Health and Education

First.  They got on very ill.  To quote a few remarkable instances of longevity, or to tell me that men were larger and stronger on the average in old times, is to yield to the old fallacy of fancying that savages were peculiarly healthy, because those who were seen were active and strong.  The simple answer is, that the strong alone survived, while the majority died from the severity of the training.  Savages do not increase in number; and our ancestors increased but very slowly for many centuries.  I am not going to disgust my audience with statistics of disease: but knowing something, as I happen to do, of the social state and of the health of the Middle and Elizabethan Ages, I have no hesitation in saying that the average of disease and death was far greater then than it is now.  Epidemics of many kinds, typhus, ague, plague—all diseases which were caused more or less by bad air—devastated this land and Europe in those days with a horrible intensity, to which even the choleras of our times are mild.  The back streets, the hospitals, the gaols, the barracks, the camps—every place in which any large number of persons congregated, were so many nests of pestilence, engendered by uncleanliness, which denied alike the water which was drunk and the air which was breathed; and as a single fact, of which the tables of insurance companies assure us, the average of human life in England has increased twenty-five per cent. since the reign of George I., owing simply to our more rational and cleanly habits of life.

But secondly, I said that when our ancestors got on well, they did so because they got ventilation in spite of themselves.  Luckily for them, their houses were ill-built; their doors and windows would not shut.  They had lattice-windowed houses, too; to live in one of which, as I can testify from long experience, is as thoroughly ventilating as living in a lantern with the horn broken out.  It was because their houses were full of draughts, and still more, in the early middle age, because they had no glass, and stopped out the air only by a shutter at night, that they sought for shelter rather than for fresh air, of which they sometimes had too much; and, to escape the wind, built their houses in holes, such as that in which the old city of Winchester stands.  Shelter, I believe, as much as the desire to be near fish in Lent, and to occupy the rich alluvium of the valleys, made the monks of Old England choose the river-banks for the sites of their abbeys.  They made a mistake therein, which, like most mistakes, did not go unpunished.  These low situations, especially while the forests were yet thick on the hills around, were the perennial haunts of fever and ague, produced by subtle vegetable poisons, carried in the carbonic acid given off by rotting vegetation.  So there, again, they fell in with man’s old enemy—bad air.

Still, as long as the doors and windows did not shut, some free circulation of air remained.  But now, our doors and windows shut only too tight.  We have plate-glass instead of lattices; and we have replaced the draughty and smoky, but really wholesome open chimney, with its wide corners and settles, by narrow registers, and even by stoves.  We have done all we can, in fact, to seal ourselves up hermetically from the outer air, and to breathe our own breaths over and over again; and we pay the penalty of it in a thousand ways unknown to our ancestors, through whose rooms all the winds of heaven whistled, and who were glad enough to shelter themselves from draughts in the sitting-room by the high screen round the fire, and in the sleeping-room by the thick curtains of the four-post bedstead, which is now rapidly disappearing before a higher civilisation.  We therefore absolutely require to make for ourselves the very ventilation from which our ancestors tried to escape.

But, ladies, there is an old and true proverb, that you may bring a horse to the water, but you cannot make him drink.  And in like wise it is too true, that you may bring people to the fresh air, but you cannot make them breathe it.  Their own folly, or the folly of their parents and educators, prevents their lungs being duly filled and duly emptied.  Therefore, the blood is not duly oxygenated, and the whole system goes wrong.

Paleness, weakness, consumption, scrofula, and too many other ailments, are the consequences of ill-filled lungs.  For without well-filled lungs, robust health is impossible.

And if any one shall answer—“We do not want robust health so much as intellectual attainment.  The mortal body, being the lower organ, must take its chance, and be even sacrificed, if need be, to the higher organ—the immortal mind:”—To such I reply, You cannot do it.  The laws of nature, which are the express will of God, laugh such attempts to scorn.  Every organ of the body is formed out of the blood; and if the blood be vitiated, every organ suffers in proportion to its delicacy; and the brain, being the most delicate and highly specialised of all organs, suffers most of all and soonest of all, as every one knows who has tried to work his brain when his digestion was the least out of order.  Nay, the very morals will suffer.  From ill-filled lungs, which signify ill-repaired blood, arise year by year an amount not merely of disease, but of folly, temper, laziness, intemperance, madness, and, let me tell you fairly, crime—the sum of which will never be known till that great day when men shall be called to account for all deeds done in the body, whether they be good or evil.

I must refer you on this subject again to Andrew Combe’s ‘Physiology,’ especially chapters iv. and vii.; and also to chapter x. of Madame de Wahl’s excellent book.  I will only say this shortly, that the three most common causes of ill-filled lungs, in children and in young ladies, are stillness, silence, and stays.

First, stillness; a sedentary life, and want of exercise.  A girl is kept for hours sitting on a form writing or reading, to do which she must lean forward; and if her schoolmistress cruelly attempts to make her sit upright, and thereby keep the spine in an attitude for which Nature did not intend it, she is thereby doing her best to bring on that disease, so fearfully common in girls’ schools, lateral curvature of the spine.  But practically the girl will stoop forward.  And what happens?  The lower ribs are pressed into the body, thereby displacing more or less something inside.  The diaphragm in the meantime, which is the very bellows of the lungs, remains loose; the lungs are never properly filled or emptied; and an excess of carbonic acid accumulates at the bottom of them.  What follows?  Frequent sighing to get rid of it; heaviness of head; depression of the whole nervous system under the influence of the poison of the lungs; and when the poor child gets up from her weary work, what is the first thing she probably does?  She lifts up her chest, stretches, yawns, and breathes deeply—Nature’s voice, Nature’s instinctive cure, which is probably regarded as ungraceful, as what is called “lolling” is.  As if sitting upright was not an attitude in itself essentially ungraceful, and such as no artist would care to draw.  As if “lolling,” which means putting the body in the attitude of the most perfect ease compatible with a fully expanded chest, was not in itself essentially graceful, and to be seen in every reposing figure in Greek bas-reliefs and vases; graceful, and like all graceful actions, healthful at the same time.  The only tolerably wholesome attitude of repose, which I see allowed in average school-rooms, is lying on the back on the floor, or on a sloping board, in which case the lungs must be fully expanded.  But even so, a pillow, or some equivalent, ought to be placed under the small of the back: or the spine will be strained at its very weakest point.

I now go on to the second mistake—enforced silence.  Moderate reading aloud is good: but where there is any tendency to irritability of throat or lungs, too much moderation cannot be used.  You may as well try to cure a diseased lung by working it, as to cure a lame horse by galloping him.  But where the breathing organs are of average health, let it be said once and for all, that children and young people cannot make too much noise.  The parents who cannot bear the noise of their children have no right to have brought them into the world.  The schoolmistress who enforces silence on her pupils is committing—unintentionally no doubt, but still committing—an offence against reason, worthy only of a convent.  Every shout, every burst of laughter, every song—nay, in the case of infants, as physiologists well know, every moderate fit of crying—conduces to health, by rapidly filling and emptying the lung, and changing the blood more rapidly from black to red, that is, from death to life.  Andrew Combe tells a story of a large charity school, in which the young girls were, for the sake of their health, shut up in the hall and school-room during play hours, from November till March, and no romping or noise allowed.  The natural consequences were, the great majority of them fell ill; and I am afraid that a great deal of illness has been from time to time contracted in certain school-rooms, simply through this one cause of enforced silence.  Some cause or other there must be for the amount of ill-health and weakliness which prevails especially among girls of the middle classes in towns, who have not, poor things, the opportunities which richer girls have, of keeping themselves in strong health by riding, skating, archery—that last quite an admirable exercise for the chest and lungs, and far preferable to croquet, which involves too much unwholesome stooping.—Even playing at ball, if milliners and shop-girls had room to indulge in one after their sedentary work, might bring fresh spirits to many a heart, and fresh colour to many a cheek.  I spoke just now of the Greeks.  I suppose you will all allow that the Greeks were, as far as we know, the most beautiful race which the world ever saw.  Every educated man knows that they were also the cleverest of all races; and, next to his Bible, thanks God for Greek literature.

Now, these people had made physical as well as intellectual education a science as well as a study.  Their women practised graceful, and in some cases even athletic, exercises.  They developed, by a free and healthy life, those figures which remain everlasting and unapproachable models of human beauty: but—to come to my third point—they wore no stays.  The first mention of stays that I have ever found is in the letters of dear old Synesius, Bishop of Cyrene, on the Greek coast of Africa, about four hundred years after the Christian era.  He tells us how, when he was shipwrecked on a remote part of the coast, and he and the rest of the passengers were starving on cockles and limpets, there was among them a slave girl out of the far East, who had a pinched wasp-waist, such as you may see on the old Hindoo sculptures, and such as you may see in any street in a British town.  And when the Greek ladies of the neighbourhood found her out, they sent for her from house to house, to behold, with astonishment and laughter, this new and prodigious waist, with which it seemed to them it was impossible for a human being to breathe or live; and they petted the poor girl, and fed her, as they might a dwarf or a giantess, till she got quite fat and comfortable, while her owners had not enough to eat.  So strange and ridiculous seemed our present fashion to the descendants of those who, centuries before, had imagined, because they had seen living and moving, those glorious statues which we pretend to admire, but refuse to imitate.

It seems to me that a few centuries hence, when mankind has learnt to fear God more, and therefore to obey more strictly those laws of nature and of science which are the will of God—it seems to me, I say, that in those days the present fashion of tight lacing will be looked back upon as a contemptible and barbarous superstition, denoting a very low level of civilisation in the peoples which have practised it.  That for generations past women should have been in the habit—not to please men, who do not care about the matter as a point of beauty—but simply to vie with each other in obedience to something called fashion—that they should, I say, have been in the habit of deliberately crushing that part of the body which should be specially left free, contracting and displacing their lungs, their heart, and all the most vital and important organs, and entailing thereby disease, not only on themselves but on their children after them; that for forty years past physicians should have been telling them of the folly of what they have been doing: and that they should as yet, in the great majority of cases, not only turn a deaf ear to all warnings, but actually deny the offence, of which one glance of the physician or the sculptor, who know what shape the human body ought to be, brings them in guilty: this, I say, is an instance of—what shall I call it?—which deserves at once the lash, not merely of the satirist, but of any theologian who really believes that God made the physical universe.  Let me, I pray you, appeal to your common sense for a moment.  When any one chooses a horse or a dog, whether for strength, for speed, or for any other useful purpose, the first thing almost to be looked at is the girth round the ribs; the room for heart and lungs.  Exactly in proportion to that will be the animal’s general healthiness, power of endurance, and value in many other ways.  If you will look at eminent lawyers and famous orators, who have attained a healthy old age, you will see that in every case they are men, like the late Lord Palmerston, and others whom I could mention, of remarkable size, not merely in the upper, but in the lower part of the chest; men who had, therefore, a peculiar power of using the diaphragm to fill and to clear the lungs, and therefore to oxygenate the blood of the whole body.  Now, it is just these lower ribs, across which the diaphragm is stretched like the head of a drum, which stays contract to a minimum.  If you advised owners of horses and hounds to put their horses or their hounds into stays, and lace them up tight, in order to increase their beauty, you would receive, I doubt not, a very courteous, but certainly a very decided, refusal to do that which would spoil not merely the animals themselves, but the whole stud or the whole kennel for years to come.  And if you advised an orator to put himself into tight stays, he, no doubt, again would give a courteous answer; but he would reply—if he was a really educated man—that to comply with your request would involve his giving up public work, under the probable penalty of being dead within the twelvemonth.

And how much work of every kind, intellectual as well as physical, is spoiled or hindered; how many deaths occur from consumption and other complaints which are the result of this habit of tight lacing, is known partly to the medical men, who lift up their voices in vain, and known fully to Him who will not interfere with the least of His own physical laws to save human beings from the consequences of their own wilful folly.

And now—to end this lecture with more pleasing thoughts—What becomes of this breath which passes from your lips?  Is it merely harmful; merely waste?  God forbid!  God has forbidden that anything should be merely harmful or merely waste in this so wise and well-made world.  The carbonic acid which passes from your lips at every breath—ay, even that which oozes from the volcano crater when the eruption is past—is a precious boon to thousands of things of which you have daily need.  Indeed there is a sort of hint at physical truth in the old fairy tale of the girl, from whose lips, as she spoke, fell pearls and diamonds; for the carbonic acid of your breath may help hereafter to make the pure carbonate of lime of a pearl, or the still purer carbon of a diamond.  Nay, it may go—in such a world of transformations do we live—to make atoms of coal strata, which shall lie buried for ages beneath deep seas, shall be upheaved in continents which are yet unborn, and there be burnt for the use of a future race of men, and resolved into their original elements.  Coal, wise men tell us, is on the whole breath and sunlight; the breath of living creatures who have lived in the vast swamps and forests of some primæval world, and the sunlight which transmuted that breath into the leaves and stems of trees, magically locked up for ages in that black stone, to become, when it is burnt at last, light and carbonic acid, as it was at first.  For though you must not breathe your breath again, you may at least eat your breath, if you will allow the sun to transmute it for you into vegetables; or you may enjoy its fragrance and its colour in the shape of a lily or a rose.  When you walk in a sunlit garden, every word you speak, every breath you breathe, is feeding the plants and flowers around.  The delicate surface of the green leaves absorbs the carbonic acid, and parts it into its elements, retaining the carbon to make woody fibre, and courteously returning you the oxygen to mingle with the fresh air, and be inhaled by your lungs once more.  Thus do you feed the plants; just as the plants feed you; while the great life-giving sun feeds both; and the geranium standing in the sick child’s window does not merely rejoice his eye and mind by its beauty and freshness, but repays honestly the trouble spent on it; absorbing the breath which the child needs not, and giving to him the breath which he needs.

So are the services of all things constituted according to a Divine and wonderful order, and knit together in mutual dependence and mutual helpfulness.—A fact to be remembered with hope and comfort; but also with awe and fear.  For as in that which is above nature, so in nature itself; he that breaks one physical law is guilty of all.  The whole universe, as it were, takes up arms against him; and all nature, with her numberless and unseen powers, is ready to avenge herself on him, and on his children after him, he knows not when nor where.  He, on the other hand, who obeys the laws of nature with his whole heart and mind, will find all things working together to him for good.  He is at peace with the physical universe.  He is helped and befriended alike by the sun above his head and the dust beneath his feet: because he is obeying the will and mind of Him who made sun, and dust, and all things; and who has given them a law which cannot be broken.

THE TREE OF KNOWLEDGE

The more I have contemplated that ancient story of the Fall, the more it has seemed to me within the range of probability, and even of experience.  It must have happened somewhere for the first time; for it has happened only too many times since.  It has happened, as far as I can ascertain, in every race, and every age, and every grade of civilisation.  It is happening round us now in every region of the globe.  Always and everywhere, it seems to me, have poor human beings been tempted to eat of some “tree of knowledge,” that they may be, even for an hour, as gods; wise, but with a false wisdom; careless, but with a frantic carelessness; and happy, but with a happiness which, when the excitement is past, leaves too often—as with that hapless pair in Eden—depression, shame, and fear.  Everywhere, and in all ages, as far as I can ascertain, has man been inventing stimulants and narcotics to supply that want of vitality of which he is so painfully aware; and has asked nature, and not God, to clear the dull brain, and comfort the weary spirit.

This has been, and will be perhaps for many a century to come, almost the most fearful failing of this poor, exceptional, over-organised, diseased, and truly fallen being called man, who is in doubt daily whether he be a god or an ape; and in trying wildly to become the former, ends but too often in becoming the latter.

For man, whether savage or civilised, feels, and has felt in every age, that there is something wrong with him.  He usually confesses this fact—as is to be expected—of his fellow-men, rather than of himself; and shows his sense that there is something wrong with them by complaining of, hating, and killing them.  But he cannot always conceal from himself the fact that he, too, is wrong, as well as they; and as he will not usually kill himself, he tries wild ways to make himself at least feel—if not to be—somewhat “better.”  Philosophers may bid him be content; and tell him that he is what he ought to be, and what nature has made him.  But he cares nothing for the philosophers.  He knows, usually, that he is not what he ought to be; that he carries about with him, in most cases, a body more or less diseased and decrepit, incapable of doing all the work which he feels that he himself could do, or expressing all the emotions which he himself longs to express; a dull brain and dull senses, which cramp the eager infinity within him; as—so Goethe once said with pity—the horse’s single hoof cramps the fine intelligence and generosity of his nature, and forbids him even to grasp an object, like the more stupid cat, and baser monkey.  And man has a self, too, within, from which he longs too often to escape, as from a household ghost; who pulls out, at unfortunately rude and unwelcome hours, the ledger of memory.  And so when the tempter—be he who he may—says to him “Take this, and you will ‘feel better’—Take this, and you shall be as gods, knowing good and evil:” then, if the temptation was, as the old story says, too much for man while healthy and unfallen, what must it be for his unhealthy and fallen children?  In vain we say to man—

“’Tis life, not death, for which you pant;’Tis life, whereof your nerves are scant;More life, and fuller, that you want.”

And your tree of knowledge is not the tree of life: it is, in every case, the tree of death; of decrepitude, madness, misery.  He prefers the voice of the tempter—“Thou shalt not surely die.”  Nay, he will say at last,—“Better be as gods awhile, and die: than be the crawling, insufficient thing I am; and live.”

He—did I say?  Alas!  I must say she likewise.  The sacred story is only too true to fact, when it represents the woman as falling, not merely at the same time as the man, but before the man.  Only let us remember that it represents the woman as tempted; tempted, seemingly, by a rational being, of lower race, and yet of superior cunning; who must, therefore, have fallen before the woman.  Who or what the being was, who is called the Serpent in our translation of Genesis, it is not for me to say.  We have absolutely, I think, no facts from which to judge; and Rabbinical traditions need trouble no man much.  But I fancy that a missionary, preaching on this story to Negroes; telling them plainly that the “Serpent” meant the first Obeah man; and then comparing the experiences of that hapless pair in Eden, with their own after certain orgies not yet extinct in Africa and elsewhere, would be only too well understood: so well, indeed, that he might run some risk of eating himself, not of the tree of life, but of that of death.  The sorcerer or sorceress tempting the woman; and then the woman tempting the man; this seems to be, certainly among savage peoples, and, alas! too often among civilised peoples also, the usual course of the world-wide tragedy.

But—paradoxical as it may seem—the woman’s yielding before the man is not altogether to her dishonour, as those old monks used to allege who hated, and too often tortured, the sex whom they could not enjoy.  It is not to the woman’s dishonour, if she felt, before her husband, higher aspirations than those after mere animal pleasure.  To be as gods, knowing good and evil, is a vain and foolish, but not a base and brutal, wish.  She proved herself thereby—though at an awful cost—a woman, and not an animal.  And indeed the woman’s more delicate organisation, her more vivid emotions, her more voluble fancy, as well as her mere physical weakness and weariness, have been to her, in all ages, a special source of temptation which it is to her honour that she has resisted so much better than the physically stronger, and therefore more culpable, man.

As for what the tree of knowledge was, there really is no need for us to waste our time in guessing.  If it was not one plant, then it was another.  It may have been something which has long since perished off the earth.  It may have been—as some learned men have guessed—the sacred Soma, or Homa, of the early Brahmin race; and that may have been a still existing narcotic species of Asclepias.  It certainly was not the vine.  The language of the Hebrew Scripture concerning it, and the sacred use to which it is consecrated in the Gospels, forbid that notion utterly; at least to those who know enough of antiquity to pass by, with a smile, the theory that the wines mentioned in Scripture were not intoxicating.  And yet—as a fresh corroboration of what I am trying to say—how fearfully has that noble gift to man been abused for the same end as a hundred other vegetable products, ever since those mythic days when Dionusos brought the vine from the far East, amid troops of human Mænads and half-human Satyrs; and the Bacchæ tore Pentheus in pieces on Cithæron, for daring to intrude upon their sacred rites; and since those historic days, too, when, less than two hundred years before the Christian era, the Bacchic rites spread from Southern Italy into Etruria, and thence to the matrons of Rome; and under the guidance of Pœnia Annia, a Campanian lady, took at last shapes of which no man must speak, but which had to be put down with terrible but just severity, by the Consuls and the Senate.