your carcass, and makes you plump and comely, and adorns your face with her choicest colours; that makes your exercise a sport; that increases the natural endowments of your mind, and makes the soul delight in her mansion."-Dr. Maynwaring, Tutela Sanitatis, or Hygiastick Precautions and Rules, anno 1663. As it was not our intention, ab ovo, to write a treatise on this or any other hacknied subject, and having hitherto finished what we had to say upon it, we will conclude this article with the apologue of 66 THE EPICUREAN PRINCE. Solyman the Great, at the commencement of his reign, was more luxurious than became so wise a prince. One might have judged of the vastness of his empire by the variety of dishes at his table: some were sent from the Tigris; some from Euphrates; others from Oxus, and the Caspian Sea. One day, when he gave a dinner to his nobles, Mustapha, keeper of the three tombs, was placed next to the dish of all the feast, out of respect for the sanctity of his office; but instead of falling to, and eating heartily, as holy men are wont to do, he fetched a dismal groan, and fell a weeping. Solyman, surprised at his behaviour, desired him to explain it to the company. He would fain have been excused; but the king ordered him on pain of his displeasure, to acquaint him with the cause of his disorder, when he began, as follows: "Know then,' said he, O monarch of the earth, that when I saw thy table covered in this manner, it brought to my mind a dream, or rather a vision, which was sent me from the prophet whom I serve. On the seventh night of the moon Rhamazan, I was sleeping under the shade of the sacred tombs, when methought the holy ravens of the sanctuary bore me up on their wings into the air, and, in a few moments conveyed me to the lowest heavens, where the messenger of God, on whom be peace, was sitting in his luminous tribunal, to receive petitions from the earth. Around him stood an infinite throng of animals, of every species and quality, which all joined in preferring a complaint against Solyman, for destroying them wantonly and tyrannically, beyond what any necessity could justify, or any natural appetite demand. It was alleged by them that ten or twelve of them were often murdered to compose one dish for the niceness of thy palate. Some gave their tongues only, some their bowels; some their fat; and others their brains or blood. In short, they declared such constant and wanton waste was made of them, that, unless a stop was put to it in time, they should perish entirely by thy gluttony. "The prophet, hearing this, bent his brows, and ordered six vultures to fetch thee alive before him. They instantly brought thee to his tribunal, where he commanded thy stomach to be opened, to see whether it was bigger or more capacious than those of other men; when it was found to be just the common size. He permitted all the animals to make reprisals on the body of their destroyer; but, before one in ten thousand could get at the body, every particle of it was devoured-so ill-proportioned was the offender to the offence."" This story, it is said, made such an impression on the monarch, that he would not suffer above one dish of meat to be brought to his table ever after.-So, With us alike each season suits; The spring has fragrant flowers ; A bleating flock, an humble cot, These are a bless'd unenvy'd lot, We ask the gods no more. SECTION VII. THE CELSIAN CODE OF DIETETICS, WITH MEANS AND MAXIMS OF PRESERVING HEALTH. CELSUS, an eminent physician, who lived under Tiberius, is much more methodical in his arrangement of those rules which he lays down for the preservation of health than Hippocrates; though he prudently borrows many of them from that great man. observes the following perspicuous order. He 1.-RULES FOR THE HEALTHY AND ROBUST. A man who is sound and strong should tie himself down to no particular diet, nor imagine that he stands in need of a physician; he ought frequently to diversify his manner of living; to be sometimes in town, sometimes in the country; he should refuse no manner of food that is commonly used; should at different times hunt, sail, sit still, but oftener use exercise; should sometimes indulge himself at feasts, and sometimes avoid them; sometimes eat and drink* more * Many disputes have arisen concerning this rule of Celsus; his words are "Modo plus justo, modo non amplius assumere." Some approve of the full latitude he gives, others highly blame it. Verulam than is proper, and sometimes not exceed; should rather make two meals than one in a day, and always eat a great deal, provided he be able to digest it.* Commerce with the fair sex is neither to be too wantonly indulged, nor too timorously avoided. When moderate, it renders the body lively, but too frequently used, wastes and enervates. This frequency nevertheless is to be estimated by a man's age and strength, for that commerce is harmless which is not succeeded by pain or low spirits. Celsus concludes his directions to the sound and robust, with the following admirable precept :-" Be careful in time of health not to destroy, by excesses of any kind, that vigour of constitution which should support you under sickness." II. RULES FOR THE DELICATE AND INFIRM. whom may be People of tender constitutions, among reckoned the greatest part of our citizens, and almost ་་ thinks that excess in eating and drinking should now and then be indulged: "Epulæ profusæ et perpotationes non omnino inhibendæ sunt."-Hist. Vit. et Mort. page 341. Melchior Sebizius, on the other hand, affirms, that by this advice Celsus gives full scope to intemperance, and sets himself up for a patron of drunkards and gluttons.-De Aliment. Facultat. lib. 5, probl. 7. And Sanctorius says, that it is not safe for all healthy persons to observe this rule. "Celsi sententia non est omnibus tuta." Sect. 3, aph. 42. * This rule is liable to be mistaken, for a man should never overload his stomach, but ought to rise from meals with some appetite. D |