
 troversy or in the critical atmosphere, they were 
 never anything but abstractions, artificial and 
 dead creations. They leave God and man apart, 
 with no vital attitude of the soul toward God, 
 and no real communion of the soul with the 
 source of life and health. 
 
[23] 
 
 Wherever a genuine religious life is found 
 there are found the best conditions for the healthy 
 mind and body. When a little child wakes at 
 night and sees a strange man standing by the 
 bed perspiration stands on its brow, its mouth 
 becomes dry, muscles tense, the heart beats 
 faster, and the appetite is lost. If it wakes and 
 sees the mother with good food, the pulse and 
 appetite are normal and the muscles are natural. 
 Fear throws the machinery out of gear, while 
 faith makes it act to its best advantage. It 
 would make no difference whether the strange 
 man was a straw man or a real man. Not the 
 object of fright but the fright disarranges the 
 normal action of the body. This is only a 
 parable of the function of religion for health. 
 Fear, from whatever source it comes, affects 
 the circulation, the digestion, and the nerv- 
 ous system. The life of faith creates the only 
 atmosphere in which man can live at his best. 
 
 In a time when so much is being made of 
 suggestion and auto-suggestion, is it not op- 
 portune for the Church to declare that whatever 
 else prayer may be it is auto-suggestion under 
 the most favorable circumstances? The man in 
 prayer is quiet, calm, absent-minded to all that 
 can disturb because he is in communion with his 
 God. In other words, he is in an attitude which 
 every successful practitioner of psychotherapy 
 regards as absolutely necessary before sugges- 
 tion can become effective. When man is in this 
 attitude, every petition is an unconscious auto- 
 suggestion, and the more faith behind the peti- 
 tion, the more childlike it is, the more powerful 
 it is as auto-suggestion. 
 
 Furthermore, prayer creates an attitude of 
 
[24] 
 
 mind and condition of spirit in which alone cer- 
 tain diseases can be overcome and harmony of 
 body and mind restored. The recognition of 
 these facts doubtless led Professor James to say, 
 " If any medical fact can be considered to stand 
 firm, it is that in certain environments prayer 
 may contribute to recovery and should be en- 
 couraged as a therapeutic measure." 
 
THE ENRICHMENT OF PASTORAL 
 WORK 
 
 1 ASTORAL work does not occupy the con- 
 spicuous place in the life of the ministry that it 
 formerly did. The minister often complains that 
 it is the most uninteresting part of his occupa- 
 tion, and we need not wonder at this when we 
 recall how much of it consists in ringing door- 
 bells and talking about the baby and the weather 
 — a business which is enough to turn the entire 
 ministry into neurasthenics. On the other hand, 
 many people are not anxious for the pastoral 
 call because they feel that the minister has noth- 
 ing to offer that cannot be given by some friend 
 or neighbor more intimately connected with the 
 family than is the pastor. This situation has 
 not arisen because the minister has no desire 
 to help men or because men do not want 
 his help, but because in the loss of the older 
 motives for pastoral work, when the minister 
 regularly called upon his people, read the Bible, 
 and prayed with each one, no new point of 
 contact has been found by which the minister 
 can make religion a thing of vital interest and 
 supreme importance to those upon whom he 
 calls. 
 
 It would be as fallacious to believe that psy- 
 chotherapy would give such a point of contact 
 for every person as it is to believe that mind is 
 a cure for all diseases to which man is subject, 
 but we do believe that it will furnish a point 
 
[26] 
 
 of contact with many sufferers and men and 
 women with burdened souls, and hence enable the 
 pastor to be a veritable priest who will bring 
 God near to those who need the comforts of 
 religion. 
 
 Many men are going about our communities 
 to-day telling how God wrought a miracle and 
 healed them. All this means is that they were 
 awakened out of their sluggish, morbid, fearful, 
 anxious manner of living, which kept their whole 
 mental and physical life in disorder, by a faith 
 in God which was vital, bringing to them joy 
 and peace, and these in turn gave their physical 
 functions, such as circulation and digestion, an 
 opportunity to work as they should. In one 
 sense God healed them; in another sense they 
 healed themselves. It was their faith which en- 
 abled them to live naturally and normally and 
 hence made possible the normal action of their 
 physical functions. 
 
 Nothing is clearer in modern psychology than 
 the fact that fear, jealousy, anger, worry, have 
 a disordering effect upon body and mind, and 
 that faith, love, and hope afford the only atmos- 
 phere in which we can live at our best. The 
 man who enters the faith-state, which casts out 
 all worry and fear and bad temper, which cre- 
 ates courage, hopefulness, and cheerfulness, 
 which gives a sense of the new and beautiful 
 cleanness of the world, creates an atmosphere 
 where the unconscious activities of the body 
 work to their best advantage. This is the best 
 preventive against disease. Under such condi- 
 tions disease once contracted can most easily 
 be driven away. 
 
 When these simple facts are understood by 
 
[27] 
 
 both pastor and people many a weary hour of 
 pastoral gossiping may be turned into an hour 
 of genuine religious conversation and earnest 
 prayer. Our parishes contain many people bom 
 with causes which predispose them to nervous 
 disorders, people with high nervous tension al- 
 ways on the verge of breaking in health and 
 passing over into the world of sufferers. So 
 long as they can control themselves they are 
 men of great activity and usefulness, but the 
 moment they lose self-control they suffer beyond 
 all others. If they could be taught the secret 
 of quiet prayer, of restful meditation, of com- 
 muning with the Good and the Beautiful and 
 the Reasonable until they felt themselves at one 
 with God, no better medicine could be given to 
 them. 
 
 Other men are suffering because they have not 
 learned the secret of losing life to find it, be- 
 cause they are selfish, constantly thinking of 
 themselves, brooding over their miserable state. 
 They need some one to stimulate their benevo- 
 lent and altruistic feelings and practical efforts. 
 Still other men can only be led to a normal and 
 healthy life by the remaking of their characters. 
 This is not only true of those who have destroyed 
 their health and happiness through alcoholic 
 drinks, opium, or immoral practises, but of 
 many victims of an unbalanced emotional life, 
 exaggerated suggestibility, and fixed ideas. 
 The task of making them healthy and happy is 
 nothing less than the task of regenerating their 
 lives. When the minister in his pastoral visit 
 can bring his Christian faith into vital connec- 
 tion with these people he has not only found a 
 point of contact by which religion can be made 
 
[28] 
 
 real to men, but has made himself an indispen- 
 sable factor in the life of the community. 
 
 It has been exceedingly unfortunate that 
 there has been such a wide separation in many 
 communities between the work of the minister 
 and that of the physician. The minister who 
 has been the companion of the sick room and 
 who in the past has often taken medicine to the 
 soul which was quite as effective as the drug 
 administered to the body, has in these latter 
 days too often been excluded from the chamber 
 of suffering by the physician. At the very hour 
 when men have needed most peace of mind and 
 comfort of soul, when good medicine would have 
 been hope and faith and prayer, the minister 
 has been denied the privilege of giving this 
 medicine or, too often, if admitted to the pres- 
 ence of the sufferer, it has been grudgingly. 
 
 The physician ought to be not only the ad- 
 viser, but the leader in the treatment of all dis- 
 ease. We cannot emphasize too often that it 
 will be a calamity to the Church if the clergy 
 undertake the complicated task of treating any 
 type of physical disorder, even under the con- 
 stant guidance of the physician. But we must 
 declare that it is an equal calamity when the 
 physician ignores the important work which the 
 minister may contribute to the sick and suffer- 
 ing. If prayer without any medicine is the 
 foolishness of a misdirected faith, medicine with- 
 out any prayer is the blunder of a blind mate- 
 rialism. Not until the man of physical science 
 can unite with the minister of spiritual religion 
 can we hope for the best results to mind and 
 body. 
 
 A knowledge of psychology in relation to 
 
[29] 
 
 health and happiness may also augment the 
 work of the pastor in other directions. As we 
 sat in one of the large clinics in Paris and saw 
 scores of degenerate types of children treated 
 in an effective manner, we could not refrain from 
 reflecting upon the many fathers and mothers 
 who had come to us as pastors of Christian 
 churches to solicit our aid in the treatment of 
 similar children, and how with a feeling of utter 
 helplessness we had gone about those delicate 
 tasks in the most ineffective and bungling way ; 
 and as we saw these physicians who had no in- 
 terest in the Church, no religious experience, and 
 who would classify themselves as freethinkers, 
 curing children of the habit of lying, stealing, 
 and immoral practises, awakening in boys and 
 girls a new interest in their school work and in 
 life, we were compelled to say, Here are men who 
 are doing what Christian pastors should have 
 been doing long ago. 
 
 The most interesting discovery in the realm 
 of psychology during the last generation has 
 been the power of suggestion in the education 
 of the child. Men skilful in this science are not 
 only able almost invariably to cure children with 
 moral perversity of different kinds, but also chil- 
 dren contrary, sullen, disobedient, and abnor- 
 mally ungovernable. With children who are so 
 self-conscious that the mind becomes a blank 
 under the least embarrassment, who cannot con- 
 centrate thought or attention, unnaturally slug- 
 gish or stupid, easily confused, suggestion may 
 be employed to awaken the intellect, give more 
 self-reliance, or arouse mental alertness. 
 
 This is not an exaggerated claim that idiots 
 may be converted into sages or imbeciles into 
 
[30] 
 
 poets. Suggestion cannot surmount what has 
 been given to the organism by heredity nor 
 prove effective beyond the intelligence of the 
 child. It does not create any new faculties, but 
 only calls into activity what already lies dor- 
 mant. But within the limits where suggestion 
 can be made effective it is no longer a theory. 
 It has been reduced to a science, and as such has 
 put at the disposal of the minister in his pas- 
 toral work a new force which may enable him 
 to do well what he has previously done imper- 
 fectly and to save children whom he has too 
 many times seen slip from his grasp in spite of 
 all his efforts for them. 
 
 But even more valuable is the important work 
 of the pastor in teaching men how to apply 
 a few principles of psychology to their own lives. 
 An earnest pastor who is speaking on these prin- 
 ciples has the following statement in an an- 
 nouncement of the lectures he is giving to his 
 people : " These talks will be a plain study of 
 the religious life in the light of modern psychol- 
 ogy. They will seek to bring the latest facts to 
 bear upon the problems of life. I have found in 
 my own personal experience that this way of 
 approach to spiritual truth has been of greatest 
 help, bringing to my own life a strength and 
 joy that I have often longed for but never before 
 have had." There are many men to-day who 
 could give similar testimonies. The application 
 of the principles of suggestion and auto-sugges- 
 tion, the use of good and wholesome thinking, of 
 hopeful and cheerful living, of faith and prayer, 
 have brought to their own lives a new strength 
 and j oy. Many other men are searching for the 
 light, and he who can first apply these principles 
 
[31] 
 
 to himself and then go from home to home teach- 
 ing men to live rationally and well would do a 
 work for which every community to-day is 
 waiting. 
 
 This type of work is not without serious 
 dangers. Already the criticism has been made, 
 and justly, that this entire movement in the in- 
 terest of the mental and spiritual treatment of 
 disease is in danger of degenerating into a type 
 of introspection which may be as harmful as 
 was the self-examination under the old emotional 
 evangelism. A molluscous faith that goes about 
 serenely babbling that God is good and God is 
 all, while the devil has his hold upon the greater 
 part of our social and political and much of our 
 domestic life, takes the virility out of religion. 
 The faith that only sits in an easy chair holding 
 sweet communion with its God makes man see 
 life in a distorted way and weakens that strong 
 aggressiveness which is the basis of all sane and 
 healthy living. If we are not careful in our 
 application of these principles to pastoral work 
 we may have not only more sick men but also 
 more useless men in the world than we had before 
 this movement began. 
 
 Furthermore, men who attempt to apply these 
 principles to pastoral work will be confronted 
 with the constant danger of defeating the very 
 object which they desire to attain. In every 
 community are nervous, hysterical people who 
 have a delight in publicity, who have a morbid 
 desire for sympathy, and who find their greatest 
 delight in resting their burdens upon others. 
 These symptoms are a part of their disease. 
 They are sufferers who have lost their self-reli- 
 ance, and if the minister is not extremely careful 
 
[ 32] 
 
 not only will he permit them to consume his time 
 and energy, but he will actually become a stum- 
 bling-block in the way of their recovery. The 
 constant aim of every minister who uses psy- 
 chotherapy in his pastoral work must not be to 
 carry the burdens of others, but to build the will 
 and personality of every man to throw aside or 
 to carry his own burdens. 
 
THE CURE OF THE DRUNKARD 
 
 1 HERE is scarcely a social evil which offers 
 more perplexing problems to the ministry than 
 intemperance, and there is scarcely a social or 
 individual sin more stubborn in its resistance to 
 all known redemptive forces employed by the 
 minister than chronic alcoholism and dipso- 
 mania. A deep and radical conversion of the 
 type which comes from the intensely emotional 
 revival or from the Salvation Army meeting 
 often results in a temporary and sometimes in 
 a permanent cure of this moral disease, but these 
 are ineffective unless accompanied by a total 
 change of environment and association, and even 
 under the best conditions the drunkard fre- 
 quently returns to his former habits. The 
 Keeley Cure, while it has done some good, has 
 not proven effective against this strongest of 
 demons. Confinement in retreats for a year or 
 more is probably the most effective of present 
 methods in popular use, yet this method is not 
 without its serious objections aside from the 
 limitations of success of the treatment. It is 
 an exceedingly serious thing to take the average 
 man from his work and subject him to a year of 
 idleness. The cure of intemperance may be ac- 
 companied by evils no less disastrous than the 
 disease cured. If the results achieved by the 
 religious conversion could be supplemented by 
 some other force, or if some method could be dis- 
 covered to make the force of religion continuous, 
 
[34] 
 
 it would seem that the most effective method of 
 treatment might be obtained. In the belief that 
 this may be obtained by the use of suggestion in 
 the treatment of alcoholism, this chapter is 
 offered to serious inquirers into this problem. 
 The writer does not give merely his own opinions, 
 but the conclusions which have been reached and 
 for several years practised by many physi- 
 cians in England, France, Germany, Russia, 
 and elsewhere. 
 
 The dipsomaniac may be easily distinguished 
 from the ordinary drunkard. The latter usu- 
 ally drinks continuously and with no desire to 
 stop. The dipsomaniac drinks only at intervals 
 and because he cannot help it. After a long 
 period of abstinence he begins to be haunted 
 with the desire for drink. At first he fights 
 heroically against this desire, and then it be- 
 comes irresistible. The torture of the craving 
 is so great that it must be satisfied at any cost. 
 But his conscience and his will do not cease to 
 struggle, and he determines to take only one 
 drink and not give way to one of his much- 
 dreaded drunken bouts. As soon, however, as 
 he takes the first glass the desire increases, and 
 in despair he abandons all struggle. He then 
 drinks in excess for a period varying from one 
 day to weeks, when the craving disappears. 
 This spree is followed not only by physical ill- 
 ness, but also by mental anguish and remorse. 
 These conditions in turn disappear and the 
 patient enjoys a period of health and happiness 
 until a new attack begins, which follows the 
 course of its predecessors. 
 
 We may call the conduct of an ordinary 
 drunkard a sin, but the action of this dispo- 
 
[35] 
 
 maniac is the result of a disease, — a disease of 
 the will which renders him incapable of overcom- 
 ing the desire to drink. We call him a victim of 
 habit. This means that his constant indulgence 
 in a habit leads inevitably to its accomplishment 
 when the first of a train of events ordinarily pre- 
 ceding it occurs. A feeling of mental inertia, of 
 sinking in the stomach, or of dryness of the 
 mouth have so often led him to drink that we 
 can predict his line of conduct when opportunity 
 for indulgence is offered, as truly as we can 
 predict the physical and mental conditions that 
 are to follow as the result of the germs of 
 typhoid. His freedom of will has been de- 
 stroyed, and his conduct, which follows certain 
 stimuli, is the inevitable result of certain causes. 
 
 Now a genuine conversion becomes an effect- 
 ive cure for this man by opening new fields of 
 interest of sufficient emotional intensity to over- 
 come or to counterbalance the causes of the 
 desire to indulgence, and so long as these new 
 fields of interest maintain sufficient intensity the 
 desire for drink may be defeated. Unfortu- 
 nately, however, in only a comparatively small 
 number of cases can this be accomplished, while 
 with multitudes the purely religious impulse 
 from its emotional side makes no appeal. It is 
 with these classes that suggestion used under 
 proper conditions, supplemented by moral and 
 religious instruction, may accomplish all and 
 even more than may be realized by the violent 
 conversion. 
 
 The mind in the waking state has been com- 
 pared by Tarchanoff to a room into which rays 
 of light are entering from all sides. The re- 
 sult is a general illumination, without promi- 
 
[36] 
 
 nence being given to any one ray. If the room is 
 darkened and through a small opening a single 
 ray is allowed to pass, it shines with exagger- 
 ated force and brilliancy. The mind in its 
 normal state is like the room receiving rays 
 from every direction. It is busy receiving, 
 weighing, and registering all ideas and sensa- 
 tions which come to it from many sources. If, 
 however, the mind is made calm, passive, vacant, 
 and then one idea is permitted to enter it, it 
 comes with greater force and brilliancy. It not 
 only works its way into consciousness, but comes 
 to dominate consciousness. There is in this state 
 no weighing of evidence, no balancing of one 
 idea against another, the result being that the 
 idea which enters the mind becomes an uncon- 
 trollable and irresistible impulse. Tell a drunk- 
 ard in his normal state that he will be able to 
 overcome the desire to drink and all his past 
 experiences will rise in his mind to combat your 
 suggestion and render it of no value. Tell the 
 same man in a state where he is especially sus- 
 ceptible to suggestion that whisky is a strong 
 emetic and, though it may be his favorite glass, 
 he will instantly reject it with disgust. 
 
 We have already seen how men become sick 
 by permitting an idea of sickness to enter their 
 minds unchallenged, without any critical analy- 
 sis, until that idea comes to dominate their 
 consciousness, becomes a fixed idea which they 
 cannot reject, and brings with it a whole train 
 of diseases. On the same principle a diseased 
 mind ruled by an uncontrolled desire for drink 
 may, through suggestion, be put under the con- 
 trol of a good idea, until that good idea casts 
 out everything bad and rules life, enabling man 
 
[37] 
 
 to do what he would and to turn from what he 
 hates as did Paul after the re-creation of his 
 consciousness by the mighty passion of love for 
 Christ. 
 
 This alone, however, is not enough to account 
 for all that has been accomplished by sugges- 
 tion. It must be supplemented by the theory of 
 which Frederick Myers was one of the first and 
 clearest exponents. According to him the re- 
 sults of suggestion are achieved by the action 
 of the secondary or subliminal self. Every man 
 is in possession of forces of which he is seldom 
 conscious, because they do not emerge into what 
 we call consciousness, that is, the realm of our 
 awareness, yet they are forces which are deter- 
 mining to a large degree our health and happi- 
 ness, and may be used to supplement our 
 struggles and enforce our desires. These forces 
 are reached through the avenue of suggestion 
 and are utilized in a man's fight with the desire 
 for drink. 
 
 To be sure, this process is not so simple as 
 is made to appear by this concise statement of 
 the theory. All treatment must be preceded by 
 an intense desire and willingness on the part of 
 the patient to be cured. Suggestion is not a 
 process by which one mind is made to dominate 
 another. Rather, it is only a means of en- 
 abling a man to control himself by educating 
 his will and by calling into being the better ele- 
 ments of his nature. If a man is thoroughly 
 degenerate, it is very doubtful whether anything 
 can be done for him. This being time, the first 
 condition of all success is in the active coopera- 
 tion of the patient, and this is by no means easy 
 to secure. This is the reason why the cure of 
 
[38] 
 
 the ordinary drunkard is so difficult. He does 
 not want to be cured. 
 
 In dipsomania the treatment ought to begin 
 just after a drunken bout and aim at preventing 
 or at least weakening another attack. The 
 greatest care should be taken in the management 
 of the patient, especially during the early part 
 of the treatment. If possible, he should not be 
 left alone, but have near him some trustworthy 
 person to whom he can speak of his temptations 
 and turn to him for assistance to overcome them. 
 The operator must have infinite patience and 
 not be easily discouraged. Many patients will 
 relapse more than once during treatment. Even 
 when the treatment seems to be very successful 
 and the desire for drink quickly disappears, the 
 patient should be treated regularly for a month 
 or more. If he can be seen from time to time 
 for six months so much the better. The dis- 
 taste for alcohol ought to be suggested as well 
 as the disappearance of the craving for it. The 
 patient ought to be made to understand that he 
 can never be a moderate drinker. He must 
 make his choice between total abstinence and the 
 gutter. Furthermore, he must turn from his 
 old associations so far as possible, as they are 
 a constant suggestion for the return of the 
 disease. Even under these conditions, we can- 
 not hope for cure in every case. The cure will 
 depend partly upon the degree of susceptibility 
 to suggestion and, even under the best condi- 
 tions, no authority will make the exaggerated 
 claims for it that were made for the Keeley Cure. 
 
 Dr. Lloyd Tuckey, of London, thinks that 
 fifty per cent of the cases may be cured. Dr. M. 
 Bramwell does not commit himself to any fig- 
 
[39] 
 
 ures, but believes that suggestion offers the 
 best method of treatment for this disease. He 
 records cases which have refrained from all in- 
 toxicating drinks for twenty years. Dr. Bush- 
 nell records the results of his treatment of 
 twenty-three patients, of whom eight were cured, 
 eight continued their habits, while seven were lost 
 from his knowledge, having removed elsewhere. 
 In Russia, where drunkenness is a national peril, 
 clinics have been established for the treatment 
 of alcoholism by suggestion in Moscow, Kiev, 
 St. Petersburg, and a number of other large 
 cities both in the north and south of Russia. 
 During a period of six months 600 persons 
 were treated by Dr. Oscar Orlitzky, of Moscow, 
 and he reports success in fifty per cent of the 
 cases. In the city of Ekaterinoslaff Dr. Jaon- 
 sailoff treated in six months 387 patients, and 
 reports enthusiastically on the results achieved, 
 though he gives no exact figures. Dr. Tokar- 
 sky, of Moscow, treated during a period of thir- 
 teen years 700 cases, and reports the cure of 
 eighty per cent of those who came to him with 
 the desire to be cured. 
 
 It must be noted that these men used sugges- 
 tion without any appeal to the religious motives. 
 For the most part they are not distinctly reli- 
 gious men. When this treatment is combined 
 with all that religion has to offer it seems rea- 
 sonable to believe that we could hope for a cure 
 of a very large percentage of the cases. 
 
 We do not mean to imply by what we have 
 written that this treatment of alcoholism should 
 be undertaken by the minister apart from the co- 
 operation of the physician. Indeed, many cases 
 would result in failure unless accompanied by a 
 
[40] 
 
 careful course of physical treatment. Where 
 indulgence has resulted in organic changes in 
 the heart, kidneys, or liver, the physical is quite 
 as important as the mental treatment, and in 
 many cases where a precarious state of health 
 has been induced it is necessary to keep up the 
 strength of the patient and to supply a sub- 
 stitute for the alcohol upon which the system 
 has fed. The minister and the physician are 
 both necessary to assure success, and even with 
 their combined efforts failure must result in some 
 cases. 
 
 Neither do we imply that every minister 
 should equip himself for this work. All we 
 argue is that this is a legitimate work for the 
 Church because it is in the realm of the moral 
 and spiritual, that the Church cannot be excused 
 if it fails to use every means science has placed 
 at its disposal for the removal of this awful dis- 
 ease. Possibly one minister for each town, or 
 one for each district in a city, could supply the 
 need. Certainly whoever undertakes such work 
 should be well equipped not only by the reading 
 of a few books recommended by some one at 
 the close of his lecture, but by the most thor- 
 ough course of study and training under the 
 best psychologists. If a few men would under- 
 take such a task the work and usefulness of the 
 Church would be greatly augmented in every 
 community. 
 
LIBRARY OF CONGRKS 
 
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