When I finally arrived at a point of vision where I could see the stomach as a mere machine, that it could no more act without brain-power than brawny arms with their nerves severed could wield a sledge, I began a study of digestion with new interest, with a view to save power from undue waste.

It is the sense of relish, of flavor, that is behind all the woes of indigestion, and not the sense of hunger. The sweetened foods; the pies, cakes, puddings, etc., that are eaten merely from a sense of relish after the sense of hunger has become fully sated, and generally by far more of the plainer foods than waste demands, is the wrecking sin at all but the humblest tables.

Rapid eating, by which there is imperfect solution of the tougher solids and a filling of the stomach before the hunger sense can naturally be appeased, is the additional evil to insure serious consequences to the stomach and brain.

For merely practical purposes, all that is necessary to know about the digestive process is that by a peculiar arrangement of the muscle forces of the stomach the food is made to revolve in such a way as to wipe the exuding digestive juice from the walls; that, therefore, the finer the division of the solids by mastication the more rapid the solution to the absorbing condition. That meat in finer particles will sooner dissolve than meat in large, solid masses is clearly seen.

It will be recalled that digestive conditions are really soul conditions, as if there were actual wires extending from the very depths of the soul itself to each individual gland, with power to ebb and flow as the mental condition shall determine.

It may be presumed that power to digest is the power to revolve food in the stomach and the power to generate the gastric juice as determined by the power of the brain, the glands themselves not holding their juice in mere reserve, but power to generate in reserve. Thus it is seen that food in excess is in every way exhaustive as the immediate result.

These may be called the subjective conditions of digestion. Now let us consider some of the objective conditions from the standpoint of moral science. What the sunshine of a warm day is to all growing things on the earth, so is that shining seen in other faces that reaches the depths of the human soul with brightness and life.

Overeating is so universal from the general ignorance of practical physiology that few stomachs have a time for a full clearing with the needed rest before the time of another filling arrives. It is therefore a matter of sheer necessity not only to attain and maintain the utmost possible cheer of soul, but it is also a necessity to have cheer in other souls with whom relations are intimate.

As a matter of extraneous digestive aid, a cheerful soul in a family is an abiding source of digestive energy to all in social contact. It affects the digestive energy of all, as the breeze the fire, as the clearing sky the low spirits from the gloom of chill and fogs. The eyes that do not glisten with higher life, the lines upon the face that are not alive with cheerful, kindly emotions, the frowning look, the word that cuts deeply, have their repressive effects upon digestive energy within their remorseless reach.

The moral science of digestive energy is a new study; it is not known as a factor in the process of digestion; but the time is coming when cheer of soul will become a study as of one of the finer arts, and then human homes will not be so much like lesser lunatic asylums without the restraining hands of a wise superintendent.

Life will be different in homes when all within the age of reason shall realize that their words without kindness, their looks without cheer, are forces that tend to physical and moral degradation, really nothing less than death-dealing energies upon all lives within their reach. The power of human kindness has ever been a favorite theme with the moralist, but it has not been considered with reference to its power upon digestion.

Anger is mental and moral chaos; it is insanity; it is revenge in the fury of a hurricane; and sensitive natures have the greatest need for the largest measure of health in order that these human tempests shall be under larger restraint.

The gloomy, the irritable, the dyspeptic Christian is a dispenser of death and not of the higher life, and his religious faith does not spread by the contagiousness of example: and because of the solemnity, of the exceeding importance of his sense of the possibilities of the life beyond death he has all the more need to have that physical and moral strength that his daily walk, conversation, and mien may be consistent, forceful, and uplifting.

To this great end study, study to see cheer everywhere, and above all things to possess it. Good health is also contagious, and, no less than disease, has a reflex impression. Only above the chill dampness, the fogs, and clouds is the clear sky with the blazing sun. There are undreamed-of possibilities of getting above the worriments of life through an intelligent understanding and application of the physiology of cheer as the chief force in the life of the body, mind, and soul.