water so long, for the same reason that I prefer the natural sky to an opium-eater’s heaven. I would fain keep sober always; and there are infinite degrees of drunkenness. I believe that water is the only drink for a wise man; wine is not so noble a liquor; and think of dashing the hopes of a morning with a cup of warm coffee, or of an evening with a dish of tea! Ah, how low I fall when I am tempted by them! Even music may be intoxicating. Such apparently slight causes destroyed Greece and Rome, and will destroy England and America. Of all ebriosity, who does not prefer to be intoxicated by the air he breathes? I have found it to be the most serious objection to coarse labors long continued, that they compelled me to eat and drink coarsely also. But to tell the truth, I find myself at present somewhat less particular in these respects. I carry less religion to the table, ask no blessing; not because I am wiser than I was, but, I am obliged to confess, because, however much it is to be regretted, with years I have grown more coarse and indifferent. Perhaps these questions are entertained only in youth, as most believe of poetry. My practice is “nowhere,” my opinion is here. Nevertheless I am far from regarding myself as one of those privileged ones to whom the Ved refers when it says, that “he who has true faith in the Omnipresent Supreme Being may eat all that exists,” that is, is not bound to inquire what is his food, or who prepares it; and even in their case it is to be observed, as a Hindu commentator has remarked, that the Vedant limits this privilege to “the time of distress.”
Who has not sometimes derived an inexpressible satisfaction from his food in which appetite had no share? I have been thrilled to think that I owed a mental perception to the commonly gross sense of taste, that I have been inspired through the palate, that some berries which I had eaten on a hillside had fed my genius. “The soul not being mistress of herself,” says Thseng-tseu, “one looks, and one does not see; one listens, and one does not hear; one eats, and one does not know the savor of food.” He who distinguishes the true savor of his food can never be a glutton; he who does not cannot be otherwise. A puritan may go to his