in some sense antitheses which are opposed to each other and make war, whereas, in my opinion, the two must be considered entirely interdependent, and even more closely knit than is implied by such a phrase. Again in all these writings we are confronted with one word which is dominant, and by its iteration must produce an effect on the mind of all readers. That word is “faith,” and because it is so prominent and so little understood, I feel that it is essential I should give some explanation of it in the light of my own principles. In the first place, it is perhaps hardly necessary for me to point out that faith in this connexion need not be allied with any conception of creed or religion. It is true that this is the form in which we are most familiar with it in mental healing, and the associations which are grouped round the word itself very commonly induce us to connect it with the conceptions that have had such a wide and general influence on the thoughts of mankind in all stages of civilisation. But we have abundant evidence now before us that in healing it is the patient’s attitude of mind that is of the first importance, and that faith is every whit as effective when directed towards the person of the healer, a drug, or the medicinal qualities supposed to be possessed by a glass of pure water, as when it is directed to a belief in some supernal agency. This fact is indisputable, and it is only because the latter form of faith is so much more widespread, inasmuch as it lies at the very foundation of all religions, that this agency has effected a number of cures out of all proportion to those brought about by faith in some purely material object. What I here intend by faith, therefore, is its exercise in the widest sense and without any restriction of creed. So far as we can analyse the effect of what we call an act of faith on the mental processes, it would seem that it is operative in two directions. The first is purely emotional. The patient having conceived a whole-hearted belief that he is going to be delivered from his pain or disease by the means of some agency supernal or material, experiences a sensation of profound relief and joy. He understands and believes that without effort on his part he is to be cured by an apparent miracle, and the effect upon him is to produce a strong, if evanescent, emotional happiness. In this we have an exact parallelism between the patient whose cure is physical and material, and the convert whose cure is spiritual. Now it is widely acknowledged by scientists and the medical profession generally that this condition of happiness is an ideal condition for the sufferer, that it is not only the most helpful condition of mind, but that it actually produces chemical changes in the physical constitution, changes which are the most salutary in producing a vital condition of the blood, and hence of the organisms.