During the Japanese-Chinese war, two Japanese students were arrested in Shanghai on the charge of espionage, and were taken to Ningpo and tortured to death.

The method of torture was the most cruel known, and included a slow crushing of the most sensitive parts of their anatomy.

The young patriots displayed such heroism under the torture that the incident gave rise to considerable discussion as to the relative sensitiveness of the Mongolian and the Caucasian races to pain. The consensus of the opinion that I saw expressed, which was, by the way, Caucasian opinion only, was that the Oriental was less sensitive, and therefore was not entitled to as much credit for withstanding pain as the self-adjudged, more-sensitive Westerner.

The truth of the matter is, that there is a limit to actual pain within the power of any one to endure, if the element of fearthought-of-more-pain is eliminated, so that the absorbing heroism of the patriot—almost courting torture for the honor of his cause—puts the element of fearthought out of the case, and leaves only the actual sensation to be suffered. Pain is undoubtedly intended as a warning of disordered conditions, and not as a punishment, and, having performed its mission, is relieved by a kind paralysis before the shock is too severe for human endurance.

This is the beneficent provision of the natural law, but when it comes to the exercise of unnatural fearthought, there is no limit to the torture a victim may impose upon himself, and, on a basis of a very little real pain, build up most terrible suffering.

The author has tested the truth of this assertion personally.

Being condemned to submit to a dental operation of unusual severity, the opportunity to experiment was gladly availed of, even at the expense of comfort.

One special aggravation of the operation was the prying open of the mouth, in order to build up from the root one of the teeth located farthest back in the mouth. The mouth was not large enough to suit the facile convenience of the dentist, and hence he made use of all the skill and power he possessed to enlarge the cavity, and having stretched it to the utmost, firm wedges held it open, without possibility of protest, for three hours on a stretch; and on these instruments and conditions of torture I had ample opportunity to experiment; so sufficient—for all practical purposes—that I do not feel it necessary to repeat the experiment, even in the interest of scientific investigation.

The experiment proved, however, my contention, that even the greatest possible pain is of itself not very severe, and that it requires but a slight diversion to make one forget it, for the time being, entirely. I was able, at any moment of the combined irritation, to concentrate my mind upon some subject or object, and to lose the sense of pain out of my consciousness altogether—and at will.

Major General O. O. Howard, U. S. A. (retired) has recently corroborated, to the author, out of his own experience, the possibility of forgetting pain through slight diversion. He lost an arm during the Civil War, and in the process of recovery some of the nerve-ends were not properly cicatrized, so that ever since the wound healed the General has not been free from the sensation of pain, whenever his mind has reverted to it, and yet he is able at any time to forget it by change of thought.

In like manner, fear-of-trouble is the major part of all the so-called trouble that is experienced. As intimated in the "definitions," under the caption of "Trouble," there are few real conditions that are very uncomfortable, if apprehension of still more uncomfortable conditions is not imported to exaggerate the existing discomfort. Fear of freezing to death or of drowning may be made very terrible, for instance, whereas the end in freezing and in drowning is known to be so comfortable, and even blissful, that those who are on the point of passing out of life by those means dislike to be called back to life again.

The heroism of mothers in the event of child-birth is too well known to call for reference, but there is the greatest difference in the ease or in the discomfort of the condition attending the process, which is largely influenced by the feeling of welcome or the attitude of aversion with which the new-comer is greeted by the mother.

The point-of-view has much to do with the sting of pain. Whoever has suffered that severest of all spankings, the water spanking incident to a clumsy dive, or a wrongly-calculated somersault into the water from a wharf, or from a natatorium springboard, will remember that the pain of it is not half so hard to bear as the form of parental correction called by the same name, that in itself is not nearly so severe.

Sensitiveness to pain is largely due to the fear of pain, and a reversal of the accustomed attitude towards fear will have an immediate effect upon the severity of pain by mitigating much of its sting. Christian scientists, mental scientists, spiritual scientists, faith curists, and all others who practice mental therapeutics in physical diseases, escape much suffering in this way, and the happy result of this attitude towards pain serves to strengthen their faith.

Whatever the cause of the relief, it is good, for it teaches, in a most practical way, the potency of thought in overcoming, or, dismissing, real pain as well as all imaginary evil, and also the possibility of eliminating fearthought from the mental equipment, by showing how impotent to harm are the realities that inspire it, when it is prevented from exaggerating them.