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About this book

Mark Twain’s “Christian Science” is a two‑part nonfiction work that blends memoir, reportage, and polemic. The opening pages explain that the first section, written four years earlier, has been revised for accuracy, while the second, composed in early 1903, offers a portrait of Mary Baker Eddy drawn exclusively from her own statements. Twain begins with a comic travel anecdote set in 1899 Vienna, where a fall from a cliff leads him to a rural farmhouse and a confrontation with a Christian Science practitioner. The narrative quickly shifts to a dialogue that satirically dissects the movement’s core doctrines, its denial of matter, pain, and disease, through exaggerated exchanges between the narrator and the doctor, Fuller. The text is presented as a series of extended conversations that expose the logical extremes of Eddy’s teachings while retaining Twain’s characteristic humor and skepticism.

The voice is unmistakably Twain’s: witty, verbose, and steeped in the turn‑of‑the‑century American literary style. He mixes colloquial banter with elaborate, almost baroque sentences, peppered with German phrases and mock‑philosophical jargon. Readers who enjoy satirical examinations of religion, late‑19th‑century cultural debates, or Twain’s sharper, less familiar essays will find this work engaging. Its blend of historical detail and incisive humor appeals to those interested in the controversies surrounding Christian Science and to admirers of Twain’s more argumentative prose.

Who appears in Christian Science

  • Mark TwainLate‑19th‑century American male, white hair, full moustache, beard, wearing a dark frock coat and waistcoat, pipe in hand
  • Mary Baker EddyMiddle‑aged American woman, dark hair pulled back in a bun, modest high‑collared dress, sensible hat, solemn expression
  • Dr. FullerMiddle‑aged male practitioner, spectacles, clean‑shaven, wearing a sober suit with a pocket watch, thoughtful demeanor

The opening · free to read

This last summer, when I was on my way back to Vienna from the Appetite-Cure in the mountains, I fell over a cliff in the twilight, and broke some arms and legs and one thing or another, and by good luck was found by some peasants who had lost an ass, and they carried me to the nearest habitation, which was one of those large, low, thatch-roofed farm-houses, with apartments in the garret for the family, and a cunning little porch under the deep gable decorated with boxes of bright colored flowers and cats; on the ground floor a large and light sitting-room, separated from the milch-cattle apartment by a partition; and in the front yard rose stately and fine the wealth and pride of the house, the manure-pile. That sentence is Germanic, and shows that I am acquiring that sort of mastery of the art and spirit of the language which enables a man to travel all day in one sentence without changing cars.

There was a village a mile away, and a horse doctor lived there, but there was no surgeon. It seemed a bad outlook; mine was distinctly a surgery case. Then it was remembered that a lady from Boston was summering in that village, and she was a Christian Science doctor and could cure anything. So she was sent for. It was night by this time, and she could not conveniently come, but sent word that it was no matter, there was no hurry, she would give me “absent treatment” now, and come in the morning; meantime she begged me to make myself tranquil and comfortable and remember that there was nothing the matter with me. I thought there must be some mistake.

“Did you tell her I walked off a cliff seventy-five feet high?”

“Yes.”

“And struck a boulder at the bottom and bounced?”

“Yes.”

“And struck another one and bounced again?”

“Yes.”

“And struck another one and bounced yet again?”

“Yes.”

“And broke the boulders?”

“Yes.”

“That accounts for it; she is thinking of the boulders. Why didn't you tell her I got hurt, too?”

“I did. I told her what you told me to tell her: that you were now but an incoherent series of compound fractures extending from your scalp-lock to your heels, and that the comminuted projections caused you to look like a hat-rack.”

“And it was after this that she wished me to remember that there was nothing the matter with me?”

“Those were her words.”

“I do not understand it. I believe she has not diagnosed the case with sufficient care. Did she look like a person who was theorizing, or did she look like one who has fallen off precipices herself and brings to the aid of abstract science the confirmations of personal experience?”

“Bitte?”

It was too large a contract for the Stubenmadchen's vocabulary; she couldn't call the hand. I allowed the subject to rest there, and asked for something to eat and smoke, and something hot to drink, and a basket to pile my legs in; but I could not have any of these things.

“Why?”

“She said you would need nothing at all.”

“But I am hungry and thirsty, and in desperate pain.”

“She said you would have these delusions, but must pay no attention to them. She wants you to particularly remember that there are no such things as hunger and thirst and pain.''

“She does does she?”

“It is what she said.”

“Does she seem to be in full and functionable possession of her intellectual plant, such as it is?”

“Bitte?”

“Do they let her run at large, or do they tie her up?”

“Tie her up?”

“There, good-night, run along, you are a good girl, but your mental Geschirr is not arranged for light and airy conversation. Leave me to my delusions.”

I could not offer my pulse, because the connection was broken; but she detected the apology before I could word it, and indicated by a negative tilt of her head that the pulse was another dumb servant that she had no use for. Then I thought I would tell her my symptoms and how I felt, so that she would understand the case; but that was another inconsequence, she did not need to know those things; moreover, my remark about how I felt was an abuse of language, a misapplication of terms.

“One does not feel,” she explained; “there is no such thing as feeling: therefore, to speak of a non-existent thing as existent is a contradiction. Matter has no existence; nothing exists but mind; the mind cannot feel pain, it can only imagine it.”

“But if it hurts, just the same--”

“It doesn't. A thing which is unreal cannot exercise the functions of reality. Pain is unreal; hence, pain cannot hurt.”

In making a sweeping gesture to indicate the act of shooing the illusion of pain out of the mind, she raked her hand on a pin in her dress, said “Ouch!” and went tranquilly on with her talk. “You should never allow yourself to speak of how you feel, nor permit others to ask you how you are feeling; you should never concede that you are ill, nor permit others to talk about disease or pain or death or similar nonexistences in your presence. Such talk only encourages the mind to continue its empty imaginings.” Just at that point the Stuben-madchen trod on the cat's tail, and the cat let fly a frenzy of cat-profanity. I asked, with caution:

“Is a cat's opinion about pain valuable?”

“A cat has no opinion; opinions proceed from mind only; the lower animals, being eternally perishable, have not been granted mind; without mind, opinion is impossible.”

“She merely imagined she felt a pain--the cat?”

“She cannot imagine a pain, for imagining is an effect of mind; without mind, there is no imagination. A cat has no imagination.”

“Then she had a real pain?”

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