Another and an easier way of taking wheat is this. Wheat is ground into coarse grain, which is then well cooked and mixed with milk and sugar. This gives a very delicious and healthy kind of food.
Rice is quite useless as a food. Indeed, it is doubtful if men can subsist upon mere rice, to the exclusion of such nutritious articles as dhall, ghee and milk. This is not the case with wheat, for man can retain his strength by living on mere wheat boiled in water.
We eat the pot-herbs mainly for their taste. As they have laxative powers, they help to purify the blood up to a limit. Yet they are but varieties of grass, and very hard to digest. Those who partake too much of them have flabby bodies; they suffer very often from indigestion, and go about in search of digestive pills and powders. Hence, if we take them at all, we should do so in moderation.
All the many varieties of pulse are very heavy, and hard of digestion. Their merit is that those who eat them do not suffer from hunger for a long time; but they also lead to indigestion in most cases. Those who do hard labour may be able to digest them, and derive some good out of them. But we who lead a sedentary life should be very chary of eating them.
Dr. Haig, a celebrated writer in England, tells us, on the basis of repeated experiments, that the pulses are injurious to health, since they generate a kind of acid in the system, which leads to several diseases, and a premature old age. His arguments need not be given here, but my own experience goes to confirm his view. Those, however, who are unable or unwilling to eschew the pulses altogether, should use them with great caution.
Almost everywhere in India, the spices and condiments are freely used, as nowhere else in the whole world. Even the African negroes dislike the taste of our masala, and refuse to eat food mixed with it. And if the Whites eat masala, their stomach gets out of order, and pimples also appear on their faces, as I have found from my own experience. The fact is that masala is by no means savoury in itself, but we have so long been accustomed to its use that its flavour appeals to us. But, as has been already explained, it is wrong to eat anything for its mere taste.
How comes it, then, that masala is so freely eaten by us? Admittedly, in order to help the digestion, and to be able to eat more. Pepper, mustard, coriander and other condiments have the power of artificially helping the digestion, and generating a sort of artificial hunger. But it would be wrong to to infer from this that all the food has been thoroughly digested, and assimilated into the system. Those who take too much of masala are often found to suffer from anaemia, and even from diarrhea. I know a man who even died in the prime of youth out of too much eating of pepper. Hence it is quite necessary to eschew all condiments altogether.
What has been said of masala applies also to salt. Most people would be scandalised at this suggestion, but it is a fact established by experience. There is a school in England who even hold the view that salt is more harmful than most condiments. As there is enough of salt in the composition of the vegetables we use, we need not put any extra salt into them. Nature herself has provided just as much salt as is required for the upkeep of our health. All the extra salt that we use is quite superfluous; all of it goes out of the body again in the form of perspiration, or in other ways, and no portion of it seems to have any useful function to perform in the body. One writer even holds that salt poisons the blood. He says that those who use no salt at all have their blood so pure that they are not affected even by snake-bite. We do not know if this is a fact or not, but this much we know from experience, that, in several diseases like piles and asthama, the disuse of salt at once produces appreciably beneficial results. And, on the other hand, I have not come across a single instance of a man being any the worse for not using salt. I myself left off the use of salt two years ago, and I have not only not suffered by it, but have even been benefitted in some respects. I have not now to drink as much water as before, and am more brisk and energetic. The reason for my disuse of salt was a very strange one: for it was occasioned by the illness of somebody else! The person whose illness led to it did not get worse after that, but remained in the same condition; and it is my faith that, if only the diseased person himself had given up the use of salt, he would have recovered completely.
Those who give up salt will also have to give up vegetables and dhall. This is a very hard thing to do, as I have found from many tests. I am convinced that vegetables and dhall cannot be properly digested without salt. This does not, of course, mean that salt improves the digestion, but it only appears to do so, just as pepper does, although ultimately it leads to evil consequences. Of course, the man who entirely gives up the use of salt may feel out of sorts for a few days; but, if he keeps up his spirits, he is bound to be immensely benefitted in the long run.
I make bold to regard even milk as one of the articles to be eschewed! This I do on the strength of my own experience which, however, need not be described here in detail. The popular idea of the value of milk is a pure superstition, but it is so deep-rooted that it is futile to think of removing it. As I have said more than once, I do not cherish the hope that my readers will accept all my views; I do not even believe that all those who accept them in theory will adopt them in practice. Nevertheless, I think it my duty to speak out what I believe to be the truth, leaving my readers to form their own judgments. Many doctors hold the view that milk gives rise to a kind of fever, and many books have been written in support of this view. The disease bearing germs that live in the air rapidly gain an entrance into the milk, and render it poisonous, so that it is very difficult to keep milk in a state of perfect purity. In Africa elaborate rules have been laid down for the conduct of the dairies, saying how the milk should be boiled and preserved, how the vessels should be kept clean, and so on. When so much pains have to be taken in this matter, it is certainly to be considered how far it is worth while to employ milk as an article of food.
Moreover, the purity or otherwise of the milk depends upon the cow’s food, and the state of its health. Doctors have testified to the fact that those who drink the milk of consumptive cows fall a prey to consumption themselves. It is very rare to come across a cow that is perfectly healthy. That is to say, perfectly pure milk is very hard to obtain, since it is tainted at its very source. Everybody knows that a child that sucks the breast of its mother contracts any disease that she might be suffering from. And often when a little child is ill, medicine is administered to its mother, so that its effect might reach the child through the milk of her breast. Just in the same way, the health of the man who drinks the milk of a cow will be the same as that of the cow itself. When the use of milk is fraught with so much danger, would it not be the part of wisdom to eschew it altogether, especially when there are excellent substitutes? Olive oil, for instance serves this purpose to some extent; and sweet almond is a most efficient substitute. The almond is first soaked in hot water, and its husk removed. Then it is well crushed, and mixed thoroughly well with water. This gives a drink which contains all the good properties of milk, and is at the same time free from its evil effects.
Now let us consider this question from the point of view of Natural law. The calf drinks its mother’s milk only until its teeth have grown; and it begins to eat as soon as it has its teeth. Clearly, this is also what man is intended to do. Nature does not intend us to go on drinking milk after we have ceased to be infants. We should learn to live on fruits like the apple and the almond, or on wheat roti, after we have our teeth. Although this is not the place to consider the saving in money that might be effected by giving up milk, it is certainly a point to be kept in mind. Nor is there any need for any of the articles produced from milk. The sourness of lime is quite a good substitute for that of buttermilk; and as for ghee, thousands of Indians manage with oil even now.
A careful examination of the structure of the human body shows that meat is not the natural food of man. Dr. Haig and Dr. Kingsford have very clearly demonstrated the evil effects of meat on the body of man. They have shown that meat generates just the same kind of acid in the body as the pulses. It leads to the decay of the teeth, as well as to rheumatism; it also gives rise to evil passions like anger, which, as we have already seen, are but forms of disease.
To sum up, then, we find that those who live on fruits alone are very rare, but it is quite easy to live on a combination of fruits, wheat and olive oil, and it is also eminently conducive to sound health. The plantain comes easy first among the fruits; but the date, the grape, the plum and the orange, to name only a few, are all quite nourishing, and may be taken along with the roti. The roti does not suffer in taste by being besmeared with olive oil. This diet dispenses with salt, pepper, milk and sugar, and is quite simple and cheap. It is, of course, foolish to eat sugar for its own sake. Too much sweetmeat weakens the teeth, and injures the health. Excellent edibles can be made of wheat and the fruits, and a combination of health and taste secured.
The next question to consider is how much food should be taken, and how many times a day. But, as this is a subject of vital importance, we will devote a separate chapter to it.
Chapter VI
HOW MUCH AND HOW MANY TIMES SHOULD WE EAT?
There is a great divergence of opinion among doctors as to the quantity of food that we should take. One doctor holds that we should eat to the utmost of our capacity, and he has calculated the quantities of different kinds of food that we can take. Another holds the view that the food of labourers should differ in quantity as well as in quality from that of persons engaged in mental work, while a third doctor contends that the prince and the peasant should eat exactly the same quantity of food. This much, however, will be generally admitted, that the weak cannot eat just as much as the strong. In the same way, a woman eats less than a man, and children and old men eat less than young men. One writer goes so far as to say that, if only we would masticate our food thoroughly well, so that every particle of it is mixed with the saliva, then we should not have to eat more than five or ten tolas of food. This he says on the basis of numberless experiments, and his book has been sold in thousands. All this shows that it is futile to think of prescribing the quantity of food for men.
Most doctors admit that 99% of human beings eat more than is needed. Indeed, this is a fact of everyday experience, and does not require to be proclaimed by any doctor. There is no fear at all of men ruining their health by eating too little; and the great need is for a reduction in the quantity of food that we generally take.
As said above, it is of the utmost importance to masticate the food thoroughly well. By so doing, we shall be able to extract the maximum of nutriment from the minimum of food. Experienced persons point out that the fæces of a man whose food is wholesome, and who does not eat too much, will be small in quantity, quite solid and smooth, dark in colour, and free from all foul smell. The man who does not have such fæces should understand that he has eaten too much of unwholesome food, and has failed to masticate it well. Also, if a man does not get sleep at night, or if his sleep be troubled by dreams, and if his tongue be dirty in the morning, he should know that he has been guilty of excessive eating. And if he has to get up several times at night to make water, it means that he has taken too much liquid food at night. By these and other tests, every man can arrive at the exact quantity of food that is needed for him. Many men suffer from foul breath, which shows that their food has not been well digested. In many cases, again, too much eating gives rise to pimples on the face, and in the nose; and many people suffer from wind in the stomach. The root of all these troubles is, to put it plainly, that we have converted our stomach into a latrine, and we carry this latrine about with us. When we consider the matter in a sober light, we cannot help feeling an unmixed contempt for ourselves. If we want to avoid the sin of over-eating, we should take a vow never to have anything to do with feasts of all kinds. Of course, we should feed those who come to us as guests, but only so as not to violate the laws of health. Do we ever think of inviting our friends to clean their teeth with us, or to take a glass of water? Is not eating as strictly a matter of health as these things? Why, then, should we make so much fuss about it? We have become such gluttons by habit that our tongues are ever craving for abnormal sensations. Hence we think it a sacred duty to cram our guests with rich food, and we cherish the hope that they will do likewise for us, when their turn comes! If, an hour after eating, we ask a clean-bodied friend to smell our mouth, and if he should tell us his exact feelings, we should have to hide our heads in utter shame! But some people are so shameless that they take purgatives soon after eating, that they might be able to eat still more or they even vomit out what they have eaten in order to sit down again to the feast at once!
Since even the best of us are more or less guilty of over-eating, our wise forefathers have prescribed frequent fasts as a religious duty. Indeed, merely from the point of view of health, it will be highly beneficial to fast at least once a fortnight. Many pious Hindus take only one meal a day during the rainy season. This is a practice based upon the soundest hygienic principles. For, when the air is damp and the sky cloudy, the digestive organs are weaker than usual, and hence there should be a reduction in the quantity of food.
And now we will consider how may meals we may take in the day. Numberless people in India are content with only two meals. Those who do hard labour take three meals, but a system of four meals has arisen after the invention of English medicines! Of late, several societies have been formed in England and in America in order to exhort the people to take only two meals a day. They say that we should not take a breakfast early in the morning, since our sleep itself serves the purpose of the breakfast. As soon as we get up in the morning we should prepare to work rather than to eat. We should take our meal only after working for three hours. Those who hold these views take only two meals a day, and do not even take tea in the interval. An experienced doctor by name Deway has written an excellent book on Fasting, in which he has shown the benefits of dispensing with the breakfast. I can also say from my experience that there is absolutely no need to eat more than twice, for a man who has passed the period of youth, and whose body has attained its fullest growth.
Chapter VII
EXERCISE
Exercise is as much of a vital necessity for man as air, water and food, in the sense that no man who does not take exercise regularly, can be perfectly healthy. By “exercise” we do not mean merely walking, or games like hockey, football, and cricket; we include under the term all physical and mental activity. Exercise, even as food, is as essential to the mind as to the body. The mind is much weakened by want of exercise as the body, and a feeble mind is, indeed, a form of disease. An athlete, for instance, who is an expert in wrestling, cannot be regarded as a really healthy man, unless his mind is equally efficient. As already explained, “a sound mind in a sound body” alone constitutes true health.
Which, then, are those exercises which keep the body and the mind equally efficient? Indeed, Nature has so arranged it that we can be engaged in physical as well as mental work at the same time. The vast majority of men on earth live by field-labour. The farmer has to do strenuous bodily exercise at any cost, for he has to work for 8 or 10 hours, or sometimes even more, in order to earn his bread and clothing. And efficient labour is impossible unless the mind is also in good condition. He has to attend to all the many details of cultivation; he must have a good knowledge of soils and seasons, and perhaps also of the movements of the sun, the moon, and the stars. Even the ablest men will be beaten by the farmer in these matters. He knows the state of his immediate surroundings thoroughly well, he can find the directions by looking at the stars in the night, and tell a great many things from the ways of birds and beasts. He knows, for instance, that rain is about to fall when a particular class of birds gather together, and begin to make noise. He knows as much of the earth and the sky as is necessary for his work. As he has to bring up his children, he must know something of Dharma Sastra. Since he lives under the broad open sky, he easily realises the greatness of God.
Of course, all men cannot be farmers, nor is this book written for them. We have however, described the life of the farmer, as we are convinced that it is the natural life for man. To the extent to which we deviate from these natural conditions must we suffer in health. From the farmer’s life we learn that we should work for at least 8 hours a day, and it should involve mental work as well.
Merchants and others leading a sedentary life have indeed, to do some mental work, but their work is too one-sided and too inadequate to be called exercise.
For such people the wise men of the West have devised games like cricket and football, and such minor games as are played at parties and festive gatherings. As for mental work the reading of such books as involve no mental strain is prescribed. No doubt these games do give exercise to the body, but it is a question if they are equally beneficial to the mind. How many of the best players of football and cricket are men of superior mental powers? What have we seen of the mental equipment of those Indian Princes who have earned a distinction as players? On the other hand, how many of the ablest men care to play these games? We can affirm from our experience that there are very few players among those who are gifted with great mental powers. The people of England are extremely fond of games, but their own poet, Kipling, speaks very disparagingly of the mental capacity of the players.
Here in India, however, we have chosen quite a different path! Our men do arduous mental work, but give little or no exercise to the body. Their bodies are enfeebled by excessive mental strain, and they fall a prey to serious diseases; and just when the world expects to benefit by their work, they bid it eternal farewell! Our work should be neither exclusively physical nor exclusively mental, nor such as ministers merely to the pleasure of the moment. The ideal kind of exercise is that which gives vigour to the body as well as to the mind; only such exercise can keep a man truly healthy, and such a man is the farmer.
But what shall he do who is no farmer? The exercise which games like the cricket give is too inadequate, and something else has to be devised. The best thing for ordinary men would be to keep a small garden near the house, and work in it for a few hours every day. Some may ask, “What can we do if the house we live in be not our own?” This is a foolish question to ask, for, whoever may be the owner of the house, he cannot object to his ground being improved by digging and cultivation. And we shall have the satisfaction of feeling that we have helped to keep somebody else’s ground neat and clean. Those who do not find time for such exercise or who may not like it, may resort to walking, which is the next best exercise. Truly has this been described as the Queen of all exercises. The main reason why our Sadhus and Fakirs are strong as a class is that they go about from one end of the country to the other only on foot. Thoreau, the great American writer, has said many remarkable things on walking as an exercise. He says that the writings of those who keep indoors and never go out into the open air, will be as weak as their bodies. Referring to his own experience, he says that all his best works were written when he was walking the most. He was such an inveterate walker that four or five hours a day was quite an ordinary thing with him! Our passion for exercise should become so strong that we cannot bring ourselves to dispense with it on any account. We hardly realise how weak and futile is our mental work when unaccompanied by hard physical exercise. Walking gives movement to every portion of the body, and ensures vigorous circulation of the blood; for, when we walk fast, fresh air is inhaled into the lungs. Then there is the inestimable joy that natural objects give us, the joy that comes from a contemplation of the beauties of nature. It is, of course, useless to walk along lanes and streets, or to take the same path every day. We should go out into the fields and forests where we can have a taste of Nature. Walking a mile or two is no walking at all; at least ten or twelve miles are necessary for exercise. Those who cannot walk so much every day can at least do so on Sundays. Once a man who was suffering from indigestion went to the doctor to take medicine. He was advised to walk a little every day, but he pleaded that he was too weak to walk at all. Then the doctor took him into his carriage for a drive. On the way he deliberately dropped his whip, and the sick man, out of courtesy, got down to take it. The doctor, however, drove on without waiting for him, and the poor man had to trudge behind the carriage. When the doctor was satisfied that he had walked long enough, he took him into the carriage again, and explained that it was a device adopted to make him walk. As the man had begun to feel hungry by this time, he realised the value of the doctor’s advice, and forgot the affair of the whip. He then went home and had a hearty meal. Let those who are suffering from indigestion and kindred diseases try for themselves, and they will at once realise the value of walking as an exercise.
Chapter VIII
DRESS
Dress is also a matter of health to a certain extent. European ladies, for instance, have such queer notions of beauty that their dress is contrived with a view to straitening the waist and the feet, which, in its turn, leads to several diseases. The feet of Chinese women are deliberately straitened to such an extent that they are smaller even than the feet of our little children, and, as a result, their health is injured. These two instances show how the health may be affected by the nature of the dress. But the choice of our dress does not rest always in our hands, for we have perforce to adopt the manners of our elders. The chief object of dress has been forgotten, and it has come to be regarded as indicative of a man’s religion, country, race and profession. In this state of things, it is very difficult to discuss the question of dress strictly from the point of view of health, but such a discussion must necessarily do us good. Under the term dress, we include all such things as boots and shoes, as well as jewellery and the like.
What is the chief object of dress? Man in his primitive state had no dress at all; he went about naked, and exposing almost the whole body. His skin was firm and strong, he was able to stand sun and shower, and never once suffered from cold and kindred ailments. As has already been explained, we inhale the air not only through the nostrils, but also through the numberless pores of the skin. So when we cover the body with clothing, we are preventing this natural function of the skin. But when the people of the colder countries grew more and more indolent, they began to feel the need to cover their bodies. They were no longer able to stand the cold, and the use of dress came into being, until at length it came to be looked upon not merely as a necessity, but as an ornament. Subsequently it has also come to be regarded as an indication of country, race etc.
In fact, Nature herself has provided an excellent covering for us in our skin. The idea that the body looks unseemly in undress is absurd, for the very best pictures are those that display the naked body. When we cover up the most ordinary parts of our body, it is as though we felt ashamed of them in their natural condition, and as though we found fault with Nature’s own arrangement. We think it a duty to go on multiplying the trappings and ornaments for our body, as we grow richer and richer. We ‘adorn’ our body in all sorts of hideous ways, and pride ourselves on our handsomeness! If our eyes were not blinded by foolish habit, we should see that the body looks most handsome only in its nakedness, as it enjoys its best health only in that condition. Dress, indeed, detracts from the natural beauty of the body. But, not content with dress alone, man began to wear jewels also. This is mere madness, for it is hard to understand how these jewels can add an iota to the body’s natural beauty. But women have gone beyond all bounds of sense or decency in this matter. They are not ashamed to wear anklets which are so heavy that they can hardly lift their feet, or to pierce their nose and ears hideously for putting on rings, or to stud their wrists and fingers with rings and bracelets of several kinds. These ornaments only serve to help the accumulation of dirt in the body; there is indeed no limit to the dirt on the nose and ears. We mistake this filthiness for beauty, and throw money away to secure it; and we do not even shrink from putting our lives at the mercy of thieves. There is no limit to the pains we take to satisfy the silly notions of vanity that we have so sedulously cultivated. Women, indeed, have become so infatuated that they are not prepared to remove the ear-ring even if the ears are diseased; even if the hand is swollen and suffering from frightful pain, they would not remove the bracelets; and they are unwilling to remove the ring from a swollen finger, since they imagine that their beauty would suffer by so doing!
A thorough reform in dress is by no means an easy matter, but it is surely possible for all of us to renounce our jewels and all superfluous clothing. We may keep some few things for the sake of convention, and throw off all the rest. Those who are free from the superstition that dress is an ornament can surely effect many changes in their dress, and keep themselves in good health.
Now-a-days the notion has gained ground that European dress is necessary for maintaining our decency and prestige! This is not the place to discuss this question in detail. Here it will be enough to point out that, although the dress of Europeans might be good enough for the cold countries of Europe, it is hopelessly unsuited to India. Indian dress, alone, can be good for Indians, whether they be Hindu or Musalman. Our dress being loose and open, air is not shut out; and being white for the most part, it does not absorb the heat. Black dress feels hot, since all the sun’s rays are absorbed into it, and, in its turn, into the body.
The practice of covering the head with the turban has become quite common with us. Nevertheless we should try to keep the head bare as far as possible. To grow the hair, and to dress it by combing and brushing, parting in the middle and so on, is nothing short of barbarous. Dust and dirt, as well as nits and lice, accumulate in the hair, and if a boil were to arise on the head, it cannot be properly treated. Especially for those who use a turban, it would be stupid to grow the hair.
The feet also are common agents of disease. The feet of those who wear boots and shoes grow dirty, and begin to exude a lot of stinking perspiration. So great is the stink that those who are sensitive to smells will hardly be able to stand by the side of one who is removing his shoes and socks. Our common names for the shoe speak of it as the “protector of the feet” and the “enemy of the thorn” showing that shoes should be worn only when we have to walk along a thorny path, or over very cold or hot ground, and that only the soles should be covered, and not the entire feet. And this purpose is served excellently well by the sandal. Some people who are accustomed to the use of shoes often suffer from headaches, of pain in the feet, or weakness of the body. Let them try the experiment of walking with bare feet, and then they will at once find out the benefit of keeping the feet bare, and free from sweat by exposure to the air.
Chapter IX
SEXUAL RELATIONS
I would specially request those who have carefully read through the book so far to read through this chapter with even greater care, and ponder well over its subject-matter. There are still several more chapters to be written, and they will, of course, be found useful in their own way. But not one of them is nearly as important as this. As I have already said, there is not a single matter mentioned in this book which is not based on my personal experience, or which I do not believe to be strictly true.
Many are the keys to health, and they are all quite essential; but the one thing needful, above all others, is Brahmacharya. Of course, pure air, pure water, and wholesome food do contribute to health. But how can we be healthy if we expend all the health that we acquire? How can we help being paupers if we spend all the money that we earn? There can be no doubt that men and women can never be virile or strong unless they observe true Brahmacharya.
What do we mean by Brahmacharya? We mean by it that men and women should refrain from enjoying each other. That is to say, they should not touch each other with a carnal thought, they should not think of it even in their dreams. Their mutual glances should be free from all suggestion of carnality. The hidden strength that God has given us should be conserved by rigid self-discipline, and transmitted into energy and power,—not merely of body, but also of mind and soul.
But what is the spectacle that we actually see around us? Men and women, old and young, without exception, are seen entangled in the coils of sensuality. Blinded by lust, they lose all sense of right and wrong. I have myself seen even boys and girls behaving like mad men under its fatal influence. I too have behaved likewise under similar influences, and it could not well be otherwise. For the sake of a momentary pleasure, we sacrifice in an instant all the stock of vitality that we have accumulated. The infatuation over, we find ourselves in a miserable condition. The next morning, we feel hopelessly weak and tired, and the mind refuses to do its work. Then, we try to remedy the mischief by taking all sorts of ‘nervine tonics’ and put ourselves under the doctor’s mercy for repairing the waste, and for recovering the capacity for enjoyment. So the days pass and the years, until at length old age comes upon us, and finds us utterly emasculated in body and in mind.
But the law of Nature is just the reverse of this. The older we grow, the keener should grow our intellect also; the longer we live, the greater should be our capacity to transmit the fruits of our accumulated experience to our fellowmen. And such is indeed the case with those who have been true Brahmacharies. They know no fear of death, and they do not forget good even in the hour of death; nor do they indulge in vain complaints. They die with a smile on their lips, and boldly face the day of judgment. They are the true men and women; and of them alone can it be said that they have conserved their health.
We hardly realise the fact that incontinence is the root-cause of all the vanity, anger, fear and jealousy in the world. If our mind is not under our control, if we behave once or more every day more foolishly than even little children, what sins may we not commit consciously or unconsciously? How can we pause to think of the consequences of our actions, however vile or sinful they may be?
But you may ask, “Who has ever seen a true Brahmachary in this sense? If all men should turn Brahmacharies, would not humanity be extinct, and the whole world go to rack and ruin?” We will leave aside the religious aspect of this question, and discuss it simply from the secular point of view. To my mind, these questions only bespeak our weakness and our cowardliness. We have not the strength of will to observe Brahmacharya, and, therefore, set about finding pretexts for evading our duty. The race of true Brahmacharies is by no means extinct; but, if they were to be had merely for the asking, of what value would Brahmacharya be? Thousands of hardy labourers have to go and dig deep into the bowels of the earth in search of diamonds, and at length they get perhaps merely a handful of them out of heaps and heaps of rock. How much greater, then, should be the labour involved in the discovery of the infinitely more precious diamond of a Brahmachary? If the observance of Brahmacharya should mean the ruin of the world, why should we regret it? Are we God that we should be so anxious about its future? He who created it will surely see to its preservation. It is none of our business to enquire if other people practise Brahmacharya or not. When we turn merchant or lawyer or doctor, do we ever pause to consider what the fate of the world would be if all men were to do likewise? The true Brahmachary will, in the long run, discover for himself answers to such questions.
But how can men engrossed by the cares of the material world put these ideas into practice? What shall the married people do? What shall they do who have children? And what shall be done by those people who cannot control their lust? The best solution for all such difficulties has already been given. We should keep this ideal constantly before us, and try to approximate to it more and more to the utmost of our capacity. When little children are taught to write the letters of the alphabet, we show them the perfect shapes of the letters, and they try to reproduce them as best they can. Just in the same way, if we steadily work up to the ideal of Brahmacharya, we may ultimately succeed in realising it. What if we have married already? The law of Nature is that Brahmacharya may be broken only when the husband and wife feel a strong desire for a child. Those who, remembering this law, violate Brahmacharya once in four or five years cannot be said to be slaves to lust, nor can they appreciably lose their stock of vitality. But, alas, how rare are those men and women who yield to the sexual craving merely for the sake of an offspring! The vast majority, who may be numbered in thousands, turn to sexual enjoyment merely to satisfy their carnal passion, with the result that children are born to them quite against their will. In the madness of sexual passion, we give no thought to the consequences of our acts. In this respect, men are even more to blame than women. The man is blinded so much by his lust that he never cares to remember that his wife is weak and incapable of rearing a child. In the West indeed, people have trespassed even against the claims of common decency. They indulge in sexual pleasures, and devise measures in order to evade the responsibilities of parenthood. Many books have been written on this subject, and a regular trade is being carried on in providing the means of preventing conception. We are as yet free from this sin, but we do not shrink from imposing the heavy burden of maternity on our women, and we are not concerned even to find that our children are weak, impotent and imbecile. Every time we get children, we bless Providence, and so seek to hide from ourselves the wickedness of our acts. Should we not rather deem it a sign of God’s anger to have children who are weak, sensual, crippled and impotent? Is it a matter for joy that mere boys and girls should have children? Is it not rather a curse of God? We all know that the premature fruit of a too young plant weakens the parent, and so we try all means of delaying the appearance of fruit. But we sing hymns of praise and thanks-giving to God when a child is born of a boy-father and a girl-mother! Could anything be more dreadful? Do we think that the world is going to be saved by the countless swarms of such impotent children endlessly multiplying in India or elsewhere in the world? Verily we are, in this respect, far worse than even the lower animals; for, the bull and the cow are brought together solely with the object of having a calf. Man and woman should regard it as sacred duty to keep apart from the moment of conception up to the time when the child has ceased to suck its mother’s breast. But we go on in our merry fashion blissfully forgetful of this sacred obligation. This incurable disease enfeebles our mind and leads us to an early grave, after making us drag a miserable existence for a short while. Married people should understand the true function of marriage, and should not violate the law of Brahmacharya except with a view to having a child for the continuation of the race.
But this is so difficult under our present conditions of life. Our diet, our ways of life, our common talk, and our environments are all equally calculated to rouse and keep alive our sensual appetite; and sensuality is like a poison, eating into our vitals. Some people may doubt the possibility of our being able to free ourselves from this bondage. This book is written not for those who go about with such doubtings of heart, but only for those who are really in earnest, and who have the courage to take active steps for their improvement. Those who are quite content with their present abject condition may even be offended to read all this; but I hope this will be of some service to those who are heartily disgusted with their own miserable existence.
From all that has been said, it follows that those who are still unmarried should try to remain so; but, if they cannot help marrying, they should do so as late as possible. Young men, for instance, should take a vow to remain unmarried till the age of 25 or 30. We shall not explain here all the benefits other than physical that result from this; but those who want to enjoy them can do so for themselves.
My request to those parents who may read these pages is that they should not tie a mill-stone round the necks of their sons by marrying them in their teens. They should look also to the welfare of their sons, and not only to their own interests. They should throw aside all silly notions of caste-pride or ‘respectability’, and cease to indulge in such heartless practices. Let them, rather, if they are true well-wishers of their children, look to their physical, mental and moral improvements. What greater disservice can they do to their sons than compelling them to enter upon a married life, with all its tremendous responsibilities and cares, even while they are mere boys?
Then again, the true laws of health demand that the man that loses his wife, as well as the woman that loses her husband, should remain single ever after. There is a difference of opinion among doctors as to whether young men and women need ever let their vital fluid escape, some answering the question in the affirmative, others in the negative. But this cannot justify our taking advantage of it for sensual enjoyment. I can affirm, without the slightest hesitation, from my own experience as well as that of others, that sexual enjoyment is not only not necessary for the preservation of health, but is positively detrimental to it. All the strength of body and mind that has taken long to acquire, is lost altogether by the escape of the vital fluid, and it takes a long time to regain this lost strength, and even then there is no saying that it can be thoroughly recovered. A broken vessel may be made to do its work after mending, but it can never be anything but a broken vessel.
As has already been pointed out, the preservation of our vitality is impossible without pure air, pure water, pure and wholesome food, as well as pure thoughts. So vital indeed is the relation between our health and the life that we lead that we can never be perfectly healthy unless we lead a clean life. The earnest man who, forgetting the errors of the past, begins to live a life of purity will be able to reap the fruit of it straightway. Those who have practised true Brahmacharya even for a short period will have seen how their body and mind improve steadily in strength and power, and they will not, at any cost, be willing to part with this treasure. I have myself been guilty of lapses even after having fully understood the value of Brahmacharya, and have, of course, paid dearly for it. I am filled with shame and remorse when I think of the terrible contrast between my condition before and after these lapses. But from the errors of the past I have now learnt to preserve this treasure in tact, and I fully hope, with God’s grace, to continue to preserve it in the future; for I have in my own person, witnessed the inestimable benefits of Brahmacharya. I was married early in life, and had become the father of children as a mere youth. When, at length, I awoke to the reality of my situation, I found myself sunk in the lowest depths of degradation. I shall consider myself amply rewarded for writing these pages if at least a single reader is able to take warning from my failings and experiences, and to profit thereby. Many people have told me (and I also believe it) that I am full of energy and enthusiasm, and that my mind is by so means weak; some even accuse me of rashness. There is disease in my body as well as in my mind; nevertheless, when compared with my friends, I may call myself perfectly healthy and strong. If even after twenty years of sensual enjoyment, I have been able to reach this state, how much better should I have been if only I had kept myself pure during those twenty years as well? It is my full conviction that, if only I had lived a life of Brahmacharya all through, my energy and enthusiasm would have been a thousandfold greater and I should have been able to devote them all to the furtherance of my country’s cause as of my own. If this can be affirmed of an ordinary man like myself, how much more wonderful must be the gain in power,—physical, mental, as well as moral—that unbroken Brahmacharya can bring to us!
When so strict is the law of Brahmacharya, what shall we say of those guilty of the unpardonable sin of illegitimate sexual enjoyment? The evil that arises from adultery and prostitution is a vital question of religion and morality and cannot be fully dealt with in a treatise on health. Here we are only concerned to point out how thousands who are guilty of these sins are afflicted by syphilis and other unmentionable diseases. The inflexible decree of Providence happily condemns these wretches to a life of unmitigated suffering. Their short span of life is spent in abject bondage to quacks in a futile quest after a remedy that will rid them of their suffering. If there were no adultery at all, there would be no work for at least 50% of doctors. So inextricably indeed has venereal disease caught mankind in its clutches that even the best doctors have been forced to admit that, so long as adultery and prostitution continue, there is no hope for the human race. The medicines for these diseases are so poisonous that, although they may appear to have done some good for the time being, they give rise to other and still more terrible diseases which are handed down from generation to generation.
In concluding this chapter, we will briefly point out how married people can preserve their Brahmacharya intact. It is not enough to observe the laws of health as regards air, water and food. The man should altogether cease to sleep in privacy with his wife. Little reflection is needed to show that the only possible motive for privacy between man and wife is the desire for sexual enjoyment. They should sleep apart at night, and be incessantly engaged in good works during the day. They should read such books as fill them with noble thoughts and meditate over the lives of great men, and live in the constant realisation of the fact that sensual enjoyment is the root of all disease. Whenever they feel a prompting for enjoyment, they should bathe in cold water, so that the heat of passion may be cooled down, and be refined into the energy of virtuous activity. This is a hard thing to do, but we have been born into this world that we might wrestle with difficulties and temptations, and conquer them; and he who has not the will to do it can never enjoy the supreme blessing of true health.
PART II
SOME SIMPLE TREATMENTS
Chapter I
AIR-TREATMENT
We have now done with the discussion of the foundations of health, as well as the means of its preservation. If all men and women were to obey all the laws of health, and practice strict Brahmacharya, there would be no need at all for the chapters which follow, for such men and women would then be free from all ailments, whether of the body or of the mind. But where can such men and women be found? Where are they who have not been afflicted by disease? The more strictly, however, we observe the laws which have been explained in this book, the more shall we be free from disease. But when diseases do attack us, it is our duty to deal with them properly, and the following chapters are intended to show how to do it.
Pure air, which is so essential to the preservation of health, is also essential to the cure of diseases. If, for instance, a man who is suffering from gout is treated with air heated by steam, he perspires profusely, and his joints are eased. This kind of vapour-treatment is known as “Turkish Bath.”
If a man who is suffering from high fever is stripped naked, and made to sleep in the open air, there is an immediate fall in the temperature, and he feels a distinct relief. And if, when he feels cold, he is wrapped in a blanket, he perspires at once, and the fever ceases. But what we generally do is just the reverse of this. Even if the patient is willing to remain in the open air, we close all the doors and windows of the room in which he lies, and cover his whole body (including the head and ears) with blankets, with the result that he is frightened, and is rendered still weaker. If the fever is the outcome of too much heat, the sort of air-treatment described above is perfectly harmless, and its effect can be instantly felt. Of course, care should be taken that the patient does not begin to shiver in the open air. If he cannot remain naked, he may well be covered with blankets.
Change of air is an effective remedy for latent fever and other diseases. The common practice of taking a change of air is only an application of the principle of air-treatment. We often change our residence in the belief that a house constantly infested by disease is the resort of evil spirits. This is a mere delusion, for the real “evil spirits” in such cases are the foul air inside the house. A change of residence ensures a change of air, and with it the cure of the diseases brought on by it. Indeed, so vital is the relation between health and air that the good or evil effects of even a slight change are instantaneously felt. For a change of air the rich can afford to go to distant places, but even the poor can go from one village to another, or at least from one house to another. Even a change of room in the same house often brings great relief to a sick man. But, of course, care should be taken to see that the change of air is really for the better. Thus, for instance, a disease that has been brought on by damp air cannot be cured by a change to a damper locality. It is because sufficient attention is not paid to simple precautions like this that a change of air is often so ineffectual.
This chapter has been devoted to some simple instances of the application of air to the treatment of disease, while the chapter on Air in Part I of this book contains a general consideration of the value of pure air to health. Hence I would request my readers to read these two chapters side by side.
Chapter II
WATER-CURE
Since air is invisible, we cannot perceive the wonderful way in which it does its work. But the work of water and its curative effects can be easily seen and understood.
All people know something of the use of steam as a curative agent. We often employ it in cases of fever, and very often severe headaches can be cured only by its application. In cases of rheumatic pain in the joints, rapid relief is obtained by the use of steam followed by a cold bath. Boils and ulcers not cured by simple dressing with ointments can be completely healed by the application of steam.
In case of extreme fatigue, a steam-bath or a hot-water bath immediately followed by a cold bath will be found very effective. So too, in cases of sleeplessness, instant relief is often obtained by sleeping in the open air after a steam-bath followed by a cold bath.
Hot water can always be used as a substitute for steam. When there is severe pain in the stomach, instant relief is obtained by warming with a bottle filled with boiling water placed over a thick cloth wrapped round the waist. Whenever there is a desire to vomit, it can be done by drinking plenty of hot water. Those who are suffering from constipation often derive great benefit by drinking a glass of hot water either at bedtime or soon after rising and cleaning the teeth in the morning. Sir Gordon Spring attributed his excellent health to the practice of drinking a glass of hot water every day before going to bed and after getting up in the morning. The bowels of many people move only after taking tea in the morning, and they foolishly suppose that it is the tea which has produced this effect. But, as a matter of fact, tea only does harm, and it is really the hot water in the tea that moves the bowels.
A special kind of cot is often used for steam-baths, but it is not quite essential. A spirit or kerosine oil stove, or a wood or coal fire, should be kept burning under an ordinary cane chair. Over the fire should be placed a vessel of water with the mouth covered; and over the chair a sheet or blanket is so spread that it may hang down in the front and protect the patient from the heat of the fire. Then the patient should be seated in the chair and wrapped round with sheets or blankets. Then the vessel should be uncovered, so that the patient may be exposed to the steam issuing from it. Our common practice of covering the head also of the patient is a needless precaution. The heat of the steam presses through the body right up to the head, and gives rise to profuse perspiration on the face. If the patient is too weak to sit up, he may be made to lie down on a cot with interstices, taking care to see that none of the steam escapes. Of course, care should also be taken to see that the patient’s clothes or the blankets used do not catch fire; and due consideration should be paid to the state of the patient’s health, as an inconsiderate application of steam is fraught with danger. The patient, indeed, feels weak after a steam bath, but this weakness does not last long. Too frequent use of steam, however, enfeebles the constitution, and it is of the highest importance to apply steam with due deliberation. Steam may also be applied to any single part of the body; in cases of headache, for instance, there is no need to expose the whole body to the steam. The head should be held just over a narrow-mouthed jar of boiling water, and wrapped round with a cloth. Then the steam should be inhaled through the nose so that it may ascend into the head. If the nasal passage is blocked, it will also be opened by this process. Likewise, if there be inflamation in any part of the body, it alone need be exposed to the steam.
Very few realise the curative value of cold water, in spite of the fact that it is even more valuable in this respect than hot water, and can be made use of by even the weakest persons. In fever, small-pox, and skin-diseases, the application of a sheet dipped in cold water is very beneficial, and often produces startling results; and anybody may try it without the least risk. Dizziness or delirium can be instantly relieved by tying round the head a cloth dipped in melted ice. People suffering from constipation often derive great benefit by tying round the stomach for some time a piece of cloth dipped in melted ice. Involuntary seminal discharges can also be often prevented by the same means. Bleeding in any part of the body may be stopped by the application of a bandage dipped in ice-cold water. Bleeding from the nose is stopped by pouring cold water over the head. Nasal diseases, cold and headache, may be cured by drawing pure cold water up the nose. The water may be drawn through one nostril and discharged through the other, or drawn through both nostrils and discharged through the mouth. There is no harm in the water going even into the stomach provided the nostrils are clean. And indeed, this is the best way to keep the nostrils clean. Those who are unable to draw the water up the nostrils may use a syringe, but after a few attempts, it can be done quite easily. All should learn to do this, since it is very simple, and at the same time a most effective remedy against headaches, bad smells in the nose, as well as dirty accumulations in the nasal passage.
Many people are afraid of taking an enema, and some even think that the body is weakened by it; but such fears are baseless. There is no more effective means of producing an instant evacuation of the bowels. It has proved effective in many diseases where all other remedies have been futile; it thoroughly cleans the bowels, and prevents the accumulation of poisonous matter. If those who suffer from rheumatic complaints or indigestion or pains caused by an unhealthy condition of the bowels take an enema of 2 lbs. of water, they would see how instantaneous is its effect. One writer on this subject says that once he was suffering from chronic indigestion and, all remedies proving futile; he had grown emaciated, but the application of the enema at once restored him his appetite, and altogether cured him of his complaint in a few days. Even ailments like jaundice can be cured by the application of the enema. If the enema has to be frequently employed, cold water should be used, for the repeated use of hot water is likely to enfeeble the constitution.
Dr. Louis Kuhne of Germany has, after repeated experiments, arrived at the conclusion that water-cure is the best for all diseases. His books on this subject are so popular that they are now available in almost all the languages of the world, including those of India. He contends that the abdomen is the seat of all diseases. When there is too much heat in the abdomen, it manifests itself in the form of fever, rheumatism, eruptions on the body, and the like. The efficacy of water-cure had, indeed, been recognised by several people long before Kuhne, but it was he who, for the first time, pointed out the common origin of all diseases. His views need not be accepted by us in their entirety, but it is an undoubted fact that his principles and methods have proved effective in many diseases. To give only one instance out of many that have come within my experience, in a bad case of rheumatism, a thorough cure was effected by Kuhne’s system, after all other remedies had been tried, and had proved utterly ineffectual.
Dr. Kuhne holds that the heat in the abdomen abates by the application of cold water, and has, therefore, prescribed the bathing of the abdomen and the surrounding parts with thoroughly cold water. And for the greater convenience of bathing, he has devised a special kind of tin bath. This, however, is not quite indispensable; the tin tubs of an oval shape and of different sizes to suit people of different heights, available in our bazaars, will do equally well. The tub should be filled three-fourths with cold water, and the patient should seat himself in it in such a fashion that his feet and the upper part of the body remain outside the water, and the rest of the body up to the hips inside it. The feet may preferably be placed on a low foot-stool. The patient should sit in the water quite naked, but, if he feels cold, the feet and the upper part of the body should be covered with a blanket. If a shirt is worn, it should be kept entirely outside the water. The bath should be taken in a room where there is plenty of fresh air and light. The patient should then slowly rub (or cause to be rubbed) the abdomen with a small rough towel from 5 to 30 minutes or more. The effect is instantly felt in most cases. In cases of rheumatism, the wind in the stomach escapes in the form of eructations and the like, and in cases of fever, the thermometre falls by one or two degrees. The bowels are readily cleaned by this process; fatigue disappears; sleeplessness is removed, and extreme drowsiness gives place to vigour. This contrariness of result is more apparent than real; for want of sleep, and the excess of it, are both brought on by the same cause. So too, dysentery and constipation, which are both the outcome of indigestion, are cured by this method. Piles of long standing can also be got rid of by this bath, with proper regulation of diet. Those who are troubled by the necessity for constant spitting should at once resort to this treatment for a cure. By its means the weak can become strong; and even chronic rheumatism has been cured by it. It is also an effective remedy for haemorrhages, headaches, and blood-poisoning. Kuhne prescribes it as an invaluable remedy even for diseases like the cancer. A pregnant woman who takes to it regularly will have an easy child-birth. In short, all persons, without distinction of age or sex, can take to it with advantage.
There is another kind of bath, known as the "Wet-Sheet-Pack", which is an unfailing remedy for various diseases. This bath is taken in the following manner. A table or chair is placed in the open air, big enough to allow of the patient lying on it at full length. On it are spread (hanging on either side) some four blankets, less or more according to the state of the weather. Over them are spread two white thick sheets well dipped in cold water, and a pillow is placed under the blankets at one end. Then the patient is stripped naked (with the exception of a small waist-cloth, if he so wishes), and made to lie down on the sheets, with his hands placed in the arm-pits. Then the sheets and blankets are, one after another, wrapped round his body, taking care that the parts hanging under the feet are well tucked in so as to cover them. If the patient is exposed to the sun, a wet cloth is put over his head and face, keeping the nose always open. At first the patient will experience some shivering, but this will soon give place to an agreeably warm sensation. He can lie in this position from 5 minutes to an hour or more. After a time he begins to perspire, or at times falls asleep. Soon after coming out of the sheets he should bathe in cold-water. This is an excellent remedy for small-pox and fever, and skin-diseases like the itch, the ringworm, and pimples and blotches. Even the worst forms of chicken-pox and small-pox are completely cured by this process. People can easily learn to take the “Wet-Sheet-Pack” themselves, and to apply it to others, and can thus see for themselves its wonderful effect. As the whole dirt of the body sticks to the sheets in the process of taking this bath, they ought not to be used again without being well washed in boiling water.
Needless to say, the full benefit of these baths cannot be derived unless the rules already mentioned as to diet, exercise and the like are strictly observed. If a rheumatic patient, for instance, were to take to Kuhne’s bath or to the “Wet-Sheet-Pack,” while eating unwholesome food, living in impure air, and neglecting his exercise, how can he possibly derive any good out of it? It is only when accompanied by strict observance of all the laws of health that water-cure can be of any effect; and when so employed, its effects are sure and immediate.
Chapter III
THE USE OF EARTH
We will now proceed to describe the curative properties of earth, which are, in some cases, even more remarkable than those of water. That earth should have such properties need not cause us any surprise, for our own body is compounded of the earthly element. Indeed, we do make use of earth as a purifying agent. We wash the ground with earth to remove bad smells, we put it over decaying matter to prevent the pollution of the air, we wash our hands with it, and even employ it to clean the private parts. Yogis besmear their bodies with it; some people use it as a cure for boils and ulcers; and dead bodies are buried in the earth so that they may not vitiate the atmosphere. All this shows that earth has many valuable properties as a purifying and curative agent.
Just as Dr. Kuhne has devoted special attention to the subject of water-cure, another German doctor has made a special study of earth and its properties. He goes so far as to say that it can be used with success in the treatment of even the most complicated diseases. He says that once in a case of snake-bite, where everybody else had given up the man for dead, he restored him to life by causing him to be covered up with earth for some time. There is no reason to doubt the veracity of this report. It is well known that great heat is generated in the body by burying it in the earth; and although we cannot explain how exactly the effect is produced, it is undeniable that earth does possess the property of absorbing the poison. Indeed, every case of snake-bite may not be cured in this way; but it should certainly be tried in every case. And I can say from my own experience that, in cases of scorpion-sting and the like, the use of mud is particularly beneficial.
I have myself tried with success the following forms of earth-cure. Constipation, dysentery, and chronic stomach-ache have been cured by the use of a mud-poultice over the abdomen for two or three days. Instant relief has been obtained in cases of headache by applying a mud-bandage round the head. Sore eye has also been cured by the same method; hurts of all kinds, whether accompanied by inflammation or not, have been healed likewise. In the old days I could not keep well without a regular use of Eno’s Fruit-salt and the like. But, since 1904, when I learnt the value of earth-cure, I have had not a single occasion to use them. A mud-poultice over the abdomen and the head, gives distinct relief in a state of high fever. Skin-diseases like the itch, the ringworm, and boils, have been cured with the use of mud, though no doubt ulcers from which pus issues are not so easily cured. Burns and scalds are likewise healed by mud, which also prevents inflammation. Piles, too, are cured by the same treatment. When the hands and feet become red and swollen owing to frost, mud is an unfailing remedy, and pain in the joints is also relieved by it. From these and other experiments in mud-cure, I have come to the conclusion that earth is an invaluable element in the domestic treatment of diseases.
All kinds of earth are not, of course, equally beneficial. Dry earth dug out from a clean spot has been found the most effective. It should not be too sticky. Mud which is midway between sand and clay is the best. It should, of course, be free from cow-dung and other rubbish. It should be well sifted in a fine sieve, and then soaked in cold water to the consistency of well-kneaded dough before use. Then it should be tied up in a piece of clean, unstarched cloth, and used in the form of a thick poultice. The poultice should be removed before the mud begins to dry up; ordinarily it will last from two to three hours. Mud once used should never be used again, but a cloth once used can be used again, after being well washed, provided it is free from blood and other dirty matter. If the poultice has to be applied to the abdomen, it should first be covered over with a warm cloth. Everybody should keep a tinful of earth ready for use, so as not to have to hunt for it whenever an occasion arises for its use. Otherwise, much precious time may be wasted in cases (as of scorpion-sting) where delay would be dangerous.
Chapter IV
FEVER AND ITS CURE
We now pass on to consider some particular diseases and the means of curing them. And first, fever.
We generally apply the term “fever” to a condition of heat in the body, but English doctors have distinguished many varieties of this disease, each with its own system of treatment. But, following the common practice and the principles elaborated in these chapters, we may say that all fevers can be cured in one and the same manner. I have tried this single treatment for all varieties from simple fever up to Bubonic Plague, with invariably satisfactory results. In 1904, there was a severe outbreak of plague among the Indians in South Africa. It was so severe that, out of 23 persons that were affected, as many as 21 died within the space of 24 hours; and of the remaining two, who were removed to the hospital, only one survived, and that one was the man to whom was applied the mud-poultice. We cannot, of course, conclude from this that it was the mud-poultice that saved him, but, in any case, it is undeniable that it did him no harm. They were both suffering from high fever brought on by inflammation of the lungs, and had been rendered unconscious. The man on whom was tried the mud-poultice was so bad that he was spitting blood, and I afterwards learnt from the doctor that he had been insufficiently fed on milk alone.
As most fevers are caused by disorders of the bowels, the very first thing to do is to starve the patient. It is a mere superstition that a weak man will get weaker by starving. As we have already seen, only that portion of our food is really useful which is assimilated into the blood, and the remainder only clogs the bowels. In fever the digestive organs are very weak, the tongue gets coated, and the lips are hard and dry. If any food is given to the patient in this condition, it will remain undigested and aid the fever. Starving the patient gives his digestive organs time to perform their work; hence the need to starve him for a day or two. At the same time, he should take at least two baths every day according to the Kuhne’s system. If he is too weak or ill to bathe, a mud-poultice should be applied to his abdomen. If the head aches or feels too hot, a poultice should also be applied to the head. The patient should, as far as possible, be placed in the open air, and should be well covered. At meal-time, he should be given the juice of lime, well filtered and mixed with cold or boiling water, and if possible, without any sugar. This has a very beneficial effect, and should alone be given if the patient’s teeth can bear its sourness. Afterwards, he may be given a half or the whole of a plantain, well mixed with a spoon of olive oil, mixed with a spoon of lime juice. If he feels thirsty, he should be given water boiled and cooled, or the juice of lime,—never unboiled water. His clothes should be as few as possible, and should be frequently changed. Even persons suffering from typhoid and the like diseases have been completely cured by this simple treatment, and are enjoying perfect health at present. A seeming cure may also be effected by quinine, but it really brings other diseases in its train. Even in malarial fever, in which quinine is supposed to be most effective, I have rarely seen it bring permanent relief; on the other hand, I have actually seen several cases of malarial patients being permanently cured by the treatment described above.
Many people subsist on milk alone during fever, but my experience is that it really does harm in the initial stages, as it is hard to digest. If milk has to be given, it is best given in the form of “wheat-coffee”, 1 or with a small quantity of rice-flour well boiled in water; but in extreme forms of fever, it ought not to be given at all. In such a condition, the juice of lime may always be given with great success. As soon as the tongue gets clean, plantain may be included in the diet, and given in the form described above. If there be constipation, a hot-water enema with borax should be applied in preference to purgatives, after which a diet of olive oil will serve to keep the bowels free.