The foundations of life, and therefore the first concerns of conduct, are food and drink. Other things are essential if we are to live comfortably and honorably. Food and drink are essential if we are to live at all. In order that we may not neglect these important objects, nature has placed on guard over the body two sentinels, hunger and thirst, to warn us whenever fresh supplies of food and drink are needed.

THE DUTY.

Body and mind to be kept in good working order.—In response to these warnings it is our duty to eat and drink such things, in such quantities, at such times, and in such ways as will render the body the most efficient organ and expression of the mind and will.

Hygiene and physiology, and our own experience and common sense, tell us in detail what, when, and how much it is best for us to eat and drink. Ethics presupposes this knowledge, and simply tells us that these laws of hygiene and physiology are our best friends; and that it is our duty to heed what they say.

THE VIRTUE.

Temperance is self-control.—These sentinels tell us when to begin; but they do not always tell us when to leave off: and if they do, it sometimes requires special effort to heed the warning that they give. The appetite for food and drink, if left to itself, would run away with us. Our liking for what tastes good, if allowed to have its own way, would lead us to eat and drink such things and in such quantities as to weaken our stomachs, enfeeble our muscles, muddle our brains, impair our health, and shorten our lives. Temperance puts bits into the mouth of appetite; holds a tight rein over it; compels it to go, not where it pleases to take us, but where we see that it is best for us to go; and trains it to stop when it has gone far enough.

Virtue means manliness. Temperance is a virtue because it calls into play that strong, firm will which is the most manly thing in us. The temperate man is the strong man. For he is the master, not the slave of his appetites. He is lord of his own life.

THE REWARD.

The temperate man has all his powers perpetually at their best.—Into work or play or study he enters with the energy and zest which come of good digestion, strong muscles, steady nerves, and a clear head. He works hard, plays a strong game, thinks quickly and clearly; because he has a surplus of vitality to throw into whatever he undertakes. He prospers in business because he is able to prosecute it with energy. He makes friends because he has the cheerfulness and vivacity which is the charm of good-fellowship. He enjoys life because all its powers are at his command.

THE TEMPTATION.

The pleasures of taste an incidental good, but not the ultimate good.—Food tastes good to the hungry, and to the thirsty drinking is a keen delight. This is a kind and wise provision of nature; and as long as this pleasure accompanies eating and drinking in a normal and natural way it aids digestion and promotes health and vigor. The more we enjoy our food the better; and food, well-cooked, well-served, and eaten in a happy and congenial company, is vastly better for us than the same food poorly cooked, poorly served, and devoured in solitude and silence.

Yet it is possible to make this pleasure which accompanies eating and drinking the end for the sake of which we eat and drink. The temptation is to eat and drink what we like and as much as we like; instead of what we know to be best for us.

THE VICE OF DEFECT.

The difference between temperance and asceticism.—Asceticism looks like temperance. People who practice it often pride themselves upon it. But it is a hollow sham. And it has done much to bring discredit upon temperance, for which it tries to pass. What then is the difference between temperance and asceticism? Both control appetite. Both are opposed to intemperance. But they differ in the ends at which they aim. Temperance controls appetite for the sake of greater life and health and strength. Asceticism is the control of appetite merely for the sake of controlling it. Asceticism, in shunning the evils to which food and drink may lead, misses also the best blessings they are able to confer. The ascetic attempts to regulate by rule and measure everything he eats and drinks, and to get along with just as little as possible, and so he misses the good cheer and hearty enjoyment which should be the best part of every meal.

Let us be careful not to confound sour, lean, dyspeptic asceticism with the hale, hearty virtue of temperance. Asceticism sacrifices vigor and vitality for the sake of keeping its rules and exercising self-control. Temperance observes the simple rules of hygiene and common sense for the sake of vigor and vitality; and sacrifices the pleasures of the palate only in so far as it is necessary in order to secure in their greatest intensity and permanence the larger and higher interests of life.

THE VICES OF EXCESS.

Intemperance in eating is gluttony. Intemperance in drinking leads to drunkenness.—Instead of sitting in the seat of reason and driving the appetites before him in obedience to his will, the glutton and the drunkard harness themselves into the wagon and put reins and whip into the hands of their appetites.

The glutton lives to eat; instead of eating to live. This vice is so odious and contemptible that few persons give themselves up entirely to gluttony. Yet every time we eat what we know is not good for us, or more than is good for us, we fall a victim to this loathsome vice.

The drunkard is the slave of an unnatural thirst.—Alcoholic drink produces as its first effect an excitement and exhilaration much more intense than any pleasure coming from the normal gratification of natural appetite. This exhilaration is purchased at the expense of stimulating the system to abnormal exertion. This excessive action of the system during intoxication is followed by a corresponding reaction. The man feels as much worse than usual during the hours and days that follow his debauch, as he felt better than usual during the brief moments that he was taking his drinks. This depression and disturbance of the system which follows indulgence in intoxicating drink begets an unnatural and incessant craving for a repetition of the stimulus; and so in place of the even, steady life of the temperate man, the drinking man's life is a perpetual alternation of brief moments of unnatural excitement, followed by long days of unnatural craving and depression. The habit of indulging this unnatural craving steals upon a man unawares; it occupies more and more of his thought; takes more and more of his time and money, until he is unable to think or care for anything else. It becomes more important to him than business, home, wife, children, reputation, or character; and before he knows it he finds that his will is undermined, reason is dethroned, affection is dead, appetite has become his master, and he has become its beastly and degraded slave.

Total abstinence the only sure defense.—This vice of intemperance is so prevalent in the community, so insidious in its approach, so degrading in its nature, so terrible in its effects, that the only absolutely and universally sure defense against it is total abstinence. A man may think himself strong enough to stop drinking when and where he pleases; but the peculiar and fatal deception about intoxicating drink is that it makes those who become its victims weaker to resist it with every indulgence. It enfeebles their wills directly. The fact that a man can stop drinking to-day is no sure sign that he can drink moderately for a year and stop then. At the end of that time he will have a different body, a different brain, a different mind, a different will from the body and mind and will he has to-day, and would have after a year of abstinence. As we have seen, with every natural and healthy exercise of our appetites and faculties moderation is preferable to abstinence. It is better to direct them toward the ends they are intended to accomplish that to stifle and suppress them. But the thirst for intoxicating drink is unnatural. It creates abnormal cravings; it produces diseased conditions which corrupt and destroy the very powers of nerve and brain on which the faculties of reason and control depend. "Touch not, taste not, handle not," is the only rule that can insure one against the fearful ravages of this beastly and inhuman vice.

Responsibility for social influence.—A strong argument in favor of abstinence from intoxicating drink is its beneficial social influence. If there are two bridges across a stream, one safe and sure, the other so shaky and treacherous that a large proportion of all who try to cross over it fall into the stream and are drowned; the fact that I happen to have sufficiently cool head and steady nerves to walk over it in safety does not make it right for me to do so, when I know that my companionship and example will lead many to follow who will certainly perish in the attempt.

Mild wines and milder climates may render the moderate use of alcoholic drinks comparatively harmless to races less nervously organized than ours. And there doubtless are individuals in our midst whose strong constitution, phlegmatic temperament, or social training enable them to use wine daily for years without appreciable injury. They can walk with comparative safety the narrow bridge. There are multitudes who cannot. There are tens of thousands for whom our distilled liquors, open saloons, and treating customs, combined with our trying climate and nervous organizations, render moderate drinking practically impossible. They must choose between the safe and sure way of total abstinence, or the fatal plunge into drunkenness and disgrace. And if those who are endowed with cooler heads and stronger nerves are mindful of their social duty to these weaker brethren, among whom are some of the most generous and noble-hearted of our acquaintances and friends, then for the sake of these more sorely tempted ones, and for the sake of their mothers, wives, and sisters to whom a drunken son, husband, or brother is a sorrow worse than death, they will forego a trifling pleasure in order to avert the ruin that their example would otherwise help to bring on the lives, fortunes, and families of others.

Fatal fascination of the opium habit.—What has been said of alcoholic drink is equally true of opium. The habit of using opium is easy to form and almost impossible to break. The secret workings of this poison upon the mind and will of its victim are most insidious and fatal.

Tobacco a serious injury to growing persons.—On this point all teachers are unanimous. Statistics taken at the naval school at Annapolis, at Yale College, and elsewhere, show that the use of tobacco is the exception with scholars at the head, and the rule with scholars at the foot of the class.

Shortly after we began to take statistics on this point in Bowdoin College I asked the director of the gymnasium what was the result with the Freshman class? "Oh," he said, "the list of the smokers is substantially the same as that which was reported the other day for deficiencies in scholarship." A prominent educator, who had given considerable attention to this subject, after spending an hour in my recitation room with a class of college seniors, indicated with perfect accuracy the habitual and excessive smokers, simply by noting the eye, manner, and complexion.

Tobacco, used in early life, tends to stunt the growth, weaken the eyes, shatter the nervous system, and impair the powers of physical endurance and mental application. No candidate for a college athletic team, or contestant in a race, would think of using tobacco while in training. Every man who wishes to keep himself in training for the highest prizes in business and professional life must guard his early years from the deterioration which this habit invariably brings.

THE PENALTY.

These vices bring disease and disgrace.—These vices put in place of physical well-being the gratification of a particular taste and appetite. Hence they bring about the abnormal action of some organs at the expense of all the rest; and this is the essence of disease.

A diseased body causes a disordered mind and an enfeebled will. The excessive and over-stimulated activity of one set of organs involves a corresponding defect in the activity and functions of the other faculties. The glutton or drunkard neglects his business; loses interest in reading and study; fails to provide for his family; forfeits self-respect; and thus brings upon himself poverty and wretchedness and shame. He sinks lower and lower in the social scale; grows more and more a burden to others and a disgrace to himself; and at last ends a worthless and ignominious life in an unwept and dishonored grave.