The Young Man's Guide by William Andrus Alcott (reading strategies book .TXT) 📕

surfeit have many perished, and he that dieteth himself prolongeth his life. Show not thy valiantness in wine; for wine hath destroyed many.'

How true are these words! How well worthy of a constant place in our memories! Yet, what pains have been taken to apologize for a life contrary to these precepts! And, what punishment can be too great, what mark of infamy sufficiently signal, for those pernicious villains of talent, who have employed that talent in the composition of Bacchanalian songs; that is to say, pieces of fine and captivating writing in praise of one of the most odious and destructive vices in the black catalogue of human depravity!

'Who,' says the eccentric, but laborious Cobbett, 'what man, ever performed a greater quantity of labor than I have performed? Now, in a great measure, I owe my capability to perform this labor to my disregard of dainties. I ate, during one whole year, one mutton chop every day. Being once in town, with one son (then a little boy) and a clerk, while my family was in the country, I had, for several weeks, nothing but legs of mutton. The first day, a leg of mutton boiled or roasted; second, cold; third, hashed; then, leg of mutton boiled; and so on.

'When I have been by myself, or nearly so, I have always proceeded thus: given directions for having every day the same thing, or alternately as above, and every day exactly at the same hour, so as to prevent the necessity of any talk about the matter. I am certain that, upon an average, I have not, during my life, spent more than thirty-five minutes a day at table, including all the meals of the day. I like, and I take care to have, good and clean victuals; but, if wholesome and clean, that is enough. If I find it, by chance, too coarse for my appetite, I put the food aside, or let somebody do it; and leave the appetite to gather keenness.'

Now I have no special desire to recommend mutton chops to my readers, nor to hold out the example of the individual whose language I have quoted, as worthy of general imitation. There is one lesson to be learned, however. Cobbett's never tiring industry is well known. And if we can rely on his own statements in regard to his manner of eating, we see another proof that what are called 'dainties,' and even many things which are often supposed to be necessaries, are very far from being indispensable to health or happiness.

I am even utterly opposed to the rapid eating of which he speaks. In New England especially, the danger is on the other side. 'Were it not from respect to others, I never would wish for more than eight minutes to eat my dinner in,' said a merchant to me one day. Now I can swallow a meal at any time, in five minutes; but this is not eating. If it is, the teeth were made—as well as the saliva—almost in vain. No! this swallowing down a meal in five or even ten minutes, so common among the active, enterprising, and industrious people of this country, is neither healthy, nor decent, nor economical. And instead of spending only thirty-five minutes a day in eating; every man, woman, and child ought, as a matter of duty, to spend about twice the time in that way. This would give the teeth and salivary glands an opportunity to come up to the work which God in nature assigned them. We may indeed cheat them for a time, but not with impunity, for a day of reckoning will come; and some of our rapid eaters will find their bill (in stomach or liver complaints, or gout or rheumatism) rather large. They will probably lose more time in this way, than they can possibly save by eating rapidly.

The idea of preventing conversation about what we eat is also idle, though Dr. Franklin and many other wise men, thought otherwise. Some of our students in commons and elsewhere, suppose themselves highly meritorious because they have adopted the plan of appointing one of their number to read to the company, while the rest are eating. But they are sadly mistaken. Nothing is gained by the practice. On the contrary, much is lost by it. The bow cannot always remain bent, without injury. Neither can the mind always be kept 'toned' to a high pitch. Mind and body must and will have their relaxations.

I am not an advocate for wasting time or for eating more than is necessary. Nay, I even believe, on the contrary, with most medical men, that we generally eat about twice as much as nature requires. But I do say, and with emphasis, that food must be masticated.

Before I dismiss the subject of temperance, let me beseech you to resolve to free yourselves from slavery to tea and coffee. Experience has taught me, that they are injurious to health. Even my habits of sobriety, moderate eating, and early rising, were not, until I left off using them, sufficient to give me that complete health which I have since had.

I do not undertake to prescribe for others exactly; but, I do say, that to pour down regularly, every day, a quart or two of warm liquid, whether under the name of tea, coffee, soup, grog, or any thing else, is greatly injurious to health. However, at present, what I have to represent to you, is the great deduction which they make, from your power of being useful, and also from your power to husband your income, whatever it may be, and from whatever source arising. These things cost something; and wo to him who forgets, or never knows, till he pays it, how large a bill they make—in the course of a year.

How much to be desired is it, that mankind would return once more, to the use of no other drink than that pure beverage which nature prepared for the sole drink of man! So long as we are in health, we need no other; nay, we have no right to any other. It is the testimony of all, or almost all whose testimony is worth having, that water is the best known drink. But if water is better than all others, all others are, of course, worse than water.

As to food and drink generally, let me say in conclusion, that simplicity is the grand point to aim at. Water, we have seen, is the sole drink of man; but there is a great variety of food provided for his sustenance. He is allowed to select from this immense variety, those kinds, which the experience of mankind generally, combined and compared with his own, show to be most useful. He can live on almost any thing. Still there is a choice to be observed, and so far as his circumstances permit, he is in duty bound to exercise that choice. God has said by his servant Paul; 'Whether ye eat or drink, or whatsoever ye do,' &c.

What we believe to be most useful to us, though at first disagreeable, we may soon learn to prefer. Our habits, then, should be early formed. We should always remember these two rules, however. 1st. The fewer different articles of food used at any one meal, the better; however excellent in their nature those may be which are left untasted. 2. Never eat a moment longer than the food, if well masticated, actually revives and refreshes you. The moment it makes you feel heavy or dull, or palls upon the taste, you have passed the line of safety.

Section X. On Suppers.

Suppers, properly so called, are confined, in a considerable degree, to cities; and I was at first in doubt whether I should do as much good by giving my voice against them, as I should of mischief by spreading through the country the knowledge of a wretched practice. But farther reflection has convinced me that I ought to offer my sentiments on this subject.

By suppers, I mean a fourth meal, just before going to bed. Individuals who have eaten quite as many times during the day as nature requires, and who take their tea, and perhaps a little bread and butter, at six, must go at nine or ten, they think, and eat another hearty meal. Some make it the most luxurious repast of the day.

Now many of our plain country people do not know that such a practice exists. They often eat too much, it is true, at their third meal, but their active habits and pure air enable them to digest it better than their city brethren could. Besides, their third meal never comes so late, by several hours, as the suppers of cities and towns.

Our English ancestors, 200 years ago, on both sides of the Atlantic, dined at eleven, took tea early, and had no suppers. So it was with the Jews of old, one of the healthiest nations that ever lived beyond the Mediterranean. They knew nothing of our modern dinners at three or four, and suppers at nine, ten, or eleven.

But not to 'take something late at night with the rest,' would at present be regarded as 'vulgar,' and who could endure it? Here, I confess, I tremble for some of my readers, whose lot it is to be cast in the city, lest they should, in this single instance, hesitate to 'take advice.' But I will hope for better things.

If you would give your stomach a season of repose, as well as the rest of your system; if you would sleep soundly, and either dream not at all, or have your dreams pleasant ones; if you would rise in the morning with your head clear, and free from pain, and your mouth clean and sweet, instead of being parched, and foul; if you would unite your voice—in spirit at least—with the voices of praise to the Creator, which ascend every where unless it be from the dwellings of creatures that should be men,—if, in one word, you would lengthen your lives several years, and increase the enjoyment of the last thirty years 33 per cent. without diminishing that of the first forty, then I beg of you to abstain from suppers!

I am acquainted with one individual, who partly from a conviction of the injury to himself, and partly from a general detestation of the practice, not only abstains from every thing of the kind, but from long observation of its effects, goes to the other extreme, and seldom takes even a third meal. And I know of no evil which arises from it. On the contrary, I believe that, for him, no course could be better. Be that as it may, adult individuals should never eat more than three times a day, nor should they ever partake of any food, solid or liquid, within three or four hours of the period of retiring to rest.

But if eating ordinary suppers is pernicious, what shall we say of the practice which some indulge who aspire to be pillars in church or state, with others of pretensions less lofty, of going to certain eating houses, at a very late hour, and spending a considerable portion of the night—not in eating, merely, but in quaffing poisonous draughts, and spreading noxious fumes, and uttering language and songs which better become the inmates of Pandemonium, than those of the counting-house, the college, or the chapel! If there be within the limits of any of our cities or towns, scenes which answer to this horrid picture, let 'it not be told in Gath, or published in the streets of Askelon,' lest the fiends of the pit should rejoice;—lest the demons of darkness should triumph.

Section XI. On Dress.

The object of dress is fourfold: 1st. It is designed as a covering; 2d. As a means of warmth; 3d. As a defence; 4th. To improve our appearance.

These purposes of dress should all