most interesting and the most valuable (pages 134 ff. and 163 ff.). One is tempted in these days, as he reads of the enormity of the liquor traffic, to applaud the harangues of the most intemperate temperance orators. The licensing bill in England, the increased levy upon intoxicants in France, the Anti-Beer League in Germany, the prohibition wave in the Southern States, none of these estimable efforts is going to quench the thirsts which an hundred years of unrighteous licensing has aroused. The public vending of alcohol may be suppessed, but —

"All the king's horses and all the king's men

Cannot put Humpty Drunky together again."

Now in dealing with the flotsam and jetsam from the ocean of alcohol, the methods adopted at Emmanuel are most efficacious. Without doubt, the several cures which are so widely advertised (and, to tell a secret, whose circulars are so widely sent to the clergy of the land, with what significance we know not) are able to scotch the Demon in many cases. But the liquor habit, whether dipsomania or alcoholism, is, as Dr. Worcester so plainly points out, a disease of the nerves, and a moral disease. Whenever your patent "gold cure" destroys the thirst, it can generally be put down to psychic rather than to physiological activity; in other words, to suggestion; and therefore it stands to reason that without the subtle liquid, just as well as with it, the cure could have been effected. This is just what is being done at Emmanuel - all honor to any work which can quell the passions of the inebriate! Humor invades all sanctums, and we cannot but interject a word of humorous, though truthful intent, to say that the two kinds of people who seem most freely to have sought help from these men in Boston are those suffering from liquor, and from pulpit fright.

As to our opinion upon the future in store for the workHow much will it be practiced and how widely? It is platitudinous to say that there is great danger in an ill-advised adoption of the scheme. Sad to say there are as many potential charlatans in Orders as out of them, and any such work as this offers to the insincere a bonanza. And yet, despite the dan

gers, Drs. Worcester and McComb make two statements which to the writer are unanswerable:

"We affirm that the Church of Christ cannot permanently uphold and propagate itself by anything less spiritual, less comprehensive and tremendous than the Christian religion, and the plain truth is that the Church is not bringing the whole force of the Christian religion to bear upon the lives of the people" (page 321). And again, "We remember that Jesus recognized human nature in its entirety, that in His solicitude for the soul, He did not forget the body, and that in giving peace to the conscience He also gave health to the entire man this noble truth has long been allowed to drop from the Church's conception of its mission, but it will not be ignored much longer. Everywhere men and women are seeking for this lost truth . . . and hence ... we see the same feverish anxiety . . . to follow any false Messiah who promises to restore it to them. . . It is plain to the unprejudiced student of religion that one cause of the Church's weakness is that the Church has mutilated the Christian religion, retaining in some degree of faith Christ's message to the soul, but rejecting with unbelief His ministry to the body."

It is indeed a sorrowful commentary on conditions that the clergymen are not nowadays called into the sickroom until the doctors have given up hope.

Adjustment to environment is and ever will be the law of life, and adjustment to a more highly developed use of psychic powers must be undertaken by the Church if it is to live. The Emmanuel plan is bound to be adopted on all sides, and we are certain to hear a vast amount about psychotherapy in the near future.

The University of the South.

ARTHUR R. GRAY.

II.

The authors of this book are evidently impressed with the importance of their religio-medical undertaking. Their sense of its importance is enhanced by the measure of success that has already greeted it. In a year or so it has helped a thou

sand or more sick bodies or sick souls or sick body-souls or sick soul-bodies to semblance of health. Its specific task is the scientific application of religion to disease. Religion has been at work in this direction ever since the first prehistoric fetish wrought health spells as well as spells of blight, but its power was not psychological, and of course could not be psychologically applied. Nor could it have been so applied at any period before our own, when there is much talk about the discovery of "the subconscious mind," and its susceptibility to hypnotic control or "suggestion," together with the wonderful go of a certain quack cult which could show no other cause of the wind-like rush of its popularity than the undeniable cures it noised into creed-proofs as it went. Hence the query whether still greater things might not be done if a true religion with a true psychology should claim the same medicative power. The answer was the Emmanuel Church experiment, now called the Emmanuel Church Movement; for the authors have heard "the sound of a going in the tree-tops," and believed there was tremendous weather ahead. This book is the first thunder-clap.

I am not prophet enough to say that the thunder-shower may not grow to a tempest, though even then it would only blow itself out with a louder blast; but I seriously doubt whether it, any more than the Eddyotic gale it would out-reverberate, will ever flood this dry old self-conscious and self-critical world of ours with the waters of heaven. Many cloud-bursts wash over bottoms that never reach hill-tops, and these two movements have all the signs of swamp-freshets. To guage them rightly we must have other standards than those of the newspaper, which writes chronicles by the day and counts a year an epoch. History shakes a sieve of much larger holes, through which newspapers themselves will sift by the hundred without leaving a trace of their names; and fashions, that newspapers were sure had come to stay, will drop out of sight as things of a moment; and even religions that look like boulders will disappear as dust. For such a sieve Eddyotic success has not yet reached the size of a grain of sand, and the Emmanuel Church Movement is atomic.

Greater movements of the same or a better kind are going on

every year in the Roman Church without winning a newspaper headline, just because they are too constant and common to make news. Few high-grade saints in the Roman Calendar have not had more votaries and cured more maladies than Mama Eddy's braggarts will ever boast for her Mamacy. The millions who have knelt to a pretended piece of the Cross, or to a handful of dust from the Holy Sepulchre, or to the Holy Coat of Treves and its rival rags, or to a dead bone of any first-class martyr, ought to shame our would-be newspaper historians into some decent sense of historic proportion in their contemporary estimates.

Have the authors of "Science and Health"-excuse the slip, I mean "Religion and Medicine"-never heard of Ancona, the city named by its enshrinement of a stone that had rebounded from the arm of St. Stephen, whose proper relics were carried later to Uzali, near Hippo, the See of St. Augustine; and how that saint lauded their marvelous works? "Stephen triumphed, he was crowned, long time his body lay hid; at length it came forth, it enlightened the lands - so many miracles did it effect; the Dead, because not dead indeed, made the dead live." Read the two books, De Miraculis Stephani, which Augustus quotes in addition to his personal testimony, and tell me if the entire career of the American epidemic of hysteria in worship of an arch-Hysteriac, has one-tenth of the power of one particle of the dust of one spurious toe-joint of the proto-martyr after he had been decomposed for four hundred years? And if you wish more contemporaneous or newspaper evidence, get the statistics of modern Lourdes, and the thousand thousands of worshipers, who in every town of Christendom tell the marvels of its stagnant water drops.

As for the Emmanuel Church Movement, which has screamed out a book before it is five years old that the anxious world may learn from a snake-strangling infancy what Herculean feats are yet to come, the scream is too loud for its grip. More people went in a month to be bodily blessed by the "suggestions" of a half-faded miraculous picture in a Redemptorist Church in St. Louis than twice five years of Boston are likely to see around the Protestant Episcopal effort to scientificate Eddyotic success.

However, science is science, whether it moves fast or slow, and on that score the Protestant Episcopal spurt must be tested; first, by the idea of psychology which it would apply to religion, and second, by the idea of religion which it would psychologize. And my reason for thinking the spurt will never go far is that its psychology has a wooden leg, and its religion leads to a bog. I do not believe there is any such science as the Emmanuel Church Movement teaches under the name of psychology, nor do I believe in any science of psychology whatever. The very attempt at it is a foredoomed absurdity. The Self is not a thing or event in time that it can be known as a sucession of states under time-laws of cause and effect. Time is but one of its categories, and next to space, the emptiest. The Self, which knows a time series, cannot be any part of the series the whole length of which exists within its knowledge. It can only know itself as the total unity of all its categories and all their knowings. Certainly it can never know itself as unknown or subconscious.

Consciousness and knowledge are one; what is out of consciousness is out of knowledge, whether it be sub or super; and what is out of knowledge, knowledge has no right to talk about, much less write books about. The talk and the books can only exploit the ignorance they advertise in their very technique. Ignorance cannot tell what happens in the dark; nor would it try were it not so utterly ignorant of its ignorance as to imagine it the soul of a science whose truths grow divine in proportion to their darkness. Right-minded science explains the unconscious by the conscious, and pronounces it the unsciencing of science to reverse the process, and put the lights out in order to see the secrets of the universe. Darkness it hates with a religious hatred, and would drive away as the Devil's shadow. The turn is bold indeed, not to say impudent, that would name the shadow God. But the psychology of the Emmanuel Church Movement dares so name it.

Here are some of the steps by which that psychology leads the soul down into the cellars of consciousness as if it were "climbing up the golden stairs: "

"I place the patient in a comfortable reclining chair, instruct him how to relax his arms, his legs, his neck, his head