Learning How To Keep Baby Well Without Patent MedicinesLEARNING HOW TO KEEP BABY WELL WITHOUT PATENT MEDICINESRecreation Pier, New York City, Summer, 1908
LEARNING HOW TO KEEP BABY WELL WITHOUT PATENT MEDICINESRecreation Pier, New York City, Summer, 1908
The patent-medicine evil cannot be cured by occasional exposure or by overexposure. Nor can it be cured by legislation, legislation, legislation, unless laws are rigidly enforced.
Occasional exposure is no better than occasional advertising of good things. The patent-medicine business thrives on constant, not occasional, advertising. Leading advertisers expect so little from the first notice that they would not take the trouble to write out a single advertisement. That is the reason merchants charge advertising inthe programmes of church, festival, and glee-club concert to charity, not to business. Warning people once does no more lasting good than sending a child to school once a month. The exposure of patent-medicine evils must be as constant as efforts to sell the medicines.
Overexposure is ineffective. It is the evils of patent medicines that do harm, not their name and not their patents. The medical profession has in vain protested against proprietary medicines. Ethical barriers cannot be erected by resolution. Calling things unethical does not make them unethical. The mere patenting of medicines for profit does not make the medicine injurious any more than the mere mixing of unpatented drugs makes a physician safe. Physicians who would not themselves patent a drug will use certain patented drugs whose ingredients are known to be safe and uniform. True exposure of patent-medicine evils will enable the average physician and the average layman to distinguish the dangerous from the safe, the fraud from the genuine, lies from truths.
Legislation is needed to crystallize modern knowledge and to establish in courts the right to protection against the evils of patent medicines. The national Pure Food Law, passed January 1, 1907, and now in force throughout the country, requires on the "labels of all proprietary medicines entering into interstate commerce, a statement of the quantity or proportion of any alcohol, morphine, opium, heroin, chloroform, cannabis indica, chloral hydrate, or acetanilid, or any derivative or preparation of any such substance contained therein; this information must be in type not smaller than eight-point capital letters; alsothe label shall embody no statement which shall be false or misleading in any particular." This law does not forbid patent medicines nor the use of alcohol and narcotics in patent medicines; it merely says, "Let the label tell, that all whobuymay read." It does not require that allwhorunmay read, forit does not say that advertisements of a patent medicine shall tell the truth about its ingredients or its action on the human body; only that the label on the bottle shall tell. The object of this law is to explain to the consumer the exact nature of the medicine. But to the majority of people the word "acetphenitidin" on the label of a headache medicine does not explain. The new order that requires manufacturers to substitute acetanilid for acetphenitidin does no more than replace fog with mist. Protection requires legislation that cannot be evaded by technical terms. The present law requires that packages must be properly labeledon entering the state. To carry out the national law, state laws should make it an offense for dealers to have in their possession proprietary medicines without explanatory labels that explain. Where state laws to this effect do not exist, the packages once in the state may be deprived of their labels and sold as secret remedies, thus nullifying the whole effect of the national law.
Enforcement must be insured. Impure drugs may do as much harm as patent medicines containing harmful drugs. In New York a vigorous campaign was recently inaugurated by the department of health to drive out impure drugs. Drugs are dangerous enough at their best. When they are not what they pretend to be, whether patented or not, they may take life. One extreme case where a patient's heart was weakened when it ought to have been strengthened, led to the discovery that practically all of one particular drug offered for sale in New York City was unfit to use and calculated to kill in the emergency where alone it would be used. Yesterday four lives and several million dollars were lost in a New York fire because the hose was rotten or weak. As inspection and testing were needed to insure hose equal to emergency pressure, so inspection and testing of patent medicines and drugs are needed to make legislation effectual.
Legislation and enforcement should reach the newspaper, magazine, billboard, street car, that advertises a falsehood or less than the essential truth regarding drugs, foods, and patent medicines. Public sentiment condemns the advertising of many opportunities to commit crime or to be disorderly or indecent or to injure one's neighbor. The facts about hundreds of nostrums can be absolutely determined. The advertising agency, whether secular or religious, that carries misrepresentation of drugs and foods should be forbidden circulation through the mails. The existence of such advertisements should be made evidence of complicity in a public offense and punished accordingly. Treat them as we treated the Louisiana lottery. Boards of health, instead of furnishing names to druggists and manufacturers who want to sell patent foods and medicines, should print circulars exposing frauds, and punish so far as the law permits.
While trying to secure adequate legislation and efficient administration of the above-mentioned standards, there is much that can be done by individuals and clubs. We can give preference to those journals that refuse drug and food advertisements unless evidence is produced that the truth is told and that the goods are not harmful. We can refuse to have in the house a paper or journal which prints notices that lie or that conceal the truth. If this drastic measure would cut us off entirely from daily papers, we could choose the least offensive and petition it to exclude specific lying methods. When it preaches health, honesty, and philanthropy, we can cut out of one issue the noble editorial and the exploiting advertisements and send them to the editor with our protest. Knowledge of the ingredients and dangers of patent medicines should be a prerequisite for the practice of medicine or pharmacy. We can help bring about such conditions, and we can patronize physicians who send patients to drug stores that cater to intelligence rather than to ignorance.
Fighting patent-medicine evils is a civic duty to be accomplished by civic coöperation, not private effort. It is impossible to organize unofficial educational agencies that can offset the cumulative, lying advertisement. Personal opposition is but the beginning. Official machinery must be set running and kept running so as to protect the public health against the commercial motive that preys upon ignorance and easily inspired faith.
It is usually considered futile to attempt to defeat the devil with his own methods, because he knows so much better how to use them. But abuse does not do away with use, and the success of quacks in reaching the people demands our respect. There is no reason why their methods, based on a knowledge of human nature and human psychology, should not be employed to appeal to needs rather than to weaknesses. A good thing may lie unused because of lack of advertisement. Vitality is coming to be the passion of the American people. It is on this sincere passion that fakirs have so long traded.
There can be no doubt that advertisements of health-promoting goods are quite as profitable as health advertisements that injure health, when equally effective methods are used to make them reach the public. The tradition has been repeatedly mentioned in this book that the better the doctor, the less he advertises himself, except in medical and scientific journals that notoriously fail to reach the people. The same is too often true of reputable remedies and goods. The theory that these things stand or fall on their merits is not borne out by practical experience,—conspicuously in the case of "fake" remedies. Purely philanthropic undertakings for the advancement of health fail, if not placed before the people whom they aim to help in an attractive, convincing form. Failure to advertise a worthy cause limits its usefulness, and is therefore unjustifiable, whether we speak of medicine, legal aid, or dental clinics.
An intensive study of the methods used to advertise patent medicines will suggest means of extending the usefulness of health-promoting goods. Aside from clever methods of suggestion that lead many people to take medicine for imaginary ailments, especially seasonal ailments, patent-remedy advertisers have employed (as an argument for the efficiency of their cures) scientific theory, bacterial origin of diseases, recent medical or physiological discoveries, and state and national movements for promoting health. In fact, they have turned to their own uses the very law that seeks to control them and the exposures that seek to exterminate them. Whatever may be the merits of Castoria, the "Don't Poison Baby" advertisement on the following page, printed just after the accompanying "Babies Killed by Patent Medicines," which appeared in a home journal, was surely a clever bit of advertising. Upon an editorial in a daily paper on the relation of eyeglasses to headache and indigestion, an optician based a promise of immediate relief for these ailments if he himself were patronized. The recent investigations of the Department of Agriculture, and of Professors Chittenden and Fisher, in regard to foodstuffs, are proving helpful to food quacks and advertisers of pills for constipation and indigestion. Since the passage of the Pure Food Law one health food is advertised in a column headed "Pure Food."
When the season for pneumonia comes around numerous medicines are "sure cures" for grippe and pneumonia. "Rosy teachers look better in the schoolroom than the sallow sort," is surely a good introduction to a new food. Woman's vanity sells many a remedy advertised to counteract the "vandal hand of disease, which robs her of her beauty, yellows and muddies her complexion, lines her face, pales cheek and lip, dulls the brilliancy of her eye, which it disfigures with dark circles, aging her before her time." Who in your town is as good a friend to "owners of bad breath" as the advertiser who tells them that they "whiff out odor which makesthose standing near them turn their heads away in disgust"? The climax of effective educational advertising as well as of consummate presumption and villainy is reached in the notice of an alcoholic concoction that uses the headline, "Medical Supervision Needed to Prevent the Spread of Consumption in the Schools." Thus grafting itself on the successful results of the medical examination in the Massachusetts schools, it enlists the aid of teachers, trades on the fear of tuberculosis, even indorses the fresh-air treatment. So convincing was this appeal that it was reprinted in thenews columns of a daily paper in New York as official advice to school children.
Don't Poison Baby.
So clever are these methods of advertising and so successful are they in reaching great numbers of people, that if reputable physicians would take lessons of them, they might conduct a health crusade that would exterminate tuberculosis, diminish the use of alcohol and tobacco, and save thousands of babies that die unnecessarily. The theory of patent-medicine advertising is sound. It emphasizes the joys of health, the beauty of health, the earning power of health. It adapts its message to season, event, and need. It offers testimonials of real persons cured. It is all-appealing, promising, convincing,—a fearful menace to health when the remedies offered are dishonest, a universal opportunity for promoting health if the cure is genuine.
A classic example of health advertising that promotes health is Sapolio. The various hygiene lessons that have promoted Sapolio have done much to raise the standard of living in the United States. Few eminent physicians have done so much for public health as the "Poor M.D. of Spotless Town who scoured the country for miles around, but the only case he could find was a case of Sapolio."
Recent press discussions about furnishing free eyeglasses to the children in the public schools have so enlightened people as to the need for expert examination of their eyes that opticians will be forced to employ competent oculists to make the preliminary examination and to see that the glasses are properly adjusted. In spite of the long mis-education by makers of corsets, the persistent advertising of "good health" and "common-sense" waists has gained an increasing number of recruits from the ranks of the self-persecuting. It is only a matter of time when the term "stylish" will be transferred to the advocates of health, because advertisers who tell the truth will, if persistent, gain a larger patronage than advertisers of falsehoods; thereis profit in retaining old customers. The advertisement of a window device for "Fresh air while you sleep" will make prevention of tuberculosis more profitable than "sure cures" that lie and kill.
A man deserves profit who sends this message to millions of readers:
There are three kinds of cleanliness:First, the ordinary soap-and-water cleanliness.Second, the so-called "beauty" cleanliness.Third, prophylactic cleanliness, or the cleanliness that "guards against disease."
There are three kinds of cleanliness:
First, the ordinary soap-and-water cleanliness.Second, the so-called "beauty" cleanliness.Third, prophylactic cleanliness, or the cleanliness that "guards against disease."
But the man who sells soap ought to be the one to use this advertisement, not a man who sells toothwash that, when pure, is little better than water, that is seldom pure, and that always hurts the teeth. Many children and adults are being cured of flat foot by men who make money by selling shoes designed to strengthen the arch of the foot. Millions would never know how to discover the evil effects upon themselves of coffee and alcohol except for money-making advertisements. Little Jo's Smile taught a nation that the majority of crippled children are victims of neglect on the part of adult consumptives.
Certain it is that advertising is an art promoted by the severest competition of the cleverest brains. It is a force which we cannot afford to ignore. If we can harness it to the promotion of aids to health, it will do more good than all the hygiene books ever written. To this end we must educate ourselves to distinguish between goods which do what they profess to do and those which do not. A good eye opener would be to keep for a week clippings from a high-priced daily paper, a penny daily paper, and one or two representative magazines, including a religious paper. Teachers and parents can very easily interest children in such clippings. Moreover, they can use the bulletin method,the stereopticon exhibit, thecumulative illustrationof a fact, which is the essence of successful advertising. Boards of health can use all the typographical aids to clear understanding,—cuts, diagrams, interesting anecdotes. In New York both the health board and the school board have issued circulars and given illustrated lectures, some of them being in school and some on public squares. Medical and sanitary societies and other educators can be induced to follow what a successful business man has called the three cardinal rules of advertising:
First, put your advertisement where it will be seen. (Tell your story where it will be heard.)Second, write it so that people will read it. (Tell it so that people will understand it.)Third, tell the truth, so that people will believe it.
First, put your advertisement where it will be seen. (Tell your story where it will be heard.)
Second, write it so that people will read it. (Tell it so that people will understand it.)
Third, tell the truth, so that people will believe it.
Among remedies for preventable disease and preventable poverty, the following was urged at a national conference for the betterment of social conditions: "We have been too prudish. Because we have been unwilling to teach school children the evils of violating sex hygiene, we have been unsuccessful in combating evils justly attributable to ignorance on the part of girls as to the duties and dangers of motherhood." This point of view is shared by so many men and women that a national body was organized in 1905 to promote the teaching of sex hygiene,—the Society for Sanitary and Moral Prophylaxis. This society has its headquarters in New York, and distributes at cost lectures and essays. The second of its educational pamphlets is addressed to teachers, and is entitled "Instruction in the Physiology and Hygiene of Sex." The introduction asks eleven questions of the teachers as follows:
1. Do you wish a pamphlet on sex subjects to hand to your pupils? Why?2. Do you wish separate pamphlets for boys and girls?3. For what age limits and social conditions do you wish them?4. What topics do you wish the pamphlets for boys to "handle"?5. What topic do you wish the pamphlet for girls to "handle"?6. If you think one pamphlet sufficient for both sexes, what should it consider?7. How far do you go in teaching sexual hygiene or reproduction? By what method?8. What special difficulties do you find in teaching it?9. What special need of teaching it have you found?10. What special benefits (or otherwise) have you noticed from teaching it?11. What criticisms (favorable or otherwise) do you encounter?
1. Do you wish a pamphlet on sex subjects to hand to your pupils? Why?
2. Do you wish separate pamphlets for boys and girls?
3. For what age limits and social conditions do you wish them?
4. What topics do you wish the pamphlets for boys to "handle"?
5. What topic do you wish the pamphlet for girls to "handle"?
6. If you think one pamphlet sufficient for both sexes, what should it consider?
7. How far do you go in teaching sexual hygiene or reproduction? By what method?
8. What special difficulties do you find in teaching it?
9. What special need of teaching it have you found?
10. What special benefits (or otherwise) have you noticed from teaching it?
11. What criticisms (favorable or otherwise) do you encounter?
The difficulty of introducing formal instruction in sex hygiene, even in the upper grades of public and private schools, is hinted at in the pamphlet. The purpose of the publishing society as given in its constitution is "to eliminate the spread of diseases which have their origin in the social evil." Although sex hygiene does not begin with sex immorality, almost every text-book on sex hygiene, and almost every pamphlet urging class instruction in sex hygiene, begins with sex immorality. Yet only the exceptional school child is in danger of violating sex morals, while every school child needs instruction in sex hygiene.
Instruction in sex hygiene, whether at school or at home, should deal with sex normality, sex health, sex temperance. Instruction in sex immorality is objectionable, not merely because it offends prudists, not because it is difficult, but because it can be shown by experience to be less efficacious than training in sex health.
To expect fear to prompt sex hygiene is to make a mistake that has retarded the development of sound measures in the treatment of offenders against criminal law. For centuries man failed in attempts to fit the punishment to the crime. To deter men from committing crime by holding up a threat of prolonged and dreadful punishment has been found futile. Individuals take the risk because they think they will escape detection. It is an axiom of criminal procedure that a would-be offender is deterred by the certainty, not by the severity, of punishment. The modern theory of probation is, that children and adults may be best led away from evil practices by crowding out old influences with newer and stronger interests. Occupationsthat are wholesome are made to rival diversions or occupations that are harmful and criminal.
Object Lessons for Instruction in Sex HealthOBJECT LESSONS FOR INSTRUCTION IN SEX HEALTHNote the uncomfortable, unhealthy overdressing
OBJECT LESSONS FOR INSTRUCTION IN SEX HEALTHNote the uncomfortable, unhealthy overdressing
Abnormal conditions of mind and body in regard to sex can almost always be traced to general physical ill health or to an unhealthy moral environment. Cure and prevention require two kinds of treatment within reach of parents and teachers: (1) build up the child's physical condition; and (2) give him other interests. Proper physical care, and work adjusted to body and mind, may be relied upon to do infinitely more to promote sex hygiene than instruction, either at home or at school, in immoral sex diseases. That sex morality is weak and untrustworthy which is based upon fear of sex diseases. Like alcoholism and nicotinism, the saddest results of sex diseases are social and economic. The strongest reasons against such diseases are economic and social, not physiological.
The Study Of Infant Health is Conducive to Pure-MindednessTHE STUDY OF INFANT HEALTH IS CONDUCIVE TO PURE-MINDEDNESSNote the simple, comfortable, hygienic dress
THE STUDY OF INFANT HEALTH IS CONDUCIVE TO PURE-MINDEDNESSNote the simple, comfortable, hygienic dress
Once having made up our minds to concentrate the teaching of sex hygiene upon sex health rather than upon sex immorality, upon sex functions rather than upon sex diseases, the chief objection to school instruction and to instruction in class will disappear. Our school text-books in history, literature, and biology abound in references to sex distinctions, sex functions, and sex health. In enumerating the daily routine of health habits I mentioned daily bathing of the armpits and crotch. There is nothing in this injunction to offend or injure a boy or girl. If studies and physical training are to be adapted to physiological age, and if children are to know why they are graded according to physiological age as well as mental brightness, we shall soon be talking of mature, maturing and not-yet-maturinggirls and boys, so that everybody will be instructed in sex hygiene without offense. Any teacher who can explain the family troubles of King Henry VIII without becoming self-conscious can easily learn to look a class of girls and boys in the face and explain how a mother's health will injure her baby before its birth, why breast-fed babies are more apt to live than bottle-fed babies, why it is as important for the mother to keep a nursing breast absolutely clean as to clean the nipple of a nursing bottle. Words whispered by children, or marked in dictionaries, to be stealthily and repeatedly looked upon and talked over with other children, lose all their glamour when pronounced by a teacher.
In these days of state subsidy of school libraries the child is hard to find who has not free access to books of fiction full of voluptuous allusions that make undesirable impressions which only blunt, candid discussion of sex facts can make harmless. Children now learn, whether in fashionable private schools or crowded slums, practically all that is lascivious and unwholesome about sex. For teachers to explain that which is wholesome and pure will disinfect the minds of most children and protect them against miseducation.
Class instruction in hygiene is practicable for all matters pertaining to normal sex health. Girls of thirteen should be taught in classes the fact and meaning of menstruation, and its grave importance to the health, in order that they may care for themselves not only before, during, and immediately after the menstrual period, but throughout the month, in order that menstruation itself shall not be unnecessarily painful, enervating, and harmful to efficiency. It is not yet advisable to discuss dangers peculiar to girls or dangers peculiar to boys in mixed classes. Generally speaking, it is undesirable that men teachers discuss girls' troubles with girl pupils. But why should it not become possible for women teachers to explain health dangers peculiar to girls to classes of boys?
Individual instruction in sex matters should be reserved for the diseased mind, for the boy or girl who has already been morbidly instructed. Discussion of immoral sex diseases should be confined to individual talk. This field teachers have already entered. Repeated physical examination of children will detect symptoms of sex abnormality. When detected, the fact and the meaning should be explained to the individual by school physician, school nurse, or school-teacher. While much can be done through mothers' meetings and through individual instruction of parents, the most effective means of improving the general attitude towards sex health is to give the simple truth to the millions of children who have not yet left school. Armed with the A B C's of sex hygiene at school, boys and girls will be prepared to select employment, associates, and newspapers that will permit normal, healthy sex development. Men and women who are leading normal lives, who have plenty of work, sleep, fresh air, nourishing food, amusement, and exercise are unlikely to be sexually abnormal.
After all, the question of instruction in sex hygiene will quickly settle itself when it is made a condition of a teacher's certificate that the applicant shall himself or herself know the personal and social reasons for sex health. The woman who does not know how to take care of her own sex health, the man who is ignorant of a woman's special needs, cannot do justice to the requirements of arithmetic, language, and discipline. Whether men and women teachers are mentally, physically, and morally equipped to be sexually normal and to teach the law of sex health will be disclosed as soon as trustees and superintendent dare to ask the necessary questions. Whether an instructor's personality will enable him to fill the minds of children with interests more wholesome, more absorbing than obscene stories or morbid sex curiosity can also be learned. When school-teachers are prepared to teach thesocial and economic aspects of general health they will quickly solve the problem of instruction in sex health.
Just one word about country morality. It is customary to deplore the influence of large cities on the young. Of late, however, there has been a tendency to question whether, after all, sex morality is apt to be higher in the country than in the city. Parents and teachers in small towns and in rural districts will do well to take an inventory of the influences surrounding their children. It will always be impossible to give country children city diversions. One great disadvantage of country children frequently counter-acts the beneficial influence of out-of-door living; namely, isolation. The city child is practically always in or about to be in the sight of, if not in the presence of, other people. Numbers and close contact with people, though they be strangers, mean restraint and pervading social conscience. City children find it difficult to have good times in pairs. No amount of instruction of rural pupils in sex hygiene will take the place of amusements and entertainments for groups of children, forming thus a special antidote for "two's company, three's a crowd." Liberating and standardizing normal intersex relations and discouraging cramped social intersex relations are more urgent needs than instruction in sex diseases. A working environment that permits pure-mindedness will do more to inculcate a reverence for sex cleanliness and for parenthood than lectures and essays on moral prophylaxis.
Patent medicines and other forms of quackery could not pay such enormous dividends unless there was some truth in their claims; unless their victim found some beneficial return for his money. They win confidence because they raise hopes and combat fear. They do cure thousands of people of fear and of "ingrowing thoughts." In so doing they remove the sole cause of much disability.[17]In so doing they are merely applying by wholesale principles of mental hygiene that are legitimately used by physicians, tradesmen, teachers, and parents who deal successfully with nervousness.
Quackery makes cures and makes money because of the undoubted influence of mind in causing and in removing those ailments that originate in fear, imagination, or morbid introspection. A few years ago a little out-of-the-way town in southern Minnesota was visited by train loads of the sick and crippled from miles around. Miraculous cures were heralded broadcast. Life-long cripples left wagon loads of crutches and braces to decorate the little church with the enchanted transom. People who had not walked for years returned to their homes cured. The marvels of famous shrines were fast being duplicated when the church authorities at St. Paul issued an explanation of the alleged miraculous appearance of biblical figures in the transom of the new church. The outlines of a mother carrying a baby hadbeen vaguely impressed in the transom glass when molten. When the mystery was explained the excursions and the cures stopped.
Nearly every physician and practically every medical charlatan can count scores of cures of ailments that had previously defied the skill of eminent physicians. A child's bumps actually stop aching after the mother or nurse kisses the abused spot. Invalids forget their limitations under stress of some great excitement or some intense desire for pleasures incompatible with invalidism. Many a physician of reputation owes his success in great part to the discriminating use of theplacebo,—a bread pill designed to supplant the patient's fear with confidence. Hypnotism and "suggestion" have been successfully used to cure alcoholism and to fill patients' minds with conviction stronger than the fear that produced the sickness. A well-known writer and preacher cures insomnia by auto-suggestion, telling himself he is sleepy, is very sleepy, is going to sleep, is almost asleep, is fast asleep. Treatment by osteopathy has been followed by disappearance of diseases that cannot possibly be cured by osteopathy. Christian Science has restored to health and happy usefulness hundreds of thousands of chronic invalids. Verily is hygiene of the mind an important factor in the civics of health.
Fear can originate with mind. Fear produces fear. Fear disarranges circulation of the blood and the nourishment of muscle and nerve. Fear can produce many bodily disorders which in turn feed fear. Fear cannot last unless bodily symptoms exist or arise to justify and feed it. Fear can be cured and removed in two ways: (1) by driving away fear and releasing bodily disorders from its thraldom; (2) by removing the disorders and making fear impossible to the logical mind. An enforced sea voyage begins with the disorder; a clever, buoyant physician begins with the fear. Patent-medicine proprietors, quacks, and fakes of everykind begin by displacing the fear with hope or cheer; the physical disorders frequently vanish by the same window as fear. Forfearwriteself-pity,morbid self-consciousness,hypertrophied submission; tohopeandcheeraddsmile,relaxation, andzest; and we have the chief elements of mental hygiene and the reason why intelligent as well as unintelligent men like to be swindled by medical or other quacks.
The social aspects of mental hygiene are particularly important. Once admitting the power of the mind to decrease vitality, we recognize the duty of seeming happy, buoyant, cheerful, vital, at least when with others, for the sake of others' minds and bodies. Secondly, we find the duty to refrain from commenting on others' appearance in a way that will start "ingrowing thoughts." A "grouchy" foreman can give blues and indigestion to a roomful of factory girls. A self-pitying teacher can check the heart beats of her class, cause arteries and lungs to contract, and deprive the brain of fresh blood. An oversympathetic neighbor can put a strong man to bed by discovering signs of nervous disintegration. Shall we gradually work out a code of mental hygiene rights and nuisances that will require compulsory notification of the "blues" and compulsory segregation of every person unable to "smile dull care away"? Is the time coming when boards of health will accompany infection leaflets with messages such as this from James Whitcomb Riley:
Talk health. The dreary, never-changing taleOf mortal maladies is worn and stale.You cannot charm or interest or pleaseBy harping on that minor chord, disease."Whatever the weather may be," says he,"Whatever the weather may be,It's the songs ye sing, and the smiles ye wear,That's a-making the sun shine everywhere."
Talk health. The dreary, never-changing taleOf mortal maladies is worn and stale.You cannot charm or interest or pleaseBy harping on that minor chord, disease.
"Whatever the weather may be," says he,"Whatever the weather may be,It's the songs ye sing, and the smiles ye wear,That's a-making the sun shine everywhere."
Mental hygiene has hitherto enjoyed an evil reputation and has been condemned to generally evil associations, because the rank and file have been ignorant of hygiene of every kind. Medical science has so long enveloped itself in mystery that it is in danger now of becoming discredited and of falling heir to the mantle of quackery.
Quacks often get social and economic results more agreeable to the patient and more helpful to society than orthodox medicine. "When traitors become numerous enough treason becomes respectable." So when mental hygiene succeeds, it becomes science for the case in question, and for that case orthodox medicine loses its respectability. For the layman there is no safety except in having intelligence enough to know whether his trouble has defied the sincere application of mental treatment, auto-suggestion, and loyalty to the health ideal.
Mental hygiene admits the existence of dental cavities, scarlet fever germs, adenoids, cross-eyes, uncleanliness, broken legs, inflamed eyes, overeating. The organic, structural defects which are to be sought by physical examination are all admitted by mental hygienists. They work for an orderly, daily routine and affirm the penalties of its violation. They would even favor going periodically to a physician, provided that we never go to him except when organic or structural disorders may safely be assumed from the fact that cheer and relaxation treatment does not give relief. Unhygienic living and mind cure cannot go together. The mind that tries to deceive itself cannot cure either mind or body. The man who violates the habits of health cannot patch his injuries or conceal the ravages of dissipation by mental hygiene. Here is the great advantage of knowing how to live hygienically, of observing habits of health, and then concerning ourselves not with ourselves, but with conditions of living for all those whose health can be affected by our health, or can affect our health and efficiency.
The most recent practical application of mental hygiene for moral and physical uplifting is the "moral clinic" or "psychotherapeutic" clinic established by Emmanuel Church in Boston. This clinic represents the union of three forces,—religion, medical diagnosis, mental hygiene. As a result of this alliance it is anticipated that both religion and medicine will be humanized, socialized, vitalized, made to express more accurately and more consistently that community consciousness and that yearning for equal opportunity and equal happiness which constitute the profoundest religious impulse. No person is treated at this moral clinic whose trouble is organic or structural. In determining whether the case belongs to this clinic, expert medical diagnosis is relied upon rather than the credulity of the patient or the zeal of the clergyman. Medical scientists of highest repute can consistently coöperate, because they recognize two scientific facts: first, that many troubles are due primarily to mental disorder; and, second, the greatest asset of the human mind is that something called religion, which is no less real and potent because peculiar to each individual. Whatever may be that deepest current of thought and feeling, whatever that synthetic philosophy, that explanation of being, which guides my life, it can be of inestimable aid if enlisted in an effort to secure normal vitality of mind and body.
The controlling motive of the moral clinic has proved infectious. There is reason to believe that the alliance of medicine and religion has come to stay, and that the present excitement over psychotherapeutics will settle down into a scientific utilization of religious motive and medical knowledge to prevent mental and moral disease. Unwholesome, morbid, self-centered thought is driven out. A recognition of others' claims takes its place. Hypnotism, suggestion, and group enthusiasm are used to their utmost possibilities. The success of the Boston moral clinic is due to establishingin the mind of the neurasthenic, the alcoholic, the world-weary, and the purposeless a truer conception of the pleasures that result from vitality and from altruistic effort.
It is too early to classify by kind of functional disorder the patients treated. Results from one patient have been described in newspapers as follows:
A school-teacher, as a result of nervous collapse, had lost control, began to fear the children under her care, and thought of relinquishing her profession. She was instructed in the art of self-control and the control of others; the notion of fear was dislodged and a sentiment of love for her little charges took its place. In the course of a few weeks this conscientious and experienced teacher regained her poise and found herself performing her duties better than ever before.
A school-teacher, as a result of nervous collapse, had lost control, began to fear the children under her care, and thought of relinquishing her profession. She was instructed in the art of self-control and the control of others; the notion of fear was dislodged and a sentiment of love for her little charges took its place. In the course of a few weeks this conscientious and experienced teacher regained her poise and found herself performing her duties better than ever before.
Many alcoholics have for months given evidences of complete cure. Stories almost incredible are quickening pastor and physician alike throughout the country. After individual treatments are given, after religious motive is appealed to, and the soul stirred to heed the lessons of religion, medicine, and sociology, patients are given the work cure. Thus a branch of social service is established, where after-treatment is given to the patient whose thoughts have been turned from himself to others. All of a sudden the church finds itself in need of definite knowledge as to opportunities for altruistic work, as to definite community needs not met, as to people in distress who can be relieved by volunteers, as to agencies which can be called upon to coöperate both in treating the individual and in utilizing his energies for others' benefits.
Because a relatively small percentage of men and women are neurasthenic, melancholy, morbid, alcoholic, the lesson of the moral clinic is most serviceable when extended for the benefit of the "not yet alcoholic" and the "not quite neurasthenic." In other words, individuals in thinking ofthemselves must learn the health value and soul value of purpose that centers in others' happiness. That thing which we have called tact in personality, and which in the past was discovered by induction, namely, the law of mental hygiene and the control it gives over others' health, must be taught in schools to children by wholesale, must be taught in medical and theological schools, to all physicians and all pastors. This alliance of medicine and religion, which is at present confined to one or two moral clinics, should be incorporated into education, into social work, into church work, becoming thus a part of civilization's normal point of view.
Mental hygiene cannot survive conscious violation of the fundamental laws of medicine and religion. The alliance of medicine and religion will prove utterly futile unless habits of living and of thinking are inculcated that conform to nature's law of self-preservation and to God's law of brotherly love. Self-centered religion, like self-centered medicine, destroys both body and soul.
[17]The alliance of mental hygiene, medicine, and religion is discussed in the Emmanuel Church book,Religion and Medicine; the Moral Control of Nervous Disorders; also in its bulletins,Religion and Medicine.
[17]The alliance of mental hygiene, medicine, and religion is discussed in the Emmanuel Church book,Religion and Medicine; the Moral Control of Nervous Disorders; also in its bulletins,Religion and Medicine.
When a grammar-school boy I learned from the game "Quotations" that Louis Agassiz, scientist, had written the sentence with which I introduce a final appeal for living that will permit physical and civic efficiency. Agassiz has been called "America's greatest educator," and again "the finest specimen yet discovered of the genushomo, of the speciesintelligens." The story of his long life as teacher of teachers reads like a romance. But among his gifts to education and citizenship none can be made to mean more than the simple proposition that natural law is as sacred as a moral principle. All who remember this "beatitude" will be helped to solve many perplexing problems of dress, diet, play, education, philanthropy, morals, and civics.
Reverence for the natural carries with it a distaste for the unnatural. Those who obey natural law soon come to regard its violation as a nuisance when not immoral. On the other hand, compromise with the unnatural, like compromise with vice, quickly leads first to toleration and thence to interest and practice. Therefore the importance of giving children Agassiz's conception of the sacredness of the laws that govern the human body. A passion for the natural is a strong foundation for habits of health and a priceless possession for one who wishes to know morality in its highest sense.
"Natural" is less attractive to us than it would be had Agassiz first interpreted it for us rather than Rousseau or present-day exponents of "the simple life," "back to nature,"and "back to the land." It is too often forgotten that no one sins against natural law more grievously than the primitive man or the isolated man in daily contact with non-human nature. Communing with nature seems not only to require communing with man but to give joys in proportion as the nature lover is concerned for the human society of which he is a part. Natural law does not become a moral principle until man is benefited or injured by man's use of nature's resources within and about him. Natural living according to natural law must be something sounder, more beautiful, and more progressive than can be read into or out of mountains, trees, brooks, and sky, or primitive society.
Natural law points to a Nature Fore as well as a Nature Back, to a Nature Up and Beyond as well as a Nature Down and Behind. The Nature that was yesterday will not do for to-morrow, any more than a man is willing to give up his nature aspirations for the careless, animal ways of romping childhood. Civilization is constantly urged at each step to repeat the prayer of Holmes's old man who dreams for the Autocrat of the Breakfast Table: