BIBLE HYGIENE. NEW POPULAR SCIENTIFIC BOOKS. 
EYESIGHT; GOOD AND BAD. 
ROBERT BRUDENELL CARTER, F.R.C.S. 
58 Illustrations. 12mo. Cloth. Price, $1.50. 
“Practical common-sense combined with professional knowledge 
are the chief attributes of I)r. Carter’s Book. His information is 
given in a clear style, easy to be understood by any one, and worthy 
to be followed by every one To reprint the many pieces of 
good advice which the author gives would be to reprint the whole 
book, which we heartily commend as the best manual on a most im- 
portant subject.”—Philadelphia Tress. 
HEALTH AND HEALTHY HOMES ; 
A GUIDE TO DOMESTIC HYGIENE. 
BY GEORGE WILSON, M.D., F.C.S. 
Author of “Hand Book of Hygiene and Sanitary Science." 
12mo. Cloth. Price, $1.50. 
OUR HOMES. 
VOLUME 9, AMERICAN HEALTH PRIMERS. 
33 Illustrations. 32ino. Cloth. Price, 50 Cents. 
BY HENRY HARTSHORNE, M.D. 
“We should wish to see it in the hands of every charity organiza- 
tion society, and distributed by them to all poor families who could 
understand and profit by its teachings.”—Bujjaio Courier. 
“Dr. Hartshorne has treated his important subject in a very clear 
and comprehensive manner. His book is full of valuable informa- 
tion, and any one who wants to conform the management of his 
household to the mandates of sanitary science cannot do better than 
consult it.”—The North American. BIBLE HYGIENE 
OR 
HEALTH HINTS. 
BY 
A PHYSICIAN. 
PHILADELPHIA: 
PRESLEY BLAKISTON, 
1012 WALNUT STREET. 
l8 80. PREFACE. 
This volume, written mainly for the public, has 
a threefold purpose. 
First: to impart in a popular, easily under- 
stood, and condensed form, the elements of the 
all-important study of Hygiene, or the art of 
health-preservation; doubtless destined to be 
the chief element in the medicine of the future. 
Second : to show how numerous, varied, and 
important are the health-hints contained in that 
most ancient of all authorities—the Bible. 
Third : To prove that the secondary trendings 
of modern philosophy run in a parallel direction 
with the primary light of the Bible; and to point 
out the indirect evidence thus derived from an 
unexpected quarter, namely, these far-seeing sani- 
tary maxims, and the medical science of the Scrip- 10 
PREFACE. 
tures generally, in proof of the inspiration and 
credibility of Holy Writ. 
The principal source of information has neces- 
sarily been the Sacred Book itself, of various 
editions, annotated and otherwise; to which 
Cruden’s well-known Concordance has proved 
an indispensable key. The admirable hygienic 
handbooks of Parkes and Wilson ; the physio- 
logical writings of Carpenter and other recog- 
nized authorities; are also quoted or alluded to 
when necessary, especially' to show where they 
are corroborated and established by the medical 
conclusions of Scripture. CONTENTS. 
CHAPTER I. 
PAGE 
Two Revelations of God—Where they Agree or Differ— 
The Bible as a Revelation—As a Literary Production 
—Bible Poetry—Its Worldly Maxims—Law', Art, His- 
tory, and Biography—Science—Ethnology—Zoology— 
Botany—Astronomy — Geology—Chemistry — Meteor- 
ology—Medical Science—A Proof of Bible Inspiration 
—Shown by the History of Medicine—Non-interpola- 
tion of the Text—Biblical and Modern Hygiene com- 
pared—The Source of the Former, . . . 17-43 
THE BIBLE AS A SOURCE OF GENERAL INFORMATION. 
THE BIBLE AS A HEALTH-GUIDE. 
CHAPTER II. 
Man’s Double Nature—Soul and Body—-Origin of Disease 
and Death—Nature of Health and Disease, Life and 
Death—Value of Life and Health—Disease Cure and 
Prevention—Practical Importance of the Latter—Basis 
of Hygiene—Man cared for by God—Proof—God’s 
Special Influence on Health and Life, Disease and 12 
CONTENTS. 
Death—Bible Proofs—God Specially inflicts Disease 
and Death—Individual and National Life in God’s 
Keeping—Largely in Man’s own—Bible and Human 
Hygiene—Parallel between Israelites and other Na- 
tions—Health-hints of Bible meant for both—Health 
Subject to Law—Varieties of Hygiene—The Body 
Described—Physiological Descriptions in Bible—The 
Different Agencies which Influence Health, . 44-74 
PAGE 
CHAPTER III. 
ON PERSONAL HYGIENE. 
Man’s Complicated Organism—Disease-resisting Power— 
Necessity for Personal Hygiene—Illustrated by Adults 
—Children—Heads of Houses—Legislators—Penalties 
of its Disregard—Bible Illustrations, . . . 75-81 
CHAPTER IV. 
BIBLE HEALTH-HINTS REGARDING FOOD. 
Bodily Necessity for Food—Its Uses—It should be Good— 
Abundant—Mixed—Regulated for Season and Climate 
—Variety — Of Natural Forms — Properly Cooked — 
Taken at Stated Intervals—Results of Disregard of 
These—Chyme and Chyle—Composition of Food— 
How these should be Combined—Wonders of Digestion 
—Results of Non-fulfilment—Bolting Food—Imperfect 
Insalivation—Overfeeding—Eating too Often—Over- 
stimulation—Drinking Iced Fluids—Varieties of Israel- 
itish Food—Clean and Unclean Kinds—Israelitish Law 
of Food Figurative—Similarity Between Ancient and 
Modern Selections—Bible Hints about Food—National 
Dieting, 82-106 CONTENTS. 
13 
CHAPTER V. 
BIBLE HINTS REGARDING DRINK. 
PAGE 
Fluid a Constituent of Body—Also Necessary for Out- 
ward Cleanliness—Properties of Good Water—Allow- 
ance per Head—Israelitish Drink—Chiefly Water—Its 
Value in Palestine—Milk—Wine—Does the Bible Ad- 
vocate its Use ?—Bible Varieties—Vain—Some Ap- 
proved, Others condemned—Bible Teachings—Ancient 
and Modern Wines—Do Medicine and Scripture Agree 
or Differ ?—Right Use of Wine—What Experience says 
—Good for Some, Bad for Most, . . . 107-134 
CHAPTER VI. 
A Necessity—Effects of Impure Air—Bible Hints—Tent and 
House Air—Ventilation—Should be Good, . 135-143 
BIBLE HINTS ABOUT AIR. 
CHAPTER VII. 
BIBLE HINTS ABOUT EXERCISE. 
Work Necessary for Health—Paradisiac Work—At Present 
Day—Work Ennobling—Inaction Detrimental—Mod- 
erate Work Beneficial—Its Varieties—Recreation— 
Bible Remarks on Work—From a National Stand- 
point, . . . . . . . 144-156 
CHAPTER VIII. 
BIBLE HINTS ABOUT SLEEP. 
Necessity for Rest—Sleep—This Universal—The Necessary 
Amount—Seventh Day Rest—Bible Allusions to Rest 14 
CONTENTS. 
and Sleep — Overindulgence — Sabbath Question — Is- 
raelitish Sabbatic Year—Sabbath of Years—Israelitish 
Special Days of Rest—Sleep and Rest from a National 
Point of View, ...... 157-167 
PAGE 
CHAPTER IX. 
BIBLE HINTS ABOUT CLEANLINESS. 
Necessity for—Results of Want of—Bible Allusions Regard- 
ing Personal—Body—Clothes—Household Utensils— 
Sources of Impurity among Israelites—Jewish Mode of 
Purification—Object of Jewish Ordinances—Great Ne- 
cessity for Cleanliness at Present Day, . . 168-179 
CHAPTER X. 
BIBLE HINTS REGARDING CLOTHING. 
Object of—Bible Remarks—Varieties of—Extravagance 
Condemned, 180-183 
CHAPTER XI. 
Health of Mind Necessary—Effect of Mental Underwork 
and Overwork—Bible Maxims Regarding Work—Lazd- 
ness—Moral Feelings—Morality from a National Point 
of View, ..... . 184-193 
MENTAL, MORAL, AND SPIRITUAL CULTURE. 
CHAPTER XII. 
PUBLIC HYGIENE. 
Definition—Necessity for—Examples—Public and Private 
Mutually Dependent—Results of Neglect—Examples— CONTENTS. 
15 
Bible Hints—Special Case of Israelites—Value should 
be Taught—Worth from a National Point of View, 194-203 
PAGE 
CHAPTER XIII. 
BIBLE HINTS REGARDING DWELLINGS. 
Necessity for—Requirements of—Healthiness Essential— 
Especially Pure Air—Well-planned Streets—Result of 
Non-compliance—Bible Hints—Edenic Life—Jewish 
Tents, Camps, and Houses, .... 204-211 
CHAPTER XIV. 
BIBLE HINTS REGARDING SEWERAGE. 
Use of—Varieties, Wet and Dry—Description—Advantages 
and Disadvantages of—Israelitish Laws, . 212-219 
CHAPTER XV. 
BIBLE HINTS REGARDING DISINFECTION AND DISEASE 
PREVENTION. 
Necessity for—Special Study Needed—Nature of Contagious 
Disease—Bible Hints—Leprosy—Its Treatment and 
Prevention—House Leprosy—Clothes Leprosy—Sum- 
mary of Jewish Quarantine Laws—Contrast with those 
of Present Day—Disposal of Dead, . . 220-236 16 
CONTENTS. 
CHAPTER XVI. 
CONCLUSION. 
Bible a Guide for Body as well as for Soul —This not Sur- 
prising—Why Bible Moral Maxims more Minute and 
Searching than Health-hints—Why Bible Health-hints 
so long Neglected—How Perfect can Hygiene be Made ? 
—Shall Man ever be Perfectly Healthy Again ?—Will 
Sin Perpetuate Disease ?—Disease may be Lessened— 
Need for Public and Private Hygiene—Importance of 
its Study—Bible Health Laws not Harsh but Beneficent 
—Especially Acceptable to Christians, . . 237-249 
PAGE BIBLE HYGIENE. 
CHAPTER I. 
THE BIBLE AS A SOURCE OF GENERAL INFORMA- 
TION. 
One of the main articles in the Christian faith 
is the belief that the Almighty has not left man- 
kind in complete doubt regarding themselves, the 
creation of which they form part, and the great 
Being whom they worship and regard as their 
Maker, but has given a double—namely, a written 
and an unwritten—revelation ; that is, His Word 
and His works; the former being the book called 
the Bible, and the latter the vast and more abstruse 
volume of Nature. 
Of these, the former tells us chiefly about the 
Author of all things ; while the latter, interpreted 
by science, explains His handiwork. They differ 
in one essential feature,—that while the facts of 18 
BIBLE HYGIENE. 
Nature are often mysterious and easily misunder- 
stood, the truths of the more important of the two 
are given in comprehensible human language- 
Yet, though individually distinct, the Word of 
God and the book of Nature conjointly form one 
great whole, each being the keynote and the 
complement of the other. Nor is it possible that 
they can materially disagree, seeing that the one 
was inspired, and the other made, by Jehovah. 
True, Religionists, instead of aiding, have not un- 
frequently opposed and retarded the advance of 
science, and Scientists the progress of religion. 
But veritable religion—that is, the worship of the 
Deity—and veritable science—that is, the faultless 
story of His works—can never conflict. And 
doubtless when mistranslations of Scripture are 
corrected, and science is made more accurate ; 
when theologians are better versed in science and 
philosophers in Scripture; and when investi- 
gators of both classes become more liberal and 
less dogmatic, it will be found that those facts 
alone are genuine, and that science alone true, 
which agree with Scripture. Fancied discrepan- 
cies will then disappear, apparent enigmas will be 
solved, and the close correspondence between the 
written text of the Bible and the unpenned record 
of Nature fully recognized. In other words, it 
will be found that science and revelation are not THE BIBLE AS A SOURCE OF INFORMATION. 
19 
antagonistic and contradictory, but mutually de- 
pendent and corroborative; and both necessary 
to make the invaluable inheritance perfect. And, 
though doubters have questioned and disbelievers 
denied the inspiration and credibility of Scripture, 
and attacked the Bible on the score of its Proph- 
ecies, History, Chronology, Language, Literature, 
Miracles, and so forth ; so doubtless the more 
recent attempts to throw discredit on its pages 
from the side of science will ultimately prove 
equally futile. 
The human race is much indebted in various 
ways to the sacred Book. It informs us mainly 
about God’s relation to man, and man’s to Him. 
Without it we should be a puzzle to ourselves, 
and the deity a still greater mystery; while of our 
origin, place in nature, history, destiny, and those 
of the world fashioned expressly for us, we should 
know next to nothing. Even the universally prev- 
alent and clearly intuitive belief in the existence 
of a supreme Being and of a future state would be 
vague and unconfirmed. Without the information 
so imparted, how tame, worthless, and uninterest- 
ing would the present life be, and how hopeless 
the future ! 
But although mainly a complete and superb 
moral and spiritual treatise, the Bible is a great 
literature in small bulk, and wonderful compen- BIBLE HYGIENE. 
20 
dium, replete with valuable information on many 
subjects, incidentally imparted, much of which we 
could obtain nowhere else, and in which new 
beauties and excellencies are being constantly dis- 
covered. 
Thus, to cite only a few of its merits, where 
could Christians of every age and condition find 
a better directory for soul-elevating, heart-gladden- 
ing communion with God, beautiful truths far 
above this world’s wisdom, and such a wonder- 
fully accurate and veracious analysis of the work- 
ings, joys, and sorrows of the human heart, or a 
truer synopsis of personal religious experience, 
than in the Psalms ? while in the Lord’s Prayer 
we have a more comprehensive, devout, and 
epitomized petition than any uninspired mortal 
could pen. Nor could the most gifted human 
philosopher compile a system of social and moral 
ethics so complete and yet condensed as the Ten 
Commandments, and the two fundamental princi- 
ples into which they were subsequently curtailed 
(Matt. xxii. 30-40), thereby furnishing the base- 
work of the noblest personal, social, and political 
morality in the world. And, again, it would be 
impossible to give a more perfect code of rules 
than those plain and simple maxims- scattered 
through the Bible to tell us how we may individu- 
ally and collectively attain the highest happiness THE BIBLE AS A SOURCE OF INFORMATION. 
21 
in this probationary state of existence, and the un- 
alloyed bliss of the future life. 
To say nothing of the literary excellence of the 
Scriptures throughout, where is the uninspired 
poetry that can equal that of the Psalms, Job, 
Proverbs, Ecclesiastes, Song of Solomon, Isaiah, 
and most of the Prophets, for pathos, sublimity, 
beauty, animation, force, and expressiveness? Or 
where can those who strive to make the best of 
both worlds find a better guide through life, and 
a more complete code of sagacious, practical 
sayings, moral precepts, and religious teachings 
than in Proverbs and Ecclesiastes? a collection 
that stands above every other mass of wisdom 
that the ingenuity of man has ever brought to- 
gether, each being a gem, and the whole a mine, 
in which many a sage has founded a reputation; 
and of which it has been well remarked, that had 
they come from Greece instead of Judea, and no 
mention been made of the God of truth and love, 
the wise men of this world would never have 
ceased to extol them and glorify their Author. 
So, in like manner, illustrations might be given 
of the Law and Art, the History and the Biog- 
raphy of the Scriptures, the latter two being curt, 
comprehensive, suggestive, searching, and for the 
most part the only reliable record of primeval 
times. But it is chiefly to the science of the Bible 22 
BIBLE HYGIENE. 
that we wish to call attention meanwhile. Not 
only are the elementary or base facts of most of 
the great sciences given, including some of 
comparatively recent development, but important 
modern theories and discoveries are not unfre- 
quently foreshadowed in a manner that stamps 
the Book as a no less profound and accurate than 
ancient scientific authority; and showing that 
the philosophy of the Bible only required modern 
enlightenment and research to decipher and illus- 
trate it. 
For example, the science of Ethnology is out- 
lined. Modern science, in demonstrating the 
unity of the many different races of man, as de- 
duced by anatomical, physiological, and psycho- 
logical research, has only confirmed the dictum 
long since laid down by Scripture, that “ God 
hath made of one blood, all nations of men for 
to dwell on all the face of the earth ” (Acts xvii. 
26). And, again, while modern anthropologists 
have divided the genus Homo into three great 
varieties—Mongolian, Ethiopian, and Caucasian 
—we have to turn to early Bible history to find 
their conclusions anticipated and corroborated, 
and to have their system completed by tracing 
the genealogical descent of these from the three 
sons of Noah,—namely, Shem, Ham, and Japhet, 
respectively. THE BIBLE AS A SOURCE OF INFORMATION. 
23 
So also the elements of Zoology exist; for in 
Genesis we have the first division of animals into 
beasts of the fields, fowls of the air, fish of the sea, 
and reptiles or creeping things (Gen. ii. 19, 20); 
while again in the record of the Flood (Gen. vii. 
2 ; viii. 20), and subsequently in the lists of edible 
and non-edible varieties of food given in the 
Pentateuch (Lev. xi.; Deut. xiv.), we have 
animals classed into clean and unclean (chap, iv.), 
quadrupeds which are cud-chewers and cloven- 
hoofed or foot-parted being singled out from such 
as are not, and from those which go on their paws, 
a list which includes predatory beasts. The non- 
edible predatory birds are grouped apart from the 
clean or edible domesticated varieties or vege- 
table feeders. F'ish that have neither fins nor 
scales are classed apart from such as have both. 
Creeping animals are distinguished, such as the 
lizard, serpent, and tortoise ; also centipedes, and 
similar many-footed insects, which both fly and 
leap; and lastly, flying insects with leaping legs. 
Solomon, like Adam and Moses, was evidently a 
naturalist, for he spake of beasts, fowls, creeping 
things and fishes (1 Kings iv. 33). And it is 
worthy of note that our present zoological arrange- 
ments do not differ materially from, but are mainly 
little else than elaborations of, these primary and 
ancient classifications. 24 
BIBLE HYGIENE. 
Again, in Genesis we find the first arrangement 
of the vegetable world, namely into grasses, herbs, 
trees, and fruit trees. Solomon was a botanist, for 
he spoke of trees and plants, from the huge cedar 
to the small hyssop on the wall (i Kings iv. 33). 
The first in modern time to devise a thorough 
arrangement of plants was Linnaeus during last 
century. This was based mainly on the repro- 
ductive organs. But even its author was satisfied 
that this so-called “artificial” system was imper- 
fect, and wished for a better. Nor was this sup- 
plied till the present century, when De Candolle 
gave us what he termed the “ natural ” system, 
which classes plants according to their essential 
organs, the growth of the stem, and the number 
of seed leaves. How strange to find that this truer, 
though more abstruse and difficult arrangement, 
had been -clearly outlined for ages in the Mosaic 
record of the Creation (Gen. i. 11, 12), in which 
the nature of the seed, fruit, leaf, and the size 
and character of the plant, are the recognized dis- 
tinctions. The part which the leaves perform in 
the construction of the trunk of the tree is sup- 
posed to be quite modern. Yet is it not foreshad- 
owed, and the physiology of exogenosis thus 
truthfully taught, by one of the greatest Prophets, 
in the passage, “ As a teil tree or as an oak whose THE BIBLE AS A SOURCE OF INFORMATION. 
25 
substance is in them when they cast their leaves ” 
(Isa. vi. 13) ? 
But, besides the above illustrations drawn from 
animate nature, the Bible is also replete with 
others taken from the phenomena of inanimate 
creation. Long before Galileo suffered for science 
in endeavoring to refute a long held and fondly 
cherished but erroneous public opinion, the great 
base fact of astronomy was suggested in the pithy 
Bible query, “ Who hath meted out the heavens 
with a span ? ” (Isa. xli. 12.) And in a subsequent 
page the question is thus answered, “ The Lord 
hath stretched out the heavens by His discretion ” 
(Jer. x. 12). Nor was it till comparatively recent 
times that mankind arrived at a similar conclusion, 
and discovered that the hosts of heaven and its 
innumerable stars, asteroids, planets, and comets, 
of all degrees of size, distance, and importance, 
are not scattered at random over the immensities 
of space, but have each their own special place 
and definite orbit; the intermediate distances 
being so accurately measured that not one attracts 
another so as to permanently draw it out of place 
or seriously disturb its movements. Again, other 
passages of Scripture, as, for example, “ God ap- 
pointed the moon for seasons” (Psalm civ. 18); 
and again, “ The sun knoweth his going down ” 
(Psalm civ. 19), clearly indicate the regularity, peri- 26 
BIBLE HYGIENE. 
odicity, and definiteness of purpose in the physical 
arrangements of nature. Moreover, we find the 
possibility of star classification, a study only yet in 
progress, distinctly pointed out in the text, “ He 
bringeth out their host by number. He calleth 
them all by names; not one faileth ” (Isa. xl. 26). 
Some of the more prominent constellations are also 
singled out, as for example, the Pleiades, Orion, 
Arcturus or the Great Bear, the “ Chambers of the 
South,” or southern star groups (Job ix. 9), and 
also Mazzaroth, or the twelve signs of the Zodiac 
(Job xxxviii. 32). 
But the most striking of all the Scriptural allu- 
sions are the geological. The great base facts of 
this science were outlined and the grand creative 
act broadly given in strictly accurate chronological 
sequence long ere the days of Smith, the “ father 
of geology,” and ages before this nineteenth cen- 
tury science was even thought of. And recent 
discoveries of facts deciphered from the great and 
mysterious stone-book of nature, especially within 
the present century, instead of contradicting the 
Mosaic record as once supposed, are being found 
to agree closely with it. In the masterly epitome 
found in the first chapter of Genesis, we read, first, 
of the immeasurably distant period when God 
made “ the heavens; ” then of the much later 
“ beginning,” when He commenced and “ laid the THE BIBLE AS A SOURCE OF INFORMATION. 
27 
corner-stone” of our world (Job xxxviii. 6), to 
commemorate which “ the morning stars sang to- 
gether and all the sons of God shouted for joy ” 
(Job xxxviii. 7). And then of the long geological 
days, so different from our puny periods of time, 
during which cosmos was slowly developed from 
chaos, and the vast operations by which plants, 
animals, fishes, and all the beautiful and variegated 
animate and inanimate surface furniture of nature, 
including man, its crowning masterpiece, were 
evolved. And then of the long seventh day, the 
earthly Sabbath of the Supreme, during which He 
has stayed His creative hand and rested from His 
labors. Again, when the Apostle Peter, a humble 
non-philosophic fisherman, foretold the earth’s des- 
tiny thus: “ The day of the Lord will come as a 
thief in the night, in which the heavens shall pass 
away with a great noise, and the elements shall 
melt with fervent heat, the earth also and the 
works that are therein shall be burned up ” (2 Peter 
iii. 10), his prophecy clearly anticipated by nearly 
two thousand years the deductions of modern 
physicists, including some who deny the inspiration 
of Scripture, but who, nevertheless, in their studies 
regarding the probable end of the world, uncon- 
sciously prove the remarkable coincidence that 
exists between the statements of the Bible and the 
conclusions of science, when they tell us that the 28 
BIBLE HYGIENE. 
earth was at one time a globe of fire and is likely 
to have a fiery end, ’inasmuch as all planetary 
matter is tending towards the sun in a series of 
spirals, so that every planet and meteor belonging 
to the solar system is slowly but surely creeping 
toward, and must, in turn, fall into that luminary, 
the heat and light of which are due to this con- 
stant gravitation and addition of fresh material, 
with which our earth must necessarily be in turn 
incorporated. 
The colossal chemistry of creation is likewise 
beautifully illustrated when the Bible tells us that 
God “ hath measured the waters in the hollow 
of His hand ; weighed the mountains in scales, 
and the hills in a balance ” (Isa. xl. 12). Nor was 
it till Dalton, a chemist of last century, illustrated 
the law of combination of liquids and gases by 
volume, and of solids by atomic proportions, that 
this mysterious but sublime sentence, once deemed 
an exaggerated hyperbole, or flight of the imagi- 
nation, was discovered to constitute a great 
scientific fact, no less accurately than poetically 
expressed. The two gases that form the main 
element in water, and the different solids of 
which the earth is composed, are united in the 
same definite proportions, no matter what their 
bulk may be. A drop of water shows the same 
relative quantities of hydrogen and oxygen as the THE BIBLE AS A SOURCE OF INFORMATION. 
29 
mighty ocean; and a hand specimen of rock the 
same proportionate elements as the “ everlasting 
hills.” 
Again, ages before the study of the law of storms 
was begun—a matter of comparatively recent date 
—the God of Nature had indirectly penned a 
synopsis of the fundamental facts of meteorologi- 
cal science; and with this our human theories are 
found to closely correspond. Modern research 
has only proved what Scripture long ago pointed 
out, viz., that “ the wind goeth round the south 
and again unto the north; it whirleth about con- 
tinually, and the wind returneth again according 
to his circuits ” (Eccles. i. 6). The many different 
varieties of wind that prevail in different parts of 
the globe, whether monsoon, trade, cyclonal, and 
variable, do not come and go by chance, as once 
supposed; but everywhere blow according to laws 
still imperfectly elucidated, but not the less certain 
and definite. So also the sacred text clearly ex- 
plains the physical geography of the waters that 
cover the globe; and long ere Maury’s invaluable 
pioneer researches, we had the phenomena of rain, 
river, and ocean circulation given (Eccles. i. 7); 
and also the explanation of what was once a puz- 
zle, namely, why the sea never overflows by the 
constant addition of rain and river water: “All the 
rivers run into the sea, yet the sea is not full. BIBLE HYGIENE. 
30 
Unto the place whence the rivers came (the moun- 
tains) thither they return again ” (Nahum i. 3, 
6), by evaporation and subsequent deposition as 
clouds, mist, and rain; for “ He causeth the vapors 
to ascend from the ends of the earth ” (Jer. x. 13), 
to make earth-fertilizing rain; and “ He watereth 
the hills from His chambers” (Psalm civ. 13) to 
form commerce-favoring rivers. 
Various other meteorological and physical phe- 
nomena—for example, thunder, lightning, light, 
heat, volcanic and earthquake action, and so forth 
—are also spoken of in Scripture; while many 
important facts and puzzling questions are also 
given, so that modern philosophers may yet find 
some abstruse problems in its pages; and notably 
those asked by Jehovah (Job xxxviii., xxxix., xl., 
and xli.). 
And as with other sciences, so it is with those 
which deal specially with the human frame. From 
the Bible alone we learn that the human race was 
once as free from pain, disease, and death, as from 
sin and sorrow; and that man was originally 
meant to inherit not only spiritual, but also either 
physical immortality or the faculty of making a 
painless transition from earth to heaven. It tells 
us that these two evils resulted from the same 
cause, and were simultaneously introduced; and 
points out the close analogy between the origin, THE BIBLE AS A SOURCE OF INFORMATION. 
31 
cause, cure, and prevention of the spiritual and the 
physical maladies to which mankind is now liable. 
The sacred text gives the history of man’s brief 
career in Eden; the happy physiological era, when 
pain, disease, and death were unknown, except 
among the “ beasts that perish.” And then it 
tells of the early deprivation of this great boon, 
and of the inauguration of the less joyous patho- 
logical period in which we now live, during which 
these evils have been rampant. Fortunately it 
also informs us how they are best and longest 
avoided; and how the nearest approach to the 
former state of perfect immunity may be attained. 
In short, the Scriptures likewise contain all the 
elements of etiology, that is, the philosophy of 
disease causation; while the still more important 
subject of hygiene, or health-preservation, is like- 
wise plainly given. 
The Bible may appear a strange source in which 
to seek for information of this kind; a curious 
mine in which to dig for health-hints. But mature 
reflection will convince the candid inquirer that 
if this Book is of Divine origin, it is the most 
natural to which we could resort, and not more 
likely to contain laws for the care of the invisible, 
yet most important part of our being, than for the 
perishable casket in which God has seen fit for 
a time to enshrine it; while examination will show 32 
BIBLE HYGIENE. 
that as an authority on health matters, it is not 
only ample, accurate, and profound, but without a 
parallel in the writings and sayings of the great 
saints and sages of antiquity. 
The variety, depth, and accuracy of the scientific 
quotations from Scripture already adduced, are re- 
markable. And it may be naturally asked whence 
did these thirty-five, or at most thirty-eight, Bible 
authors, of different races and classes,—shepherds, 
fishermen, poets, warriors, statesmen, kings, mostly 
illiterate, and all, with one exception, non-profes- 
sional, derive their philosophical knowledge, at a 
period when science was comparatively speaking in 
its infancy? And how can we account for their 
non-contradiction of each other, although they 
could not be in collusion, for they wrote in differ- 
ent places and countries, and lived in different 
parts of an era extending over fifteen hundred 
years, long intervals generally elapsing between 
their individual utterances; although, amid many 
diversities of manner, thought, form, and style, the 
superintendence of one pervading mind is evident 
throughout ? Yet it is against the domain of Scrip- 
ture science that modern skepticism has mainly 
directed its arguments to invalidate the accuracy, 
credibility, and inspiration of Scripture. 
One science, however, has not yet been drawn 
into the controversy. And it seems worthy of in- THE BIBLE AS A SOURCE OF INFORMATION. 
33 
vestigation whether or not the medical philosophy 
of the Bible, especially its erudite and practical 
health hints, are such as to increase or lessen our 
belief in the inspiration and trustworthiness of 
Holy Writ. To accomplish this it will be neces- 
sary to examine their source, and enter briefly 
into the early history of medicine; basing our 
remarks mainly on Moses, the chief biblical 
medical authority; and on his far-seeing and able 
hygienic laws for the guidance of the Israelites in 
the wilderness, that constitute, especially those on 
public sanitation, the most important in. the Scrip- 
tural collection. 
As the adopted son of Pharaoh’s daughter 
(Exod. ii. io), and resident at court, Moses, like 
other princes, was specially educated by the priests, 
the custodians of knowledge, that of medicine in- 
cluded; who jealously guarded and transmitted it 
only or chiefly in priestly channels; but who never- 
theless made their special pupil “ learned in all the 
wisdom of the Egyptians,” at that time proverbial 
(Acts i. 22). From them he became versed in 
the literature, philosophy, law, painting, religion, 
history, and general knowledge of that day; and 
among other things with medical science. In 
short he was suitably educated as a scholar, war- 
rior, and prince of high station. At that period 
there were no lay physicians; nor do we read of 34 
BIBLE HYGIENE. 
them till the time of Solomon; that is, till about 
B.c. IIOO. Moses, who wrote so well and learnedly 
on medical matters, was not even a priest-physi- 
cian, one of those ecclesiastics who devoted them- 
selves specially to the study or practice of medi- 
cine. Medical science was only one, and that not 
the most attractive or important, of his numerous 
studies. And to this science, moreover, we have 
no evidence that his rank and station either in- 
duced or compelled him to give more than the 
ordinary attention of a general scholar; although 
a heaven-born impulse may, unknown to himself, 
have secretly urged him to this in view of future 
usefulness. But of what nature was the medical 
science of that day; and what the kind of instruc- 
tion he could receive from the Egyptian priests, 
or glean for himself by private study and original 
research ? 
Egypt was then the instructress of the world, the 
cradle of science, and source from whence the na- 
tions, not only of that, but of a later day, derived 
their erudition and philosophic inspiration. Even 
then general knowledge was not in a very rudi- 
mentary state, since Egypt was comparatively civil- 
ized two hundred and thirty years before Jacob’s 
death. Certain of the arts and sciences had be- 
come wonderfully perfect, from long experience 
and centuries of observation. Agriculture, geom- THE BIBLE AS A SOURCE OF INFORMATION. 
35 
etry, architecture, metallurgy, had made remarka- 
ble progress, as the gigantic cities and monuments 
of that day prove. But from Renouard’s History 
of Medicine we learn that it was very different with 
medical knowledge. This was of the most primi- 
tive and elementary kind, as was the information 
regarding the human body, of the internal struc- 
ture of which, and its workings, they were very 
ignorant; mainly because prejudice, superstition, 
and distaste caused the basis of all medical mat- 
ters, namely anatomy, to be unstudied till more 
than a thousand years later. 
It was then what has been termed the “ primi- 
tive” age of medicine, and era of the foundation 
or infancy of the healing art. The extent of its 
development we glean from the Hermetic Code, 
consisting of forty-two volumes, in which all the 
knowledge of the. savants of ancient Egypt was col- 
lected. Of this the last six volumes related to 
medicine, and embraced a complete and well- 
arranged body of medical matter, treating of rem- 
edies, operations, diseases of the eye, diseases of 
women, and so forth. These essays prove that 
their acquaintance with many branches of the art, 
particularly symptomatology, was wonderfully per- 
fect. But the subject of hygiene is conspicuously 
absent; thus proving that this department of med- 
ical philosophy was still little, if at all, known. 36 
BIBLE HYGIENE. 
In the midst of this prevalence of absurd 
theories, an illogical and uncertain practice, and 
general ignorance of hygienic matters, a Hebrew 
sage suddenly appears, and changes the entire 
aspect of medical science. He originates an en- 
tirely new system of theory and practice, com- 
pletely subversive of, and indeed totally opposed 
to, the prevailing plans. He departs widely from 
the undeviating usage—that of therapeutical or 
curative medicine—followed not only by the 
Egyptians and other nations of antiquity, but by 
others of a much later day; and substitutes for it 
the more philosophic and wiser hygienic orpreven- 
tive method. He gives to the world a health- 
code without a tinge of the absurdities of necro- 
mancy, superstition, and astrology, then so preva- 
lent ; containing no extraneous matter, wordy di- 
gressions, or side issues, so common in most 
ancient, and even in many much later compila- 
tions ; and embraces rules that “ collectively form 
one of the most precious and authentic monuments 
of the history of the healing art,” a code in which 
everything concerning health is regulated with 
great care; and the laws, especially the well- 
defined, condensed, and pointed epitome for 
the prevention, arrest, and ultimate stamping out 
of that class of ailments, which have most afflicted 
mankind in all ages, namely, contagious diseases, THE BIBLE AS A SOURCE OF INFORMATION. 
37 
are so perspicacious, curt, yet ample ; practical, 
yet logical; far-seeing and efficacious, as to com- 
pare favorably with, and even surpass—not only 
in literary merit, but in a strictly medical point of 
view—the hygienic rftles in vogue at the present 
day. 
Whence did Moses, this pioneer student of 
hygiene, and the first to reduce it to a well- 
digested system, derive the information necessary 
to compile such a masterly summary of health 
laws ? And if it could not emanate from the 
Egyptian priests or any of their contemporaries 
or predecessors in Egypt or elsewhere, what 
was its source ? Was it purely or chiefly self-gen- 
erated, or was it partly or mainly Heaven-sent and 
inspired. 
The idea of subsequent interpolation of the 
Bible text with these health laws in more en- 
lightened times, as has been suggested with regard 
to other Scriptural illustrations of science, is one 
that cannot be entertained. Renouard tells us 
that even the Hippocratic Collection,—a thousand 
years after the supposed date of this Egyptian 
encyclopaedia, the Hermetic Code,—does not 
present so complete and methodical a system ; 
proving that, thus far, hygiene had not progressed. 
Further on, during the “mystical” period of 
medicine,—that is, up to b.c. 500,—the science 38 
BIBLE HYGIENE. 
had still made little advance. A kind of physio- 
logical polygarchy prevailed, “ man appearing to 
the early sages as a multiplied being, a little rep- 
resentation of the universe; his body being divided 
into many regions or departments, which were 
supposed to be governed by spirits of different 
orders,” which presided over and ga've impulse to 
all the changes and anatomical phenomena which 
occurred, the custom in sickness being to interro- 
gate the oracles, after fasting, prayer, and sacrifice. 
And although the practice of medicine, in the 
temples dedicated to the God of Medicine, was 
largely preventive—as it embraced diversion, air, 
regimen, hope, special curative medicines being 
also given—this after all was only the hygiene 
of disease, that is, curative hygiene. The hy- 
giene of health, or preventive hygiene, for 
which Moses deserves so much credit, was ap- 
parently unstudied ; otherwise it would have been 
recorded. 
Still later, during what has been termed the 
“ Anatomical period ” of medicine, which ended 
with the death of Galen, a.d. 200, we find that 
it was not till the rise of the Alexandrian school 
of medicine, in the year 320 b.c., that medical 
philosophy began to flourish, and that, popular 
prejudice having at length given way, Ptolemy 
Soter was enabled, in the year 300 b.c., to permit THE BIBLE AS A SOURCE OF INFORMATION. 
39 
the opening of dead bodies to discover the causes 
of disease. The latter innovation soon brought 
anatomy, comparatively speaking, to high perfec- 
tion, and necessarily caused the curative art to 
make rapid progress. But with preventive medi- 
cine it was very different, as we glean from the 
writings of Gelsus, to whom during this era we 
are indebted for the most accredited hygienic 
precepts of his time. Even that celebrated phy- 
sician, with the exception of making his rules 
more orderly and precise, added little to the 
writings of the Hippocratic Collection already 
spoken of; while his hints were chiefly of a per- 
sonal and not of a public nature, like the far more 
important ones given by Moses. 
Descending the stream of time, and coming to 
the Middle Ages, we find that of all the medical 
sciences, hygiene, next to anatomy, was the latest 
cultivated. Governments were too much occupied 
in maintaining and extending their dominions, 
and rarely inquired into what concerned public 
health ; while private hygiene was equally sta- 
tionary ; so that for several ages the “ Regimen 
Sanitatis Salernitatum,” or maxims of the school 
of Salerno, chiefly of a dietetic nature, was the only 
hygienic code in vogue. 
The daylight of science for a time went down 
with the decline of the Saracenic school of medi- 40 
BIBLE HYGIENE. 
cine in the thirteenth century, and an intellectual 
darkness prevailed for three hundred years. And 
although on the revival of letters the attention of 
physicians was early turned to the means of health- 
preservation and disease-prevention—that is, to 
hygiene—at first they only copied the teachings 
of the ancients. The earliest original writings of 
this age,—those of Cornaro, Lessing, and Mercu- 
rialis,—during the second half of the fifteenth 
century, added nothing new, and merely contributed 
to the restoration of hygiene. And, therefore, 
even up to this comparatively recent period of 
the world’s history, who of all the medical au- 
thors extant could have constructed or interpolated 
such an admirable health code as that of the 
Israelites ? 
Since the last-mentioned era, so slow has been 
the progress of hygiene, that it is only within the 
present age that it has been systematically studied, 
and so perfected as to assume the dignity of a 
science. But, singularly enough, till a compara- 
tively recent period, the incomparable work of 
Moses appears to have been ignored or contemned 
by the medical authorities of all ages, countries, 
and creeds. Still, although the development of 
modern hygiene has followed the same direction,— 
while the results of human experience, reached 
by tardy steps and a totally different process, THE BIBLE AS A SOURCE OF INFORMATION. 
41 
namely, by long-continued observation and ex- 
periment, are found to be very similar to the 
mainly theoretical though oracular conclusions of 
the Israelite,—it cannot be denied that neither 
as a science nor as an art has sanitation yet 
attained, practically at least though not perhaps 
theoretically, the perfection it had reached in the 
days of Moses. Indeed, contrasted with the teach- 
ings of modern times, the comprehensiveness and 
sufficiency of the rules comprised in the Hebrew 
code are so remarkable as to be comparable to, 
if they do not surpass, both in literary and pro- 
fessional excellence, extracts from the best modern 
works on hygiene; so that savants may still sit 
with advantage at the feet of the Jewish sage, and 
learn, not only the great base facts, but even 
many of the less important minutiae of the art and 
science which they study. 
Non-Biblical hygiene is thus a modern science, 
and the idea of interpolation of the text of the 
Pentateuch with these sanitary laws in ancient, 
mediaeval, or even in later times, falls to the 
ground. Nay, had a physician of the last, the 
beginning of the present century, or even of a 
later date, planned a sanitary code like this, he 
would have been immortalized, and deemed a 
leader of men,—a master-mind and giant intellect 
far in advance of his age. The work is therefore 42 
BIBLE HYGIENE. 
clearly that of Moses. Whence, therefore, did 
this Hebrew hygeist procure the information, or 
derive the acumen, to devise a system of public 
and private sanitation so practical and complete; 
and not only so much in advance of the medical 
science of his own day, but even in some respects 
so superior to that of modern times, that the light 
from this lofty beacon, beaming from amid the 
darkness of the past, not only serves to substan- 
tiate, but might even advance the knowledge of 
the present—if men would not continue to despise 
this authority because he is a Hebrew; ignore his 
work because it is ancient and Asiatic; and spurn 
instruction on a scientific subject because it is 
biblical. But, with the simpler study of rules that 
have laid unused for centuries by the leading na- 
tions of the earth,—rules doubtless having a rever- 
sion to mankind at large through the chosen race 
to whom we owe, not only their preservation, but 
also abundant proof of their efficacy,—how is the 
bona fide advanced thinking of the great Jewish 
lawgiver to be accounted for ? Is it of human or 
of Divine origin ? Were these rules merely an 
accidental legacy bequeathed by ancient phenom- 
enal talent, unaided' spiritually any more than 
the Great Pyramid was celestially ? Or, did God 
take such an interest in diseased and suffering 
humanity as to inspire Moses to write these extra- THE BIBLE AS A SOURCE OF INFORMATION. 
43 
ordinary precepts found in Deuteronomy, and thus 
be the founder of public and private hygiene—unac- 
countable except as Isaiah xix. 19 seems to point 
to the Great Pyramid ? 
On Moses' preceptive teachings, however, there 
is indisputable evidence, from an unexpected 
source—long in opposition—of complete harmony 
existing between Scripture and Science ; one ex- 
ample of non-refutation of Bible philosophy by 
recent research ; and one illustration that may be 
confidently cited in proof of the veracity and in- 
spiration of Holy Writ. 44 
BIBLE HYGIENE. 
CHAPTER 11. 
THE BIBLE AS A HEALTH GUIDE. 
Man, the cope-stone of creation, fashioned, 
according to the Bible narrative, in the image of 
his Maker, consists of a material body joined in 
a mysterious manner to an immaterial spirit. 
Of these two, the latter was originally unamenable 
to sin and endowed with immortality, while the 
former was exempt from disease, perhaps free 
from that gradual decay of tissue and impairment 
of function that constitutes ageing, and also either 
immortal, like the soul, or so gifted that the latter 
was capable—either of its own accord or by 
God’s fiat—of throwing the body off like an old 
garment, and passing—like Enoch and Elijah— 
painlessly, and without undergoing the distress- 
ing ordeal of disease and death, from this world 
into that of the future. This pleasant and happy 
arrangement, however, was soon marred by diso- 
bedience and consequent removal of Divine sup- 
port. With this, the one lost its sin-repelling, THE BIBLE AS A HEALTH GUIDE. 
45 
and the other its disease-thwarting power; so that 
the one became liable to spiritual pollution and 
eternal death, and the other subject to physical 
ailments and temporal dissolution ; the pristine 
rule of undeviating health thus became obsolete; 
while new laws, namely, those of disease, came 
into force. Unfortunately, for some mysterious 
though doubtless wise reason, our progenitors were 
not the only sufferers by this mishap, as their 
offspring inherited the curse and its sad results; so 
that all mankind, except certain privileged ones 
who were translated, and certain people like the 
Israelites who were made temporally and partially 
exempt from disease and death, save when they 
sinned (Deut. viii. 2-6), became not only subject 
to pain, sickness, and final dissolution, but also 
prone to certain well-known and too often seduc- 
tive agencies that are apt to interfere with health 
and curtail life. 
Like some of the commonest things about us, 
such as gravity, light, heat, electricity, magnetism, 
and so forth, the nature of health and disease, life 
and death, which thus play so prominent a part not 
only in the history of the human race, but in the 
private career of every individual, is difficult to 
define. This puzzle, probably the first philosophic 
problem of the earliest times, and one that has 
engaged the attention of the thoughtful of all ages, 
will, perhaps, ever remain enveloped in mystery. 46 
BIBLE HYGIENE. 
They have no material form to enable investigators 
to chemically or microscopically analyze or other- 
wise physically examine them; so that, in our 
mystified ignorance, we generally describe them 
by a negative, that is, by telling what they are not, 
which is really no explanation at all. Thus, as we 
say that light is the absence of darkness, and cold 
of heat, so the best meaning that we can give of life 
is that it is the absence of death, and of health that 
it is the non-existence of sickness. We recognize 
the Divine source of both, however; and do not 
ascribe their phenomena to any self-existent and 
inherent power of matter. 
The definitions here given, however, fall consid- 
erably short of the whole truth ; for practically 
speaking, disease and death are constantly watch- 
ing to attack and overpower us. From the cradle 
to the grave the body is not only prone to as- 
sault from internal sources, but also every- 
where surrounded externally by numerous and 
powerful morbific agencies constantly ready to fix 
on and disturb if not destroy it; so that from 
first to last, life is really a perpetual fight against 
death; and health an endless struggle to avoid 
disease. 
There can be no doubt, however, or dispute, 
about the value of both. There is nothing in this 
world dearer to all mankind than life; and next THE BIBLE AS A HEALTH GUIDE. 
47 
to this, health is unquestionably the greatest of 
earthly blessings. Riches, honor, titles, position, 
and all else, are worthless without it. Nothing 
can compensate for its loss; and hence the desire 
to preserve it is universal and strong; while, on 
the other hand, sickness is in every way objection- 
able ; and includes waste of strength, money, time, 
comfort, happiness, and often life, as both public 
and private history prove. Many an invalid would 
cheerfully, like Job (Job x. 18), resign every earthly 
possession for a lease of the rude health of the 
rustic; or, like Hezekiah (2 Kings xx. 3 ; Job ii. 4), 
for a' prolongation of that priceless boon called 
life; and would subsequently make their care of 
both one of their first and greatest, instead of, as 
heretofore, one of their last thought of and least 
studied interests. 
People of modern days are privileged in being 
able to choose between one or other of two different 
and distinct methods of dealing with the disease 
thus introduced. They may either cure or prevent 
it. Although the former was the first devised 
mode, and, indeed, the main aim of medicine from 
the earliest authentic records, the second plan, by 
which it is anticipated and avoided by judicious 
bodily management, obviously possesses great ad- 
vantages. This constitutes the science and art of 
hygiene, otherwise termed health-preservation, or 48 
BIBLE HYGIENE. 
disease-prevention. And in its broadest sense this 
comprises whatever aids and perfects the growth of 
the human frame, preserves and increases its health, 
augments its vigor, and prolongs its existence; it 
embraces laws that aim at the most perfect culture 
and prolonged vitality of mind and body, and also 
includes the various methods of lessening and re- 
pelling disease and death. 
Hygiene, though written on and to a certain 
extent practiced from the earliest ages, was much 
neglected till later times; and, indeed, till the philo- 
sophical period of medicine, which commenced 
about b.c. 500. Its importance then began to be 
recognized, but it was long till it acquired a satis- 
factory basis. In modern days, and especially 
within the last fifty years, it has developed into a 
far-reaching and all-important science. Unques- 
tionably the most valuable and lasting medical 
advances of recent times are those made with a 
hygienic object, while the practical worth of sani- 
tation is popularly attested in the present age by 
the well-known and oft-quoted, though still too 
seldom followed proverb, “ Prevention is better 
than cure.” So that progressive enlightenment is 
thus at last wisely adopting the ancient belief and 
precepts of the Bible. 
Abundant proof can be given from many sources 
of the efficacy of hygiene, not only in increasing THE BIBLE AS A HEALTH GUIDE. 
49 
health, but also in diminishing sickness and length- 
ening life. Thus, Macaulay says that in London, 
in 1685, which was not a sickly year, one in every 
twenty persons died; while in 1850, the mortality 
of the same city was only one in forty. And 
whether we take our statistics from England, 
France, America, or any other civilized country, 
we find that in all life has, by these means, espe- 
cially by improved public and private sanitation, 
been prolonged more than twenty-five per cent, 
during the past seventy-five years; and the duration 
of sickness lessened more than one-third. The 
materially reduced mortality and length of resi- 
dence in modern hospitals are also largely due 
to an improved system of hygiene. This proves 
incontestably that health and disease are both 
benefited by sanitary measures. 
The basis of the art and science of hygiene is 
the belief that health and life may be oftener pre- 
served, and disease and death oftener prevented 
by human effort, than they are at present. For 
although the ultimate dissolution of the body, 
either by disease or by extreme old age, is una- 
voidable, it cannot be doubted that both sickness 
and mortality are largely under the twofold sway 
of Him who permitted them to enter the world, 
and the beings whom they afflict; in other words, 50 
BIBLE HYGIENE. 
they are partly under God’s control, and partly 
under our own. 
The Bible fully proves the first of these two 
positions. Thus it informs us of God’s continued 
interest in man and in his earthly abode; of His 
direct or indirect superintendence of the affairs of 
this world; and personal guidance of those nations 
and individuals who love and serve Him, and are 
willing to accept His temporal and spiritual sway. 
In God man lives, moves, and has his being (Acts 
xvii. 28). The Almighty is with him always and 
everywhere (Matt, xxviii. 20). Every hair of man’s 
head is numbered (Luke xii. 7). Every event of 
his life is noted (Matt. x. 30). And if we lean on 
Jehovah, we need never be overanxious about 
food, raiment, business, or indeed anything else 
that is temporal (Luke xii. 22-32; Psalm xxiii.). 
And the reason of all this we find explained in the 
fact that love is the essence and highest attribute 
of the divinity (1 John iv. 8). God calls Himself 
our Father (Matt. v. 48); and regards us as His 
children (Gal. iii. 26); as sons and daughters (1 
Cor. vi. 8); and will even come and make His 
abode with us, if we desire it (John xiv. 23); while 
to all mankind He makes offers as large and as 
liberal as He did to Solomon, who, when he asked 
for an understanding heart, also had riches, honors, 
and long life bestowed (1 Kings iii. 9). THE BIBLE AS A HEALTH GUIDE. 
51 
Practical illustrations of this Divine care of in- 
dividuals are found in the case of Uzziah, who 
prospered as long as he sought the Lord (2 Chron. 
xxvi. 25); of Zechariah, who was slain when he 
forsook God (2 Chron. xxiv. 21); Manasseh, who 
humbled himself in captivity, and was thereby 
restored (2 Chron. xxxiii. 13); and in the lives of 
the patriarchs and nobles both of Old and New 
Testament times; while, on the other hand, His 
care of nations is shown so frequently all through 
the lengthy history of the children of Israel, that 
instances need scarcely be given (2 Chron. xxix. 9). 
Moreover, the Bible distinctly proves God’s 
special influence over health and life, disease and 
death. His laws are “ life to those who find them, 
and health to all their flesh” (Prov. iv. 21, 22). 
A promise of health and long life is held out to 
God’s people; that is, to those who obey his moral 
laws, and also His physical laws or health pre- 
cepts (Exod. xv. 26; Isa. lxviii. 22; Prov. iii. 1, iv. 
22, iii. 8; Deut. iv. 40, v. 33, vi. 6, xiii. 28 ; Lev. 
xxvi. 25); while from the opposite course of con- 
tempt and disobedience comes disease “ till our 
flesh and body are consumed” (Prov. v. 7-11; 
Deut. viii. 2-18). So also consumption, burning 
ague, pestilence, and other evils are threatened for 
neglect of His commandments (Lev. xxvi. 16-25). 
Many curses, and among them disease and death 52 
BIBLE HYGIENE. 
are also threatened (Deut. xxviii. 15-29, xxxi. 17). 
God threatened to exterminate the Israelites by 
pestilence for rebelliously refusing to enter the 
promised land (Numb. xiv. 12). And again, while 
foretelling that the Israelites would forsake Him, 
He threatens many evils, troubles, and among 
other things, sickness (Deut. xiii. 17). God kills 
and makes alive, wounds and heals (Deut. xxxii. 
39). He heals and strengthens the sick (Ezek. 
xxxiv. 16; Psalm cvii. 20). In the Prophets, espe- 
cially Jeremiah, menaces of punishment by sick- 
ness, pestilence, etc., are frequent (Isa. xiv. 12, xxiv. 
6, xxvii. 8, xxix. 17, xxxviii. 2). Job recognized 
that physical good and evil, health and sickness, 
are God-sent (Job ii. 10, v. 17, xxi. 27). David 
acknowledged that the issues of life and death are 
in God’s hands (Psalm xxxvi. 9, lxviii. 20, ciii. 3). 
God giveth health and life (Acts xvii. 25), and 
taketh them away (Psalm civ. 29). 
Many texts might be cited to prove God’s gen- 
eral supervision of His followers’ health and sick- 
ness, as of their other worldly affairs. Thus, first, 
as regards national welfare, all through the pages 
of the Bible we find instances where, for various 
reasons, God sent disease. Indeed, ancient Israel- 
itish history may be called a record of alternate 
spiritual and bodily prosperity and adversity; or, 
in other words, of obedience, happiness, and health, THE BIBLE AS A HEALTH GUIDE. 
53 
varied by disobedience, sickness, and death; the 
health and life of the people being in one sense in 
God’s hands, and in another mainly in their own. 
For example, for lusting after flesh many died of 
plague, probably caused by surfeit (Numb. xi. 33); 
as also did fourteen thousand seven hundred peo- 
ple for murmuring against Moses and Aaron 
(Numb. xvi. 46); and likewise two thousand four 
hundred others for whoredom and idolatry with 
the Moabites (Numb. xxv. 8). Korah, Dathan, 
Abiram, and two hundred and fifty men, were swal- 
lowed up for rebellion (Numb. xvi. 35). Emerods 
afflicted the Philistines for taking the ark (1 Sam, 
v. 11). The men of Bethshemesh, a priest’s town, 
were smitten for irreverently looking into the ark 
(1 Sam. vi. 19). Many were slain of pestilence 
because David numbered the people against God’s 
express command (2 Sam. xxiv. 16). The angel 
of death slew Sennacherib and one hundred and 
eighty-five thousand of his host in a single night 
(2 Kings xix. 35). Many were slain by fiery, that 
is venomous serpents (which abounded in the 
desert, but had not previously harmed them), be- 
cause they murmured for bread and water (Numb, 
xxi. 6). And for want of faith in God, and re- 
peated, persistent rebellions, all who originally left 
Egypt were consumed—that is, died in the wilder- 54 
BIBLE HYGIENE. 
ness without seeing the so much desired “promised 
land” (Numb, xxxii. 13). 
And the following selected instances will illus- 
trate the same law—that of the special infliction of 
disease and death by God on individuals. Miriam 
was stricken with leprosy for murmuring and for 
speaking against Moses (Numb. xii. 11); and so 
was Gehazi for cupidity (2 Kings v. 27); and also 
Azariah for sacrilegiously burning incense in the 
temple (2 Kings‘xv. 5; 2 Chron. xxvi. 19). Jero- 
boam’s hand was withered for idolatry (1 Kings 
xiii. 5). Jehoram was smitten with an incurable 
disease for forsaking God (2 Chron. xx. 19). 
Elymas, the sorcerer, was struck blind for per- 
verting the ways of the Lord (Acts xiii. 11). And, 
again, the more severe of the two punishments—■ 
namely, death—is illustrated by the case of Herod, 
who was eaten of worms for not giving God the 
glory (Acts xii. 23); by Ananias and Sapphira, 
who died suddenly for lying (Acts v. 5-10); by 
Judas, who burst asunder after betraying Jesus 
(Acts i. 18); by Ahaziah, who died for sending to 
inquire of Baal-zebub, the god of Ekron, about 
his sickness (2 Kings i. 17); and by Jeroboam, 
who was struck by God and died for making and 
worshipping golden calves, casting out the priests, 
and other idolatrous practices (2 Chron. xiii. 20). 55 
THE BIBLE AS A HEALTH GUIDE, 
In most of the instances here adduced from Old 
and New Testament history, God was sooner or 
later recognized as the sender of the affliction, 
while His clemency and power were also made 
manifest by staying or checking the infliction on 
the intercession of the tried individual or others. 
The New Testament is especially full of miracu- 
lous cures, either by Christ or His disciples; for 
example, of leprosy (Mark i. 40), palsy (Mark ii. 
11), withered hand (Mark iii. 5), issue of blood 
(Mark v. 30), deafness and dumbness (Mark ix. 
35; Luke i. 64), blindness (Mark viii. 26, x. 52), 
lameness (Acts iii. 8), unclean spirits (Mark vii. 
30, v. 13), epilepsy (Mark ix. 26), fever (Luke iv. 
39), divers diseases (Luke iv. 40), the impotent, 
halt, and withered (John v. 1). Instances of resus- 
citation from death are also given. Thus, Christ 
raised the daughter of Jairus (Mark v. 41), the 
widow’s son of Nain (Luke vii. 15), and Lazarus 
(John xi. 44); and the Apostle Peter raised Dorcas 
(Acts ix. 40). 
And, although special and open miraculous in- 
terpositions of Providence in the physical, social, 
and the religious worlds do not appear to form part 
of the Divine programme in modern as in ancient 
times, there can be little doubt that the Deity still 
manages earthly matters, though not perhaps in 
exactly the same manner as He did in Bible days, 56 
BIBLE HYGIENE. 
especially those relating to mind, morals, and 
health,—all three usually more amenable to con- 
trol than such as are purely or chiefly material— 
and surely capable of being swayed by God when 
this is not unfrequently accomplished by man. 
And there can be as little doubt that both national 
and individual life are still, as in Bible times, 
mainly in His gracious keeping. True, the in- 
fliction of disease by the Supreme, and its cure, 
are never openly witnessed in modern times; but 
doubtless they sometimes, perhaps frequently, 
occur, in a silent but no less certain manner. 
Life in every place, period, position, and age, is 
often marked with striking evidences of the in- 
scrutable will of the Almighty. And doubtless 
now, as then, although He does not afflict will- 
ingly (Lam. iii. 33), these troubles—namely, dis- 
ease and death—may be sent, either in anger (Job 
xxi. 17), or in punishment (Prov. iii. II, 12), or in 
temptation (Job ii. 6), or to recall us to our heav- 
enly allegiance (Psalm cxix. 7). 
Still, even in these cases, man’s health and life 
are, in a sense, in his own hands; and he might 
easily escape the effect simply by avoiding the 
cause. But altogether apart from this, these two 
unquestionably, in another sense, are still oftener 
and to a greater extent in our individual control; 
and may either be kept by following, or lost by THE BIBLE AS A HEALTH GUIDE. 
57 
neglecting, the ordinary and simple laws of health. 
Neither can sickness and mortality, whether public 
or private, be always regarded as scourges or as 
punishments for sin, except it be for the scarcely 
less aggravated transgression of neglected hygiene, 
and the consequent withdrawal of the Divine pro- 
tection and support. And thus, though we can- 
not doubt that disease and death are in every case 
Heaven-permitted, neither of them is, for the most 
part, God-sent, but purely self-inflicted. So that, 
in the great majority of cases, instead of the Su- 
preme Being, or, as we often say, Providence, we 
have only ourselves, or our friends, neighbors, 
magistrates, rulers, and government authorities to 
blame. Hence it follows as a corollary, that much 
of the sickness and mortality that now prevail is 
preventible, and therefore not only unnecessary, 
but a slur on and disgrace to our civilization; and 
also that, by proper care, the health of mankind 
generally might be more robust, and human life 
likewise materially lengthened. 
We usually derive our hygienic knowledge from 
the accumulated experience of bygone ages. But, 
as already hinted, there is another and widely 
different source from which much information may 
be drawn, namely, the Scriptures. Putting creeds 
therefore for the present aside, and taking the 
Bible just as we find it in the ordinary versions, 58 
BIBLE HYGIENE. 
and examining it critically as we would any other 
literary production of note, we find that it says 
much, both directly and indirectly, regarding 
health, and its various helps and hindrances. So 
that, besides their value as adding another to the 
many proofs of the inspiration and credibility of 
Scripture, the pertinent sanitary maxims found in 
the pages of this Book vastly increase its practical 
worth, both to private individuals and the world 
at large. We shall presently see in what respects 
and to what extent human experience agrees with 
or differs from Bible teaching; meanwhile it is 
well to notice that the Scriptures give very little 
information regarding the cure of disease ; and the 
reason doubtless is, that as with sin so with sick- 
ness, God’s laws are framed more towards pre- 
vention and avoidance than remedy, in other 
words, they are oftener hygienic than therapeutic ; 
but at the same time, the minuteness with which 
the subject is handled, the strictness with which 
the rules are enforced, and the strong language 
in which they are couched, clearly indicate the 
supreme importance of prophylactic—that is, pre- 
ventive—measures, in the estimation of the great 
Life-giver and Health-preserver. 
The Bible is not, strictly speaking, a medical or 
hygienic treatise, or revelation in which health is 
the main subject; and therefore we cannot ex- THE BIBLE AS A HEALTH GUIDE. 
59 
pect its sanitary suggestions to be either very prom- 
inent or lengthy. Occasionally it speaks spe- 
cially and discursively both on private and public 
hygiene. But far oftener the health maxims are 
incidental to the text, and imbedded in other more 
important matters, like precious gems in a set- 
ting of gold. Hence, they are generally con- 
densed and pithy, but still they are invariably 
appropriate and unmistakable both in their mean- 
ing and application. Almost every one of the 
sixty-six books contains something; either a direct 
hint or an indirect promise or warning, which 
may be turned to practical account and made of 
hygienic value. In some places the maxims are 
numerous, especially in the Pentateuch, which 
contains the masterly public and private sanitary 
laws promulgated for the Jews during their wander- 
ings in the wilderness. And so varied are they, 
that conjointly they contain all the ordinary infor- 
mation necessary to enable us to preserve health, 
prevent disease, and avoid death as far as the 
Supreme Author of all things and Great Disposer 
of events permits. But just as the Bible is not a 
complete but only a partial revelation of God, and 
merely tells us as much as is necessary for our 
salvation, so is it with its hygiene. On this subject 
it merely says what is absolutely necessary, and 
does not always enter into minute details (Deut. 60 
BIBLE HYGIENE. 
xxix. 29); while many matters of altogether sec- 
ondary importance are not even alluded to. 
Still, all the essentials and great landmarks for 
health-maintenance and restoration are there; 
while the rules regarding public hygiene—that is, 
the most important branch of the subject—are 
especially full and minute ; thus making the Word 
of God the most concise and complete, as it is the 
most ancient, health-guide in existence; its sani- 
tary science being in some respects in advance of 
that of the present day. So that candid inquirers, 
even those who deny the Divine inspiration of the 
Bible and consider it a purely or mainly secular 
volume, must admit that it is an admirable hygienic 
handbook ; a sanitary code which, if carefully and 
consistently carried out, would prevent many of 
the deaths and much of the disease which now 
abound, and make individuals, families, communi- 
ties, nations, and mankind generally, not only 
stronger but also healthier and longer-lived than 
they now are. 
Indeed, the Bible health-hints, as a whole, are 
mainly connected with the history of the children 
of Israel; a race to whom the world is indebted 
for the Saviour, the Bible, and an invaluable col- 
lection of sanitary maxims. The history of this 
people, political, social, moral, intellectual, and 
spiritual, is given with marked minuteness ; and 61 
THE BIBLE AS A HEALTH GUIDE. 
their wanderings, rebellions, murmurings, punish- 
ments, repentances, returns to God and repeated 
backslidings, even those of their specially endowed 
leaders, are chronicled with scrupulous accuracy, 
doubtless as an example and a lesson. For in 
these, men of every age and race find a type and 
counterpart of their own life, both individual and 
national. Like them we are fed and cared for; 
but yet, like them, we often murmur by the way, 
rebel, sin, and suffer socially, morally, physically, 
and mentally ; then repent, turn to God, and again 
prosper. So that, like the childen of Israel three 
thousand years ago, God’s children of modern 
times are alternately happy or miserable, healthy 
or sickly, as they obey or neglect His spiritual, 
social, moral, and physical laws. 
Contrasted with other nations, the Israelites 
were, as they still are, a healthy and long-lived race. 
And in the wilderness their bodily welfare was as 
carefully watched over as their souls’ interests. 
Having, therefore, no special need for physicians, 
they had none. Sprung from an ancestor doubt- 
less selected for his physical and mental vigor as 
well as for his moral and spiritual fitness, they 
were sustained by their excellent and strictly en- 
forced laws, designed to make them sanitarily and 
physically, as well as socially and spiritually, su- 
perior to other nations, and, in fact, the dominant 62 
BIBLE HYGIENE. 
nation of the world. But for their rebellion, their 
bodies would, doubtless, have been as well pre- 
served as their raiment (Deut. viii. 4), until they 
reached the promised land. As it happened, so 
well were they protected from disease by God’s 
personal superintendence, and so healthy were 
they kept by His admirable sanitary laws, that 
they only suffered occasionally from chronic ail- 
ments like leprosy, and from more acute and 
violent ones like plague. And in every case these 
afflictions were not only sent but also stayed and 
cured by Divine agency. Moses and afterwards 
Joshua were their chief sanitary officials and law- 
makers ; while the high-priest and Levites were 
the health officers and agents for their cure; sac- 
rifices, and the prayers of the leaders and of the 
people themselves being their chief resource in 
sickness; while hygienic measures, aided by a 
strict quarantine and special religious observances, 
were the only sanitary means employed in infec- 
tious and contagious cases. 
We have thus both Bible teaching and human 
experience from which to draw our hygienic knowl- 
edge ; and of these it will be seen, from the fol- 
lowing pages, that the former is the better of the 
two.- Nor is it, even in a moral point of view, a 
matter of indifference whether we listen or not to 
what God’s Word says on this subject. “ Keep 63 
THE BIBLE AS A HEALTH GUIDE. 
ye my laws” (Numb. xv. 40; Deut. vi. 25) is a 
commandment that applies to bodily as well as 
to spiritual matters, and includes every precept, 
suggestion, and warning in the Scriptures', and 
among others the health-hints (Psalm xix. 7, cxix. 
118; Isa. viii. 26; Rom. ii. 14). And the latter 
were doubtless meant as much for the human race 
individually and collectively as for the Israelites, 
and as much for modern as for ancient times 
(Matt. v. 19). And just as in implicit obedience 
to the moral and spiritual laws of the Bible, we 
find the best chance of present and future happi- 
ness ; so also strict attention to its hygienic or 
health laws is most likely to preserve health and 
prolong life. The physiological precepts are as 
compulsory as the moral code. The Scriptural 
sanitary maxims indeed amount to commands, and 
are clearly imperative on all who own allegiance 
to God. We have no more excuse for neglecting 
them than for disobeying the ten commandments ; 
and a more or less speedy and severe penalty 
is as certain to follow inattention to the one as 
carelessness with regard to the other. Like our 
moral and social, so our sanitary sins are sure to 
find us out (Deut. xxviii. 15, xxii. 35, xxxi. 17 ; 2 
Chron. vi. 28 ; Numb, xxxii. 23). Clearly, there- 
fore, it is as much our duty as it is our privilege 
to obey both implicitly (Deut. xii. 13). Life and 64 
BIBLE HYGIENE. 
death are evidently “ talents ” or endowments given 
us to keep and to cherish ; and for our care of which, 
as for other gifts, we shall be hereafter called to 
account. 
Viewed from this standpoint, health and life, 
disease and death, are clearly removed from the 
realm of fate, chance, or luck, and in a limited 
sense from that of Divine interference. Devised 
and established by the same Supreme Intelligence, 
the physiological laws that prevail on this earth 
are as well defined as the physical ones that 
emanated from and are continued by the same 
Great Original. In other words, those agencies 
which keep the body in health, are as clear and 
concise in their action and aim as those which 
sustain the universe, and govern the manifold 
operations of nature ; for example, the laws of 
gravity, or those of light, heat, electricity, and 
magnetism. And just as aberrations in the laws 
of matter cause the varied convulsions that we 
term storms, lightning, earthquake, and similar 
physical manifestations; so, when we break the 
laws of health, we induce the different phenomena 
in the human frame that we term disease. Re- 
garded thus, continued vigor of body,—that is 
health, and length of days,—that is, long life,— 
are unquestionably much more at our individual 
disposal than commonly supposed. And on the THE BIBLE AS A HEALTH GUIDE. 
65 
other hand it follows that for much of the disease 
so prevalent among us we have ourselves (Psalm 
cvii. 17) directly or indirectly to blame, and not 
the Deity. 
While, therefore, we wisely petition God to pre- 
serve our health (Philip, iv. 6),—that is, to keep us 
from disease,—our desire is clearly most likely to 
be fulfilled when we ask Him to bless and supple- 
ment our own carefully regulated action. Without 
this union of prayer and practice, Asa’s fate may 
be ours (2 Chron. vi. 12). It is true that, whether 
our object be disease-prevention or disease-cure, 
we can never be certain that our petitions will 
prevail. But in either event we plead that our 
human may harmonize with the Divine will, feeling 
assured that whatever happens, even should the 
answer be adverse, all will be for the best, and 
our ultimate if not speedy benefit. The Bible 
promises that God will hear and answer our 
prayers for health-preservation as He did those of 
the Israelites (Deut. xxx. 19, 20). He permits us 
to choose betwixt life and death, good and evil 
(Deut. xxx. 20). If we seek His face, He will 
deliver us from pestilence and death (Psalm xci. 
3-7; 2 Chron. vii. 14, 15). He sends or He with- 
holds “ angels of evil ”—that is, agents of physical 
evil, suffering, and destruction (Psalm lxxviii. 49). 
In trouble He is a present help (Psalm xlvi. 1), 66 
BIBLE HYGIENE. 
His aid being efficacious when man’s fails (Psalm 
lx. u). He listens specially to united prayer 
(Matt, xviii. 19). It is possible to have health 
withheld because we ask not (James xxi. 2), or 
because we ask for it amiss (James iv. 3 ; John 
xiv. 13, 14). Prayer for national health is also 
assured; and neglect of the public and private 
sanitary laws of the Bible are equally unjustifiable 
(Deut. iv. 7, 8). And with an evident view of re- 
moving every vestige of excuse for non-compliance 
with His will, He says : “ For this commandment 
which I command thee this day, is not hidden 
from thee, neither is it far off. It is not in 
heaven, that thou shouldest say, Who shall go up 
to heaven, and bring it unto us, that we may have 
and do it? Neither is it beyond the sea, that 
thou shouldest say, Who shall go over the sea for 
us, and bring it unto us, that we may have and do 
it ? But the word is very nigh unto thee, in thy 
mouth, and in thy heart, that thou mayest do it” 
(Deut. xxx. 11—14). We may, perchance, be left 
to our fate by God in this as in other matters, but 
only if we have forsaken Him (1 Chron. xxviii. 29; 
2 Chron. xv. 2, xxiv. 30, xii. 5). 
The human race at the present day, and in the 
light of modern science, may be regarded hy- 
gienically from three different points of view, 
namely: THE BIBLE AS A HEALTH GUIDE. 
67 
1. In their animal capacity and relation to the 
natural conditions essential to life which surround 
them; the air, food, and drink which they use, and 
that originate all their mental and bodily acts; the 
soil on which they live; the sun which warms, 
lights, nourishes them, and other things. 
2. In their mental, moral, and religious capacity, 
with inner sources of action, thoughts, feelings, de- 
sires, and habits, which affect health, and require 
self-regulation and control. 
3. In their social and corporate capacity; as mem- 
bers of households, subject to sexual influences, 
and as units of a community under political influ- 
ences and customs, and affected by trades, dwell- 
ings, and such-like. 
The hygiene included under the first and second 
heads is usually far more in man’s personal con- 
trol than that of the third variety. Nor can he 
always follow the indications of the latter, however 
much he may desire. Thus a soldier, sailor, or 
citizen may know how essential fresh air, good food, 
and pure water are for health and even life, and 
may even strive to have them, but yet have little 
or no power, because both he and they are under 
the management of others. Health-preservation 
is therefore subdivided into— 
1. Private or personal, which regards man’s in- 
dividual existence. 68 
BIBLE HYGIENE. 
2. Public or general, which deals with man in 
his corporate capacity. 
But in connection with the latter there often 
arises a necessity for state interference; and hence 
there has arisen what has been designated State 
Medicine, by which laws are made and carried out 
for the well-being and good government of the 
public at large, meant to protect them from the 
insecurity to life and health that too often results 
from the cupidity, ignorance, carelessness, or per- 
versity of private individuals or companies. Even 
this, however, ought to be under the control of the 
people, since it too often happens that corpora- 
tions, local, and even national governments, not 
unfrequently fail in their duty to the public who 
elect them. 
Before entering, however, into the consideration 
of the special department of hygiene, it will be 
necessary, in order to have a correct knowledge of 
the nature, aim, and importance of health-preserva- 
tion, to have some insight into the structure of the 
human frame, and the use of its different parts, 
as the science has its basis in anatomy and physi- 
ology. 
The body, then, consists of certain fluids, for 
example, the blood; but mainly of various solid 
tissues, that differ much in appearance, chemical 
composition, microscopic structure, and physio- THE BIBLE AS A HEALTH GUIDE. 
69 
logical use. These solids and fluids are variously- 
divided and distributed, and by them larger struc- 
tures, called organs or members, are formed, to 
which we give the name of muscles, nerves, glands, 
bloodvessels, and so forth; while these again are 
grouped to form what are called systems, which 
may include several organs. Thus there is—first, 
the osseous system, or framework, consisting of no 
fewer than two hundred and sixty different bones, 
by which the soft parts are supported; second, the 
muscular system, including four hundred and eighty 
muscles; third, the iiervous system, which com- 
prises the nerve-centres or main telegraph offices, 
called the brain, cerebellum, medulla oblongata, 
and the spinal cord, and innumerable telegraph 
wires or nerves, to convey messages to and fro; 
fourth, the circulatory system, consisting of the 
blood, the heart, or muscular pump, which forces 
this onward, and the arterial and venous channels 
to carry this nourishing fluid to every part of the 
body; fifth, the respiratory system, or lungs, that 
aerate and purify the blood; sixth, the digestive 
system, comprising the stomach and intestines, in 
and by which digestion is mainly carried on, and 
the liver, pancreas, salivary, and other glands, that 
contribute certain secretions to aid this process; 
seventh, the glandular system, consisting of the 
kidneys and certain other glands scattered over the 70 
BIBLE HYGIENE. 
body, to throw off certain excretions; eighth, the 
cutaneous system, or skin, a most important emunc- 
tory for effete matters; and ninth, the organs of 
special sense, namely, the eye, ear, nose, tongue, 
and skin, by which we see, hear, smell, taste, feel, 
and thereby hold intercourse with the external 
world. 
The Bible gives no special anatomical details, 
although it often alludes to many of the bodily 
organs. But for general purposes, like the present, 
no more beautiful or accurate description of the 
diversity, relative importance, mutual relation, har- 
monious action, and unity of these different organs 
and systems in health and disease, can be found, 
even in modern works, than that given by St. Paul, 
when he says that “the body is one and hath 
many members; not one member,but many. God 
hath set these members every one of them as it 
hath pleased Him. The eye cannot say to the 
hand, I have no need of thee; nor again the head 
to the feet, I have no need of thee. They are not 
all alike strong. Nay, much more, those mem- 
bers which seem more feeble are necessary, and 
those members which we think are less honorable, 
on these we bestow more abundant honor. God 
hath tempered the body together that there should 
be no schism; but that the members should have 
the same care of one another; and whether one THE BIBLE AS A HEALTH GUIDE. 
71 
member suffer all the members suffer with it; and 
if one member be honored all the members rejoice 
with it” (i Cor. xii. 12). A nice adjustment of the 
physiological balance and harmonious action of the 
different systems, functions, and organs, constitutes 
health. Their disturbance, on the other hand, 
creates what we term disease. In either case, as 
the Bible indicates, if one is affected all the rest are 
secondarily influenced, more or less, for good or 
for evil, for health or sickness. The important 
bearing of these fundamental, physiological, and 
pathological laws on hygiene will be apparent. 
An equally perfect physiological description of 
old age, in highly poetic and figurative language, 
is also to be found in the Bible (Eccles. xii. 1-5). 
Its general gloom and insensibility to pleasure, 
dim eyes, weak arms, and tottering gait, shrill un- 
musical voice, toothless gums, general timidity, 
broken sleep, hoary head, palled appetite and taste, 
and general sluggishness of every organ and func- 
tion of the worn-out body, are all faithfully por- 
trayed in these verses; while the same chapter 
gives an equally fine metaphorical description of 
death, or the final cessation of every vital function, 
and the consequent separation of the soul from the 
body, that constitutes dissolution. 
Many other apt Biblical illustrations of physio- 
logical truths might be given. Thus how truly 72 
BIBLE HYGIENE. 
the texts, “ The life of the flesh is the blood ” (Lev. 
xvii. 11), and “The blood is the life of the body ” 
(Deut. xii. 23), show the life-carrying virtues of the 
vital fluid, while they indorse and forestall Harvey’s 
modern discovery of the circulation, which carries 
that all-important fluid to every part of the frame. 
So also how true is it, physically and physiologi- 
cally, that “a sound heart is the life of the flesh’’ 
(Prov. xiv. 30); and that a merry heart doeth good 
like a medicine (Prov. xvii. 22) is a truism within 
the experience of all. 
These considerations will show that the human 
frame is neither self-sustaining nor self-regulating. 
Nor can it keep itself in health beyond a certain 
limit. The soundness of its members and of the 
whole body, the proper performance of its func- 
tions and their general condition, depend on, and 
are influenced by, certain external and internal 
agencies, through and by which health is main- 
tained or sickness induced. These factors con- 
sist of: 
1. Those by which the body is sustained and 
grows: our food, drink, breath, the light which 
stimulates us, heat which warms, and clothing 
which protects us. 
2. Those which purify the frame and keep it 
from defilement: cleanliness of the person, and of 
streets, communities, etc. THE BIBLE AS A HEALTH GUIDE. 
73 
3. Those which refresh and invigorate us : sleep, 
work, recreation. 
4. Those which keep the soul and the mind in 
health: moral, mental, and spiritual culture. 
But besides the above, there are certain agencies 
that effect the sanitary welfare of communities, and 
by which villages, towns, cities, nations, and even 
races, are liable to be influenced for good or for 
evil. The chief of these are : 
1. The site, size, ventilation, cleanliness, drain- 
age, etc., of dwellings. 
2. The cleanliness and sewerage of streets. 
3. The modes followed for disinfection and dis- 
ease-prevention. 
The different agencies here enumerated, which 
may thus become sanitary or unsanitary according 
to circumstances, and prove either sources of 
health or sickness, are all, or nearly all, spoken of 
in the Bible at greater or less length. We shall 
now consider them in turn from a Scriptural point 
of view, beginning with the great landmarks of 
personal hygiene. But in order to make the 
subject plain to non-professional readers, and to 
show the full force and value of the health-hints 
of the Bible, it will sometimes be necessary, in the 
course of our remarks, to give certain general 
details regarding modern hygiene, as well as to 
explain the physiological laws on which health- 74 
BIBLE HYGIENE. 
preservation is based, and for the proper manage- 
ment of which these sanitary maxims were specially 
designed, and also to point out briefly the patho- 
logical evils or functional and organic perils that 
are apt to result from their neglect. ON PERSONAL HYGIENE. 
75 
CHAPTER III. 
ON PERSONAL HYGIENE. 
As a complicated machine or delicate musical 
instrument requires constant care to keep it in 
working order, so the marvellous design of that 
“ harp of a thousand strings ”—the human body— 
needs hourly, nay, continuous attention; espe- 
cially if young and undeveloped, or hereditarily 
weak and prone to disease. Our frame is endowed 
with a certain vital resilience or power of repelling 
those numerous morbific agencies ever ready to 
attack us, and a certain capability of warding off 
disease and death. Still this gift is so limited, 
and the bounds of health so easily overstepped 
and difficult to regain, that it is manifestly our 
interest to aid it, by carefully seeking all sanitary 
and avoiding all unsanitary agencies. Fortu- 
nately, by acting thus, vigor and long life are 
much more at our own disposal than commonly 
supposed. 76 
BIBLE HYGIENE. 
And just as each must strive to secure his own 
salvation and future destiny (Philip, ii. 12), so each 
of us must work out the problem of his own tem- 
poral, that is physical, health and life, by strict 
attention to personal hygiene. . And thus those 
who realize the great value of these blessings will 
see how necessary a personal knowledge of the 
details of hygiene becomes. No one has the 
same interest in us that we have in ourselves, or 
can look after our individual concerns so closely 
and constantly, even if they had the necessary 
inclination and opportunity. Although “they 
that are whole need not a physician ” (Luke v. 
32), healthy people constantly require their own 
or some other hygeist’s advice for health-preser- 
vation. There can be little doubt that the time 
is fast approaching when physicians will be of- 
tener consulted regarding the prevention of disease 
than about its cure. If, for example, children are 
liable to some hereditary malady, e. g., consump- 
tion, or we ourselves to some acquired one, like 
rheumatism or gout, we should rather try to ward 
them off by hygienic measures, than wait till the 
disease has prostrated us. Under such circum- 
stances professional advice is indispensable. 
But there are many matters of minor importance 
about which we can consult no one, and must 
therefore rely on our own judgment and experi- ON PERSONAL HYGIENE. 
77 
ence, often more valuable in such cases than the 
best counsel of others. No one, for example, can 
regulate the ventilation of his bedchamber, or 
the amount of his diet, rest, labor, and so forth, 
so well as the individual himself. Besides this, 
medical opinion is not always at hand for emer- 
gencies—matters of greater moment—and spe- 
cial cases of declining health. Moreover, most 
people are as unlike in their bodily requirements 
as in face, figure, and character. Some have 
personal peculiarities and idiosyncrasies, so that 
each is individually the best judge of the diet, 
exercise, sleep, clothing, and general mode of life 
which best suit him, and know best when to 
modify or change them. Children, however, unfit 
to judge for themselves, and also old people and 
servants, unable to act for themselves, must of 
course be hygienically watched and cared for by 
others. 
But there are other cases which make a knowl- 
edge of hygiene invaluable, as, for example, to 
parents; for on constant and careful regulation 
of children’s diet, exercise, rest, recreation, study, 
personal habits, moral discipline, and so forth, 
depend their present growth, as well as their 
future strength, health, and. even length of life 
and usefulness. A judicious attention to psychical 
and physical hygiene in childhood and youth will 78 
BIBLE HYGIENE. 
endow such as reach adult age with vigorous 
frames and well-balanced minds, that is, the so 
much desired mens sana in corpore sano; and may 
even convert children afflicted with congenital or 
acquired bodily or mental weakness, into strong, 
healthy, clear-brained, right-thinking, long-lived 
men and women. 
An acquaintance with the main principles of 
personal hygiene is also necessary for heads of 
houses and larger establishments, in which rela- 
tives or friends dwell, and domestics or employes 
work, whose health is therefore very little in their 
own hands, because their diet, cleanliness, air 
supply, and so forth, are mainly or altogether 
under the control of a master or mistress, who 
cannot be constantly seeking advice, even if this 
is close at hand, and must exercise their own 
discretion, which clearly, therefore, ought to be 
educated. 
A knowledge of personal hygiene is also useful, 
and indeed indispensable for private individuals 
in responsible positions, as, for example, magis- 
trates, legislators, etc., in whose hands, as such, 
the health and lives of their fellow-creatures are 
intrusted. Public sanitation is mainly based on 
private hygiene. A man unacquainted with the 
latter can neither rightly estimate the importance 
of the former, nor become capable of making laws, ON PERSONAL HYGIENE. 
79 
nor so convinced of their utility as to press their 
observance. 
Systematic personal hygiene not only increases 
the health and vigor of the body and the mind, 
but prolongs life. As the body is most robust 
when not one, but every organ is sound and per- 
forms its functions satisfactorily ; so health is best 
kept and life prolonged, not by systematic atten- 
tion to one, but to all the rules of hygiene. Dis- 
ease is apt to follow disregard of any single rule ; 
and is all the more likely to occur if several are 
simultaneously broken. For example, a person 
who is careful of his diet, but inattentive to per- 
sonal cleanliness, rest, recreation, etc., cannot expect 
to enjoy the most vigorous health. Nor can those 
who attend to physical hygiene, but neglect the 
rules necessary for their mental and moral 
guidance, with which the former is so closely 
connected. Many ailments follow a . persistent 
disregard of hygiene that will be specially men- 
tioned under separate topics. When all or several 
of the laws of hygiene are persistently broken, 
disease is more certain, severe, and lasting. For 
instance, if a student or a seamstress neglects 
their diet, breathes confined air, takes too little 
sleep, overworks the body or the brain, neglects 
cleanliness, exercise, etc., and especially if they 
are guilty on all of these counts, various diseases, 80 
BIBLE HYGIENE. 
especially of the scrofulous type, are apt to ensue; 
or if a fashionable lady or gentleman persistently 
interferes with the routine necessary for health, 
turns night into day, curtails sleep, breathes the 
tainted air of crowded assemblies and ill-ventilated 
bedrooms too often, while at the same time they 
neglect their food and overexcite their nervous 
and muscular systems, the body sooner or later 
becomes worn, emaciated, and a ready prey to 
disease. And similar cases might be given were 
it necessary. 
The Bible gives many valuable hints regarding 
the most important of personal hygiene, 
especially on food, drink, air, clothing, rest, exer- 
cise, cleanliness, mental, moral, and spiritual cul- 
ture. These shall be considered in turn. If we 
would be healthy and long-lived, let us wisely study 
God’s sanitary laws, and use the gift of common- 
sense with which most people are endowed to in- 
terpret, and the energy which is equally innate, to 
carry them into effect; and thus “do His will” 
and perform our duty to ourselves by attending to 
our bodily interests as w'ell as to our spiritual wel- 
fare. Our wisest policy for this world is to “ walk 
with God,” by following His physical as closely as 
wre do His moral laws. By constant attention to 
these, mankind would be individually healthier, 
longer lived, and more vigorous; and we should ON PERSONAL HYGIENE. 
81 
have less sickness in our houses and large com- 
munities. All of us can help and encourage the 
practice of personal hygiene in many different 
ways; and that without great sacrifice or incon- 
venience. The enlightened may aid the ignorant 
by instruction and by example; while the rich 
may assist the poor both with their purse and 
with what is of equal value,—kindly encourage- 
ment. 82 
BIBLE HYGIENE. 
CHAPTER IV. 
FOOD. 
The human body is constantly expending the 
solids, liquids, and gases of which it is composed; 
and hence their renewal is indispensable for the 
maintenance of its health and life. We furnish 
the so-called aliments thus required, in the shape 
of food, drink, and air; the first two being re- 
ceived into the system by the stomach, the last 
by the lungs. Thus introduced they are applied 
to different purposes. For example—-first, to 
build the fabric up during the period of growth; 
second, to sustain it during adult life by replacing 
the worn-out particles constantly thrown off; third, 
to heat the body and keep it at a suitable tempera- 
ture \ fourth, to supply the stimulus which enables 
the muscles, nerves, brain, and other organs to act, 
every thought, movement, etc., involving either a 
waste of tissue or of stored-up food-power; fifth, 
to furnish material for the secretion of bile and 
other fluids necessary for the digestive and other FOOD. 
83 
important physiological processes ; sixth, to make 
the blood a magazine of surplus material for tissue 
making, the elimination of heat, nerve force, mus- 
cular energy, and mechanical motion. Food is 
therefore an important and indeed necessary ele- 
ment in our existence. If the constant expendi- 
ture of the particles of the blood and body were 
not restored thus, our organs and the body gener- 
ally would soon waste, become weak, unfit for work, 
and would ultimately prematurely die. The frame 
cannot be long kept in health, vigor, or life with- 
out it. 
At the same time any or every kind of food will 
not do. It must have certain properties, thus: 
1. Our food should be of good quality. 
Healthy blood and strong tissues cannot be formed 
out of inferior materials, while common-sense 
further indicates that unwholsome food is un- 
sanitary. 
2. Our food should be sufficiently abundant. 
Both an excess and a deficiency should be avoided, 
the former being a waste of food, hurtful to the 
body, and apt to induce various diseases, and the 
latter likely to cause an undesirable and perhaps 
pernicious loss of flesh and strength. No unvary- 
ing law can be laid down as to the quantity we 
may individually consume, since this depends on 
age, size, sex, personal peculiarities, work, climate, 84 
BIBLE HYGIENE. 
season, and so forth. Dr. Edward Smith gives 
the following average quantity necessary per meal 
in temperate climates : 
Cai bonaceous. 
Nitrogenous. 
oz. 
oz. 
Breakfast, . 
. . . 6.62 
I.04 
Dinner, 
• . • 7.85 
1-34 
Supper, 
• 4-52 
0-59 
Total, 
. 18.99 
2.97 
A table like this, however, is only approximative 
and not applicable to every individual. However, 
we have each a pretty safe guide in the appetite 
and the sense of hunger,—those natural telltales 
which are given to warn us when the body requires 
food, and has had enough. And hence as a rule, 
it is wise to stop eating, however tempting the 
viands, as soon as, or even a little before, the 
craving is fully satisfied. Some require more 
than others. Nor does the quantity depend alto- 
gether on size, age, or sex. Persons of small 
frame often eat as heartily as those who are tall 
or stout. Dr. Letheby, however, gives the follow- 
ing as the daily average amount of the two chief 
ingredients required during inactivity, hard, and 
active labor: FOOD. 
85 
Nitrogenous. Carbonaceous. 
oz. 
oz. 
Idleness, . 
• 2.37 
19.65 
Hard labor, 
• 4-56 
29.24 
Active “ 
. . . 5.81 
34-97 
Again, during the inactivity and the intense 
heat of summer and warm climates, the body 
obviously requires less food than during the cold 
of winter, or that of frigid latitudes. Men eat 
more, generally speaking, than women by about 
one-tenth, to make up for greater activity—that is, 
tissue expenditure; and adults more than children, 
though in proportion to size the latter usually con- 
sume most, to meet the demands of growth. Thus 
at ten, children require half as much, and at four- 
teen, fully as much as women; while young men 
not full-grown, but working hard, require more 
food than women. Working-men require more 
than idle or sedentary people, and for an obvious 
reason. 
3. Our food should consist of mixed animal 
and vegetable matter. That it should be neither 
of these alone is proved by our instinctive desire 
for either if it is withheld. The teeth furnish 
another proof, as they consist partly of Incisors 
for cutting, Canines for tearing flesh, and Grinders 
for crushing grain, and so forth. And if there 
should remain any further doubt that man is 86 
BIBLE HYGIENE. 
neither purely carnivorous, nor graminivorous, but 
omnivorous—that is, partly both—it is finally de- 
cided by the Bible, which shows that we are not 
meant to be pure vegetarians, as some aver (Gen. 
ix. 3, 4; Acts x. 16). 
4. Our food should be regulated in kind ac- 
cording to season and climate, as has been already 
shown with regard to quantity. The body requires 
more flesh and fat—that is, strengthening and 
heating material—in winter and in cold latitudes; 
and more fruit, vegetables, and farinaceous food 
in summer and in tropical regions. This is proved 
by our natural craving for vegetables and fruit in 
high, and for animal food in low temperatures, and 
also by the providential distribution of these where 
most required; the natural home of the cattle, 
sheep, and so forth, which supply the one, being 
the cold and the temperate zones, while juicy 
fruits and vegetables abound most in warm lati- 
tudes. 
5. Our food should have variety. Under too 
much sameness the appetite cloys; while change 
is both pleasant and healthy. Beef, for example, 
should alternate with mutton, veal, poultry, and 
suchlike. And these again may be varied by 
being differently cooked on successive days. 
6. Our food should be eaten as nearly as pos- 
sible in the form in which nature supplies it. Salt- FOOD. 
87 
ing, pickling, preserving, and similar devices often 
alters and makes it less digestible and nourishing. 
Much disease, as, for example, the various grades 
of scurvy, and ailments with a scorbutic basis, is 
caused in this manner. 
7. Our cookery should not be too complicated. 
The simplest is the healthiest as a rule. Good 
cooking is economical, and makes our meals both 
palatable and digestible. Bad cooking is the re- 
verse, and doubtless is, both directly and indirectly, 
the cause of much indigestion and other ailments. 
8. Food ought to be taken at stated intervals, 
to correspond with the periodic return of the ap- 
petite. Experience proves that, as a rule, three 
meals a day, one full and two smaller, are best; 
and that the former should be taken in the after- 
noon or early evening. 
Non-fulfilment of any or all of these dietetic 
laws is apt to be followed by serious results. The 
digestive organs rebel; the elaborately ordained 
process which they perform becomes faulty; the 
body droops, suffers, at length succumbs to disease 
and even death. Important consequences follow 
a prolonged insufficient diet. The minor effects 
are often difficult to estimate, because they are 
often mixed up with those of other unsanitary 
agencies, as, for example, filth, overcrowding, de- 
ficient clothing and fuel, inclement weather, un- 88 
BIBLE HYGIENE. 
sanitary houses, poverty, deficient water, light, 
and air. The greater results, however, are more 
tangible, and consist of failing health, emacia- 
tion, feeble pulse, sallowness, palpitation, giddi- 
ness, transient blindness on exertion, mania, apo- 
plexy. 
Disease necessarily influences the blood and 
flesh of animals, and makes them unhealthy; 
while putridity or semi-putridity lessens the nu- 
tritive value both of animal and vegetable matters. 
And although cooking doubtless partly destroys 
the venom of unwholesome food, there is evidence 
to show that much disease is thus occasioned, and 
no doubt many more ailments of an obscure na- 
ture. A privation of vegetable food is an essential 
cause of scurvy and other minor affections, and in- 
stances might be multiplied. Clearly, therefore, 
the selection of our food and the regulation of our 
diet are not matters of indifference. As a rule, 
each person is, or ought to be, the best judge of the 
kind and the quantity of food, and the mealtimes 
which best suit him. A good general rule in diet- 
ing is to follow whatever is found to agree, and 
avoid whatever disagrees, especially when the frame 
is temporarily or permanently weak, These re- 
marks will also indicate the necessity for an indi- 
vidual study of the general principles of dieting 
and digestion. FOOD. 
89 
The food we eat is very different in form, ap- 
pearance, physical and chemical properties, from 
the flesh, blood, bone, and other tissues into which 
it is converted in the body. The process by which 
it is thus vitally acted on, and metamorphosed into 
those new forms is called digestion. The first and 
chief part of this function is performed by the 
alimentary apparatus, which includes the alimen- 
tary canal (gullet, stomach, small and large intes- 
tine), and different accessory glands (liver, pan- 
creas, salivary). The food is first received into 
the mouth, where nature has provided a mill, 
namely, the jaws and teeth, by which it is prepared 
for digestion by being finely ground and softened 
by the saliva, in other words, masticated. The 
bolus is then swallowed, and descends to the 
stomach or main receptacle, where it is churned 
and mixed with the chief digestive solvent—the 
gastric juice—by from two to six hours’ contact 
with which it is fully dissolved and converted into 
an insipid grayish, semifluid mixture called chyme. 
This passes by degrees into the small intestine, 
where it is mixed with two other special secre- 
tions, namely, bile and pancreatic juice, that con- 
vert it into chyle, which soon separates into three 
parts,—a whey-colored fluid, a creamy layer, and 
a sediment. The process is then complete. The 
former two, that is, the nourishing parts of the 
mixture, are then absorbed as they pass along the 90 
BIBLE HYGIENE. 
small and the large intestine, the remainder being 
the innutritious and undissolved refuse. 
Our ordinary food consists chiefly of four differ- 
ent ingredients variously combined, viz.: first, the 
albuminous, nitrogenous, or fleshy; second, the 
fatty; third, the saccharine and starchy; and lastly, 
water and salines. These have very different uses 
in the economy. Thus the albuminous repairs the 
muscles, supplies them with motor power, and 
helps to heat the body. The fatty also supplies 
motor power, and is the chief heat-producing 
agent. The saccharine and starchy help to gen- 
erate caloric and force; while the water and salines 
assist the others. All of these should be pres- 
ent in our diet, since none of them can singly sus- 
tain life. So, also, articles of food deficient in one 
thing, should be associated with such as have an 
excess; e. g., milk, butter, or cheese with bread ; 
butter and oil with fish, and so on. Every dietary 
should have vegetables. Combinations like these 
aid digestion. The proper proportion of these 
different constituents necessary for a healthy man 
of average size and weight, performing a moderate 
amount of work, is thus calculated by Letheby: 
Avoirdupois oz. 
Per cent. 
Nitrogenous substances, . 
• 4-587 
22 
Fatty “ 
. . 2.964 
9 
Saccharine “ 
• 14.257 
69 
Saline “ 
I.O56 FOOD. 
91 
The different secretions of the alimentary canal 
are meant to dissolve and transform these, that is, 
digest them. The gastric juice is the principal and 
general solvent; while the pancreatic juice acts on 
the sugary and starchy particles; the saliva aids 
the gastric and pancreatic fluids ; and the bile dis- 
solves the fatty and oily food. None of these se- 
cretions can entirely fulfil the function of the 
others. And, therefore, if not properly mixed with 
these alone, food containing any or even all of the 
four above-mentioned constituents is likely to pass 
through us undissolved and undigested. 
Digestion is a vital process, partly mechanical, 
and largely chemical. Chemistry is one of the 
most wonderful of the sciences, and chemists can 
do strange things. For example, they can convert 
one substance into a totally different one; solids 
into fluids or gases; the latter into the former, and 
so forth. But no chemist can equal, far less excel, 
the marvellous physiological chemistry which is 
constantly, silently, and spontaneously going on 
throughout nature, and nowhere more persistently 
than in the human body, especially in the process 
of digestion and during the conversion of food 
into different tissues. No chemist can convert 
vegetables into milk; milk into brain or muscle; 
bread into flesh, flesh into blood or bone ; and all 
the different articles of food into the many distinct 92 
BIBLE HYGIENE. 
and diversified tissues of which the human body 
is composed. No earthly chemist can transform 
inanimate matter into living tissue ; or cause it to 
produce startling vital actions like muscle contrac- 
tion, nerve-force, thought, and so forth, so difficult 
even to explain. But the chemist’s own body can ! 
So that natural—that is, God-created and heaven- 
directed—surpasses human science, and performs 
feats that man, however gifted, cannot accomplish. 
Like all complicated chemical operations, diges- 
tion is easily deranged, and requires great care and 
nicety of adjustment, otherwise the physiological 
result is unsatisfactory; and we find that, with sin- 
gular appropriateness, it is chiefly against errors 
of this kind that the Bible warns. But the full 
force of the Scripture health-hints regarding food 
and dieting will be still better understood, if we 
first point out what happens, when the delicate 
requirements for healthy digestion, already men- 
tioned, are not fulfilled. 
1. If food is hastily, and therefore insufficiently 
masticated, and “bolted” almost entire, the hard 
angular lumps are apt to bruise, and perhaps lace- 
rate the soft and delicate lining membrane of the 
stomach, a result obviously detrimental both to 
that organ and the digestive process. 
2. Hasty mastication means imperfect admix- 
ture with saliva; and half digestion of the starchy FOOD. 
93 
and sugary food, which is thus not only wasted, 
but also apt to cause irritation; while the body 
may also suffer through deprivation of a special 
aliment; nor can the gastric juice penetrate lumps 
of food, so that only their outer surface is dissolved, 
the remainder being thus wasted,—a matter in 
itself of small importance, but for the fact that it 
now becomes apt to irritate, gripe, and even cause 
disease as it passes down. 
3. As the quantity of saliva, gastric juice, bile, 
and pancreatic juice secreted in health, is generally 
only sufficient to dissolve the food which the body 
requires, or can take up, it follows that if more 
food is eaten at one time than is necessary, or if 
we feed too frequently, or again partake too freely 
of any particular kind of diet, the excess is not 
digested, but is wasted, and apt to decompose, 
cause irritation, indigestion, and various other ail- 
ments ; while the body may further absorb, and 
ultimately become loaded with imperfectly assimi- 
lated materials, not only ill adapted for secretion, 
tissue-making, and so forth, but also likely to cause 
blood plethora and other ailments. 
4. If, by eating too often, we add fresh food to 
that which is already half digested, the entire 
process is likely to be interrupted, and various 
irritative ailments induced. 
5. If highly irritating food—for example, spiced, 94 
BIBLE HYGIENE. 
pickled, or salted food—is eaten too freely, the 
delicate lining membrane of the alimentary canal, 
especially the stomach, is apt to inflame,—a fruit- 
ful cause of indigestion and other diseases. 
6. If the gastric juice, saliva, and other secre- 
tions are suddenly and largely mixed, and thereby 
overdiluted with water by copious drinking, they 
cannot properly dissolve the food; the resulting 
chyme being irritative, and unfit for absorption or 
nourishment. 
7. If, while digestion—which requires a stomach 
temperature of blood-heat (98° to ioo° Fah.)—is 
in progress, too much iced water, or cream, wine, 
or other cold fluids is taken, the process is apt to 
be interfered with or stopped, and indigestion and 
other ailments induced by the sudden and great 
reduction of temperature, amounting perhaps to 
from 40° to 70° Fah. 
Digestion and the nutrition of the body may 
thus be disturbed in various ways, and by nothing 
more surely and severely than by loading the 
stomach with superfluous food, when every one 
of these physiological requirements is apt to be 
ignored. Nature has kindly permitted us to enjoy 
the ingestion of food; but, as with every other 
desire, it is clearly necessary, in gratifying the sense 
of taste, to exercise our individual judgment and 
self-control, and neither indulge too freely in dain- FOOD. 
95 
ties (hurtful articles, however enticing), nor even 
in ordinary food. It is truly marvellous, consid- 
ering the delicacy of the process, and the little 
attention that is often and perhaps usually given 
to our dieting, how nature carries it on so long 
and successfully as it often does. Non-professional 
minds can scarcely credit the enormous amount 
of disease caused by faulty digestion. If constant 
attention of the kind here indicated were given to 
dieting and the process of digestion, an enormous 
saving of pain, discomfort, and disease would un- 
doubtedly result. A single disregard of any one 
of the necessary conditions may cause embarrass- 
ment and illness, especially when the stomach is 
naturally weak; while a host of more serious and 
lasting maladies are indirectly occasioned by a 
persistent continuance in the evil habit, in which 
every organ, function, and part of the body may 
ultimately become involved, but especially the kid- 
neys, liver, skin, and other excreting organs. And 
it is well to remember that it is not only those of 
naturally puny frame and weak digestion which 
may so suffer by a continuous neglect of this im- 
portant function, but the very strongest. 
The necessity for a careful observance of the 
above rules, especially that enforcing deliberate 
and systematic mastication, is of especial value to 
a busy nation like this, where food is often hur- 96 
BIBLE HYGIENE. 
riedly eaten; and so also is that regarding change 
of diet according to temperature, in those places 
—as, for example, the States of America—which 
border the Atlantic seaboard, or similar regions, 
in which the difference between summer heat and 
winter cold is great; while that regarding regional 
dieting is equally important in countries like 
America, whose territory lies in all three zones,— 
the torrid, temperate, and the frigid,—between 
which, active citizens are constantly making rapid 
interchanges by travel, for amusement or business. 
The Bible gives very frequent hints regarding 
food and dieting. In the Desert, the chief articles 
of Israelitish diet were manna and quails; the 
former supplied the place of vegetables, scanty in 
that region. Again, in Canaan they had bread, 
cakes or cracknels of wheaten flour, baked corn, 
wheat, and barley (Lev. ii.), flesh, fish (Neh. xiii. 
16), olive oil, dates, grapes, figs, prunes, lentils, 
pulse, beans, butter, cheese, honey, goats’ milk, 
and vinegar. Goats’ milk was largely consumed. 
Corn, wine, and oil, were the principal products of 
Judea. 
This list is more curious than useful, as the 
habits and bodily requirements of the people, and 
the climate and natural productions of their coun- 
try, were considerably different from ours. Their 
food was not very different in kind; but they used FOOD. 
97 
some things more largely than we do. Their 
supply of grapes and oil was plentiful; but tem- 
perate regions like those in which most civilized 
nations like ourselves live, have vegetables and 
grain in greater abundance. The chief difference 
lay in their mode of cooking their food, which was 
simpler, and therefore, perhaps, in a sense better 
than ours. 
The Israelites were not permitted to select their 
food, and were only allowed to eat certain things, 
while others were forbidden. Animals, whether 
four-footed beasts or fowls (Exod. xxii. 2l), which 
had died of themselves, or been torn, were forbid- 
den (Deut. xiv. 21 ; Lev. xvii. 14; Ezek. xliv. 31), 
doubtless because the former might be diseased, 
and the latter poisoned. This law is clearly good 
for the present day, and one which should be pub- 
licly enforced. Meat should always be fresh. And 
there should be no question about preventing its 
sale when putrid or diseased. So also of unsound 
milk, or unwholesome, decayed, or mouldy vege- 
tables, which are alike dangerous to health and 
life. Fat and blood were not to be eaten by the 
Israelites (Lev. iii. 17), doubtless from sanitary 
considerations. Under light work and a warm 
climate, these fattening, warming, and stimulating 
varieties of food were apt to cause or increase both 
laziness and corpulence. This law, taken broadly, 98 
BIBLE HYGIENE. 
should also be followed at the present day by sed- 
entary or inactive people, especially in warm sea- 
sons and countries. The Israelites were also for- 
bidden at an early period to eat flesh with the 
blood in it, thus: “Ye shall eat the blood of no 
manner of flesh, for the blood is the life” (Gen. ix. 
4, 5). And this rule was repeated to the tribes 
in the wilderness, under penalty of being cut off 
(Lev. i. 14; Deut. xii. 23). Even strangers were 
included in this observance; and before eating 
meat had to pour the blood out, and cover it with 
dust. The law was made principally to increase 
the typical value of blood as an atoning agent; but 
partly because any blood-disease, which the ani- 
mal might have, would be concentrated in that all- 
pervading fluid; and lastly, to keep the Israelites 
from certain cruelties in which neighboring nations 
may have indulged, like the semi-barbarous Abys- 
sinians, mentioned at a later day by Bruce, who 
cut out and devoured flesh from the flanks of living 
animals. The Israelites were also forbidden to eat 
the sinew of the hollow of the thigh which shrank 
(Gen. xxxii. 32); but this was evidently a special 
and temporary ordinance to keep them in remem- 
brance of an important episode in the life of their 
great progenitor, Jacob. 
Again, in order to keep the race holy and sep- 
arate from other nations that were figuratively FOOD. 
99 
deemed unclean (Lev. xx. 24-26), it was also 
against the Jewish law (Lev. xi.; Deut. xiv.) to 
eat the following unclean animals in which those 
strangers indulged: all beasts which go on their 
paws, including the predatory or flesh-eating quad- 
rupeds, such as the lion, tiger, etc.; and also the 
coney, or rock rabbit; the horse and camel, which 
are not hoof-parted; also swine, which are not cud- 
chewers; and also the weasel, mouse, and the mole. 
The unclean birds that were forbidden included the 
predatory list, and those that have rank flesh, 
namely, the eagle, osprey, ossifrage, vulture, kite, 
raven, owl, night-hawk, cuckoo, hawk, little owl, 
cormorant, swan, pelican, gier-eagle, stork, heron, 
lapwing, bat. The unclean fish that were also de- 
nied were such as had no fins or scales, which in- 
cludes the shark tribe, all of which are predatory 
and animal-devouring. The tortoise and the lizard 
were also forbidden, and likewise the snail, the 
serpent, and other creeping animals, as well as 
centipedes and other many-footed insects. 
On the other hand, those so-called clean animals 
which the Israelites were permitted to eat (Deut. 
xiv.; Lev. xi.), included all cud-chewing, hoof- 
parted, cloven-footed beasts. For example, the 
ox, sheep, goat, roebuck, fallow deer, wild goat, 
bison, wild ox, chamois. All those fishes which 
had both fins and scales; and also insects which 100 
BIBLE HYGIENE. 
both fly and leap; as well as flying and creeping 
insects that have legs above the feet, that is leaping 
legs; for example, the locust, grasshopper, and so 
forth, the bald locust, and the beetle. 
This law enjoining a careful selection of food 
was doubtless part of their civil, moral, and reli- 
gious education, and was broadly given, like other 
commandments, to teach them obedience, as well 
as to keep them isolated and distinct from neigh- 
boring nations, into whose dietetic errors they 
might have fallen; and because of the tendency 
which certain kinds of food have to produce dis- 
ease in their peculiar climate and mode of life. 
Although this law is neither universal nor per- 
petual, and the interdict regarding clean and un- 
clean men and other animals no longer exists 
(Acts x. 15 ; 1 Timothy iv. 4), nothing which 
God has made being now deemed unclean or for- 
bidden in the Israelitish or biblical sense of the 
term, still experience tells us that it is practically 
judicious, and therefore good for us in the main; 
for, singularly enough, the Mosaic list of unclean 
animals includes those which popular instinct, ex- 
perience, and taste have long selected or discarded 
for dietetic purposes. Those forbidden were mainly 
carnivorous and carrion-feeders, and those allowed 
were chiefly vegetable and grain eaters. The Mo- 
saic law is therefore consistent and far-seeing; and FOOD. 
101 
it is wise to indorse a rule that we have so long 
unwittingly followed, seeing that it is biblically, 
experimentally, and theoretically commendable. 
It is an interesting fact that the Mosaic laws and 
customs, and the distinctions between clean and 
unclean animals for food, are still kept up among 
various classes of people in modern Judea, though 
not exactly as Moses ordained.* 
Although the Bible warns us against being over 
anxious about what we shall eat and drink (Philip- 
pians iv. 6; Matthew vi. 25), thereby inculcating 
not only trust in Providence, but also indifference 
to gastronomic indulgences, and does not give any 
explicit and pointed rules regarding dieting, even 
to the Israelites, still it contains some very valuable 
hints that ought not to be ignored. 
Beyond the above-mentioned restrictions, the 
Bible says little regarding the kind of food we 
ought to eat, but leaves its selection to natural in- 
stinct and common-sense; because, when thus 
guided, we cannot far err in our choice. Solo- 
mon’s prayer, “ Feed me with food convenient for 
me” (Proverbs xxx. 8), clearly indicates the neces- 
sity for providing varieties suitable for different idio- 
syncrasies, ages, sexes, etc., as well as for the dif- 
ferent seasons of the year, and the varying changes 
of climate to which we may be exposed if we 
* Thompson’s “ Land and the Book,” p. 193. 102 
BIBLE HYGIENE. 
change our latitude. The Bible gives us a very 
important hint regarding infant feeding when it 
speaks of “ milk for babes and strong meat for 
those of full age ”«(Hebrews v. 14; 1 Corinthians 
iii. 2). This law is often broken in modern times 
in two ways. Sometimes the natural food for this 
tender age is wrongly and unnecessarily supple- 
mented, or even supplanted, by stronger animal 
or vegetable food. In other cases its use is con- 
tinued when stronger food should be given. Both 
reason and physiology indicate that after a certain 
period the mother’s milk becomes watery, weak, 
and unfit for infant nourishment; while both the 
parent and her offspring are apt to be subsequently 
weakened by the unnatural and unnecessary drain. 
The Bible does not give much advice about the 
quality of our food, because it is unnecessary. For, 
while we ought to “ receive the meats that God 
hath created with thankfulness” (1 Tim. iv. 3), we 
naturally choose the best we can get or can afford. 
At the same time we may observe that the Scrip- 
tures always speak of “ fine ” and “ finest” wheat, 
and so forth, as the best and most desirable (Psalm 
lxxxi. 16; cxlvii. 14). 
Many texts indicate the justifiability of judicious 
cookery to convert our food into “ savory,” that is, 
tempting dishes, such as suit individual tastes (Gen. 
xxvii. 4). FOOD. 
103 
Regularity in dieting is clearly inculcated in 
accordance with our physiological requirements 
when we petition for our “ daily ” bread (Matt, 
vi. 11), and that we may have our food supplied 
“ in due season ” (Psalm civ. 27, cxlv. 15 ; Eccles. 
x. 17; Matt. xxiv. 45; Luke xii. 42). 
The latter subject necessarily has much to do 
with the quantity to which we ought to restrict our- 
selves, a matter in which most people are thought- 
lessly apt to err, either from eating too often, or 
from taking too much at one time. On this sub- 
ject the Bible does not often speak; but what it 
does say is particularly strong and pointed. And 
although “ the living God giveth us richly all 
things to enjoy,” and thereby constitutes eating 
one of the permissible pleasures of life; while the 
necessity for each person having enough food is 
implied in certain texts (Luke xv. 17; Exod. xvi. 
8), we clearly do not require more than enough, 
because we ought only to eat for strength, that is, 
to sustain the body (Eccles. x. 17). Still, people 
of all ages and conditions, the infant, the adult, 
and the octogenarian, rich and poor, savage and 
civilized, are prone to the alluring habit of over- 
indulgence in food. In nothing, therefore, have we 
more need for advice. The text makes no remark 
about undereating, that being a fault which few 
are likely to commit, or to persist in so long as to 104 
BIBLE HYGIENE. 
be detrimental. Neither is moderate festivity con- 
demned, for Christ and His disciples attended the 
marriage at Cana (John ii. i) and the banquet given 
by Levi (Luke v. 30). A sufficiency is what is 
commended (Prov. xxx. 8). And the health hint, 
“Abstain from fleshly lusts” (1 Peter ii. 1), clearly 
inculcates moderation in eating and drinking as 
well as in all other bodily desires and appetites 
(Prov. xxv. 16). It is the temptations which 
beset feasting, and especially voracity and over- 
indulgence, which are so strongly decried. Mod- 
eration is advised even in the apparently most 
harmless articles, such as honey (Prov. xxv. 27). 
Paul’s hint on this point is invaluable, “ Meats for 
the belly and the belly for meats: all things are 
lawful for me, but I will not be brought under the 
power of any” (1 Cor. vi. 12). This clearly indi- 
cates the constant necessity for self-control with 
regard to this appetite. Gluttony, especially over- 
eating of flesh (Prov. xxxiii. 20, 21) is always de- 
cried, deemed as bad as drunkenness and riotous 
living (Deut. xxi. 21 ; Matt. xi. 19; Lukevii. 34), 
and strongly warned against in the following terms: 
“ When thou sittest to eat with a ruler, consider 
diligently what is before thee, and put a knife to 
thy throat if thou be a man given to appetite. Be 
not desirous of his dainties, for they are deceitful 
meat” (Prov. xxiii. 1-3). Though on cursory in- FOOD. 
105 
spection these few sentences do not appear much, 
they evidently have a threefold meaning, and not 
only warn against sycophancy, but against over- 
indulgence in the alluring pleasures of the table, 
and also against the unvarying use of dainty food, 
lest it lead to surfeit and sickness; so that, like the 
handwriting on the wall, their importance is not 
discovered without study and interpretation, ac- 
cording to the rules of dieting. 
Here, as elsewhere, the sacred book assumes 
not only that we personally study its pages, and 
especially its sanitary precepts; but also that we 
individually take proper care of our health and 
life, and know the general principles of judicious 
dieting. A man who cannot control his appetite 
at a stranger’s table, is even less likely to do so at 
his ov/n board, and is thus constantly apt to over- 
step the bounds of prudence. So that the above 
warning, read in the light of the previously-men- 
tioned physiological facts, really amounts to this,— 
seest thou one with no self-control, who is a fre- 
quent and perhaps habitual glutton, and thereby 
often breaks the laws necessary for proper diges- 
tion in one and perhaps every particular, there is 
more hope of a fool than of him. And this, inas- 
much as a fool may be pliant and will amend if 
persuaded; whereas a stubborn glutton will neither 
listen to reason nor alter his ways, and is therefore 106 
BIBLE HYGIENE. 
worse than a fool, because he is not only breaking 
God’s laws and incurring His anger, but is injuring 
himself by wilfully tempting immediate disease, 
and thus persistently throwing away his best 
earthly blessing, health. 
It will furthermore be apparent how important 
it is for the national health, vigor, prosperity, and 
happiness, to have a plentiful supply of pure and 
unadulterated food. The evil effects of deficient, 
bad, adulterated, or improper food on large bodies 
of people is well seen in the medical history of 
armies in the field, fleets at sea, cities during siege, 
and countries during famine, when disease is not 
only very frequent, but also very fatal, and the 
general health much below par; while the oppo- 
site effect of a plentiful supply of good food is 
equally apparent in the superior healthiness of the 
masses during periods of prosperity, when food is 
cheap and abundant. DRINK. 
107 
CHAPTER V. 
DRINK. 
The different tissues of the human body, even 
the densest, invariably contain a certain percentage 
of fluid. In some, like the bones, the proportion 
is small; in others, like the blood, it is very large- 
The basis of this in every instance is water, which, 
like the solid particles, is being constantly thrown 
off, and hence requires frequent renewal. Thus 
water, an article of which we never weary, and 
one which is everywhere bountifully provided, is 
clearly man’s natural beverage, and may be re- 
garded as only a variety of aliment. And so 
important is this element in the economy, that 
pure water, good food, and fresh air may be 
called the tripod of life. Liquid in some form—in 
other words, water—is even more necessary than 
solid food to sustain and develop the frame, and 
enable it to carry on its different functions. Dire 
distress and even disease speedily follow a deficient 
supply, and still more a complete deprivation, of 108 
BIBLE HYGIENE. 
water, as shown by the harrowing details of ship- 
wreck. When stinted, thirst is the first symptom, 
which is followed by a great lowering of the mus- 
cular strength and mental vigor; the blood thickens; 
the tissues individually, and the body generally, 
shrivel, till ultimately mania and death ensue from 
exhaustion. 
But it is essential that the water so employed 
should be pure, inasmuch as sickness is even more 
likely to follow impurity than a scanty supply or 
deprivation of fluid. For example, if mineral 
waters, such as salines, iron, lead, etc., are in 
excess, they may ultimately occasion goitre, head- 
ache, lead-poisoning, palsy, and so forth. While 
again, the presence of vegetable matters may cause 
diarrhoea, dysentery, ague, and other ailments. 
Animal matters originate cholera, enteric, dysen- 
tery, diarrhoea, and other affections. So also yellow 
fever, typhoid, typhus, scarlet fever, measles, small- 
pox, and other contagious diseases, and not a few 
non-contagious ones, such as dyspepsia, diarrhoea, 
dysentery, cholera, gravel, calculus, worms, and 
other ailments, may originate in special sources of 
contamination with soluble and insoluble, organic 
and inorganic substances. And thus, in short, 
some of the most serious diseases known may be 
introduced into our bodies, families, communities, 
or the nation, by the agency of water; and thousands DRINK. 
109 
thereby impaired in health, and even carried off 
prematurely. 
But water is as necessary for cleanliness as it 
is for drink; and disease is apt to be indirectly 
induced in various ways when the supply for this 
purpose is deficient. Thus sickness may arise 
from the clothes being unwashed or re-washed in 
the same water, by the food being cooked in too 
little water, or in the same water more than once; 
or by houses becoming dirty, the streets un- 
cleaned, the sewers unsluiced and therefore 
clogged, and the air thereby contaminated in vari- 
ous ways. From one, or from all of these com- 
bined, may spring a general lowering of the public 
health, and a universal predisposition to disease. 
Hence it will be apparent that an abundance 
of wholesome and pure fluid is a fundamental 
sanitary necessity, not only for individuals but 
for communities. So, also, the source of our 
private and public water supply, its storage, distri- 
bution, quantity per individual, and above all its 
composition, and freedom from animal, vegetable, 
and mineral impurities, are all matters of the 
greatest moment, and subjects that should never 
be overlooked. 
Good water, whether derived from rain, wells, 
springs, rivers, lakes, or distillation, should be 
clear, of pleasant taste, and without smell. And 110 
BIBLE HYGIENE. 
every house should be so supplied that there is 
no stint for drinking, cooking, personal ablution, 
baths, clothes’ washing, house cleaning, and do- 
mestic sewerage. The average amount required 
per head has been estimated by Parkes at four 
gallons. But this is not sufficient for the daily 
ablution of the whole body, and a proper supply 
of clean underclothing. So that a safer minimum 
supply would be twelve gallons per head. And 
if we add for baths and perfect cleanliness, it 
should be raised to sixteen gallons. The addi- 
tional allowance for waterdosets and refuse 
should be six gallons, and for waste three gallons 
more. But even this total of twenty-five gallons 
must be greatly increased if public baths are used. 
Those of ancient Rome, the largest the world 
has ever seen, required three hundred gallons per 
head daily. In warm, and especially hot seasons 
and climates, the supply required for bathing, 
washing, etc., would raise the daily quantity to 
thirty gallons. Hospitals and sick people neces- 
sarily require a larger amount than healthy per- 
sons and private houses. The following table will 
show how far short the supply of modern cities 
is of the, no doubt, extravagant expenditure of 
Rome. 
Daily consumption of gallons per inhabitant: DRINK. 
111 
American Cities. 
New York, 
Gals. 
• 95 
Philadelphia, . 
Gals. 
• 56 
Chicago, 
. 80 
Cincinnati, 
• 53 
Hartford, 
. 80 
Baltimore, 
• 50 
Reading, 
• 75 
Lowell, . 
. 44 
Albany, . 
• 75 
Cleveland, 
• 43 
Buffalo, . 
• 63 
Providence, 
• 30 
Brooklyn, 
. 60 
Milwaukee, 
• 25 
St. Louis, 
. 60 
San Francisco, 
• 45 
Boston, . 
. 60 
European Cities. 
Dublin, . 
Gals. 
. 60 
London, 
Gals. 
• 33 
Glasgow, 
• 52 
Liverpool, 
• 30 
Paris, 
• 38 
Manchester, . 
. 21 
Edinburgh, 
• 35 
Sheffield, 
. 20 
The biblical allusions to water for ablution and 
cleansing purposes generally will be more con- 
veniently pointed out under the head of cleanli- 
ness (chap. ix.). And this will permit us to confine 
our attention meanwhile to the use of this and other 
liquids for drinking purposes. 
The chief beverages of the ancient Israelites 
were water, milk, and wine. Vinegar, really a 
weak acid wine, cheap and refreshing, was also 
much used by laborers (Ruth ii. 14). As with 
other nations, however, their principal drink was 112 
BIBLE HYGIENE. 
water, and when pure and cool was then as now 
considered the best of beverages (Job xxii. 7). 
Water and bread were, and still are, the main 
supports of life in the East. In warm regions 
like Egypt, the Sinaitic Peninsula, and Judea, a 
liberal supply of water was both necessary and 
grateful. Wells were dug at great expense out- 
side their camps and cities, that is, as far as 
possible from sources of contamination, and were 
considered valuable property. Hence the frequent 
strife and serious quarrels for their possession, 
such as that between Lot and Abraham, and 
between Jacob and Esau. Isaac was a great 
well-digger, on account of his vast flocks, and 
no doubt dwelt near that of La-hai-roi (Gen. 
xxv. 11). Many an interesting conversation and 
important transaction happened at or near these 
Palestine wells, where the people, especially the 
females, resorted in the evenings to draw water 
for their cattle and home use. Thus, the Angel 
of the Lord met Hagar by a fountain of water 
in the wilderness (Gen. xvi. 8), and subsequently 
opened her eyes to discover another, which in 
her anxiety she had overlooked (Gen. xxi. 19). 
Rebecca may be said to have been betrothed to 
Isaac at the side of a well (Gen. xxiv. 15). Isaac’s 
servants strove with the herdsmen of Gerar about 
the possession of wells (Gen. xxvi. 20-21). DRINK. 
113 
Jacob first met his future wife Rachel at a well 
(Gen. xxix. 2). The pit into which Joseph was 
cast by his brethren was probably a dried-up 
well (Gen. xxxvii. 24). Moses first met his wife 
Zipporah at a well (Exod. ii. 17). Christ’s never- 
to-be-forgotten conversation with the woman 
of Samaria happened by the side of a well (John 
iv. 6). 
In the desert water was scarce, and therefore 
precious. The Israelites realized its great value 
when they lacked it (Exod. xvii. 2); and sub- 
sequently relished its sweetness when Moses drew 
it from the rock at Meribah (Exod. xvii. 7); and 
again at Marah, when it became bitter (Exod. 
xv. 24). In the East it was, and still is, considered 
a mark of hospitality and a great compliment to 
offer water to the weary (Job xxii. 7). Even a cup of 
cold water given in kindness to a disciple of Christ 
will neither be unappreciated nor go unrewarded 
(Matt. x. 42). 
The great value of water and of wells in that 
region was forcibly shown when they were stopped 
up, that being the surest way to convert a flourish- 
ing country into a wilderness (Gen. xxvi. 15). 
Israel was commanded to destroy the Moabitish 
country thus, that people having to go elsewhere 
when the supply for themselves and their cattle 
was suspended (2 Kings iii. 19-25). Hence also 114 
BIBLE HYGIENE. 
why, in Uzziah’s time, towers and castles were 
built to secure possession of valuable wells (2 
Chron. xxvi. 10). 
The carefulness of the Israelites in having a 
plentiful supply of pure water, not only for private 
but also for public use, and of keeping the foun- 
tain pure and away from recognized sources of 
impurity, is noteworthy and deserving of imita- 
tion in modern times; both where the main source 
of supply consists of ordinary wells, as in villages, 
and where it is drawn from reservoirs and other 
receptacles, as in towns and cities. Both are 
apt to be contaminated, not only at their source 
but also during the downward flow of the fluid 
through tanks, conduits, and pipes; for example, 
by soakage of animal and vegetable matter from 
outhouses, dirt-heaps, cesspools, drains, and so 
forth. The supply per head also is often de- 
ficient in modern times. And while the upper and 
the middle classes have an abundance, the poor 
and the working classes and tenement houses, that 
need it most, have often far too little. With the 
ample opportunities and great mechanical genius 
of modern times, our water supply ought to be, 
and might easily be, practically unlimited, both 
in town and country; and much more perfect 
than that of the Israelites, and even that of the 
Romans already spoken of. DRINK. 
115 
Among the Israelites, milk stood next in favor 
to water as a beverage. It was wholesome, nour- 
ishing, and their supply was abundant. They 
had no wine in the wilderness; and afterwards 
this fluid was regarded by them more as a luxury 
than as a necessity. And the consideration of 
the subject of wine and the strong drink so 
often mentioned in Scripture, naturally leads to 
the oft-discussed and long-agitated question, 
whether they, and also the various kinds of 
alcoholic beverage in use at the present day, are 
useful, necessary, and allowable, or the reverse ? 
Does the Bible advocate free and full enjoyment, 
abstemious use (Job xxii. 7), or total abstinence 
from them ? It sometimes strongly recommends 
the use of wine, and sometimes condemns it in 
equally forcible terms. How is this apparent 
discrepancy and seemingly conflicting advice to 
be explained ? The matter is one of national as 
well as individual importance, and therefore worth 
study. 
The subject has been well examined. And 
among others by Ritchie, who enters into the 
philology of the subject, and points out that the 
translators of the Scriptures the generic 
word wine, which occurs 261 times in the text, 
as the interpretation of no fewer than eleven 
different words, of which nine are Hebrew and 116 
BIBLE HYGIENE. 
two Greek. These imply totally distinct liquids 
that should have special names. Nehemiah while 
Governor of Jerusalem speaks of providing “ all 
sorts” of wine for his household (Neh. v. 18), 
which proves that more than one kind was in 
use. The different varieties of wine spoken of in 
the Scriptures are : 
I. Tirosh, which occurs thirty-eight times, and 
means vine fruit in its natural state of grapes, or 
dried into raisins ; 
-2. Eshishah, which occurs four times, and means 
cakes made of grapes; 
3. Asis, which occurs five times, and means the 
juice that sometimes drops from the grape clusters 
as they grow; 
4. Sobhe, which occurs three times, and means 
inspissated wine, or the boiled juice of the grape; 
5. Chenier, which occurs eight times, and means 
the sweet unfermented juice foaming from the vat 
in its fresh but turbid state; 
6. Shemarin, which occurs four times, and 
means old and pure wine on the lees; that is, the 
richest and best wine; 
7. Mesech, which occurs three times, and means 
wine mixed with myrrh, mandragora, opiates, and 
other strong drugs, to create or increase its in- 
toxicating qualities; 
8. Shechar, which occurs twenty-three times, and DRINK. 
117 
is a general name for the alcoholic and therefore 
intoxicating liquors made from dates, grain, and 
other fruits, with the exception of grapes; 
9. Yain, which occurs one hundred and forty- 
one times, and is a generic term for all the differ- 
ent kinds of Bible wine; and sometimes signifies, 
first, the growing grapes, second, the newly-ex- 
pressed, sweet, and unfermented juice of the grape, 
otherwise called mast—new wine—and pure blood 
of the grape (Deut. xxxii. 14), which contains no 
spirit, and is therefore non-intoxicating; and, third, 
every species of fermented, that is, spirituous and 
intoxicating wine; 
10. Omos, which occurs thirty-two times in the 
New Testament, and is a generic Greek term for 
different kinds of wine; 
11. Glenkos, which occurs once, and means 
sweet unfermented grape juice or must, drunk by 
the ancients in the morning. 
Differences of opinion still exist regarding the 
true nature of some of these; but on the whole, 
the definitions here given may be received. And 
judging from the Bible texts so translated, some 
contend that the Scriptures enjoin total abstinence 
from wine and all other alcoholic beverages; and 
it is well to consider briefly on what grounds. The 
advocates of this doctrine point out: first, that 
where the word Tirosh occurs, the use of this is 118 
BIBLE HYGIENE. 
spoken of as a blessing, and is invariably praised 
(Psalm iv. 9; Prov. iii. 10, etc.); but at the same 
time they hold that as this term means “ grape 
fruit,” and not a liquid at all, this furnishes no ar- 
gument in favor of the use or benefit of alcoholic 
wines and beverages, nor does it sanction our in- 
dulgence in them. Nay, even though Tirosh did 
mean, as some translators aver, the sweet, unfer- 
mented, non-alcoholic juice of the grape, a liquid 
as bland and as harmless as milk, the Bible texts 
which commend this would not encourage or 
sanction the use of alcoholic wine and other 
spirituous beverages, either of that era or of the 
present day. 
Again, Eshishah, or grape-cakes (2 Sam. vi. 19); 
Asis, or grape-droppings (Amos ix. 13); Sobhe, 
or boiled grape-juice (Isa. i. 22); and also Chemer, 
or unclarified grape-juice (Deut. xxxii. 14), are all 
praised on the whole, and may therefore be regard- 
ed as permitted enjoyments. They are all simple, 
bland, nutritious, and non-intoxicating; so that 
their rational use can hurt no one; and none can 
adduce the Bible sanction of these as an argu- 
ment in favor of modern wines and other alco- 
holic liquors. Thus the first five of the above 
varieties of Scripture “wine” may be put aside as 
witnesses in the argument for or against the use 
of alcoholic beverages. This necessarily lessens DRINK. 
119 
the kinds on which we have still to sit in judg- 
ment to the last six, all of which are liquid, and 
principally alcoholic. 
Of these, Shemarin, or old wine on the lees, is 
spoken of favorably once (Isa. xxv. 6), and warned 
against twice (Jer. xlvii. n ; Zeph. i. 12); Mesech, 
or drugged wine, is strongly condemned, in accord- 
ance with the dictates of common-sense (Psalm 
lxxv. 8; Prov. xxiii. 10); Shechar, or strong fer- 
mented alcoholic liquors, are also invariably spoken 
of in terms of disapproval, and forbidden to be 
used in sacrifice to God (Lev. ii.); or by the priests 
(Lev. x. 9); or by the Nazarites (Numb. vi. 3); or 
by the people for common drink (Prov. xx. 1, 
xxxi. 4; Isa. v. 11, 22). Nothing is said by which 
we may infer the nature of Oinos; but in the New 
Testament its use is sometimes sanctioned and in 
other instances condemned, most probably from 
two different kinds being alluded to, one fermented 
and intoxicating (Ephes. v. 18), and the other unfer- 
mented and harmless (John ii. 1-8). Again, Glen- 
kos (Acts iii. 13) probably means an intoxicating 
wine, but the only passage in which it is found 
does not sanction its use. Clearly, therefore, none 
of these varieties can be adduced in testimony of 
the permitted systematic use of the wines and 
other alcoholic beverages of the present day, any 
more than they can those of Bible times; even 120 
BIBLE HYGIENE. 
Shemarin, the variety which most closely corre- 
sponds to modern wine, is alluded to in terms of 
warning. 
The chief interest of the argument in hand lies 
therefore in the remaining word Yain, that is, in 
the term which occurs oftenest, is found in the 
writings of all of the sacred penmen, and in every 
variety of circumstances, sometimes in terms of 
approval, in other cases as a permitted enjoyment, 
and again in others in loud and decided tones of 
warning and admonition. For once it is approved 
of, however, it is condemned thrice; a fact that 
can be explained only by supposing that the term 
is a general one, and includes several different 
kinds of wine, and not only the fresh juice of the 
grape (Chemer), but also the fermented juice 
(Shemarin), and also drugged wine (Mesech); the 
first of which is meant when its use is either 
praised or not blamed; and the latter two when it 
is cautioned against, on account of their intoxi- 
cating tendency; so that Yain, also, like the other 
varieties of Bible wine, clearly does not sanction 
the use, either ancient or modern, of alcoholic 
beverages. 
Some of the Bible texts speak very strongly 
against wine, and denounce it as “ the poison of 
dragons and venom of asps,” and as “ destroying 
and deceiving man.” Nine passages of Scripture DRINK. 
121 
expressly prohibit it in certain cases; and five 
wholly forbid it under all circumstances. Now it 
is reasonable to infer that where this occurs, it is 
clearly the alcoholic and the drugged varieties that 
are meant. Of the whole number of texts in which 
the word wine is mentioned, only twenty-four of 
them speak of it as a permanent enjoyment; and 
these doubtless allude to simple, unfermented, non- 
alcoholic grape-juice or must, like that now so 
much prized by the people of modern grape-grow- 
ing countries, though uniformly used mainly or 
only by them, on account of the difficulty of get- 
ting and keeping it elsewhere. 
It was doubtless this variety that God desired 
as a drink-offering (Exod. xxix. 40); that Solomon 
likened to wisdom (Prov. ix. 2); that Jesus made 
at Cana (John ii. 2); that David credits with 
“ making glad the heart of man ” (Psalm civ. 15); 
and that is figuratively alluded to in the passage 
“ Ho, every one that thirsteth, come, buy wine 
and milk without money and without price ” (Isa. 
lv. 1). 
Still, the Bible unquestionably approves of alco- 
holic wines and spirits under certain circumstances, 
and especially when they are required medicinally. 
Thus, “ Give strong drink to him that is ready to 
perish, and wine to those that be of heavy heart” 
(Prov. xxxi. 6, 7), may be regarded as professional 122 
BIBLE HYGIENE. 
hints for the judicious physician. In serious sick- 
ness, when there is great mental and bodily de- 
pression, so that life is at a low ebb, and requires 
temporary stimulation to help it over its difficul- 
ties and prevent it succumbing to its adversary, 
wine and spirit, wisely employed, have doubtless 
saved many a life. The wine (Oinos) of which 
Paul recommended Timothy to take a little for his 
stomach’s sake and his oft infirmities, was doubt- 
less a tonic, strengthening, mildly alcoholic va- 
riety ; so that in mild ailments, it may also be 
legitimately and beneficially employed. 
Thus the true interpretation of the Bible teach- 
ing regarding wine and spirituous liquids gener- 
ally appears to be as follows: 
1. Unfermented wine (must or grape-juice) is 
alone approved of and therefore permitted. 
2. While neither total, nor habitual, nor pledged 
abstinence from alcoholic beverages are strictly 
enjoined by the Scriptures, the second of these— 
that is, habitual abstinence—appears to be indi- 
rectly suggested and advised. 
3. Their excessive use, however,—that is, their 
abuse,—is invariably strongly condemned. 
4. Their judicious medicinal employment is ap- 
proved of when this is either necessary to preserve 
health or to cure disease. 
5. Abstinence, pledged or non-pledged, as oc- DRINK. 
123 
casion may require, to help others against the folly 
of overindulgence, is praised, and thus indirectly 
enjoined. 
Taking a broad view of the whole subject, it 
may be said that, as a rule, the Bible plainly and 
distinctly enjoins whatever tends to promote God’s 
honor or our neighbor’s welfare; and, on the other 
hand, as clearly forbids whatever may lessen or 
injure one or both of these, as, for example, idol 
worship, Sabbath breaking, murder, theft, and so 
forth ; while, again, it only cautions against those 
which may militate against ourselves, like the use 
of alcoholic beverages. And the reason of this is 
plain. We are here as free agents in ordeal. As 
such, but yet endowed with a conscience to dis- 
tinguish between what is right and what is wrong, 
and gifted more or less with the mental counsellor 
called common-sense, and furnished, moreover, 
with the Bible as a guidebook, we can either in- 
dulge or refrain from them at will, and thereby 
obey God or disobey Him, retain our health or 
run the risk of losing it. But even when it is 
necessary to use the permitted or the medicinal 
kinds either of wine or alcohol, the Scriptures 
clearly inculcate temperance in this as in all other 
matters involving health and life. 
This is proved by the fact that the Israelites are 
cautioned against surfeiting (Hosea iii. i)—that is, BIBLE HYGIENE. 
124 
harming themselves even with grapes (Tiros/i), or 
with grape-cakes (Os his hah), or with Asis—that is, 
grape-droppings (Isa. xlix. 26), or with boiled 
grape-juice—that is, Sobhe wine (Nahum i. 10). 
Again, the New Testament warns against “ walk- 
ing in excess of wine ” (1 Peter iv. 3). Paul gives 
a similar caution when he says, “ Be not drunk 
with wine ” (Ephes. v. 8), and subsequently incul- 
cates that “ a deacon should not be given too much 
wine ” (1 Tim. iii. 8), doubtless for example’s sake. 
In these instances unfermented wine is doubtless 
meant. And again, when he advises the use of 
fermented wine, he clearly suggests that it should 
be employed in moderation, thus: “Take a little 
wine for thy stomach’s sake ” (1 Tim. v. 22). 
Evidently, therefore, the unnecessary or exces- 
sive use of alcoholic beverages is only one of the 
natural or acquired appetites and desires against 
which we have to contend, and which we ought 
to use our utmost self-control in trying to check. 
Being even cautioned against their moderate use, 
mainly because this is apt to open the door of 
temptation to greater indulgence in an alluring 
but depraved taste; their excessive use is so much 
the worse. Drunkenness is reproachfully termed 
“ a work of the flesh ” {Joel i. 5). Wine-bibbing 
is classed with gluttony, and wine-bibbers with 
publicans and sinners (Matt. xi. 19; Hosea iv. 11; 125 
DRINK. 
Hab. ii. 5). The use of much wine, a phrase 
clearly indicating a slighter degree of intemper- 
ance, is reproved by Solomon (Prov. xx. 1 ; xxiii. 
29); while woe is predicted against drunkards (Isa. 
xxviii. 1-7), and they are enumerated among those 
heinous offenders who shall be excluded from the 
kingdom of God (1 Cor. vi. 9, 10; Gal. v. 19-21). 
The wines and spirituous beverages of the present 
day are far more numerous and varied than those 
of Bible times. They also differ still more widely 
in origin, color, taste, strength, and so forth; and 
yet resemble these and also one another in this 
respect, that they have a common basis, namely, 
alcohol. So that to all, modern as well as ancient, 
Jew and Christian, the health-hints of the Bible 
on the subject of wine are obviously applicable. 
The various kinds of spirit in present use, namely, 
brandy made from wine, rum from sugar, whiskey 
from barley, rye, etc., and other varieties, that like 
these consist mainly of alcohol, correspond to the 
Shechar of the Bible. Again, modern wine, which 
is equivalent to the Shemarin of Scripture, is of 
many different degrees of strength, and varies from 
the light French and Rhenish varieties, which con- 
tain from eleven to four per cent, of alcohol, up 
to port, Marsala, and so forth, that have from 
twenty-one to twenty-six per cent. Other favorite 
alcoholic beverages, such as cider and perry, show 126 
BIBLE HYGIENE. 
from seven to nine per cent.; while the many va- 
rieties of ale, beer, porter, stout, and so forth, now 
in use, have from one to eight per cent, of spirit. 
The evil effect of these and similar alcoholic bev- 
erages is materially aggravated by their frequent 
and great impurity; for, as well known, even the 
different kinds of spirit in common use are often 
adulterated; while a not inconsiderable part of the 
wine annually consumed in some countries, espe- 
cially the cheap varieties, contains only a very 
small proportion of true grape-juice, being manu- 
factured and subsequently fortified by alcohol. 
Much of the so-called ale, beer, and other much- 
used fermented beverages of certain countries are 
similarly made by the aid of drugs of various 
kinds, such as quassia, strychnia, cocculus indicus, 
and contain neither malt nor hops. With all of 
these many different varieties of alcoholic drink, 
both the pure and adulterated, the effect of course 
depends, as with the wines of the Bible, on the 
quantity used, its strength, and also the frequency 
with which it is indulged in. A small amount of 
a mild alcoholic beverage may do little or no ap- 
preciable harm, and may even do some good; 
whereas a larger amount, and especially a debauch, 
will do infinite mischief by causing intoxication, 
a result which becomes all the more injurious the 
more frequently it is repeated. DRINK. 
127 
The question regarding the admissibility or not 
of alcoholic beverages as an ordinary article of 
diet, or even as a luxury, and of the quantity of 
these, or of their active principle alcohol, supposed 
to be good for, or at least not injurious to health, 
cannot be satisfactorily settled, without considering 
their effects on the body. This necessarily leads 
to the inquiry, Does medical science agree with 
or differ from Scripture regarding their use ? 
Does the former—in other words, do physiology 
and hygiene—advocate temperance or total absti- 
nence ? Most people will grant that, from the 
latter two points of view, the excessive use of in- 
toxicating fluids is wrong. But the question re- 
mains, Is their habitual use, when not carried to 
the verge of intoxication, either necessary or 
healthy ? Are they judicious, even in small quan- 
tities ? And if so, what is the amount compati- 
ble with health ? 
It cannot be denied that, in small quantities they 
often appear to act physiologically, that is healthily, 
and seem to aid digestion; but in other cases it is 
decidedly the reverse. And, possibly when the 
former happens, it is always, or mainly, in cases of 
weak digestion, and where the stomach or the 
system requires a medicinal stimulus of this kind. 
In larger amount the effect passes beyond the 
bounds of health, and becomes distinctly patho- 128 
BIBLE HYGIENE. 
logical. The warm glow, felt in the stomach after 
drinking, is a pathological sign and warning of 
mischief, that arises from the delicate membrane 
that lines it being reddened and congested. In 
cases of persistent drinking, the stomach ultimately 
becomes permanently congested and catarrhal, 
causing impaired digestion, and other ailments, 
such as enlargement and disease of the liver; 
while the lung-work is lessened, chronic bronchitis 
and asthma being thereby induced, and the pulse 
and heart quickened; wakefulness also ensues; 
the all-important chemical changes constantly 
going on in the blood are arrested, and the devel- 
opment of fat is increased. Overindulgence in 
spirituous liquors deadens the nervous sensibility, 
lessens the power of thought, blunts the senses, 
diminishes the activity of the voluntary muscles, 
and causes a fall of temperature. These facts, 
based not on theory but on experiment, and there- 
fore all the more trustworthy, prove that the ha- 
bitual use of large quantities of wine, spirits, or 
even weaker alcoholic beverages, such as ale, por- 
ter, etc., are hurtful. Parkes, an eminent author- 
ity, gives from one to one and a half fluid ounces 
of absolute alcohol as the utmost daily limit which a 
healthy man may safely use without actual or appar- 
ent detriment. Women should take less than this. 
So also, by almost universal consent, alcoholic DRINK. 
129 
liquids in any shape are deemed injurious to chil- 
dren ; and the very small quantity which intoxi- 
cates them shows that they not only absorb it 
rapidly, but also tolerate it badly. 
But although the above-mentioned quantity can- 
not be distinctly proved to be hurtful to adults, 
another question arises, Is the use of alcohol or 
spirituous beverages, even to this moderate extent, 
necessary or desirable ? Whether we are healthier, 
happier, more vigorous in body and brain, or longer 
lived, with them or without them ? If they are 
distinctly hurtful in larger quantity, is not this 
amount perhaps injurious in a minor degree? Is 
there no subtle harm done to the system that ob- 
servation has hitherto failed to detect? These 
questions are important, for if answered in. the 
affirmative it would clearly be wise to abstain en- 
tirely from alcoholic beverages. The problem, 
however, is a difficult one to solve, owing to the 
complexity of the many-tissued, many-organed 
body, and the almost inappreciable and occult 
action of small quantities of the agent employed. 
However, we may reasonably infer that it is hurt- 
ful, though more slowly, insidiously, and to a less 
extent; and also that the detriment is probably 
cumulative, and doubtless great and dangerous in 
the course of years. Would it not, therefore, be 130 
BIBLE HYGIENE. 
more judicious to prevent this result by avoiding 
its cause, than to indulge, and subsequently suffer 
the inevitable penalty ? 
The abstruse question, so difficult to solve by 
direct evidence, is perhaps best determined indi- 
rectly. Statistics have fully proved that intem- 
perance causes a vast loss of health and life; while 
they further indicate the great advantage which 
total abstainers have in the maintenance of these, 
even over moderate drinkers, that is, people of 
temperate habits. Both scientific observation and 
popular experience show that, both under the most 
common, and under the most important conditions 
to which the human frame may be exposed, the 
use of intoxicating, that is alcoholic, beverages is 
decidedly hurtful. Thus: 
1. We know that they are not preservatives 
against winter or Arctic cold. 
2. That they do not lessen, but rather aggra- 
vate, the bodily heat, both in summer seasons and 
tropical countries. 
3. That they are hurtful during hard work or 
severe exercise like that of working men, and lessen 
the power of sustained exertion. 
4. That they are also hurtful during mental 
labor, and are not brain-food. 
5. That they are injurious while food is de- 
ficient. DRINK. 
131 
6. That they are deleterious .during seasons of 
great exposure and exertion. 
7. That there is good reason to believe that they 
do not help the body to resist such diseases as 
cholera, yellow fever, dysentery, ague, etc. 
8. That they do not impart strength to the body. 
9. That even in moderation they impair hope 
and cheerfulness, and increase crime. 
Although it cannot be distinctly proved that the 
moderate use of spirituous liquors is hurtful, and 
their use therefore altogether to be condemned, 
their dietetic value is doubtless greatly overrated. 
As an article of diet they are certainly not neces- 
sary for all, although they doubtless are for some. 
There are people of weak stomach or infirm frame, 
who are not quite sick, yet not quite well, but just, 
as it were, on the verge of disease, who find them- 
selves decidedly the better for a moderate use of 
light wine, beer, cider, or some other beverage, 
which apparently becomes both of medicinal and 
of dietetic value. Are not these perfectly justified in 
acting on St. Paul’s advice to Timothy: “ Drink no 
longer water, but use a little wine for thy stom- 
ach’s sake and thine oft infirmities?” (1 Tim. v. 
13). The same condition may also occur tempo- 
rarily even to otherwise healthy people, and war- 
rant the occasional use of some spirituous stimu- 
lant drink. 132 
BIBLE HYGIENE. 
But, on the other hand, most people are de- 
cidedly better in health, strength, and spirits with- 
out alcohol in any form, even in moderation. Why, 
therefore, should not these, of their own accord, 
and without pledging themselves to abstinence, 
avoid, as a rule, what is doubtless hurtful, or at 
least not strictly beneficial, and indulge only when 
health absolutely requires it? 
Again, for those unfortunates who are dipso- 
maniacally addicted to the excessive use of in- 
toxicating liquors, in one shape or other, the 
only safety and chance of cure is to leave them off 
at once and completely. In their case a pledge 
is the only safeguard. There is no satisfac- 
tory intermediate course. Lastly, not only Bible 
teaching, but also public opinion, approves of 
total abstinence followed for example’s sake, and 
to hold out a helping hand to the class to whom 
we have just alluded (Romans xiv. 21 ; 1 Cor. 
viii. 13). 
On the whole, therefore, it appears to be left 
very much to our own discretion, and to medical 
advice, when necessary to decide whether or not 
alcoholic beverages, or alcohol in one or other of 
its many forms, are individually necessary. In 
this, as in other hygienic matters, common-sense 
and conscience must both be exercised. And the 
question already propounded may be answered DRINK. 
133 
very much as Paul did that regarding marriage. 
If necessary for health, we may indulge in modera- 
tion ; but if not strictly needful, and especially if 
bad effects follow, it is better to abstain. The 
Bible decidedly approves both of habitual absti- 
nence and of temperance, while intemperance is as 
distinctly condemned. Clearly, it is the abuse of 
alcoholic beverages, in other words, their use in 
excess, which is hurtful. In this it is as with all 
other good things, and therefore their proper use is 
clearly defined: “ Be not drunk with wine, wherein 
is excess” (Ephes. v. 18). The quantity which 
may be considered necessary and temperate of 
course varies according to individual peculiarities, 
age, sex, size of body, and so forth; and to de- 
cide regarding this, personal experience and com- 
mon-sense must be our guides. As a general 
rule, however, it may be well to remember that 
wherever digestion is interfered with, the senses, 
intellect, or locomotion impaired, we may be cer- 
tain that the quantity taken has been too great; 
nor should partakers ever forget the growing 
desire and seductive habit of indulgence, or cease 
to carefully guard against both (Rom. vii. 18, 19). 
On the whole, therefore, we may conclude that 
in this, as in other matters, science and Scripture, 
medical experience, and Bible teaching agree, and 
that, 134 
BIBLE HYGIENE. 
1. Habitual abstinence is healthy, and advisable 
for all whose health can bear it, that is, for the 
majority of people. 
2. That habitual abstinence is especially neces- 
sary, and indeed obligatory, for those with whom 
alcoholic beverages, even in small quantities, disa- 
gree or intoxicate. 
3. That, for example’s sake, where total absti- 
nence can be borne without detriment, this is 
praiseworthy if not obligatory. 
4. That, except for those included under the 
following head, temperance should be the law and 
rule for persons who find it a health duty to occa- 
sionally, frequently, or regularly take wine or some 
other alcoholic beverage. 
5. That frequent and even occasional intemper- 
ance is wrong, and not only a sin against God’s 
moral code, but also against the laws of health, 
and therefore likely to be doubly punished. AIR. 
135 
CHAPTER VI. 
AIR. 
An abundance of pure air is the most constant 
and urgent necessity of animal existence. The 
biblical expression “breath of life” (Gen. ii. 7) in- 
dicates the vital importance of this animating 
agent to man. Without it the body could neither 
begin nor continue its wonderful career. It is the 
first thing which vivifies the infant frame ; and one 
of the last physiological phenomena of the worn- 
out or disease-stricken body is the cessation of 
respiration. “ God sendeth His spirit and we are 
created; He taketh away our breath and we die ” 
(Psalm civ. 29, 30). Air is more necessary to us 
than food. Health is most vigorous and life 
longest when the supply is abundant and pure ; 
and for hygienic purposes it is well to remember 
that We live in and breathe the lowest, and therefore 
densest, stratum of the atmosphere, that nearest 
to the earth’s surface, where, for obvious reasons., 
it is most apt to be vitiated and deleterious to 
health and life. 136 
BIBLE HYGIENE. 
Death by drowning and other modes of suffoca- 
tion show that life cannot exist for many minutes 
under a total deprivation of air, while the disas- 
trous effects of the Black Hold at Calcutta on the 
confined British prisoners, of whom 123 out of 
146 died in a single night of eight hours’ length, 
illustrates the effect of a deficient supply. And 
statistics prove that, when less stinted than in this 
notable example, it not only directly but indirectly 
induces disease, and ultimately death. When a 
limited supply like this is prolonged, many serious 
evils, and a still larger number of minor ones, result. 
The semi-oxygenated poison-laden blood becomes 
black, impure, unhealthy, and not only unfit to 
nourish old and make new tissues, but unable to 
sufficiently stimulate the muscles to move, the 
brain to think, nerves to telegraph, and the differ- 
ent organs to secrete the bile, saliva, and other se- 
cretions and excretions of the body in due quan- 
tity and quality, so that life thereby languishes 
and may ultimately succumb. And even if the 
latter event does not occur, that weak state of 
frame is induced which predisposes to the induc- 
tion of various diseases, especially scrofula, con- 
sumption, and so forth. In such cases the air be- 
comes vitiated by the breath and other excre- 
tions, although it is often not the contamination 
which injures or kills so much as the want of a AIR. 
137 
fresh supply of pure air—that, is of its vital stimu- 
lus, oxygen. 
On the other hand, when the atmosphere con- 
tains solid or gaseous impurities, it is these which 
are most directly hurtful, and even deadly. The 
usual additions of this kind may consist of invisi- 
ble vapors and gases; as, for example, carbonic 
acid, and watery vapor from the skin and lungs ; 
or of smoke and noxious gases from factories ; 
or of malaria, and other emanations from the 
earth itself. Or the foreign ingredient may be 
fine; and often, microscopic plants and animals; or 
inanimate solid particles of dust, from the ground, 
the body, our clothing, dwellings, trades, and so 
forth. So, also, the minute germs of the most 
frequent and serious diseases which afflict man- 
kind—especially those of the infectious type— 
are, no doubt, carried about by the air, till they 
meet with a suitable person in whom to locate and 
develop. 
These matters enter the system, which they thus 
hurt, by various channels. Noxious vapors or 
gases, for example, those of charcoal, first enter 
the lungs, and through them the blood, by which 
they speedily spread, and poison the entire frame. 
The lengthy respiration of a small aerial impurity, 
as from stagnant water, gas-evolving factories, etc., 
and even the close atmosphere of private dwellings, 138 
BIBLE HYGIENE. 
especially bedrooms, in which most people spend 
one-half (or even two-thirds) of their lives, is also 
a very frequent cause of ill-health and weakness; 
especially among children and young people, 
whose undeveloped and delicate frames are par- 
ticularly susceptible to such unhealthy agencies, 
and less able than adults to withstand them. Solid 
impurities, again, are most frequently drawn into 
the lungs, where they are apt to create serious 
disturbance, of various kinds, by mechanical irrita- 
tion. Coal-dust is thus a frequent cause of con- 
sumption among miners, fine sand and clippings 
among stonecutters, and steel-dust among knife- 
grinders. And it is well- to remember that some of 
the most dangerous of these air-vitiators, especially 
the invisible gaseous ones, have neither taste nor 
smell, so that these two senses, like that of sight, 
cannot be considered an infallible test of atmos- 
pheric impurity. The evil effects of deficient or 
impure air are necessarily materially increased 
when other unsanitary agencies, such as scanty or 
bad food, deficient clothing, heat, or sleep, anxiety, 
fatigue, etc., are conjoined : a common enough 
occurrence in daily life; especially among the ill- 
fated working classes and the poor, who often 
suffer much from this unfortunate combination of 
morbific causes. 
Fortunately for us, Nature removes some of these AIR, 
139 
impurities in her own beneficent and generally very 
simple way, and thus restores the atmosphere to 
its normal state by a wonderful system of com- 
pensations ; otherwise the air would soon become 
unfit to sustain life, as it now exists. Thus, plants 
absorb some of the noxious gases, and notably 
carbonic acid; and give out others which are 
healthy, such as oxygen. The ozone of the air 
itself oxidizes many organic substances, and thus 
renders them innocuous. Suspended dust falls, 
by its own weight, or is beaten down and washed 
away by the rain. Malarious and other gases, and 
vapors, rise and mix with the air, which dilutes 
and renders them comparatively harmless; the 
wind—Nature’s ventilator—carries off, and diffuses 
others, and thus the general atmosphere is kept, in 
what we term a state of purity, that is, fitness for 
respiration. 
The Bible says nothing about foul air or venti- 
lation ; but the great danger of the one, and the 
importance of the other, are shown indirectly and 
forcibly by the carefully planned and executed 
public hygiene of the Israelites. The primary 
aim of this, and especially the speedy removal of 
excreta, garbage, ashes, and lastly lepers, was 
clearly meant to insure cleanliness; and thus 
mainly to keep the air free from noxious, and 
especially disease-generating matters; and is a 140 
BIBLE HYGIENE. 
notable practical illustration of a doctrine, taught 
by the Bible, long ere it was thought of and 
epitomized in the modern proverb, “ Prevention 
is better than cure.” 
The patriarchs of Bible times lived in tents, 
that is, so to speak, in the open air of sub- 
tropical Asia (the probable cradle of our race)— 
Judea, Elgypt, and the Wilderness. This was 
neither too hot nor too cold for their scantily 
clothed skin; while it allowed the impurities, 
vapors, and gases thrown off by their bodies to 
be carried away by natural ventilation, namely, 
by the law which causes gases to mix by diffusion, 
and by the wind that still further disperses them. 
Their tents were sufficiently open to permit this 
to go on freely. Practice thus proved what 
theory teaches, viz., that when practicable tent 
life is very healthy. 
But the spread of the race, its migration into 
colder regions, and the exigencies of modern civil- 
ization, ere long necessitated the construction of 
the closer dwellings of turf, wood, brick, stone, 
or iron, now used by most nations. But, though 
these possess the advantages of greater warmth 
and seclusion, they are apt to have certain sanitary 
disadvantages, inasmuch as the emanations from 
our bodies, and other impurities, such as those 
which arise from cooking, sewerage, washing the AIR. 
141 
dwelling itself and its contents, are apt to become 
pent in (especially in winter), when, in excluding 
cold we are very apt to keep foul vapors in. If 
allowed to remain to contaminate the air, these 
are apt to weaken the body, and may ultimately 
cause disease; and hence, whenever it is possible 
they should be constantly and effectually removed 
as fast as they are formed, and fresh air introduced. 
In other words, the atmosphere of private dwell- 
ings, workshops, factories, etc., should not be per- 
mitted to stagnate, but ought to be constantly re- 
newed from without. Where there is no escape 
for the confined air, as is likely to happen, we 
ought to make one. As natural ventilation is pre- 
vented by the walls and roof, we should resort to 
artificial ventilation. The mode of satisfactorily 
effecting this is one of the great puzzles of modern 
hygiene, and a subject too extended for us to enter 
into here, though both interesting and important. 
To insure purity of the atmosphere, it is there- 
fore a matter of great moment, everywhere and in 
all circumstances, to have properly ventilated 
dormitories, dwellings, halls, assembly rooms, 
churches, etc.; and of equal import that children 
should have well-aired private and public schools ; 
that our fellow-creatures should have airy, not 
overcrowded tenement houses, stores, workshops, 
warehouses, and factories; that our aged, infirm, 142 
BIBLE HYGIENE. 
and poor should have well-ventilated hospitals, 
homes, and asylums; and even that our crim- 
inals should have well-aired reformatories and 
prisons. 
Where individuals or bodies of people cannot 
regulate the ventilation, to have this done for 
them is no less a matter of duty to them than of 
safety to ourselves, and even the nation. For 
in this manner we may assist in making our fellow- 
citizens, and it may be the race, healthier, more 
vigorous, and longer lived. While, by giving ser- 
vants, children, workpeople, and even paupers and 
criminals pure air, the development of widespread 
and deadly epidemics, in which we ourselves, or 
those dear to us, may be involved, can often be 
prevented. These are not mere theories, barren 
of results, but suggestive facts; from the accep- 
tance of which valuable consequences have already 
accrued. Thus, to give only one instance: on 
finding that the mortality among children in the 
Dublin Maternity Hospital amounted during the 
first fortnight of life to “ one in every six chil- 
dren,” Dr. Clarke happily thought of improving 
the ventilation, and by this innovation alone soon 
reduced the mortality to “ one in every nineteen 
and one-third.” A similar increase in health and 
corresponding diminution of disease unquestion- 
ably follows every improvement in the ventilation AIR. 
143 
of private dwellings, especially bedrooms, as well 
as that of public buildings, small and large. Nor 
should it be forgotten that it is constant attention 
or inattention to the minute details of such hy- 
gienic matters as this that, in the end, makes the 
sum total either of health or disease. 144 
BIBLE HYGIENE. 
CHAPTER VII. 
EXERCISE. 
Work is essential to health, life, and happiness, 
and therefore man was born to work. The law of 
labor was one of the institutions of Paradise, Adam 
having been put there to cultivate the garden in 
the days of his innocency, and before it was com- 
pulsory to toil for bread (Gen. ii. 16); labor being 
then not only pleasant, but profitable; good for 
his intellectual, moral, and physical well-being; 
calculated to keep his entire frame in tune, and 
make rest sweet. 
But in Paradise work was either light, or did not 
beget a sense of fatigue. After the fall, however, 
bodily labor induced exhaustion, as it still does,— 
a legacy and memento of the Edenic transgression. 
Work then became toil, and, once voluntary, was 
made compulsory, the command, “ Study to do 
your own business and to work with your own 
hands” (i Thess. iv. n), having become as appli- 
cable to that early period of man’s history as to 
New Testament times, and to the present day. EXERCISE. 
145 
Still, work is not degrading, but noble and 
sanctified. The Deity is the most active, untiring, 
and powerful of workers. Nature, God’s handi- 
work, is never still. The entire creation—and not 
only this, but other orbs—the air, earth, and sea, 
constitute a scene of ceaseless activity while per- 
forming their Maker’s will. And although “there 
remaineth yet a rest for the people of God” 
(Heb. iv. 9)—a promise from which we may infer, 
that in the next world wre shall suffer neither 
worry nor fatigue—we shall not be idle even there, 
but ever at work; work “ to a nobler issue ” will 
then be our delight. Therefore, while here we 
should not be idle. Man, the most highly-devel- 
oped creature in this earthly creation, and in whom 
alone the spiritual is blent with the material, is 
specially fashioned for work; the hands made for 
mechanical action, the limbs for conveyance to 
it, the brain to plan, and the muscles to perform 
it. An idler is therefore an anomaly in creation. 
Complete idleness is never met with, least of all 
in the human body. Even when asleep, and ap- 
parently at rest, circulation, respiration, digestion, 
secretion are constantly going on. The brain, too, 
is ever busy, by night and by day ; and if not judi- 
ciously, is apt to be unsatisfactorily employed. 
The ordinary action of muscles, nerves, brain, 
glands, and other bodily organs, even the bones, 146 
BIBLE HYGIENE. 
involves a waste; either of their own particles, or 
of food and oxygen, purposely stored up in the 
tissues or the blood to enable them to carry on 
their several functions. This constant waste is 
met as fast as it occurs, by fresh supplies of air and 
aliments, so that the body does not wear out, but 
is kept about its normal standard, as regards size, 
weight, and energy, whatever be the amount of 
activity to which it is subjected. But the body 
and its different organs are meant to be used, and 
not to be kept perfectly still or excused from work, 
lest too much waste be thereby occasioned. On 
the contrary, experience shows that it is when kept 
in a state of inactivity for any length of time, that 
this waste occurs, even though amply fed. The 
shrunk and weakened limbs of the fanatical Fakirs 
of India, furnish an example of this. While in- 
action is thus detrimental, moderate exercise, on 
the other hand, is not only beneficial but neces- 
sary. The exercise which increases the renewal 
of tissue, and thereby the reconstruction of the 
frame, promotes its health and prolongs its life. 
Under judicious exercise, the body and its several 
organs and parts, instead of wasting and decreas- 
ing, actually grow in strength and size; which 
proves that this is beneficial, and indeed necessary 
to health. Without exercise, the human frame, 
especially the organs of animal life, namely, the EXERCISE. 
147 
muscular and nervous systems, would wither, 
weaken, and ultimately end their thereby shortened 
career; whereas, under judicious exercise, we be- 
come stronger, healthier, and longer lived. 
Moderately active work is salutary; it is only 
when it is prolonged and exhausting that it be- 
comes detrimental—owing to the waste of tissue 
being then more rapid than its renewal. Never- 
theless, idleness is oftener a curse, both to indi- 
viduals and nations, than heavy labor would be. 
When possible, both extremes, should be avoided. 
As creatures, made after God’s image, it is only 
when engaged in health-giving work, that man most 
resembles the ever-busy Creator (Gen. ii. 2 -r Psalm 
cxi. 2; Job xxxvii. 14) and the equally active 
Saviour (John xvii. 4, iv. 34, v. 17, ix. 4, v. 36). 
Our frequent craving for work, when in a proper 
frame of mind, indicates its suitability and healthi- 
ness ; and the innumerable forms of recreation, 
which nature has so lavishly strewn around us, 
and our varied capacity from different kinds of 
exercise, indicate that it is not only a natural, but 
also a beneficial instinct. The earth, the sea, 
and the air furnish ample change, and inexhaus- 
tible opportunities for its indulgence ; and in a 
thorough acceptance of the boon, we find not only 
enjoyment, but also health, strength, and long 
life. 148 
BIBLE HYGIENE. 
If the curse of labor incurred by our first 
parents, that “ in the sweat of thy brow shalt thou 
eat bread” (Gen. iii. 19),fell equally on the race, 
and every person had to labor at some occupation, 
for a living, each of us would have exercise enough 
to keep the body in a satisfactory state of health; 
but this part of the primeval curse is not univer- 
sally distributed; for though the largest part of 
the world’s population always has, and always will 
consist of the laboring classes, there is still, as 
with the nobles in the days of Hezekiah, a large 
number who never “ put their neck to the work ” 
(Neh. iii. 5), and who have little mental or phys- 
ical exertion, but lead an easy, indolent, and often 
luxurious life—and for such the voluntary labor 
which we style “ exercise ” or “ recreation ” is 
absolutely necessary for health ; hence the value 
of its different forms,—athletics, calisthenics, gym- 
nastics, and other sports of the not too barbarous 
and brutalizing kind, which bring all the muscles 
of the body into play, and furnish both exercise 
and amusement. 
It has been found that judiciously conducted 
exercise and recreation materially assist the mental, 
as well as the physical, development of the young; 
while they give vigor, suppleness, and health to 
the adult, and strength to the weakly frames of all 
ages. This is daily proved by a wisely-selected EXERCISE. 
149 
course of training; under which the muscles grow 
strong and wiry, the chest expands, the appetite, 
strength, and health improve, the brain thinks 
more clearly and justly, the various organs of the 
body perform their functions more satisfactorily, 
mind and body grow more elastic and buoyant, 
while threatened disease is often warded off. An 
official inquiry into the results of gymnastic exer- 
cises, instituted at a military school in France, 
over a period of six months, has established the 
following facts : first, that the muscular force is 
increased on an average from fifteen to seventeen 
per cent., and occasionally from twenty-five to 
thirty per cent.; second, that the force has a 
tendency to become equal on both sides of the 
body, thus making it symmetrical; third, that the 
capacity of the chest, and consequently the 
breathing power, are increased by one-sixth at 
the lowest; fourth, that the weight of the indi- 
vidual is increased from six to seven per cent., 
and occasionally from ten to fifteen per cent.; 
while the bulk of the body is diminished ; thus 
showing that the profit is confined to the muscular 
system, while superfluous fat is removed. To the 
upper and middle classes of society, systematic 
exertion, such as is pleasurable, and not prolonged 
to overfatigue, is an invaluable means, not only 
of preserving health, but also of prolonging life. 150 
BIBLE HYGIENE. 
The heavier work of the mechanics, and the 
laborer, on this side of exhaustion, likewise con- 
tributes both to happiness and health. And ex- 
perience proves, that among all classes, rich and 
poor alike, idleness is not only irksome but 
weakening, and ultimately both disease-inducing 
and life-shortening. 
Moreover the healthy activity of the body and 
brain are closely allied. A strictly healthy frame 
of mind is almost incompatible with a weak or 
sickly body. As a rule, the mind is permanently 
most vigorous when the body is strongest. And 
the reason is obvious. The brain is merely a 
part and organ of the body. Whatever affects 
one, influences the other. Noted muscular activity 
and great brain power are often allied. And 
among all people, savage and civilized, those who 
exercise daily are, as a rule, not only the healthiest 
and longest lived, but also have the strongest and 
best balanced minds. At the same time dissim- 
ilarity of work should be studied when possible. 
Even among laborers, strictly so called, a lengthy 
continuance of the same kind of exercise is not 
only irksome, but detrimental both to mind and 
body; while a change to another variety, even one 
which is equally arduous, is a pleasant recrea- 
tion ; it relieves the tired muscles, nerves, brain, 
and other organs, and is therefore judicious. So EXERCISE. 
151 
also mental exercise and exhaustion, often harder 
and more trying than physical, are best relieved 
by change of study. 
Very little is said directly in the history of the 
Israelites, or the Bible generally, regarding exercise 
and recreation. This, doubtless, arises because, 
first, they were frequently moving, which necessi- 
tated a considerable amount of work in tent and 
tabernacle pitching, camp cleaning, and so forth ; 
second, their priests and Levites had enough exer- 
cise in connection with the numerous sacrifices, 
offerings, and tabernacle work ; third, although in 
the dry, sandy, or rocky desert, there were few 
opportunities and inducements for pure recreation, 
their health was specially protected without it. 
Still, the Bible does tell us, as it did them, in 
strong language, that work and recreation are not 
only good but necessary. And it does this not 
only by showing their advantages, but also by 
indicating the disadvantages of the besetting sin 
of idleness. Mental and bodily labor, when 
mentioned, are invariably praised, and therefore 
by inference recommended ; which proves that 
they are good, not only for our worldly prosperity, 
strictly so called, but for health ; while the con- 
verse, or laziness, is invariably blamed, thereby 
showing that it is detrimental. And clearly, if 
labor and exercise are good, the minor form, in 152 
BIBLE HYGIENE. 
which we indulge for amusement—viz., recreation 
—must be equally salutary. 
Many Bible texts might be cited, which approve 
of judicious mental and bodily work, and show 
that it is beneficial in a physical, as well as in a 
business point of view. God commands us to 
work (Exod. xxxiv. 2i), which shows that it is 
good for us. He rewards labor, by making the 
sleep of the laboring man sweet (Eccles. v. 12), 
and also healthy, for the “ labor of the righteous 
tendeth to life ” (Prov. x. 16). Diligence in busi- 
ness is meritorious, and invariably praised and 
blessed by God, both for time and eternity (Prov. 
x. 24, xii. 23, xxii. 19, xvi. 3, xvii. 4; Eccles. 
v. 18, 19; 2 Chron. xxxii. 30; 1 Thess. iv. 11 ; 
Deut. xv. 10, ii. 7). The Bible enjoins every 
man to enjoy the good of all his labor, as it is 
the “gift of God” (Eccles. iii. 13). Sanctified 
labor is certain of reward; for “ seest thou a man 
diligent in his business, he shall stand before 
kings ” (Prov. xxii. 29). The laborer is worthy of 
his hire and his food (1 Tim. v. 18 ; Luke x. 7 ; 
Matt. x. 10). And Heaven will bless the work of 
man’s hands (Job i. 10). 
On the other hand, that mental and bodily 
idleness, laziness, and sloth are hurtful, invariably 
disapproved of, and threatened with punishment, 
is shown by many texts (Prov. xxxi. 27, vi. 9, EXERCISE. 
153 
x. 26, xiii. 4, xx. 4, xix. 15; Eccles. x. 18 ; 
1 Tim. v. 13; Rom. xii. 11 ; 2 Thess. iii. 10; 
Heb. vi. 12 ; Matt. xxix. 26). The penalty is not 
only of a worldly nature, like poverty (Prov. 
xx. 13), but also of a more serious kind, namely, 
loss of health. Thus, “ Go to tjie ant, thou 
sluggard, consider her ways and be wise ” (Prov. 
vi. 6-9), contains both a warning and advice. 
Mankind generally should be “ not slothful in 
business” (Rom. xii. 11). Solomon hated this 
vice, and always speaks of the sluggard with great 
contempt (Prov. xii. 27, x. 26, xxii. 13, xviii. 9, 
xxvi. 13, xvi. 24). 
The amount of ordinary bodily and mental 
labor, or of their minor forms, exercise and rec- 
reation, necessary for, or consistent with health, 
is not mentioned in the Bible, because no fixed 
law can be laid down for either, as this varies 
with individual strength, constitution, and other 
circumstances. What the laborer, or the man of 
busy brain calls recreation, may be considered 
hard work for a more delicate person, and so 
forth. So that now, as then, the amount is left to 
our own decision, based on common-sense and 
experience—on the supposition that each will 
individually, and as a duty, take the necessary 
amount, and avoid idleness on the one hand and 
overwork on the other, remembering that it is 154 
BIBLE HYGIENE. 
possible to take too much, and even still more 
easy to have too little. From the latter, result 
laziness, corpulency, and sundry bodily and mental 
affections; while overfatigue of body and brain, 
and even more serious consequences, follow the 
other. So that it is wise to aim at a happy 
medium. 
The kind of labor, exercise, or recreation, is 
also left to personal preference. Tastes differ in 
this as in other matters, and each one selects 
according to individual necessities, circumstances, 
and surroundings. The choice is ample; and 
between boating, walking, riding, driving, running, 
wrestling, fencing, swimming, and other forms 
of exercise in common use, there are few per- 
sons, however fastidious, who cannot be agreeably 
suited. For women, walking is healthier, as a 
rule, than driving ; and nothing suits them better 
than gymnastics and swimming. The latter, 
judiciously conducted, not only exercises the pius- 
cles, but is the best of tonics for the skin and body 
generally. 
As with individuals so with nations. As a rule 
those which are physically weak are also inferior 
mentally. The prosperity and the future of a 
nation depend much on the physical and mental 
health of the individuals who compose it. The 
physically healthy and mentally enlightened hold EXERCISE. 
155 
their ground best, and ultimately come to the 
front in the struggle for existence and survival 
of the fittest; not those that are intellectual alone, 
but those in whom there is a judicious combina- 
tion of both. Highly enlightened, but physically 
weak nations, in which the brain is developed at 
the expense of the body, are likely to die out or 
to succumb to physically stronger races. So, also, 
physically well-developed tribes may be crushed 
by others that have a higher degree of enlight- 
enment, and thereby greater skill in traffic or in 
war. 
The most heroic people of ancient times, such 
as the Greeks and the Romans, made their manly 
sports a national event. Public places were set 
apart to enable all to indulge in this luxury. Their 
soldiers also practiced these games much, to 
improve their strength and activity. And modern 
experience shows that, as with soldiers and sailors, 
so the physique of private citizens is kept at the 
highest standard only by the constant practice of 
athletics, gymnastics, and manly sports. Nations 
and communities are therefore wise that afford all 
and especially the working classes of both sexes, 
who most require it, and have both least time 
and fewest opportunities for gratifying the desire, 
facilities for voluntary recreation and exercise; 
that provide public squares, gardens, and parks 156 
BIBLE HYGIENE. 
for walking; and with gymnasia, rinks, baths, 
skating ponds, play-grounds for children; give 
facilities for racing, boating, swimming, and so 
forth. Diversions like these should be encouraged, 
and if necessary judiciously enforced by wise legis- 
lation, especially among the young, and wherever 
no natural desire for it exists. Private and public 
health, vigor, and longevity may thereby be 
greatly increased, and disease and mortality largely 
diminished. SLEEP. 
157 
CH A PTE R VIII. 
SLEEP. 
Man cannot be always at work. The differ- 
ent tissues, organs, and functions of the body re- 
quire rest, especially the ever-busy brain, which 
controls, regulates, and correlates all that we 
think, say, or do; and its appanage, the system 
of nerves by and through which that organ acts. 
In the midst of hard mental or physical labor, 
nature warns us by a sense of weariness that we 
must intermit this by intervals of repose. And 
if we then leave off for a time, the lull refreshes 
and fits us for further work ; and we return to our 
avocation, whatever that may be, with renewed 
vigor. 
But this is not enough. God has so fashioned 
us that our bodies periodically require the more 
complete rest which we call sleep, “tired nature’s 
sweet restorer,” during which we live a passive, 
semi-vegetative life; and has so ordained that the 
desire for this should come when the earth is 158 
BIBLE HYGIENE. 
shrouded in night and animate creation still. 
Thought, feeling, and motion are then in abey- 
ance, the body at rest from its toil, the brain 
from its workings, and the heart from its troubles. 
In this mysterious process, not only the brain and 
nervous system, that is, the organs which are 
chiefly involved, but every organ and molecule 
in the body partake more or less. The heart 
beats more softly, the lungs breathe more lightly, 
secretion goes on more slowly; the muscles and 
the different organs of special sense are all stilled ; 
the lull being so general and complete that sleep 
has been poetically called the “ death of each 
day’s life.” 
The necessity for sleep and rest is universal in 
the world of life. For this, the growth and the 
functions of plants are partially checked at night. 
For the same purpose the vegetable world also 
has its longer winter repose. All animals, both 
the least developed and the most highly organized, 
require sleep or hibernation, the process which 
corresponds to it. The necessity for periodic rest 
is one of the most important laws which govern 
the health and life of the human body. 
As with work so with sleep—the amount best 
suited for health varies with circumstances. As 
a rule, and for an obvious reason, namely, to re- 
cruit their strength, laborers require more than SLEEP. 
159 
inactive or indolent people; males more than 
females—because they work and think more; 
children than adults—to assist growth. From five 
to eight hours a day is the allotted range. Some 
naturally require more and others less. Night is 
the natural and therefore best time for sleep. 
Broken rest, and especially deficient or omitted 
sleep, are detrimental to the brain and nervous 
system ; and through them to the entire body, 
which cannot long remain in health. Over- 
fatigue also wears out the system, unless we give 
the body an opportunity to recover from it in the 
appointed manner. 
But even this nightly sleep does not wholly 
suffice. It is also necessary to rest from mental 
toil and bodily labor every seventh day. The Sab- 
bath was specially made for man (Mark ii. 27). 
The Hebrew word Sabbath means rest, and to this 
the modern Sunday corresponds. Most civilized 
nations take a weekly rest—to recruit from the 
fatigue of the previous six days; and experience 
proves that this has several advantages, and is not 
only morally and spiritually beneficial,—doubtless 
the main object for which it was instituted,—but 
also physically good for the body and practi- 
cally advantageous to business, as the refreshed 
frame returns to the latter with new zest, able to 
work longer and with greater vigor. The result 160 
BIBLE HYGIENE. 
of a non-acceptance of this weekly boon is exhaus- 
tion of body and soul, and ultimately physical and 
mental disease. From personal sanitary motives 
therefore, as well as from the love we bear and 
obedience we owe to God, we should keep the 
fourth commandment strictly, and abstain from all 
unnecessary work on the Sabbath day. When 
nations habitually break this law, they not only 
tempt Him to anger, but court disease. And this 
is doubtless one, and perhaps the main, cause of 
the failing prosperity and diminishing health of 
Sabbath-breaking countries. 
The various forms of rest and sleep are fre- 
quently spoken of in the Bible, and in strong 
language. Our natural and constant desire for 
both, in this world of physical bustle and men- 
tal worry (Psalm lv. 6) is indicated in the comfort- 
ing promise of the complete “ rest ” that is to char- 
acterize the future state (Heb. iii. 9). Man requires 
rest, like the Maker in whose image he was made 
(Gen. ii. 2). And that the law is made for the 
body as well as for the soul is shown by the fact 
that rest is as necessary for the lower animals as 
for man (Exod. xx. 10); and even for the inanimate 
land (Lev. xxv. 4). The object in enforcing it for 
man, beast, and soil alike, was to prevent mental, 
corporeal, and physical exhaustion, and permit 
complete recuperation of their exhausted energy. SLEEP. 
161 
The majority of the Bible hints regarding rest, 
speak of its worldly advantages when properly 
regulated, and the disadvantages of the reverse; 
but its effect on health is also clearly included. 
This is proved indirectly by the texts which praise 
it, and show that it is not merely a pastime or a 
luxury, but necessary and beneficial for the mind 
and body as well as for the soul. Rest is one of 
the rewards promised for faithful service to God 
(Deut. xxv. 19). It is the gift of love (Psalm cxxvii. 
2), and the sure reward of labor (Eccles. v. 12). 
Rest is a beneficial and indeed necessary blessing 
(Isa. xxviii. 12, lvii. 2 ; Psalm lv. 6, cxxvii. 2; Prov. 
iii. 29; Eccles. v. 12; John xi. 13, xii. 24; 2 John 
iii. 13); ‘while want of it is considered injudicious 
(Matt. xii. 43); and its deprivation deemed disas- 
trous (Prov. iv. 16; Psalm cxxxii. 4; Dan. vi. 18). 
On the other hand, overindulgence in this en- 
ticing luxury is blameworthy (Prov. vi. 9, 10; Isa. 
lvi. 10). The Bible corresponds with nature and 
experience in indicating that night is the best time 
for sleep (1 Tim. iv. 7); but for the above-men- 
tioned reason it does not specify the quantity re- 
quired either of this or of ordinary rest, and only 
indicates that we ought to have enough, though 
not too much. In short, moderation is inculcated 
in this, as with all other necessities, desires, and 
luxuries. An unconquerable desire for rest usually 162 
BIBLE HYGIENE. 
comes when we are tired; and, as with the appe- 
tite, the longing for sleep returns at periodic inter- 
vals when the body requires it There is no neces- 
sity for the Bible enforcing this natural law by 
actual command, seeing that we are more likely to 
err on the side of somewhat too much, than of too 
little sleep, or none at all. But it is different with 
the seventh day, or Sabbatic rest To most, and 
especially to business people, the necessity for this 
is often not so apparent. If left to the cupidity or 
thoughtlessness of other individuals, we might fre- 
quently be made to work on every one of the seven 
days of the week. God, however, has prevented 
this by the law which enjoins rest on the seventh 
day; a commandment obviously meant not only to 
give opportunity for closer communion and walk 
with God, but also, and doubtless greatly, to re- 
fresh the frame by a cessation from physical work, 
and enable it to return to “ the daily round, the 
common task” with renewed zest and vigor. 
Attempts have been made to prove that the Sab- 
batic rest is not binding in modern days, and is 
neither a necessary nor permanent ordinance, but 
merely a temporary arrangement for the Israelites. 
But the Bible itself proves that there was an arti- 
ficial division of time into weeks long before the 
Sinaitic law was given (Gen. viii. ID, xxix. 27, 28). 
Moreover, all ancient nations, not the Jews only, SLEEP. 
163 
but others, to whom the lazv was not specially de- 
livered, who probably knew nothing of it and of 
the Bible; or despised them as Israelitish—for ex- 
ample, the Assyrians* Egyptians, Greeks, Romans 
—divided their time into periods of seven days, 
which is clearly a relic of the Edenic dispensation, 
and of Adamic times. Besides this, the terms in 
which the Sabbath Day is spoken of in the fourth 
commandment, thus, “Remember the Sabbath day 
to keep it holy,” shows that it was not a new law 
given them for the first time, but merely the revival 
or rather renewed inculcation of a well-known 
and long-instituted ordinance, doubtless originally 
given to our first parents in Eden. The law for- 
bidding the gathering of manna on the Sabbath, 
and rendering this practically unnecessary by a 
special double provision on the previous day, was 
given before the Sinaitic promulgation of the ten 
commandments (Exod. xvi. 5). And so, also, we 
find that the Israelite was stoned to death for 
gathering sticks on the Sabbath before the Deca- 
logue was given; showing that this Sabbatic ordi- 
nance, and doubtless the whole of the ten com- 
mandments, or at least the spirit of them, were 
known and followed from the earliest times. Again 
at a later day, Christ spoke of the Sabbath as an 
ordinance meant to be continued (John xx. 19, 20), 
and He specially sanctified it, as did the Apostles 164 
BIBLE HYGIENE. 
and also the primitive Christians (Acts xx. 7; 1 
Cor. vi. 1, 2). 
In order to reconcile conflicting opinions some 
modify this, and hold that every day should be a 
Sabbath as regards fellowship with God. And in 
a sense it is decidedly true that mankind should 
be heavenly-minded, not on the Sabbath alone, but 
at all times. Still, God’s decision on the subject, 
as given in the fourth commandment, should clearly 
form our rule of conduct. The boundless love and 
knowledge of our Creator knows what suits us 
best. And therefore, we should strictly set apart 
this special day, not only for soul refreshment, but 
also for physiological rest of body and brain. As 
a landmark to be kept in commemoration of God’s 
rest from creative work (Gen. ii. 2), as a special 
sign of a covenant with our Maker, and in its 
modern form of Sunday, a special reminder of 
Christ’s work of redemption, it is evidently unwise 
to disobey, and thus practically annul, the com- 
mand (Exod. xxxi. 12, 13). 
But besides this seventh day’s rest, the Israelites 
were commanded to let the land lie fallow every 
seventh year (Lev. xxv. 4). This—the last of a 
week of years—was called the Sabbatic year; and 
was meant to rest not only the land but also the 
body and brain of the husbandman. It was good 
for the soil—“ For then shall the land enjoy her SLEEP. 
165 
Sabbaths as long as it lieth desolate” (Lev. xxvi. 
34-43). Curiously enough, modern farmers like- 
wise find it profitable to let their fields lie fallow 
every seventh year, the yield of the following sea- 
son being usually greater. And, no doubt, if 
business men, especially those of unusually active 
nations, like America, would occasionally let body 
and brain lie fallow in this manner, they would 
find it beneficial in more ways than one. The 
importance of this Israelitish ordinance is forcibly 
shown by their later history. As they forgat 
God they progressively neglected to keep the 
Sabbatic year. But the omission was specially 
punished; for when carried into captivity they 
were kept thus till the debt of years was paid up 
(2 Chron. xxxvi. 21). 
But again, the Israelites were further commanded 
to give their land an additional rest by letting it 
lie fallow one year after every forty-nine. During 
this, the fiftieth year, Sabbath of years, Sabbath of 
the land, or year of jubilee (Lev. xxv. 10), they 
neither sowed, reaped, nor gathered any of the 
fruit which accidentally grew. The effect of this 
corresponded to that of the seventh year’s rest, and 
not only benefited the exhausted land, but also 
eased the physical toil of the husbandmen, hired 
servants, maid servants, strangers that sojourned 
with the people, and also the cattle and other 166 
BIBLE HYGIENE. 
animals. Might not a similar observance be 
equally beneficial in modern agriculture? 
In addition to all this the Israelites had special 
days of rest connected with their particular mode 
of worship ; for example, at the Feast of Trumpets 
(Lev. xxiii. 23); at the Feast of Atonement (Lev. 
xxiii. 30); and at the Feast of Tabernacles (Lev. 
xxiii. 26). These periodic rests are clearly not so 
binding on us in modern days. At the same time 
they strengthen the position we have here taken, 
and show that the rest so often mentioned in the 
Bible in connection with the Sabbath, is for the 
benefit of the body and brain, as well as for the 
soul, and in short, physical as well as spiritual. 
These remarks regarding rest are clearly as ap- 
plicable to families, communities, and nations as 
to individuals. It was necessary for the temporal 
welfare of the Israelites; and disastrous if withheld, 
being promised as a reward and a blessing (Deut. 
xxv. 19; Joshua xxi. 44), and they were deprived 
of it as a punishment (Deut. xxviii. 65-67; Isa. 
lvii. 20). And history proves that it is the same 
in modern times. Working people in the mass 
may be over-driven. Nations which are over-busy 
in commerce, and especially in war, and who never 
relax their mental and physical efforts, ultimately 
suffer for it. So also societies, communities, and 
so forth, that turn night into day, and spend the SLEEP. 
167 
night in revellings instead of repose, and espe- 
cially those who forget the Sabbatic day of rest, 
are punished with as much certainty as the indi- 
vidual transgressor. 168 
BIBLE HYGIENE. 
CHAPTER IX. 
CLEANLINESS. 
The human body is constantly being contami- 
nated, and that in various ways. For example, it 
defiles itself, so to speak, by the perpetual tissue 
waste that is going on all over the body. The 
refuse so produced is thrown out of the system by 
the different excretory organs. Of these the skin 
is one of the most important. And by nothing is 
the frame apt to be more defiled, or oftener sullied 
outwardly, than by the perspiratory and fatty mat- 
ters excreted by the innumerable minute sudorif- 
erous glands which everywhere bestud the skin, 
and the small particles of cuticle which are con- 
stantly scaling off from its surface. Moreover, the 
body generally, and especially the skin, is con- 
stantly befouled from without; for example, by 
the dust which floats in the air, and also by un- 
avoidable contact with the material objects that 
surround us in our homes and places of business, 
as well as the matter thrown off by the various CLEANLINESS. 
169 
processes of cooking, trade, manufacture, street 
cleaning, and so forth. 
Hence arises a necessity, incumbent on all, old, 
young, rich, and poor alike, for frequently purify- 
ing and keeping the skin clean by daily, and some- 
times more frequent ablution of the entire surface, 
especially the hands, head, face, neck, feet, and 
other exposed places. The popular maxim, 
“ Cleanliness is next to godliness,” is a public rec- 
ognition of a belief in the great truth that this is 
one of the most important laws of health. Work- 
ing people obviously require more thorough and 
frequent ablution than those who lead an idle life. 
For ordinary purposes the cold bath (450 to 550 
Fah.), or the temperate bath (550 to 65° Fah.), 
are convenient, and not only purify the skin, but 
stimulate it, promote its function, and thereby give 
tone and health. The need of frequent ablution 
is obviously greater in warm than in cold and tem- 
perate seasons and climates, because the skin acts 
more freely; and there the cold, fresh, or salt water 
bath becomes a positive luxury. It is impossible, 
however, anywhere or at any time to be too pure in 
person; and the necessity for aiding this by fre- 
quently changing our clothing, especially our inner 
garments, really worn as much for cleanliness as 
for warmth and decency, and also for supplement- 
ing it by thorough cleanliness of our dwellings, 170 
BIBLE HYGIENE. 
and anything else by which we may be contami- 
nated, are equally apparent. 
Want of cleanliness soon becomes evident and 
obnoxious both to ourselves and to others, and 
what is worse, the skin gets coated, its pores 
clogged, and its functions as a breathing and ex- 
creting organ interfered with. Noxious matters 
which ought to be excreted are thereby retained 
in the blood, and thus various diseases not only of 
the skin itself, but of other parts, and especially of 
the glands which have then to aid the cutaneous 
surface in performing its function, and may thus 
become overtaxed, are apt to ensue. When we 
recollect that the skin helps the liver and lungs to 
excrete carbon, and vice versa, also aids the kid- 
neys and lungs to throw off water, and likewise 
assists the intestines to excrete salts, it will be 
easily understood why it happens that by coating 
the skin with varnish so as to stop its function, the 
person would soon die, an experiment which has 
been performed on the lower animals. And this 
is exactly what we do in another and minor man- 
ner when we neglect to bathe or wash. So that, 
other things being equal, the cleaner the skin, so 
much the healthier, clear-brained, and longer-lived 
we become. 
We may generally judge of the importance of 
any sanitary subject by the frequency and force CLEANLINESS. 
171 
with which it is alluded to in the Bible. The 
Scriptures often speak of the necessity for personal 
and public cleanliness, and lay great stress not 
only on having a clean heart, that is, on being 
morally and spiritually pure, but also on physical 
cleanliness, that is, purity of the body, garments, 
houses, and so forth. Whole chapters in Numbers, 
Leviticus, and Deuteronomy are devoted to the 
subject of cleanliness of the person, clothing, tents, 
tabernacle, and camp, which the leaders, chief 
priests, Levites, and Israelites generally were bound 
to observe. All through both Testaments the im- 
portance of cleanliness is either directly or indi- 
rectly alluded to; and though in many places per- 
sonal cleanliness is alone spoken of, the text 
clearly inculcates purity in all things, in thought, 
word, and deed, and not of the heart and life only, 
but also of the body and the clothing. Such stress 
was laid on purity, that it even makes a distinction 
between clean and unclean animals (Lev. xi.; Deut. 
xiv.) God’s great purity is often spoken of as an 
example to us; even the heavens are not clean in 
His sight (Job xv. 15). The removal of sin is spoken 
of symbolically as a process of washing,—“ The 
blood of Jesus Christ cleanseth from all sin” (1 
John i. 7). And again in the passage, “ Wash you, 
make you clean ” (Isa. i. 16), we find spiritual typi- 
fied by physical purity. And significantly enough 172 
BIBLE HYGIENE. 
water is the biblical symbol of cleanliness, and per- 
sonal the symbol of moral purity (Isa. i. 16; Ezek. 
xxxvi. 25 ; Matt, xxvii. 24; Psalm lxxiii. 13). 
Again, the Bible tells us that in ancient Israelitish 
times God required that those persons and things 
which ministered to Him, and thus became a 
medium between Him and the people, should be 
clean. Thus Aaron and his sons, and subsequently 
the high priests, had to be washed with water be- 
fore they were consecrated (Exod. xxix. 4). They 
were also commanded to wash their hands and 
feet before sacrificing, and even before entering 
the tabernacle. The Levites had also to shave, 
wash their clothes, and clean themselves before 
their consecration (Numb. viii. 7). Even the altar 
had to be cleansed and anointed to sanctify it 
(Exod. xxix. 37). The cleansing of the Temple 
was also considered an important matter (2 Chron. 
xxix. 16), and its non-cleansing a source of regret 
(Dan. viii. 14). Church purity was symbolized 
in Apostolic times by washing with water (Ephes. 
v. 26). 
Personal cleanliness is always spoken of in the 
Bible as a luxury, and to have opportunities for it 
as a great boon (Matt. x. 8 ; Luke xvii. 7). The 
necessity for washing the entire surface of the body 
is clearly indicated in the Bible (John xiii. 10; 
Ezek. xvi. 4), and also figuratively alluded to (Heb. CLEANLINESS. 
173 
x. 23 ; Ezek. xvi. 9). Washing of the hands and 
feet, both much exposed, and the latter only sandal- 
clad in the East, are frequently alluded to. It was 
and still is a mark of hospitality there to offer this 
(Gen. iii. 24, xviii. 4; Judges xix. 21), and a slight 
to withhold it (Lukevii. 14). There was no higher 
mark of esteem in the East than for a host to wash 
a friend’s or guest’s feet himself (Luke vii. 38 ; John 
xiii. 5 ; 2 Sam. xi. 8). The Pharisees never ate 
with unwashed hands (Mark vii. 3), a very good 
rule for people of every clime and period, when 
not followed pharisaically. Watson tells us that 
in Christ’s time, as the law enjoined ablution (Lev. 
xv. 11) after a person had touched anything cere- 
monially unclean, the excessive formalism of Jewish 
teachers had imposed this ablution wherever there 
was the least possibility of defilement. Thus, on 
sitting down to meals, the individual rinsed his 
hands, and even washed himself more carefully 
after returning from the “ market ”—that is, the 
place of public concourse. Thorough ablution of 
cups, vases, brazen vessels, and dining couches was 
also required. The later Jews even directed that 
the framework of couches should be taken to 
pieces and dipped. By this punctilious washing, 
especially of the hands, the Pharisees distinguished 
themselves not only from the heathen, but also 
from “ men of the earth,” as they called the corn- 174 
BIBLE HYGIENE. 
mon people of their own nation. So also cleanli- 
ness of the hair and nails is inculcated by the fre- 
quency with which the Israelites of old washed 
the head and hands. They also shaved the 
former to avoid scab and other cutaneous erup- 
tions, which, according to the Scriptures, were 
very prevalent and difficult to cure. They did 
not possess such a copious water supply in the 
wilderness, and even in Judea, as we have, to 
enable them to keep the head clean by washing 
it after cutting the hair short. Washing the 
hands and mouth after meals, a common custom 
among ourselves, was especially necessary among 
the Israelites of old, as they carved and ate with 
their fingers. So also cleanliness of the teeth 
is indirectly praised in the Bible (Amos iv. 6). 
Moreover, especial purity of the person is en- 
forced after certain seasons and occurrences (Lev. 
xii. 1-8). 
Purity of the clothing is also enforced by Bible 
precepts (Gen. xxxv. 2 ; Exod. xix. 10-14). This 
was especially necessary, seeing that the Israelites 
often slept in their day garments, or made only a 
slight change (Exod. xxii. 26, 27). In the East 
at the present day the hyke or cloak is often the 
poor man’s only covering, and even bed at night. 
Clean clothing is often recommended symbolically 
(Rev. vii. 14, xix. 8-14), and is frequently indi- CLEANLINESS. 
175 
rectly praised by contrasting it with filthy garments 
(Zech. iii. 3 ; 2 Sam. xix. 24). 
The Bible also encourages cleanliness of house- 
hold utensils (Mark vii. 4). And although this 
rule was largely Pharisaic, it was and still is judi- 
cious in a sanitary point of view. Cleanliness of 
the Israelitish tents and camps is also frequently 
mentioned, thus showing the great stress laid by 
God on general purity. 
The whole of a lengthy chapter in the Penta- 
teuch (Lev. xv.) consists of special laws inculcating 
purity of the person, bedding, clothing, etc., of 
both sexes, particularly when afflicted with loath- 
some diseases: ver. 31 is the sum, substance, 
and practical aim of the whole,—“ That the Is- 
raelites die not in their uncleanness.” The un- 
cleanness here alluded to is evidently twofold,— 
not only actual, but also symbolic, of soul as well 
as of body. These laws were also applicable to 
the priests (Lev. xxii. 4-6), and it was their duty, 
and that of the Levites, to see that the people 
carried them into effect (Deut. xxiv. 7, 8). 
But nothing shows better not only the facility 
with which these, and especially the body, may 
become defiled in the most unexpected manner, 
the constant care necessary to avoid this, and 
above all the great importance of personal clean- 
liness, than the minuteness and stringency of the 176 
BIBLE HYGIENE. 
Israelitish rules for keeping or freeing individuals, 
their clothing, houses, etc., from pollution. Thus, 
an Israelite was considered unclean for seven days 
after touching a dead body (Numb. xix. Ii), and 
commanded to purify himself on the third day. 
This rule was meant to prevent unnecessary or 
superstitious practices with the dead, common 
among other nations, to insure speedy burial, to 
inculcate personal cleanliness, and to prevent the 
spread of infectious or contagious diseases. Even 
if a death occurred in a tent, all who entered this, 
and every open vessel therein, was considered un- 
clean for seven days (Numb. xix. 14). So also; 
even if a person touched a slain body in the field, 
or merely the bone of a dead person, or a human 
grave, he was thereby defiled and considered un- 
clean for seven days. The same penalty was in- 
curred even if he touched any of these second- 
hand—that is, through another person or thing 
(Numb. xix. 16). 
These rules, moreover, extended to the priest- 
hood. If a priest was leprous or unclean from a 
running issue, or from touching any unclean thing, 
person, dead body, or creeping thing, he was en- 
joined not to go unto the holy things, or to eat 
of them, till he was clean (Lev. xxii. 4-6). The 
penalty for disobedience was that his soul was to 
be cut off from God’s presence (Lev. xxii. 3). This CLEANLINESS. 
177 
law was clearly meant to increase their reverence 
for God’s holiness. So also, in order to still further 
inculcate the habit of purity in all, but especially 
in holy things, the flesh of a peace-offering which 
touched any unclean thing was not to be eaten, 
but to be burnt with fire (Lev. vii. 19), under pen- 
alty of the transgressor’s soul being cut off from 
his people. Again, the flesh of the peace-offering 
was not to be eaten by any one who had become 
unclean by reason of personal impurity, or by 
touching an unclean person, beast, or thing. The 
same penalty was incurred by disobedience. After 
the first Midianitish war, whoever killed any of the 
enemy, or even touched the slain, had to be puri- 
fied on the third day out of the camp (Numb. xxxi. 
19), and were deemed impure for seven days; while 
their woollen, hair, or skin garments had also to 
be purified, and every gold, silver, brass, iron, tin, 
or leaden article in their possession had to be 
passed through the fire, and then sprinkled with 
the water of separation. On the seventh day their 
clothes had to be washed. 
The mode of purification here spoken of con- 
sisted in a clean person taking the “ ashes of puri- 
fication” and running water with hyssop, and 
sprinkling them on the seventh day, then bathing 
the body and washing the clothes. The sprinkler 
had afterwards to wash his own clothes. The 178 
BIBLE HYGIENE. 
water of separation or purification was formed by 
mixing in spring water the ashes of a heifer, sac- 
rificed probably as often as a fresh supply of ashes 
was required, together with other ingredients 
(Numb. xix. 6). It is said that after the Israel- 
itish settlement in Canaan, some of the ashes were 
kept in every town. It is clear that they must 
have been often required, as it is impossible for a 
burial to take place without some one touching the 
body. Afterburning the heifer to obtain its ashes,* 
the priest who did this, and also the man who 
gathered the ashes up, were both required to wash 
their clothes and be unclean till even (Numb. xix. 
8-10). 
These Jewish ordinances, besides being insti- 
tuted to keep them from defilement by intermar- 
rying with other nations, had doubtless a symbolic 
meaning, and were imposed to promote spiritual 
purity. But that they were inculcated to foster 
personal cleanliness is also evident. 
Cleanliness is clearly of as much and often of 
* By this process of lixiviation an extra value is also given 
to sacrifice as a substitution, for it not only indicates the 
purity imputed, but also a greater purity imparted, the wash- 
ing being made more potent literally as well as significantly 
by the alkali, the basis of soap, present in the ashes in the 
water, the chemical knowledge of which Moses inferentially 
possessed. CLEANLINESS. 
179 
more importance to us than to the Israelites of 
old, seeing that their bodies, tents, houses, and so 
forth were less apt to get defiled than ours by 
smoke-polluted atmospheres, dusty streets, and 
dirty trades. And their health laws regarding 
cleanliness, though not in one sense binding on us, 
are in their spirit and tenor, when modified to suit 
the age in which we live, as good for the mainten- 
ance of our health as for theirs. 
In addition to the above-mentioned general 
laws, the Bible gives various important special 
rules regarding cleanliness of the person, clothing, 
camp, and so forth during the presence of infec- 
tious disease. These, however, will be more ap- 
propriately discussed under the head of disinfection 
and disease-prevention than here (Chapter XV.). 180 
BIBLE HYGIENE. 
CHAPTER X. 
CLOTHING. 
Clothing has a threefold object: first, to cover 
the body; second, to keep it clean ; and, third, to 
protect it from atmospheric vicissitudes, from the 
warmth of some and the cold of other seasons or 
climates to which it maybe exposed. 
Both comfort and health require that the body 
should be at all times and everywhere kept at a 
suitable temperature, neither too hot nor too cold. 
The exact range varies with individual peculiarities. 
To effect this, heavier, thicker, and tighter clothing 
is necessary in cold and temperate than in warm 
regions. As a rule, active men and busy nations 
require more closely fitting garments than women; 
not so much to lessen or to increase heat as to 
facilitate their movements. Again, in warm lati- 
tudes, personal cleanliness necessitates a frequent 
change of clothing, especially that worn next the 
skin ; while health purposes make the use of cer- 
tain kinds of material judicious, both in warm and 181 
CLOTHING. 
in cold latitudes; thin linen, cotton, and silk 
being most suitable in the former, and thick wool- 
len and fur in the latter. 
No pointed advice, but merely such as is sug- 
gested, can be found in the Bible regarding the 
material of which we should make our clothing, 
because, so long as we do get suitable stuff, the 
kind is comparatively unimportant. The first cloth- 
ing mentioned in Bible times consisted of leaves 
sewn together (Gen. iii. 7). Skins, probably those 
of animals used in sacrifice, subsequently girded 
Adam and Eve (Gen. iii. 21). We afterwards read 
of woollen and linen (Deut. x. 5, xxii. 11,12; Psalms 
ix. 2, xliv. 7; Dan. x. 5, xii. 6; Rev. xv. 6); and then 
of camel’s-hair clothing (2 Kings i. 8). At the 
present day the busy world-circling commerce of 
modern times by bringing commodities from all 
quarters of the globe enables us to have a greater 
variety than had the Israelites. The chief mate- 
rials now employed are cotton, linen, jute, wool, 
silk, hair, leather, and india-rubber. 
Nor can much sanitary information be gathered 
regarding the most suitable make of our clothing. 
As this is, in one sense, a matter of comparatively 
little importance, it is mainly left to individual or 
national taste, custom, and convenience. The 
clothing of the Israelites was light and loose, to suit 
the warmth of Canaan, Arabia, and Egypt; and 182 
BIBLE HYGIENE. 
also to facilitate their habit of sitting, or rather re- 
clining, at meals on the ground or on low mat- or 
rug-covered couches or divans. This fashion was 
also healthy because they often slept in their day 
garment, and looseness favored ventilation, cool- 
ness, and cleanliness. Our bustling active habits, 
however, require more closely fitting garments, 
and in the colder northern states heavier clothing 
is needed than is necessary in those of their more 
southern Asiatic latitudes. 
The chief mention made of clothing in the Bible 
is in the form of a tirade against extravagance. 
Much dress was forbidden the Israelites (Isa. iii. 
16; liii. 18-23). So also soft—that is, luxurious 
raiment—was decried (Matt. xi. 8). In the earliest 
times their clothing was very simple and unosten- 
tatious. But as time wore on and they saw or 
mingled with, and doubtless imitated, other na- 
tions, this became more costly and varied; and it 
is against this form of folly which the prophet 
warns. The Bible also admonishes against esti- 
mating people socially, morally, and, above all, 
spiritually by their goodly apparel and gay clothing 
(James ii. 2, 3). This, however, is clearly not a 
health hint; at the same time it should never be 
forgotten that, according to the Bible narrative, 
dress, in which mankind generally so often pride 
themselves, is a badge of guilt and a memento of 183 
CLOTHING. 
our fall from purity and holiness (Gen. iii. y). The 
hint given in Deut. xxii. 5 is a matter of social 
importance, and especially suggestive in married 
life. 184 
BIBLE HYGIENE. 
CHAPTER XI. 
MENTAL, MORAL, AND SPIRITUAL CULTURE. 
A complete system of hygiene should aim at 
something more than merely preserving the health 
of the body, and should also show how to best 
maintain the proper mental, moral, and religious 
standard. The close connection that exists be- 
tween the operations of the mind and those of the 
body will be readily understood when it is remem- 
bered that the brain, by which the former are pro- 
duced and made manifest, are themselves organs 
and parts of the body. In health, the mind, as a 
rule, acts on the body, and the body in turn on the 
mind. Whatever influences or injures either in- 
fluences or injures both. The mind is strongest 
when the body is most vigorous; and although 
instances have occurred to the contrary, prolonged 
high mental vigor is, in most cases, incompatible 
with a weak frame or imperfect health. Too much 
physical exertion depresses the mind; too much 
mental labor enervates the body. Undue excite- MENTAL, MORAL, AND SPIRITUAL CULTURE. 
185 
ment of the moral feelings also reacts on the frame; 
while overwork of the frame does the same to the 
moral feelings. And as in health so in disease; 
bodily afflictions usually affect the mind more or 
less; and so in turn mental affections react on the 
body. Hence the importance of keeping the bal- 
ance between them true. From social causes of 
disease, not only individuals, but also families, com- 
munities, nations, deteriorate in health, become 
liable to mental and physical disease, and also 
shorter-lived than usual. The downfall of the 
most highly, physiologically and mentally, gifted 
nation of ancient times, namely, the Greeks, was 
chiefly due to widespread immorality. Facts 
might be adduced to prove these positions were it 
necessary. 
Besides sanitary maxims suited for our physical 
frame, the Bible gives valuable maxims regarding 
our mental, moral, and spiritual culture. As the 
subject is too extensive to be fully studied here— 
that with which we have to deal being mainly 
physical hygiene—we can only give a few remarks 
on its moral and psychical department. 
The Bible lays down some admirable rules on 
this subject; to follow which brings health, long 
life, and happiness; while to disobey, induces 
misery, sickness, and perhaps death. It warns 
strongly against excessive mental work, thus: 186 
BIBLE HYGIENE. 
“ Neither make thyself overwise; why shouldst 
thou destroy thyself?” (Eccles. vii. 17.) Over- 
study has often induced deadly disease; while 
many serious ailments, especially nervous ones, 
and even insanity, have resulted. And even when 
this deplorable acme has not been reached, many 
a man has found like Solomon, himself a scholar, 
that “ much study is a weariness of the flesh ” 
(Eccles. xii. 12), inasmuch as it frets and wears 
the body out, and is especially detrimental to the 
all-important brain and the nervous system gen- 
erally. It should be remembered, however, that 
in all cases, severe mental toil—when unavoidable 
—is best borne when the diet, exercise, and gen- 
eral hygiene of the body are well attended to. 
But, on the other hand, under-study, mental in- 
ertia or laziness, are also prejudicial and therefore 
wrong. Imperfect health and inferior mental de- 
velopment may thereby result; while the moral 
and spiritual culture are also apt to be more or 
less neglected. The amount of mental labor in 
which we can safely indulge is clearly left to our 
individual judgment and guidance. Some can 
stand more and others less. Judicious and healthy 
brain-culture is ennobling; and beneficial not only 
to the individual, but, occasionally, to the commu- 
nity and even the race at large; for thought un- 
questionably “ rules the world.” But although it MENTAL, MORAL, AND SPIRITUAL CULTURE. 
187 
is a duty incumbent on all to cultivate the mind 
as well as the affections,—the head as well as the 
heart,—the relative importance of these two may 
be gleaned from the Bible—inasmuch as the em- 
phasis with which the Scriptures say: “ My son, 
give me thy heart" (Prov. xxiii. 26); while the 
commanding intellect of the Supreme is never 
spoken of, at least in laudatory terms, proves that 
—great and important though the cultivation of 
the intellect is considered in God’s sight—the 
development of the heart and the affections ought 
to be the chief object of our concern, next of course 
to the welfare of our immortal soul, of which in- 
deed it forms a necessary and inseparable part. 
The Scriptural warnings against our overindul- 
gence in certain feelings and passions are still 
more strongly expressed. The several appetites 
and desires that give us pleasure, and in which we 
are therefore apt to indulge freely, it is our duty 
to curb, because they are baneful alike to body, 
mind, and soul. The observance of this rule 
should be strict, and should include purity in 
thought, as well as in word and deed (Matt. v. 28). 
Our duty is to fully eradicate our evil propensities 
(Mark ix. 43). If we neglect this, or fail in our 
effort, disease or disaster may sooner or later fol- 
low. The Bible teaching is, that in all things we 
should mortify our bodies and evil inclinations; 188 
BIBLE HYGIENE. 
and that we should curb not one only, but every 
propensity, passion, and feeling; and that we ought 
thus to check not only the bad, but even the good 
ones, seeing that the good and bad ones are alike 
apt to run riot. Strict heart culture and purity of 
mind are everywhere inculcated. Defilement comes 
not from without, but from within (Mark xvii. 18- 
23). Others may corrupt us, but not without our 
consent. We are less defiled by what we eat or 
by what we touch than we may be, and too often 
are, by our own thoughts and words (Matt. xv. 19). 
The Bible tells us to keep ourselves pure (1 Tim. 
v. 22); and also to mortify our members (1 Colos. 
iii. 5); that is, to destroy and put to death all 
the habits and lusts connected with hostility to 
our heavenly destiny. Paul warns Timothy, then 
in the prime of life, when the passions are strong, 
to flee youthful lusts (2 Tim. ii. 22). We should 
abstain from fleshly lusts and the desires of our 
corrupt nature, which war against the soul (1 
Peter ii. 12 ; Rom. xiii. 14). The evil longings of 
our depraved nature attack our higher powers, and 
often bring judgment, conscience, and imagination 
under their destructiue influence. We should flee 
impurity because we are not our own, but God’s; 
and bought at the price of Christ’s crucifixion (1 
Cor. vi. 20). Carlyle has said that whoever lays 
his hand on a human body touches a piece of 189 
MENTAL, MORAL, AND SPIRITUAL CULTURE. 
heaven ; while Paul calls it the temple of the Holy- 
Ghost (i Cor. vi. 19). Nor should we forget that 
it lies with ourselves to keep the shrine pure, and 
prevent it from being desecrated. If we sin, there- 
fore, we sin against our own body (1 Cor. vi. i8; 
19), and to our own temporal and bodily detri- 
ment. As an aid to purity, David advises frequent 
self-confession, saying, “ Commune with your own 
heart on your bed, and be still ” (Psalm iv. 4). 
The subject now under consideration is one of 
public importance. While private rectitude is 
necessary for public virtue, both are indispensable 
for public health; and all of these combined are 
requisite for national prosperity. While physical 
causes of disease are often removable by state en- 
actments, the social and the moral ones are not 
so easily controlled. Much preventable disease 
is attributable to social causes, which legislative 
measures or ordinary sanitary precautions do not 
reach. In such cases we must depend mainly 
on a personal and public sense of duty. Social 
questions in modern times are both numerous and 
often difficult to grapple with. 
Man is neither a self-created nor a self-depen- 
dent being, and has no right to impugn God or to 
question the wisdom of His laws. We are no 
more permitted to criticise and cavil at our physical 
or psychical structure, than we are allowed to ob- 190 
BIBLE HYGIENE. 
ject to our planetary abode, or our sex, race, and 
position in life. For “ shall the thing formed say 
of Him who formed it, Why hast Thou made me 
thus?” (Rom. ix. 20). Consequently we have no 
warrant or justification for indulgingto the utmost 
those appetites which He has implanted in us, 
when told that it is detrimental. Nor, rightly re- 
garded, will these moral restrictions be considered 
unnecessarily harsh and restrictive, but rather as 
highly beneficent and meant for our good. The 
usual experience of transgressors is that they are so; 
and also that it would have been well for them that 
speedier obedience had been effected by earlier af- 
fliction (Psalm cxix. 71). Thus looked at, morality 
is not a blind compliance with dogmas or creeds; 
or an unwilling obedience of a useless and needless 
law; but a hearty subscription and submission to 
the judicious health-laws of an all-wise Creator. 
The inference to be drawn from the Bible re- 
gardingthose feelings, passions, tastes, and impulses 
is, that some of them, for example, the purely or 
chiefly mental ones, such as hatred, malice, envy, 
and so forth, should be curbed, and not indulged in 
at all (Colos. iii. 8); while others which are more of 
a physical nature, like eating, drinking, and simi- 
lar enjoyments, should only be indulged in to a 
lawful extent, and in moderation. If ever tempted 
to overstep the bounds of prudence in a matter MENTAL, MORAL, AND SPIRITUAL CULTURE. 
191 
which involves, not only our duty to God, but also 
our physical health and spiritual welfare, we 
ought to make the strenuous resistance which all 
people are capable of successfully offering, when 
they choose to try, seeing that no one is tempted 
beyond his power of endurance (l Cor. x. 13); and 
will assuredly be. divinely aided in every attempt 
at self-reform, however feeble the effort (Rom. viii. 
26). None are exempt from this constant warfare 
against sin ; and, with one exception, no one has 
escaped defilement therefrom (Rom. iii. 10-23); 
and the wounds and downfalls with which Chris- 
tians are so familiar, and have so often to regret. 
For who can put his hand on the Decalogue and 
say he has never transgressed ? The more pure 
the life, and the more elevated the character, so 
much the more sensible does the Christian become 
of this fact. And, aware of his own weakness and 
imperfection (Psalm ciii. 13 ; James v. 11; Heb. iv. 
15), so much the more inclined is he, if not to ex- 
cuse, at least to pity the failings of others, and 
help them to amend (Acts xiv. 15 ; James v. 17). 
No one can escape the assaults of sin, or always 
expect to successfully resist it; and still less to at- 
tain perfection (Rom. iii. 10). But we know that 
God will accept our constant strenuous endeavors 
to “ overcome” its advances (Rev. xxi. 7), and will 
pardon all our shortcomings during such sincere 192 
BIBLE HYGIENE. 
efforts for the attainment of that perfect purity (i 
John iii. 3), and holiness (Lev. xi. 4-9), and closer 
resemblance to His likeness, to which all ought to 
aspire (Psalm xvii. 15 ; 1 John iii. 2). But love to- 
wards God we need neither check nor control. 
This, indeed, is the only sentiment against over- 
indulgence in which we are not warned; and are 
only cautioned against nourishing too lightly. We 
may not even idolize our dearest and our best (1 
John v. 21); but God we are commanded to love 
with all our heart, and soul, and mind, and strength 
(Deut. x. 12 ; Matt. xxii. 37). For Him our affec- 
tion ought to be supreme and boundless. The 
stronger it is, so much the more pleasing is it to 
Him ; and so much the better for ourselves, not 
only for time, but for eternity. 
On the other hand, the regulation of the morals 
of a community must be left, as a rule, to indi- 
vidual management and judicious education. Wide- 
spread general knowledge of a high order, and a 
healthy public tone, make the matter one of in- 
telligent public conviction among all classes, espe- 
cially masters, parents, and other authorities. 
The Bible gives many hints regarding the relig- 
ious training necessary for our welfare. This sub- 
ject, however, which embraces the most important 
part of our earthly education, and its results, that 
have been designated the study of the “ life of God MENTAL, MORAL, AND SPIRITUAL CULTURE. 
193 
in the soul of man,” is entirely out of our present 
province. But the sum total of the teachings of 
the Bible closely accords with worldly experience, in 
attesting that the only way to be, if not permanently 
and perfectly free from care, at least to enjoy the 
greatest share of happiness that this world allows, 
is to be perfectly pure, honest, truthful, and God- 
fearing. A consecrated hearty obedience to God’s 
moral and spiritual laws is assuredly the most 
certain way to induce happiness; just as a close 
and steady fulfilment of the sanitary maxims to 
which these pages are mainly devoted is the most 
likely way to preserve our physical health. And 
as Professor Blaikie, a clear thinker and forcible 
writer, has it, “ If you would be healthy, be good; 
if you would be good, be wise; and if you would 
be wise, be devout and reverent, for the fear of God 
is the beginning of wisdom” (Psalm cxi. io). 194 
BIBLE HYGIENE. 
CHAPTER XII. 
ON PUBLIC HYGIENE. 
Although the general well-being and health, 
not only of individuals but of the public at large, 
is and always will be mainly in their own hands, 
and depend chiefly on personal exertion and self- 
restraint, there are circumstances under which 
private citizens cannot control the necessary hy- 
gienic agencies, and others in which they will not 
attend to them. We do not speak of those cases 
already alluded to, where individuals are not their 
own masters, but in the service of others whose 
duty it is to superintend the hygiene of their house- 
holds, workshops, factories, warehouses, and so 
forth; but of those still larger bodies of people 
that constitute villages, towns, and cities, among 
whom hygienic circumstances may arise which 
only the public as a body can deal with. These 
have to delegate their power to health officers, or 
local and government authorities, whose duties 
are both legislative and executive, and who not ON PUBLIC HYGIENE. 
195 
only make sanitary laws, but also carry them into 
effect. In a wide sense, however, it is the people 
and their physicians who are the sanitarians; and 
as such they ought to have a complete knowledge 
of public hygiene. 
Thus, to give examples, the water-supply of a 
town, city, or village maybe deficient or polluted; 
the provision-supply may be adulterated; or the 
houses and streets may be indifferently drained, 
and the air thereby rendered deleterious. In such 
cases the health authorities must act for the people 
and remedy the evil. Or the houses of a city may 
be fairly ventilated, but a chemical manufactory, 
an abattoir, or some other nuisance may taint and 
render the air dangerous. In such cases, where 
ignorant or stubborn private individuals will not 
remedy the evil, the local health authorities or the 
state steps in and compels them. Or, again, the 
ventilation of a mine may be defective; in which 
case local authorities or the state enforces an im- 
provement. Or a community may be in danger 
of the introduction of an infectious disease from 
some distant place with which it holds intercourse; 
in which case local governments interfere to enforce 
a judicious quarantine. Or the health, comfort, 
and efficiency of armies and navies may suffer 
from errors in dieting, clothing, air-supply, and so 
forth; in which case governments superintend and 196 
BIBLE HYGIENE. 
make satisfactory sanitary rearrangements. Or 
short-sighted, ignorant workmen may themselves 
neglect sanitary rights, quietly endure wrongs, and 
object to have their special trade made salutary, lest 
a living might cause improved health,—thereby an 
influx of operatives, reduced wages, difficulty in 
procuring a living,—and thus interfere with their 
more immediate personal comfort. Here the only 
remedy consists in vigorous sanitary inspection 
and strict health laws. 
At the same time it must be remembered that 
to maintain health, private and public hygiene must 
go hand in hand. Local sanitation will not pre- 
vent disease if private hygiene is neglected. So 
also careful and universally followed private hy- 
giene will not prevent disease if public sanitation 
is neglected. For the maintenance of general 
health, every one of the laws of hygiene, public 
and private, must be carefully and completely fol- 
lowed. 
This branch of sanitary science, which studies 
the health and physical condition of the 
is called public hygiene. As with private hygiene, 
it is based on the belief that much of the disease 
which prevails among mankind is preventable. The 
same hygienic influences which act on the indi- 
vidual for good or for evil also operate on the 
public. So that in studying the latter, the food, ON PUBLIC HYGIENE. 
197 
clothing, air, etc., which so much affect the one, 
have likewise to be studied. Public hygiene is as 
valuable and as necessary for the health of com- 
munities and nations as private sanitation for that 
of individuals. It is a matter of comfort or misery, 
sickness or health, life or death, to thousands, nay 
millions, in every community and country. Pri- 
vate and national prosperity, so intimately con- 
nected, are both closely allied with public health. 
How to maintain the latter is thus, for several 
reasons, a problem of general as well as private 
importance. It is as wise of nations as of indi- 
viduals to study health preservation. State legisla- 
tion therein is of first importance. And in nothing 
can the shrewdness of any government be better 
shown than by judicious sanitary legislation; while 
experience proves that as with individuals so with 
nations,—those who are the most healthy, vigor- 
ous, and longest lived are those that understand 
and obey the laws of health, and have the most 
carefully regulated public hygiene. 
But the great value of public hygiene is best 
shown indirectly, by the consequences which ensue 
when its laws are neglected. When for any reason 
—ignorance, indifference, carelessness, antagonism, 
self-interest, malice, and so forth, either on the 
part of private individuals, public officials, sanitary 
boards, governments, or other authorities—the sani- 198 
BIBLE HYGIENE. 
tary laws necessary for the community at large are 
ignored, neglected, or imperfectly carried out, dire 
results are apt to ensue, in the shape of a lowered 
standard of health, an increased predisposition to 
disease, and a high sick and death rate. Thousands, 
nay millions, are daily losing strength, health, and 
even life, from this cause; especially in semi- 
civilized and barbarous countries. Hence it is a 
matter of universal interest and concern ; and all 
should unite to make and enforce thorough and 
prompt sanitary legislation, and prevent public 
uncleanness, dirty streets, houses, people, clothing, 
overcrowding of the poor and the working classes, 
a deficient water-supply for baths, and other an- 
tagonists of health. Unquestionably, even at the 
present day, we often pay the penalty in the loss 
of the health and life of many, because we fail in 
our hygienic duty. And the non-avoidance of 
preventable disease among all, but especially the 
poor and the working classes, that suffer most and 
have least power to succor themselves, involves a 
tale of culpable neglect, nay crime, towards the 
thousands of their fellow-creatures who annually 
suffer and perish from this cause, and of sin 
towards Him who says, “ Thou shalt not kill,” but 
shalt “ love thy neighbor as thyself,” on the part 
of employers, public officials, governments, and 
even parents. Nor, unfortunately, does the evil ON PUBLIC HYGIENE. 
199 
stop here; for disease and physical degradation go 
hand in hand; so that while the race becomes deci- 
mated and degenerated, morals and civilization also 
deteriorate. 
The effects of a defective public hygiene, even 
in one particular, are varied. For instance, the 
health and strength of a whole community, army, 
navy, or even an entire nation, has deteriorated by 
defective and improper food or lax morality. The 
inhabitants of an entire village, town, or city may 
be slowly poisoned, and become sallow, emaciated, 
weak, and on the border-land of disease, by de- 
fective drainage, badly ventilated dwellings, and 
so forth. And some of the most frequent, wide- 
spread, and deadly diseases of the infectious and 
contagious kind, that have even decimated entire 
nations, have been propagated, if not originated, 
by these and a defective quarantine. The indirect 
effect of lax private hygiene on public health will 
also be apparent. Thus, by persistent want of 
cleanliness of the person, clothes, household, and 
so on, the seeds of some of the loathsome infec- 
tious diseases,—for example, small-pox, scarlet 
fever, typhus, etc.,—which are always floating 
about invisibly, may find a suitable soil in which 
to be developed. And once begun, they may 
spread indefinitely, till the entire neighborhood, 
and even nation, may suffer. 200 
BIBLE HYGIENE. 
The hints given the Israelites regarding public 
health are found mainly in the Pentateuch, and 
are both numerous and valuable. In the desert, 
the nation was not scattered, but congregated by 
tribes in a camp, somewhat like an army of sol- 
diers. But the laws for their camp life were also 
meant for their cities (Deut. xxviii. 3-16), and are 
therefore suitable for us. The Bible goes minutely 
into this subj-ect, evidently because it was deemed 
important, inasmuch as public instruction was of 
private application. 
Special hygienic care was no doubt taken of 
the Israelites in the Wilderness, with a view to 
keep this chosen people and model nation healthy. 
They lacked nothing that was good for them ; 
their clothing did not wax old; and their feet 
swelled not (Neh. ix. 22). Nay, but for sin they 
would all have been preserved and permitted to 
enter the Promised Land. But, because of this 
many were slain by the sword, pestilence, and 
old age. And it was doubtless their superior 
public and private health laws which kept them 
generally so free from disease. The site and the 
sanitary arrangements of their camp were perfect 5 
and for cleanliness, water-supply, and so forth 
would put to shame those of the best cities of 
modern civilized nations. The public health hints 
on the two subjects most necessary for the health- ON PUBLIC HYGIENE. 
201 
iness of their camps, towns, and cities are espe- 
cially full, minute, and worth study. These are, 
town cleansing, one of the chief preventives of 
contagious and infectious diseases ; and the sys- 
tem of quarantine and segregation for opposing 
their spread. The importance of the laws of the 
Bible for preserving the public health, and saving 
sickness, may be inferred by the stringency with 
which they were enforced, and the penalties im- 
posed for disobedience. 
As with private hygiene so with public sanita- 
tion, of which the former is the basis; to insure 
its general observance, so essential to the health 
of the masses, the people themselves must be 
taught its value, and the main facts on which it is 
based, by means of the press, the platform, and 
the pulpit; they must be shown that personal 
cleanliness, pure air, avoidance of dietetic and 
other excesses, corporeal, mental, and moral, as 
well as in general good conduct and morality, 
united with physical and psychical training, are 
the best preservatives of public, as they are of 
private health. Otherwise, measures will often 
be evaded, and at best carried out negligently or 
imperfectly. They should also be educated to 
interest themselves in public hygiene ; in order to 
aid the observance of sanitary enactments, and 
promote the furtherance of the objects for which 202 
BIBLE HYGIENE. 
these are made. Much of the disease which 
afflicts and sometimes carries off the rich and the 
great, unquestionably originates among and radi- 
ates from the poor. Hence it becomes not less 
the interest than the duty of the former to aid 
the latter in health maintenance by promoting 
hygiene, and among other things giving them 
free baths to favor cleanliness ; public grounds, 
gardens, gymnasia, for recreation ; well-drained, 
ventilated, and water-supplied dwellings; properly 
cleaned and sewered streets, and especially by 
having the poor properly fed, housed, clothed, 
warmed, and kept clean. This implies the study 
and practical application of many social problems 
which it is not the province of these pages to dis- 
cuss. Essays are written, and much time and 
talent occupied, in discussing the origin of life,—a 
subject of great scientific interest,—but, after all, 
of little more practical importance than ulti- 
mately confirmatory of the Bible statement “ after 
his kind.” But how little pains, comparatively 
speaking, are taken to discover the various mor- 
bific causes of its destruction, and from these 
to devise means to prevent its enormous waste, 
matters of the utmost, and indeed world-wide 
moment. 
As the public bearing of those private hygienic 
matters that have been already studied, viz., food, 
air, water, rest, exercise, mental, moral, and spir- ON PUBLIC HYGIENE. 
203 
itual culture, has been alluded to under these 
special titles, they do not require further mention ; 
and attention has now to be turned only to certain 
matters not included under any of these heads, 
viz., dwellings, sewerage, disease prevention, and 
disinfection. 204 
BIBLE HYGIENE. 
CHAPTER XIII. 
DWELLINGS. 
Not only the domestic habits, but also the 
vicissitudes of climate, compel civilized races at 
least to shelter themselves in dwellings ; while 
their social instincts and other circumstances 
cause them to mass themselves in villages, towns, 
and cities. But it will be evident that many of 
the details of private hygiene cannot be so fully 
carried out in houses as in the open air; and that 
the supply of water and air, the sewerage, and so 
forth, are not so completely under individual con- 
trol, and therefore apt to be less perfect. When 
several persons or families occupy one dwelling ; 
and especially when many do so, as in tenement 
houses; the difficulty in fully carrying out the 
rules of hygiene becomes correspondingly in- 
creased ; so that without the greatest attention 
to the original construction of the building, and 
its constant superintendence afterwards, it is im- 
possible to keep its ventilation, sewerage, etc., so DWELLINGS. 
205 
fully in order and so constantly at work as they 
ought to be. Hence the sites for dwellings 
should be most carefully chosen ; and the build- 
ings themselves scientifically constructed, and 
well managed afterwards. The following are the 
chief conditions that modern science deems nec- 
essary to insure a healthy home : First, a dry 
site free from moisture and malaria; second, a 
light and cheerful aspect; third, sufficient venti- 
lation to carry off all impurities resulting from 
respiration, cooking, sewerage, and other causes; 
foiirth, good sewerage to remove at once and 
completely any refuse apt to taint the air; fifth, a 
good supply of pure water for drinking, cooking, 
house-cleaning, clothes-washing, etc.; sixth, a con- 
struction insuring constant and perfect dryness of 
the foundation, walls, and roof; seventh, size large 
enough to prevent overcrowding. 
The fundamental object to be aimed at in house 
construction should therefore be healthiness, and 
above all things complete aerial purity. Com- 
fort, convenience, and beauty, too often regarded 
as matters of first importance, are really of sec- 
ondary consideration. Still there is no reason 
why these should not, but every reason why they 
should, be gratified as far as attainable on the 
main desideratum, inasmuch as the four are by 
no means incompatible; beauty, convenience, and 206 
BIBLE HYGIENE. 
comfort being all as attainable with, as they are 
possible without, perfect healthiness of house con- 
struction. 
Modern science has decided that the diseases 
which arise from faulty dwellings are mainly or 
entirely those caused by impure air. The atmos- 
phere of a building may be contaminated in various 
ways, as, for example, by malaria or impure air 
from an ill-chosen site ; or by imperfect ventilation, 
which confines noxious and putrescent exhalations; 
or by dirtiness of the house, or its inmates ; or their 
clothing, owing to laziness; or a deficient water- 
supply ; and so forth. If an entire street, block, 
locality, or city is thus circumstanced, matters are 
so much the worse, and the evil effect on health 
all the more widespread. 
For the same reasons, not only our dwellings, 
but also our streets, villages, towns, and cities 
should be carefully planned, to insure proper 
ventilation, and the complete removal of those 
foul vapors that emanate from our bodies, houses, 
sewers, and so forth. The larger the community 
the more the need for this, and the greater the 
difficulty in perfecting its sanitary arrangements. 
Narrow crooked lanes and streets, which obviously 
interfere with ventilation, should be avoided. 
The sites of villages, towns, and cities should 
also be carefully chosen, so as on the one hand DWELLINGS. 
207 
to avoid malaria, damp, noxious vapors, hot or 
cold winds; and, on the other hand, to favor free 
ventilation and a due supply of heat and light. 
The advantages of the wide and straight streets 
and ample house-room of the judiciously planned 
cities of the modern type over those of the old 
system, may be seen by contrasting the older 
parts of London, Paris, New York, or other cities, 
with their newer portions ; or the arrangements 
of a modern city like Philadelphia or Chicago, 
built entirely on the parallel principle, with Brus- 
sels, Boston, and other cities both of the Old 
and New World, constructed on the old-fashioned 
irregular plan. 
The healthiest houses and communities are in- 
variably those in which these conditions have been 
all, or nearly all, attained. WTen they are unful- 
filled, widespread disease may sooner or later be the 
result. Unquestionably, those great and fatal epi- 
demics, which afflicted the cities of the Old World 
during the Middle Ages, did not arise, as once sus- 
pected, from such grand cosmical conditions as 
earthquakes, comets, mysteriously poisoned air, 
or special epidemic conditions; but from simpler 
and more familiar household causes ; and were 
mainly due to overcrowding in faulty dwellings; ill- 
planned, narrow, winding streets; a deficient water- 
supply ; uncleanliness of the person, dirty clothes 208 
BIBLE HYGIENE. 
and houses; deficient removal of excreta and re- 
fuse ; careless, gross habits, innutritious food, and 
frequent famines. Fortunately we are strangers to 
the extent and virulence of these old-time epidemics; 
but many of the diseases that still afflict commu- 
nities, especially the infectious and contagious 
ones, are unquestionably due to minor conditions 
of the same nature ; and may arise, for example, 
from the house, town, or city being badly placed, 
the site being either too low to permit satisfactory 
ventilation and drainage, or situated on moist, 
malarious, newly made, and therefore unhealthy, 
ground. Or it may spring from the streets being 
badly planned, and imperfectly sewered, and so 
forth. The judicious selection of a locality, the 
proper construction and the subsequent hygienic 
management of our houses and communities, have 
all much to do with health maintenance and life 
prolongation. Inattention to one or all of these 
conditions may materially interfere with both 
health and life. Much sickness and many deaths 
arise from badly situated, faultily constructed, and 
misarranged abodes and cities. It will, therefore, 
be clear that a knowledge of sanitary household 
arrangements on the part of tenants, architects, 
builders, and others is the first step towards pre- 
venting disasters of this kind, and attaining a higher DWELLINGS. 
209 
standard of individual, and national health and 
longevity than now prevails. 
The Bible says little regarding the domestic 
life of primitive times; but it avers that our first 
parents, at least during their earliest estate, had 
no covering save that of purity and innocence. 
And probably the grass-clad ground, and shelter 
of a bush, a tree, rock, or cave, was all they 
required for a nightly shelter in the Paradisiac 
climate of Asia, too mild to cause discomfort, and 
free from influences that could harm their disease- 
proof bodies. 
Subsequently, the pastoral patriarchs and their 
families, or tribes, dwelt in tents. At a compara- 
tively early period we read of the massing of the 
people into communities ; and of the building of the 
first city by Cain, in the land of Nod, eastward of 
Eden, which he named after his son Enoch (Gen. 
iv. 17). After the Flood, we hear of still larger 
ones, Babylon, Nineveh, Calah, and others (Gen. 
x. 11). But the Scriptures say nothing regarding 
their healthiness or hygiene. 
At a still later date, the Israelites dwelt, during 
their wanderings in the wilderness, in tents and 
camps; while subsequently to their occupation of 
Canaan, they occupied villages and cities. But 
we cannot glean much information from the Bible 
regarding the hygiene of their dwellings. Three 210 
BIBLE HYGIENE. 
sanitary facts in their history, however, are worth 
notice. First, they dwelt in tents, that is the most 
healthy and comfortable kind of abode in which 
they could live in the climate of Palestine, inas- 
much as they were cool, well ventilated, and, in a 
measure, tantamount to living and sleeping in the 
purest of all atmospheres,—the open air. Their 
encampments also were well chosen in a hygienic 
point of view, being in a dry non-malarious desert, 
and arranged methodically, so as to favor cleanli- 
ness and ventilation. Furthermore, frequent change 
of site prevented complete pollution, and insured 
healthiness. Second, the Canaanitish dwellings, 
villages, and cities, were invariably situated either 
on the seaside, lakeshore, or on some eminence, 
hill, hillside, or high ground, and therefore on a 
site which was dry, cool, well-aired, and lighted, 
and far above noxious emanations from the ad- 
jacent plains and valleys. Thomson says in The 
Land and the Book that they are so still; which 
appears a fortunate and doubtless providential pre- 
meditation ; for a whole family in the East—par- 
ents, children, and servants—sleep in the same 
room, and with slight, often no change of garments. 
And it was indisputably the same in Bible times ; 
so that, although their rooms and houses were 
small and crowded, good natural ventilation helped 
to lessen the atmospheric impurity, and the result- DWELLINGS. 
211 
ing danger to health. Third, in this selection of 
sites for camps and cities, they were doubtless 
divinely guided; at first by the Shechinal pillar of 
cloud and flame, and afterwards more indirectly 
through their leaders. 
At the present day we have no direct super- 
human guidance to aid us in the selection of sites 
for dwellings or communities. But we have these 
invaluable Bible hints to help us, and we are fur- 
thermore promised Divine aid, if we ask it, in all 
we think and do, to supplement our individual 
common-sense and experience. The Bible narra- 
tive, however, indirectly indicates the wisdom of 
selecting elevated, in preference to low-lying sites ; 
and avoiding such as may be damp, malarious, too 
sheltered, or badly situated for sewerage, and so 
forth. 212 
BIBLE HYGIENE. 
CHAPTER XIV. 
SEWERAGE. 
As ventilation is the system by which the nox- 
ious gases and vapors of a dwelling or community 
are dispersed; so sewerage is that by which refuse 
water and filth are carried off. The latter has va- 
rious sources ; such as the solid, semifluid, and 
liquid particles, continually thrown off by the hu- 
man skin, lungs, kidneys, and bowels; those which 
originate in the ordinary processes of daily life, in- 
cluding dust, debris, and solid waste from food, 
clothing, trades, manufactories, dwellings, streets, 
and so forth. The accumulation of either is not 
only unsightly and offensive to the sense of smell, 
but also unsanitary; inasmuch as it may decom- 
pose, poison the air we breathe, the water we 
drink, the food we eat, and thereby the blood; so 
as to generate deadly and widespread disease. To 
its insufficient or non-removal, in former times, 
was often due the great prevalence of sickness; 
and many of the ailments now common in un- SEWERAGE. 
213 
cleanly houses and dirty communities, are trace- 
able to the same source. The judicious disposal 
of the sewerage of a house or locality forms one 
of the most important problems of sanitary en- 
gineering ; and is at all times and everywhere 
a matter of health or sickness, life or death, to 
millions. 
In this busy age, and especially in thickly- 
peopled centres, where every man cannot be his 
own servant, even if he would; we require some 
readier method by which refuse can be carried 
away, than that of the Israelites. The great diffi- 
culty is to select for different cases the best system 
out of many available ones. Our modern plans 
depend mainly on the size of the place, its capa- 
bilities, site, surroundings; and the habits and en- 
lightenment of the people and public authorities 
over them. The two chief modes at present in 
vogue for the removal of sewage are the wet and 
the dry. Removal by water and the aid of sewers, 
drains, and pipes, is, when carefully managed, the 
readiest, quickest, cleanest, often the least expen- 
sive ; and for large communities one of the best, 
where a copious supply of water for sluicing is 
procurable, either from rain, slops, sinks, clothes- 
washing, lavatories, baths, and so on. If the refuse 
can be at once diverted into a river, stream, or run- 
ning water of some sort, so much the better. The 214 
BIBLE HYGIENE. 
dangers of the wet system are twofold, namely, 
contamination of the adjacent ground, wells, and 
water, by leakage through broken pipes, and the 
escape of effluvia by badly-placed traps. 
The dry method is useful where removal by the 
first plan is impossible, from a deficient supply of 
water, or want of a proper fall, or a severe climate 
—like that of Canada—which freezes the water for 
months. In those circumstances the refuse must 
either accumulate or be removed periodically. The 
latter plan is followed in some large communities. 
When this mode is employed, the receptacles 
should be special; the refuse thoroughly mixed 
with deodorants, disinfectants, and anti-putrescents, 
and also quickly removed. 
The superiority of the Israelitish plan, where it 
can be carried out, over both of the above methods, 
will be apparent. Putrescent matters were never 
deposited at all in their tents or camps. And they 
at once covered up, and thus destroyed, every par- 
ticle of this before it began to decompose, and thus 
become offensive to sight and smell, or likely to 
cause disease. 
Obviously it would be impossible for every vil- 
lage, town, and city to follow the same plan. Our 
decision as to the best method to pursue, must be 
guided by the varying circumstances of each case. 
Judgment is necessary for the selection of the best, SEWERAGE. 
215 
in individual instances. In all, especially in large 
places, the water system of sewerage is the best; 
the debris being carried into rivers, large lakes, or 
the sea, to be dispersed. Where water drainage 
is unattainable, the dry method may be followed, 
and the material utilized or not as manure. But 
this obviously requires careful management, par- 
ticularly in large communities,and should be under 
strict official supervision, as it necessitates speedy 
and periodic removal, concealment, or, better still, 
admixture with ashes, charcoal, quicklime, special 
chemicals, such as Macdougal’s or Calvert’s pow- 
der, carbolic acid, Condy’s fluid, and other deodor- 
ants, disinfectants, and anti-putrescents, of which 
one of the very best is common earth, where a full 
supply, and the subsequent removal of the some- 
what bulky mixture are attainable. It will be evi- 
dent, however, that owing to the difficulty in pro- 
viding a sufficient supply of earth, and the bulki- 
ness of the system, the ancient Israelitish plan of 
earth disinfection, is of limited availability in large 
communities, although no better could be devised 
for disinfecting and decomposing sewage after it 
has been removed to a judicious distance, espe- 
cially if it is to be converted into manure. 
The plan of keeping the refuse of communities 
for manure, has its advantages and disadvantages. 
But even when the water system of removal is 216 
BIBLE HYGIENE. 
practicable, some utilitarians prefer the dry method, 
in order to save this valuable fertilizing product. 
If the experiment causes no direct or indirect detri- 
ment to health, and does not become a public 
nuisance, it cannot be deemed objectionable. But 
if, on the other hand, it does either, and especially 
the former, safety to health and life should first be 
sought, and profit made a secondary consideration. 
But in all cases the old-fashioned cesspools, mid- 
dens, dead walls, often used for preserving this, 
should be discontinued, because they freely emit 
offensive disease-generating effluvia. And it is well 
known that the permission of dirt-heaps, pig-sties, 
and so forth, in the centres of villages or cities, 
both barbarian and civilized, was, and still is, the 
main cause of much disease, especially of the in- 
fectious and contagious kind, by contaminating 
the air, the earth, and the water. 
The Israelites were very particular about this 
department of hygiene, and the laws laid down in 
the Pentateuch regarding it are both minute and 
stringent. The small size, compactness, and open 
nature of their tents; the methodical arrangement 
of their not too bulky camps; and the regularity 
and comparative ease of their life in the Wilder- 
ness, all favored the fulfilment of the sanitary rules 
regarding sewage. In their system each individual 
performed his part, and in fulfilling this he person- SEWERAGE. 
217 
ally aided public hygiene. No filth was permitted 
to accumulate either in tent or camp, but was at 
once deposited well beyond the latter. Its imme- 
diate disinfection by earth was equally compulsory. 
Above all, the deposit most likely to putrefy rap- 
idly gives out noxious emanations, and thereby 
causes serious disease, was only permitted beyond 
the camp; whither the people were ordered to “go 
abroad;” they doubtless had public resorts (Deut. 
xxiii. 12-14), and were commanded to cover the 
refuse up carefully with earth, so as to insure its 
speedy decomposition, disinfection, and deodoriza- 
tion,—a health hint which many of the lower ani- 
mals give in a no less expressive manner. From 
the Bible, the suggestion for the now well-known 
“ earth system ” for water-closets and night-chairs 
was doubtless derived; and for these nothing better 
could be devised. 
Again, the Israelitish sacrificial code was one 
that caused a large accumulation of refuse; neces- 
sarily opposed to cleanliness, and dangerous to 
health. Hence, strict and minute rules are also 
given for the removal of this. Thus, after a burnt- 
offering, the priest was ordered to put off his gar- 
ments, replace them by others, and then carry 
forth the ashes unto a clean place without the camp 
(Lev. vi. 11). Moreover, after burning on the 
altar those parts of the bullocks and the goats 218 
BIBLE HYGIENE. 
necessary for the sin-offering, the remainder of the 
animal, namely, the flesh, hide, and refuse, had to 
be carried out of the camp, and burnt with fire 
(Lev. viii. 17, xvi. 26, 27). Better regulations 
could not have been devised to accomplish the 
twofold object in view—namely, camp cleanliness 
and health preservation; while by the speedy and 
thorough removal of refuse, and the non-deposi- 
tion of the worst kinds, neither sight nor smell 
was offended, the camp was kept from physical 
pollution, and burning, or covering these with 
earth outside the camp, deodorized, disinfected, 
and destroyed them, and thereby prevented air 
and water pollution, and the dire diseases apt to 
arise therefrom. 
It is well to observe, however, that still another 
reason, and that an important one, is given for the 
promulgation and strict enforcement of these hy- 
gienic rules : “ For the Lord thy God walketh in 
the midst of thy camp; therefore shall it be holy” 
(Deut. xxiii. 14). The latter term here evidently 
denotes purity by the removal of that which is 
physically offensive. 
In this department of hygiene it will be evident 
that the Israelitish practice, so simple and so per- 
fect, is in every way equal to, and in some respects 
in advance of ours at the present day. And it 
would be well if responsible persons, whether pri- SEWERAGE. 
219 
vate individuals or public officials, were to make 
the sewage system of modern dwellings, villages, 
towns, and cities as complete and as efficacious. 
Doubtless the great healthiness of the Israelites in 
the Wilderness, and subsequently in Judea, was 
largely due to this cause. 220 
BIBLE HYGIENE. 
CHAPTER XV. 
DISINFECTION AND DISEASE PREVENTION. 
Much of the sickness and mortality which has 
occurred among mankind from the earliest ages 
to the present day has arisen from infectious and 
contagious diseases; as, for example, plague, lep- 
rosy, pestilence, cholera, small-pox, measles, yel- 
low, scarlet, typhus, typhoid fevers, and other 
allied complaints. Some idea of the great preva- 
lence and fatality of these may be gleaned from 
the large decennial death-roll resulting from only 
four of them, even in a comparatively limited area, 
as quoted from the writings of Sir James Simpson 
on disease prevention. Thus: “ In the ten years 
from 1856 onwards, there died in the United 
Kingdom from scarlatina alone, 280,000; from mea- 
sles alone, 130,000; from whooping-cough alone, 
150,000; from small-pox, upwards of 60,000; or 
about 600,000 of our population were thus killed.” 
Clearly it would be difficult, if not impossible, to 
estimate the huge total mortality that must have DISINFECTION AND DISEASE PREVENTION. 
221 
resulted from all of the above scourges since the 
first appearance of disease on the face of our globe. 
When an individual succumbs to a non-commu- 
nicable ailment he suffers, so to speak, alone; and 
the result, though perhaps serious enough to him- 
self, his family, and his friends, is comparatively 
trivial, so far as the public is concerned. But if he 
sickens from an infectious or contagious disease, his 
illness becomes a public calamity, and a matter of 
national, nay, perhaps of world-wide importance. 
For during his entire indisposition, and especially 
while convalescent, he becomes a centre of infec- 
tion and contagion; his breath, perspiration, ex- 
cretions, clothing, and every atom and article 
which comes from or touches him, being charged 
with the specific poison; so that from him as a 
focus, the malady may spread epidemically and 
indefinitely, till it perhaps ultimately involves mil- 
lions in its unpleasant and it may be fatal em- 
brace. No one can foretell how long the calamity 
may last, and where it may end; or calculate the 
amount of pain, misery, disaster, and death it may 
occasion. 
Hence those diseases require special study; 
while the means of preventing them, or of staying 
their progress, becomes a matter of the greatest 
moment, and a grave and momentous question 
both for legislators and physicians. Plans have 222 
BIBLE HYGIENE. 
been suggested to stamp them out by a combined 
system of quarantine, or isolation of the sick and 
their nurses, and thorough disinfection ; the former 
meant to let the matured disease die out, and the 
latter to kill the new germs before they can develop 
fresh mischief. And doubtless if every individual, 
family, community, and nation in the world, were to 
fully carry this device out, disease of this kind would 
eventually and even soon disappear, or become so 
rare as to be a curiosity. But so much ignorance 
still prevails, especially among the masses; and so 
much stubbornness, indifference, and antagonism 
among nations, that it would be impossible to carry 
this plan out effectually. Most people are con- 
vinced of the advantages of the decimal system of 
weights, measures, and coinage; but how difficult 
it is to make nations so unanimous as to agree to 
its universal adoption ! So is it with disease pre- 
vention. And hence such plans must for the 
present be regarded as little else than theoretical 
and chimerical, at least as far as the race is con- 
cerned, and even as regards nations; though by 
no means impracticable in smaller communities, 
where unanimity of opinion and combined action 
are less impossible. Even in the latter, however, 
one great and often insurmountable difficulty con- 
sists in effecting complete separation of the sick 
from the healthy. And thus, as yet, we are driven DISINFECTION AND DISEASE PREVENTION. 
223 
back in great measure on the second or germ- 
killing part of this system of stamping out disease. 
But this, the poison of disease-germs as they 
float in the air or water, or nestle in clothes, and 
other media, by which they are communicated from 
person to person, is a most important object; and 
is effected by what are called disinfecta?its, of 
which nature has bountifully supplied various 
kinds, though as to their relative and actual virtue 
and value as such, however, there is still much 
controversy. The best of those now in favor are, 
the fumes of burning sulphur, or sulphurous acid, 
chlorine gas, and those already mentioned in 
Chapter XIV. 
The exact nature of these contagious germs on 
which disinfectants are required to act, so as to 
destroy or render them inert, is not yet known. 
They have never been chemically or microscopi- 
cally detected in the blood, tissues, secretions, and 
excretions, in which they are propagated ; nor in 
the air, water, or soil by which they are spread. 
And it is still undecided whether they are incon- 
ceivably minute particles of solid, fluid, semifluid, 
or gaseous decaying matters, which act in the 
glands or blood somewhat after the manner of 
ferments ; or if they are animal or vegetable para- 
sites that enter and live in tlfe blood or tissues. 
We know, however, that hair, pus-cells, epithelium, 224 
BIBLE HYGIENE. 
and clothes are the usual media to which they 
cling ; and that water and air, both pure, so called, 
and impure, but especially the latter, are the prin- 
cipal vehicles in which they exist, until they meet 
with a suitable individual on whom to fasten. 
When a contagious disease exists, therefore, our 
object should evidently be to prevent the air or 
water from being thus contaminated ; or, if that is 
impossible, we should strive to lessen or altogether 
destroy the contagion with which they have already 
been charged. 
The Bible references to this subject are espe- 
cially worthy of note. Its most binding hygienic 
enactments are those which aim at arresting or 
preventing the spread of diseases of the infectious 
and contagious class. The chief malady of which 
the Bible speaks is leprosy; sometimes called a 
“stroke,” or the “plague.” It is doubtful of what 
this consisted. Little is known beyond the fact 
that it was a skin disease, very contagious, and 
transmissible from person to person by garments, 
leather, wood, and other things. Although fresh 
cases were continually occurring, it is not known 
what originated them. It was hereditary, loath- 
some, insidious,—regarded as a type of sin and 
moral pollution (Gen. xii. 17 ; Numb. xiv. 37), in- 
flicted as a special punishment for sin ; and both 
sent and cured by God alone. Leprosy is still DISINFECTION AND DISEASE PREVENTION. 
225 
common in Syria; but some consider the Bible 
variety a distinct and peculiar malady. Whether 
or not, the Israelites were evidently afflicted with 
this awlful curse beyond all modern example; 
the disease being of many kinds—of the body, 
garments, and houses, the latter two being not 
only unknown, but utterly unintelligible at the 
present day. 
Three varieties of body leprosy, or Berat, are 
mentioned in Lev. xiii; namely, Boak, a form of 
disease which did not render the person unclean ; 
Berat lebena, or bright white Berat; and Berat 
cecha, dusky Berat, spreading in the skin. Only 
two of these, namely, the second and the third, 
were what Moses called Tsorat, that is, venomous, 
malignant, and contagious ; and of these one is at 
first undistinguishable from a harmless eruption. 
Hence the need for repeated inspection. 
The chief mode of treating and preventing it 
among the Israelites, consisted in complete isolation 
of the sick and their effects; and minute rules 
for this are given (Lev. xiii. and xiv). When its 
presence was suspected, the person was taken to 
the Priest or High Priest, whose intelligence and 
skill decided its nature (Lev. iii. i-i7). And we 
find curt rules laid down for its management, both 
when the disease was uncertain and when it was 
real leprosy. When still doubtful, the individual 226 
BIBLE HYGIENE. 
was pronounced unclean and shut up for seven 
days. If the disease had not spread, but was then 
stayed, he had to wash and be shut up for seven 
days more ; when, if the eruption had darkened and 
not spread, it was only a scab; in which case he 
was to be considered non-leprous, and had merely 
to wash his clothes to be considered clean accord- 
ing to law. 
But if the eruption had spread at the end of the 
first seven days’ quarantine, it was decided that 
the disease was true leprosy. In this event, the 
patient was deemed unclean, shut up and com- 
pelled to dwell alone without the camp, till the 
end of a second, and, if necessary, till the expiry 
of a third period of seven days, lest he should 
infect others (Lev. xiii. 43, 44). Leprosy (being 
regarded as a divine infliction), the individual was 
enjoined to rend his clothes, bare his head, put 
a cover on his upper lip, and cry “Unclean, un- 
clean,” in token of grief and humiliation. The 
law of seclusion was strict. Even Miriam was not 
exempt (Numb. xii. 15); nor King Uzziah (2 Kings 
xv. 5 ; 2 Chron. xxvi. 19-21). It was necessary to 
prevent the spread of infection. In the camp lepers 
could scarcely avoid contact with others. Every 
person and thing they touched was considered 
unclean; and so in turn all that these touched— 
a rule which necessarily made their company un- DISINFECTION AND DISEASE PREVENTION. 
227 
desirable. It is not certain if Israelitish lepers 
were excluded from cities and towns in later times 
by law, as they were from the camp in the wilder- 
ness. But even if not, they were the objects of 
such aversion that they preferred to associate to- 
gether outside the city gates (2 Kings vii. 3 ; Luke 
xvii. 12). 
The garments of a leper, and also leprous linen, 
woollen, or skin clothes, had also to be inspected 
by the priest. If doubtfully infected, they were 
shut up for seven days. If leprosy had not 
appeared, then they were to be rewashed, and 
pronounced clean. But if they did have leprous 
spots, they were to be shut up for seven days more, 
and then rewashed. If the spots had not changed 
color—even if they had not spread—the garment 
was unclean, and had to be burnt. But if the 
spots had darkened, the part was to be rent out of 
the garment; after which if it reappeared it had 
to be burnt. If it did not reappear, then the gar- 
ment was deemed clean. Garments found to be 
distinctly leprous on first inspection, were at once 
burnt. 
On release from quarantine the patient had still 
to follow certain obligations of the lazv of the leper. 
After inspection by the priest a sacrifice was offered. 
The person had then to shave his hair and wash his 
body and his clothes with water. After which he 228 
BIBLE HYGIENE. 
could go into the camp, but not yet into his tent. 
On the seventh day he had again to shave his 
head, beard, and eyebrows, wash his body and his 
clothes; and then he was considered perfectly 
clean, and might now enter his tent. If too poor 
to provide the requisite sacrifice, this was done for 
him ; so that there might be no violation or evasion 
of the law. 
According to Thomson the law of separation 
in loathsome diseases is still in force in some 
Eastern countries ; where lepers are compelled to 
dwell outside the city in separate houses and even 
villages. Near the gate of Zion, they have a village 
or quarter, in which the hovels are not much 
better than dog kennels, and which no one is per- 
mitted to visit, except those who carry their daily 
food. Those who are not compelled to live out- 
side have a separate abode; and are shunned as 
unclean and dangerous. No healthy person touches 
them, their clothes, or utensils. So, in the East, 
leprous beggars never touch the passer by, but 
stand apart and cry, “Unclean, unclean.” Among 
the tent-dwelling Arabs, also, lepers are put out 
of the camp. 
The rules given for house leprosy are equally 
minute (Lev. xiv. 33, 34). When suspected, the 
house had first to be emptied, and then inspected 
by the priest. If decidedly leprous, it was shut up DISINFECTION AND DISEASE PREVENTION. 
229 
for seven days ; at the end of which, if the disease 
had spread, the leprous stones had to be removed, 
and cast into an unclean place without the city; 
and fresh stones put in. The house had also to 
be scraped within, and the dust put in an unclean 
place out of the city. The plaster so removed had 
to be replaced by fresh mortar. After these pre- 
cautions, if the plague returned, the house was 
considered incurably unclean, and had to be 
broken down; and its stones, timber, and mortar 
carried unto an unclean place out of the city. If the 
plague had not spread, however, after scraping, the 
house was deemed clean and fit for reoccupation, 
after due sacrificing and sprinkling according to 
the law. 
The law of the leper extended even to those 
who helped to cleanse a leper’s house,—doubtless 
because they might thus catch the disease and 
communicate it to others. Whoever lay or ate 
in the house had also to wash their clothes (Lev. 
xiv. 46, 47). Even if a person simply entered a 
leprous house while it was shut up, he was deemed 
unclean till even. 
Moreover, if a leprous person died, he was buried 
apart from others. Even leprous kings, like Uzziah, 
were not permitted to be laid in the royal sepul- 
chres (2 Chron. xxvi. 23 ; 2 Kings xv. 7). Nor 
were priests exempt from any of these laws. If 230 
BIBLE HYGIENE. 
leprous, they were forbidden, under penalty of 
being cut off from God’s presence, to minister in 
holy things, or to eat the shew-bread or sacrifices ; 
and were considered unclean, like other Israelites 
(Lev. xxii. 4-6). 
This sanitary code for extinguishing, or, at least, 
restricting, leprosy, was adapted both for the tent- 
life of the earlier Israelites and their cities in later 
times. And, modified to suit the times, it is equally 
applicable for the prevention or limitation of the 
contagious and infectious diseases which prevail at 
the present day. The precautions which it includes 
are most complete, and comprise: 
First. Complete isolation of the sick from family, 
friends, the general community, and everything 
belonging to these, till the disease had disap- 
peared. This prevented the communication of dis- 
ease by personal contact during the progress of 
the disease. 
Second. Thorough purification of the patient be- 
fore re-entering the camp, and even then, a second 
minor quarantine and purification of seven days 
before again using his tent. This rule formed an 
additional security by removing lingering particles 
of infectious disease, and thus preventing its spread 
from person to person. 
Third. Disinfection, and, if necessary, destruc- 
tion of his clothes and other effects before again DISINFECTION AND DISEASE PREVENTION. 
231 
using them, and of his dwelling before reoccupy- 
ing it. 
Thus, neither could the disease be transferred 
from sick persons outside to healthy ones inside 
the camp by infection or contagion, nor conveyed 
into their bodies by contaminated air, water, or 
food. 
It is both curious and instructive to note the 
great similarity that exists between the following 
theoretical suggestions of one of the most philo- 
sophic and far seeing physicians of the present 
century, and the above practical and efficacious 
rules laid down by the great Hebrew sage thou- 
sands of years previously. Sir James Simpson’s 
plan comprised maxims by which he estimated 
that, if faithfully and universally carried out, small- 
pox and other infectious diseases would be stamped 
out of Great Britain within a period of six months 
ora year. The regulations drawn up by him were 
as follow: 
“ I. The earliest possible notification of the dis- 
ease after it has once broken out upon any indi- 
vidual or individuals. 
“ 2. The seclusion, at home or in hospital, of 
those affected, during the whole progress of the 
disease, as well as during the convalescence from 
it, or until all power of infecting others is past. 
“ 3. The surrounding of the sick with nurses and 232 
BIBLE HYGIENE. 
attendants who are themselves non-conductors or 
incapable of being affected, inasmuch as they are 
known to be protected against the disease by 
having already passed through cow-pox or small- 
pox. 
“4. The due purification, during and after the 
disease, by water, chlorine, carbolic acid, sulphur- 
ous acid, etc., of the rooms, bed-clothes, etc., used 
by the sick and their attendants, and the disinfec- 
tion of their own persons.” 
Simpson’s simple yet practical regulations,— 
though now, thanks to the rapidly advancing 
strides of science, deemed neither impossible nor 
improbable,—were thought by many, when they 
were penned in 1868, to be the dream of an enthu- 
siast. This need never have occurred had the Mo- 
saic record and historical facts of the Bible been 
kept in view. In small-pox we have the advan- 
tage of the protective power of vaccination. But 
in the case of other contagious diseases the laws 
laid down by Moses are the most thorough, es- 
pecially as to the mode of disinfection by fire. 
And thus the wise hygienic laws of Moses, made 
for public protection, are unquestionably as suita- 
ble for us and the present day as for the Israelites 
and the early period of man’s history, during which 
they were framed, and as likely to prove efficacious 
in stamping out contagious and infectious diseases DISINFECTION AND DISEASE PREVENTION. 
233 
as any of the rules devised in modern times. 
Viewed thus they are worthy of our earnest study. 
Indeed, sanitarians in this, as scientists in other 
directions, are only beginning to discover the im- 
portance of truths that the Bible has been silently 
inculcating for ages, and that might have been long 
since acted on, and much health and many lives 
thereby saved, had mankind wisely followed di- 
vine advice to “ search the Scriptures ” for guid- 
ance, and not injudiciously “ hated instruction and 
cast His word behind them.” (Psalm 1. 17.) Je- 
hovah said to the Israelites, regarding this very 
plague of leprosy, “ Take heed that thou observe 
diligently and do according to all that the priests 
and Levites shall teach you. As I commanded 
them so shall ye do.” (Deut. xxiv. 8.) And doubt- 
less it would be well were we to accept the same 
warning and follow the Same laws, modified to suit 
the age and special conditions under which we live. 
It is mainly the greater neglect of sanitary laws 
in modern times that makes the various infectious 
and contagious diseases that now afflict us so nu- 
merous, fatal, and so much more persistent than 
the Israelitish leprosy. If our quarantine system, 
the segregation of the sick and the suspected, and 
the purification and destruction of infected clothes, 
effects, dwellings, etc., were as perfect as theirs, 
we might soon be as free from those modern 234 
BIBLE HYGIENE. 
scourges of the race as they were from their special 
disease, leprosy, when they implicitly obeyed God’s 
sanitary laws, which, like ourselves, they did not 
always do. If, for example, every case of small- 
pox were at once and completely isolated, till all 
chance of infection had gone, while the clothes, 
bedding, effects, dwelling, and sick-room were also 
thoroughly disinfected, and, if necessary, destroyed, 
the patient’s family, friends, and others would in all 
probability escape. And thus the disease would 
soon disappear, or at least ultimately become so 
rare as to be a curiosity. And so also of scarlet 
fever and infectious diseases generally. Strange 
to say, it is mainly the masses, that is, those who 
are most interested in this reform, that deem this a 
restriction of the liberty of the subject, and stand 
most in the way of its perfect accomplishment, by 
objecting to, and, when possible, evading isolation, 
often chiefly or solely from an unnecessary fear 
that the sick may be neglected if removed from 
the personal care of relatives or friends. As we 
prevent homicidal lunatics, by legislation, from 
destroying the lives of their fellow men, why 
should we not act similarly regarding small-pox 
that annually destroys hundreds to their one? Re- 
garded dispassionately, no more harsh measures 
would be required towards the public than those DISINFECTION AND DISEASE PREVENTION. 
235 
now enforced by law in every well-regulated house- 
hold where infectious disease exists. 
The bearing of the Israelitish mode of burying 
lepers apart, on our modern disposal of the dead 
from infectious diseases, is also a matter for serious 
consideration. It is only within the past few years 
that this subject, so long ago studied by Moses, 
has been taken up by hygeists. The Mosaic rules 
for the treatment of house leprosy are equally 
worthy of study. Not till within a comparatively 
recent date, has it been generally recognized that 
the walls, and especially the plaster of private 
dwellings and public hospitals may, by the ab- 
sorption of disease germs, contribute to the spread 
of small-pox, typhus fever, erysipelas, puerperal 
fever, and other infectious and contagious diseases. 
Yet this fact was long since pointed out indirectly 
in Leviticus. But even now the benefit of small 
“ cottage ” hospitals, built of wood, brick, or iron 
—first suggested by Sir James Simpson in 1848, 
for the treatment of infectious and contagious dis- 
eases—is not so fully and widely recognized as it 
ought to be, seeing that one of their chief ad- 
vantages is that they may be cheaply reconstructed 
every few years, as necessary; and the disease 
germs, so very tenacious of life and venom, so 
subtle and readily overlooked, be thus periodically 
destroyed in the most effectual way. Is it sur- 236 
BIBLE HYGIENE. 
prising that judicious sanitary suggestions of 
strictly human origin, like those of Sir James 
Simpson, are so often slowly received, and still 
more tardily followed, when the wiser, more com- 
plete and efficacious ones of the Bible have been 
so long condemned or put aside, because supposed 
to be meant only for the wilderness and the Jews ? CONCLUSION. 
237 
CHAPTER XVI. 
CONCLUSION. 
Infinite wisdom and love has thus pointed out 
what is good for our perishable bodies, as well as 
for our immortal souls, by giving us the Bible, 
which is clearly a guide-book for time as well as 
for eternity; that tells us, not only how to be holy, 
but also how to be healthy, two, if not closely 
allied, at least parallel conditions. 
But when we consider God’s character and our 
relation to him, the sanitary science He has thus 
imparted is no more than we might expect to find. 
Indeed, it seems logically reasonable to infer that 
the Creator, who has imparted laws for the welfare 
of our souls, would also provide others to help us 
to keep its earthly tabernacle in health. And it 
would seem strange if He who manifests such in- 
tense anxiety for our spiritual prosperity, should 
show none for our physical welfare. Not only 
reason, but also instinct should impel mankind to 
turn to God and His Word for hygienic instruc- 
tion ; for where could we find a better counsellor 238 
BIBLE HYGIENE. 
or safer advice ? Can a mortal, however gifted 
and studious, but still at best only a feeble inter- 
preter of Nature’s wonderful laws; a puny, and 
often inefficient investigator of God’s marvellous 
works, who even owes the brain and the intellect 
that enable him to carry on his investigations to the 
Almighty, ever become better informed regarding 
the human frame or know better what best suits it 
than its Creator? (Isa. xxix. 16.) Who can com- 
prehend more clearly the intricacies and require- 
ments of the body; see sooner when it is out of 
repair; or understand better how to remedy and 
restore it to working order than the omniscient and 
all-powerful Being who fashioned it ? (Psalm xciv. 
9, io.) The best interpreter of Nature is surely, 
not the being who is merely a fractional part of it, 
but its Author and Lord (Isa. xlv. 9). Who can 
conduct us better in the planetary abode made ex- 
pressly for man, and explain how to prevent or 
lessen the injurious effects of disease-inducing and 
death-menacing agencies than He who permits 
them to exist ? The Great Physician, from whom 
our health and life spring, is surely a better and 
kinder counsellor, regarding those twin boons, 
than any earthly authority. Our Maker’s advice 
is better than that of a mere fellow-creature, and 
the aid of the Almighty than the help of “ an arm 
of flesh.” Unreliable earthly skill can never equal CONCLUSION. 
239 
the far-seeing maxims bequeathed by the Divinity. 
Nor is human guidance enough for humanity, 
seeing that it is not in man to direct his steps aright 
(Jer. x. 23). Yet how much oftener do men ran- 
sack libraries, instead of consulting the record of 
the far-seeing and infallible Jehovah, and prefer 
limited human experience to His underived and 
all-embracing information? 
But for various reasons the health-hints of the 
Bible are less minute and searching than those 
given for our moral and spiritual guidance. On 
the one hand they are not so indispensable to our 
eternal welfare; the attainment of a happy future 
with God being the main object of our existence 
here; while loss of health, and everything else in 
this world, even life itself, are of themselves less 
important to beings whose existence is to be un- 
ending, than loss, or rather death, of their im- 
mortal souls (Mark viii. 36). And, on the other 
hand, having endowed us with reason, and made 
us free agents, God leaves the interpretation of his 
health-laws largely to ourselves. The hints are 
there as a special legacy, and it is for us first to 
study and then to judiciously apply them. 
The marvellous fact that information of such 
value should have lain so long, if not undetected, 
at least unnoticed and unused, can only be ex- 
plained by supposing that, as with other sciences, 240 
BIBLE HYGIENE. 
its significance was overlooked or underrated, be- 
cause met with in a volume and in places where 
we should least expect to find it; and often, more- 
over, in the form of casual remarks, so familiar 
to us from infancy, that we, in a sense, contemn 
them. Others, including many by no means super- 
ficial or hasty readers, erroneously regard the 
health-hints of the Bible, especially those of the 
Pentateuch, as a mere literary curiosity—an obso- 
lete health-code meant for a past age, a foreign 
people, peculiar circumstances—and neither bind- 
ing, necessary, nor adapted for mankind at large, 
and not even meant for the Jews of the present 
day. It seems to be sometimes forgotten that— 
like the Scriptures generally—the importance and 
wide bearing of the sanitary maxims of the Bible, 
especially those of the Pentateuch, are only dis- 
coverable by careful and intelligent perusal, and 
often deep study. And how truly, and even more 
strictly, might it not be said of Bible hygiene, as 
of its spiritual advice, “ Eyes have they but they 
see not; they have ears but they hear not; they 
have mouths but they speak not; noses have they 
but they smell not; they have hands but they 
handle not; feet have they but they walk not; 
neither do they understand ” (Psalm cxv. 5 ; Ezek. 
xii. 2). 
How perfect we may ultimately make hygiene, CONCLUSION. 
241 
and how successful we are likely to be in fully 
carrying out its dictates and attaining its benefi- 
cent objects, or whether we shall ever be permitted 
to completely conquer and banish disease and 
death, are important questions, though evidently 
problems of the future. God has not seen fit, in our 
present state of existence, to enlighten us, and per- 
haps may never permit us to fathom this and many 
other of the myriad puzzling mysteries of creation. 
Some of these are purposely left obscure because 
God wills that we should not know them, and 
others to test our ingenuity and judgment in their 
discovery or interpretation. And so also with the 
secrets of our being. We cannot help speculating, 
for example, on the question, why a God of love 
should ever have appeared to act like a superla- 
tively cruel divinity, by permitting sin, disease, and 
death to afflict us ; and if he is ever to act like a 
beneficent one by permitting, aiding, or causing 
their removal. Still, on this and other matters, 
such as the question of the health and longevity 
of the future, our speculations can only be vague 
and uncertain; and our main resource, under the 
circumstances, is simply, like other created beings 
both of higher and lower rank, to unmurmuringly 
accept the position, endowments, and fate allotted 
to us, and conclude that these and other dispensa- 
tions of God’s providence are somehow or other 242 
BIBLE HYGIENE. 
necessary for our earthly or future welfare, other- 
wise they would not have been so ordained. 
Nevertheless, while with Parkes “ we marvel at 
the abundance of life in the earth, air, and sea; at 
its appalling wasteland the apparently unnecessary 
expenditure of pain; and wonder when we mark 
the condition of the human race and contrast its 
present state with what it might be; and note the 
divine gift of mind, its marvellous endowments, 
lofty powers, awful perversions and alienations ; 
many terrible sufferings and abasements; man’s 
capacity for happiness and his full cup of sorrow; 
the heavenly boon of glowing health and the 
thousand diseases and painful deaths that afflict 
us; we cannot refrain from again asking, Can 
order ever come out of this chaos during our 
present stage of existence; and in place of this 
suffering, shall health and happiness ever reign ?” 
Perhaps it may be that God, in the scheme 
planned out for this earth, intends that man—its 
chief actor—shall never again be perfectly healthy 
and happy, as Adam is alleged to have been in his 
first and sinless estate, nor even attain to patriar- 
chal longevity and immunity from disease. Dis- 
eases of body and of mind are unquestionably 
among the crosses man has to bear through life, 
the irremediable evils against which he has to 
struggle, either as punishments or as merciful CONCLUSION. 
243 
chastisements to lead or restore him to his heavenly 
allegiance. But fortunately, when God removed 
our invincibility to disease and death, he did not 
leave us without a health-guide to help us to pro- 
tect ourselves from the afflictions with which the 
race is now vexed. And with such evidence as 
that pointed out in the preceding pages, no one 
can reasonably doubt that “ afflictions spring not 
from the dust nor trouble from the ground ” (Job 
v. 6); but that both as private individuals and as 
a race we hold our fate as to health and life very 
much in our own hands, as did the Israelites of 
old; and that, to say the least, neither disease nor 
death need be so prevalent as they now are. And 
doubtless, as we advance in knowledge, we may 
continue to gradually, in part at least, throw off, 
as we are now slowly doing, the shackles of dis- 
ease, like those of sin. So that ultimately, with a 
perfect knowledge of the laws of life (if this is ever 
to be attained), and an absolute conformity to 
and complete control over these (a fact,—perhaps 
a dream of the future), we ought to see the human 
frame—the mortal body and the immortal soul— 
once more in perfect beauty, vigor, longevity, har- 
monious proportion, and just balance; once more 
like those of the prototypes of our race, and once 
more a semblance of the divine image in which 
they were created. If ever this world is permitted 244 
BIBLE HYGIENE. 
to see perfect general virtue again, then doubtless 
sorrow and suffering will also flee away. The 
Scriptures tell us that by Christ alone are they to 
be fully conquered, and that the last enemy to be 
destroyed is death (i Cor. xv. 26), although it does 
not inform us when this is to happen; probably 
it will not be during man’s present probationary 
state of existence. And therefore, not for many 
years, if at all, can we expect the great and much- 
desired consummation to which some look forward. 
Indeed, it is perhaps altogether Utopian to anticipate 
this or to think that we can ever make disease and 
death disappear entirely. And it seems more reason- 
able to expect that to the end of time it will be the 
fate of all mankind, if not to suffer from frequent 
disease, at least to succumb sooner or later to sick- 
ness or decay, one form or other of which is at 
least certain to ultimately carry them off. God’s 
chosen people in the Wilderness were never com- 
pletely rid of either. And doubtless the same 
cause, namely, sin,—especially neglect of God’s 
moral and sanitary laws, which kept disease and 
death among them,—will ever continue to per- 
petuate them among the human race generally. 
However, even if we thus limit—as we are 
apparently compelled—our hope of complete free- 
dom from sickness (a perfect euthanasia), there is 
no apparent reason why we may not materially CONCLUSION. 
245 
diminish the amount and severity of the disease 
which now prevails as our medical knowledge in- 
creases, so that as ages advance, when individual 
and combined efforts have succeeded in this, we 
shall at least have made this world a more satis- 
factory prelude than it now is to the life prepared 
for us in the “ many mansionsand be better 
able to anticipate the happier future, when all con- 
nected with our present state of imperfection and 
discipline shall have ended, and been supple- 
mented by a new dispensation akin to—nay, an 
advance on—that of our first parents before the 
Fall; when our bodies and our souls will be again 
unfettered by the afflictions that mar and sadden 
the present life; and, our bodily immortality 
regained, disease, death, pain, parting, shall have 
forever fled, and our condition shall be one of 
healthiness, happiness, and holiness, perfect and 
unalloyed. 
Manifestly, therefore, as public and private hy- 
giene are subjects in which individuals of every 
age, clime, and condition are interested, they 
should both be universally studied; not, however, 
to make people overcareful, minutely attentive, 
and constantly fretting about their health and 
life,—a result apt to induce instead of to avert 
disease,—but to enable them to exercise a reason- 
able prudence in their maintenance. And it is 246 
BIBLE HYGIENE. 
well to remember that all classes may further the 
progress of hygiene by striving to awaken a “ sani- 
tary sense ” among the masses: physicians, by 
elucidating the best modes of health-preservation 
and disease-prevention; magistrates, statesmen, 
and governments, by framing and executing wise 
sanitary laws; citizens, journalists, divines, by 
spreading their main features broadcast from the 
press, the platform, and the pulpit; and, above 
all, parents and teachers, by systematically, and, 
if necessary, compulsorily, inculcating them at 
home and in schools to the youth of both sexes; 
that is, to the parents, citizens, and statesmen of 
the future, on whose wisdom, in regulating their 
own and their fellow-creatures’ health so much 
may yet depend. Assuredly the art and science 
of health-preservation are of more importance than 
the study of monetary science, and many other 
matters now so much in favor. A practical ac- 
quaintance with human physiology and hygiene 
is of more value than a minute intimacy with 
the dead languages, or even living history. None 
of the isms and ologies with which we sometimes 
overload our offspring are half so important as the 
knowledge which tells them how to regulate the 
different organs and functions of the body, and 
thus maintain that health, without which all that CONCLUSION. 
247 
makes life pleasant and valuable, and even life 
itself, are comparatively worthless. 
In this laudable work the upper may help the 
lower classes, masters and mistresses their servants 
and workmen, not only by the all-powerful teaching 
of good example, but by more direct aid. The 
latter, indeed, is sometimes imperatively necessary; 
for without this it is often a mockery to teach and 
to lecture people, so tied down by restrictions that 
they are powerless to act for themselves, even when 
aware of its importance, and the penalty of non- 
observance. Nor can we vie in a more creditable or 
important competition than the study and practical 
application of hygiene. The individual, who by 
superior knowledge or intelligence keeps himself 
or his children healthy, and succeeds in checking 
a single ailment, may perchance benefit, not him- 
self and his family alone, but the human race; 
since many diseases, especially those of the con- 
tagious type, spread wavelike in an ever-widening 
circle, the end and magnitude of which no one can 
foresee. Let the widespread and laudable philan- 
thropy of the present day not only endeavor to 
deliver mankind from the thraldom of sin, and thus 
make them holy; but let it also strive to preserve 
them from disease and death, and, as far as possi- 
ble, restore undisturbed health. Much has already 
been done to effect this beneficent object; but 248 
BIBLE HYGIENE. 
assuredly far more may yet, and will ultimately, 
be accomplished. 
To those who believe in the existence of God, 
who accept the Bible as His inspired Word, and 
recognize the Divine superintendence of human 
affairs (Numb. ix. 17, vi. 24-26; Matt, xxviii. 20), 
the health-hints pointed out in these pages will 
prove especially acceptable. Nor can any one 
regard them as harsh and unnecessary restrictions 
on public and private liberty and comfort; but 
will rather gladly welcome them as a heaven-sent 
boon from a beneficent Creator, who cares more 
for us than we do for each other, and even for 
ourselves; and accept them as a fresh proof of 
the Divine Fatherhood, and another index of 
God’s intense love for wayward man, privileged in 
having such a bequest from such a source (Deut. 
ix. 7), inasmuch as reason, as well as revelation, 
tells us that now, as in Bible times, we are safest 
when under the control and guidance of Him 
“whose banner over us is love” (Song of Solomon 
ii. 4); an affirmation which both the individual 
and the national experience of ages confirm. 
And in carrying out this programme the health- 
hints found in the Bible should not be ignored 
or despised, considering their source and value; but 
widely promulgated and as zealously acted on now 
as they usually were by the Israelites of old. Nor CONCLUSION. 
249 
is it more our duty to set a good example by 
obeying them ourselves than to widely dissemi- 
nate them ; and, above all, to teach them to our 
children (Deut. xi. 18-21). Christians especially 
should not be less decided in manifesting their 
faith and confidence in Him, who is both their 
Maker and Counsellor (Isa. ix. 6), by readily 
accepting, than by strictly conforming to the 
hygienic maxims which He, who is wonderful 
in council, and excellent in working, has laid 
down for them in His Word; which is thus clearly 
given in physical and physiological, as well as 
in moral, social, and spiritual matters, as a “ lamp 
unto our feet and a light unto our path ” (Psalm 
cxix. 105). A Companion Volume to “Sea-Air and Sea-Bathing.” 
A MOST SEASONABLE BOOK. 
The Summer 
AND ITS DISEASES. 
BY 
JAMES C. WILSON, M.D., 
Physician to the Philadelphia Hospital, and to the Hospital of the 
Jefferson Medical College. 
Cloth. 16mo. Price, 50 Cents. 
NOTICES OF THE PRESS. 
“ The book is written in untechnical language, the precise meaning is always clear, 
and every word of the information is valuable to persons who wish to know how to 
preserve their health during this trying season. We may especially recommend, as of 
great value to mothers, the wise advice that the author has to give respecting the com- 
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methods of managing infants.”—Philadelphia Bulletin. 
“ We have an idea that many lives — and of adults as well as children —maybe 
saved every year by the intelligent use of such a little book in ordinary homes. As to 
diet for the ailing, it is excellent.”—Boston Congregat ionalist. 
“ We regard it as one of the very best hand-books for health in summer we have 
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parent.”—The Contributor, Boston. 
“ The book is worth more to any intelligent family than a drug-shop full of medi- 
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“ It is not an easy thing to write science for the general reader, but Dr. Wilson has 
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so attentively without being benefited. The chapter on the management of young 
children is especially lucid and valuable.”—North American. TO BE PUBLISHED IN APRIL, 1880. 
DOMESTIC HYGIENE; 
A Guide to Health and Healthy Homes. 
By GEORGE WILSON, M.A., M.D. 
EDITED BY 
J. G. RICHARDSON, M.D., 
Professor of Hygiene in the University of Pennsylvania. 
12mo. Cloth. Price, $1.50. 
THE MANAGEMENT OF CHILDREN. 
By Mrs A. M. HALE, M.D 
12mo. Cloth. - Price, 50 Cents. 
BIBLE HYGIENE; OR, HEALTH HINTS. 
By A PHYSICIAN. 
“ Who the anonymous writer of this excellent book is we do not know. That he is a 
very intelligent and well-equipped physician cannot be questioned, and that he possesses 
a reverential, receptive, and unprejudiced mind appears from every page of his thought- 
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12 mo. Cloth. Price, $1.25. 
SCHOOL AND INDUSTRIAL HYGIENE. 
By D. F. LINCOLN, M.D., of Boston, 
Chairman Department of Health of the American Social Science Association. 
32mo. Cloth. Price, 50 Cents. 
EYESIGHT; Good and Bad. 
For Popular Readers. 
By ROBERT BRUDENELL CARTER, M.D. 
12mo. Cloth. Price, $1.50. 
PRESLEY BLAKISTON, Publisher, 
1012 WALNUT ST., PHILADELPHIA.