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1Who has not sometimes derived an inexpressible satisfaction from his food in which appetite had no share? I have been
2thrilled to think that I owed a mental perception to the commonly gross sense of taste, that I have been inspired
3through the palate, that some berries which I had eaten on a hill-side had fed my genius. "The soul not being mistress
4of herself," says Thseng-tseu, "one looks, and one does not see; one listens, and one does not hear; one eats, and one
5does not know the savor of food." He who distinguishes the true savor of his food can never be a glutton; he who does
6not cannot be otherwise. A puritan may go to his brown-bread crust with as gross an appetite as ever an alderman to his
7turtle. Not that food which entereth into the mouth defileth a man, but the appetite with which it is eaten. It is
8neither the quality nor the quantity, but the devotion to sensual savors; when that which is eaten is not a viand to
9sustain our animal, or inspire our spiritual life, but food for the worms that possess us. If the hunter has a taste for
10mud-turtles, muskrats, and other such savage tid-bits, the fine lady indulges a taste for jelly made of a calf's foot,
11or for sardines from over the sea, and they are even. He goes to the mill-pond, she to her preserve-pot. The wonder is
12how they, how you and I, can live this slimy, beastly life, eating and drinking. Our whole life is startlingly moral.
13There is never an instant's truce between virtue and vice. Goodness is the only investment that never fails. In the
14music of the harp which trembles round the world it is the insisting on this which thrills us. The harp is the
15travelling patterer for the Universe's Insurance Company, recommending its laws, and our little goodness is all the
16assessment that we pay. Though the youth at last grows indifferent, the laws of the universe are not indifferent, but
17are forever on the side of the most sensitive. Listen to every zephyr for some reproof, for it is surely there, and he
18is unfortunate who does not hear it. We cannot touch a string or move a stop but the charming moral transfixes us. Many
19an irksome noise, go a long way off, is heard as music, a proud sweet satire on the meanness of our lives. We are
20conscious of an animal in us, which awakens in proportion as our higher nature slumbers. It is reptile and sensual, and
21perhaps cannot be wholly expelled; like the worms which, even in life and health, occupy our bodies. Possibly we may
22withdraw from it, but never change its nature. I fear that it may enjoy a certain health of its own; that we may be
23well, yet not pure. The other day I picked up the lower jaw of a hog, with white and sound teeth and tusks, which
24suggested that there was an animal health and vigor distinct from the spiritual. This creature succeeded by other means
25than temperance and purity. "That in which men differ from brute beasts," says Mencius, "is a thing very inconsiderable;
26the common herd lose it very soon; superior men preserve it carefully." Who knows what sort of life would result if we
27had attained to purity? If I knew so wise a man as could teach me purity I would go to seek him forthwith. "A command
28over our passions, and over the external senses of the body, and good acts, are declared by the Ved to be indispensable
29in the mind's approximation to God." Yet the spirit can for the time pervade and control every member and function of
30the body, and transmute what in form is the grossest sensuality into purity and devotion. The generative energy, which,
31when we are loose, dissipates and makes us unclean, when we are continent invigorates and inspires us. Chastity is the
32flowering of man; and what are called Genius, Heroism, Holiness, and the like, are but various fruits which succeed it.
33Man flows at once to God when the channel of purity is open. By turns our purity inspires and our impurity casts us
34down. He is blessed who is assured that the animal is dying out in him day by day, and the divine being established.
35Perhaps there is none but has cause for shame on account of the inferior and brutish nature to which he is allied. I
36fear that we are such gods or demigods only as fauns and satyrs, the divine allied to beasts, the creatures of appetite,
37and that, to some extent, our very life is our disgrace.-- "How happy's he who hath due place assigned To his beasts and
38disafforested his mind! Can use this horse, goat, wolf, and ev'ry beast, And is not ass himself to all the rest! Else
39man not only is the herd of swine, But he's those devils too which did incline Them to a headlong rage, and made them
40worse." All sensuality is one, though it takes many forms; all purity is one. It is the same whether a man eat, or
41drink, or cohabit, or sleep sensually. They are but one appetite, and we only need to see a person do any one of these
42things to know how great a sensualist he is. The impure can neither stand nor sit with purity. When the reptile is
43attacked at one mouth of his burrow, he shows himself at another. If you would be chaste, you must be temperate. What is
44chastity? How shall a man know if he is chaste? He shall not know it. We have heard of this virtue, but we know not what
45it is. We speak conformably to the rumor which we have heard. From exertion come wisdom and purity; from sloth ignorance
46and sensuality. In the student sensuality is a sluggish habit of mind. An unclean person is universally a slothful one,
47one who sits by a stove, whom the sun shines on prostrate, who reposes without being fatigued. If you would avoid
48uncleanness, and all the sins, work earnestly, though it be at cleaning a stable. Nature is hard to be overcome, but she
49must be overcome. What avails it that you are Christian, if you are not purer than the heathen, if you deny yourself no
50more, if you are not more religious? I know of many systems of religion esteemed heathenish whose precepts fill the
51reader with shame, and provoke him to new endeavors, though it be to the performance of rites merely. I hesitate to say
52these things, but it is not because of the subject,--I care not how obscene my words are,--but because I cannot speak of
53them without betraying my impurity. We discourse freely without shame of one form of sensuality, and are silent about
54another. We are so degraded that we cannot speak simply of the necessary functions of human nature. In earlier ages, in
55some countries, every function was reverently spoken of and regulated by law. Nothing was too trivial for the Hindoo
56lawgiver, however offensive it may be to modern taste. He teaches how to eat, drink, cohabit, void excrement and urine,
57and the like, elevating what is mean, and does not falsely excuse himself by calling these things trifles. Every man is
58the builder of a temple, called his body, to the god he worships, after a style purely his own, nor can he get off by
59hammering marble instead. We are all sculptors and painters, and our material is our own flesh and blood and bones. Any
60nobleness begins at once to refine a man's features, any meanness or sensuality to imbrute them.
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