removal into the country, forms a powerful aid by its invigorating influence; aided with moderate exercise, proportioned, as will be necessary, to the strength of the individual. To this treatment may be added occasional baths, accompanied with gentle friction to such an extent, as will occasion an agreeable glow of the skin. The diet of the patient must be nutritious, but strictly proportioned to the peculiar constitution and state of the system. In many cases some state of disease may exist, which, of course, must be submitted to judicious medical treatment. Dyspeptic affections and constipation of the bowels are, perhaps, among the most common of those symptoms which medical men are called upon to remove in the cases under consideration. A few days, weeks, or months perseverance, however, in the plan recommended, with the assistance of the most simple medicinal treatment, always attended of course with entire abstinence from alcoholic stimulants, will by far in the greatest number of cases completely restore the disordered functions of nature, and bring with it the delightful and animated sensations of restored health and strength.*

* The uniform experience of the keepers of prisons throughout our coun try, has proved that there is no danger in cutting off the supply of spirituous drinks at once, provided the patient be supplied with suitable nourishment. Warm coffee will be found an excellent cordial and restorative. We have temporarily resorted to bitter infusions, with good effect.-Аx. Ed.

PART VI.

CHAPTER XVIII.

THE TEMPERANCE OF THE HEBREWS.

"But herkeneth, lordings, O word I you pray,
That all the soveraine acts, dare I say,
Of victories in the Old Testament,
Thurgh veray God that is omnipotent,
Were don in abstinence and in prayere;
Loketh the Bible, and there ye mow it lere."

CHAUCER'S Pardoneres Tale.

O madness! to think use of strongest wines
And strongest drink, our chief support of health,
When God, with these forbidden, made choice to rear
His mighty champion, strong above compare,
Whose drink was only from the limpid brook.

MILTON.

An inquiry into the nature and qualities of the wines mentioned in the Scriptures, forms an interesting and highly important subject of investigation. Much obscurity overhangs the subject, even in the present day, and there is reason to fear that mankind have too frequently interpreted the language of Scripture with a view to extenuate sinful practices, and to gratify sensual desires.

An investigation of this subject ought to be entered into with appropriate caution, lest the purity of the Almighty should be impeached, in representing him as sanctioning or approving of a practice which has a direct tendency to produce sin. The whole tenor of the Scriptures is strikingly opposed to every species of sensual indulgence; and it can scarcely be supposed, that the Almighty would look with approbation on a practice which, in the climate of Judea in particular, was calculated, more than any other, to lead his creatures into error.

"The Scriptures forbid all intoxication in any degree. The laws of our physical and mental nature equally forbid it, because both body and mind

Several important points here present themselves. The peculiar nature of the Hebrew language; its frequently highly figurative modes of expression; the light of modern knowledge and experience, in addition to the peculiar manners and practices of the Jewish tribes, and of surrounding nations each of these subjects is calculated to throw considerable light on this interesting investi gation.

The facts recorded in the earlier parts of Scripture history, relate generally to a people of primitive habits. Many of their practices were of a gross and disgusting character, when compared with the habits of modern and civilized nations. The language and commands, therefore, of the prophets and lawgivers of the ancient Jews, had special reference to society as it existed at the time the language was uttered.

The institutions and laws of the Jews were founded on, and associated with, moral and religious principles; and had in view the spiritual happiness and improvement of the people. Their solemn religious ordinances were in general immediately succeeded by, or associated with, feasts of rejoicing. These latter, however, were con ducted in the most temperate manner, as befitted occa sions instituted by the Most High, for the display of his own glory, and the prosperity of his chosen people. Every thing, therefore, used on these occasions was consistent with purity and holiness, and used in the most temperate manner. Hence those things were refrained from, which had a tendency to produce false excitement, and conse quently improper feelings. Among these, must of necessity be included, wines, similar to those used in the present day.

are injured by it. No species of liquor which intoxicates can be used habitually, without great danger of forming an excessive attachment to it; for so the universal voice of experience decides. No person, therefore, can indulge himself in the habitual or frequent use of any liquor which has an inebria ting quality, without at the same time incurring the danger of forming a habit, which must prove injurious to him, and which may be fatal. Now it cannot be innocent nor consistent for those who are taught to pray, lead me not into temptation, thus voluntarily to rush into it. It is a settled point, one now past all dispute, THAT WATER IS THE BEST AND SAFEST OF ALL DRINKS. No other liquor can therefore be necessary; some medicinal cases only excepted, which need not be, and are not, here brought into the ac count. It follows then, since water is the best of all drinks, and since no intoxicating liquor can be taken, either habitually or frequently, without danger, that it is contrary to the true spirit, and to the laws of our physical and intellectual nature, to indulge in the frequent or habitual use of wine, or of any other liquor which can inebriate."-Professor Moses Stuart.

The Feast of Tabernacles was a time of special rejoicing and thanksgiving; and was held at the gathering in of the fruit harvests. The importance of fruits in a dietetic point of view in eastern climes, has been spoken of in another place. The fertility of a land in those productions, onstituted its principal value. Hence the allusions of the prophet Jeremiah-"I brought you into a fruitful country, to eat of the fruit thereof, and the goodness thereof."*. Under these circumstances it need not excite surprise that, at the conclusion of the fruit harvest, suitable rejoicings were manifested. Hence the "vintage shouting," so prominently spoken of in the Prophets.

The Feast of Tabernacles, and the offerings made on those occasions, require particular notice, not only on account of the manner in which they were conducted, but for the sound moral and religious instruction which they conveyed: viz. that as the earth was the Lord's, and the produce thereof, it was the incumbent duty of his creatures to make a suitable acknowledgement of his goodness. The oblation of first-fruits was considered one of a most sacred character, and was invariably observed. The heathens, who derived many of their religious custom from the primitive ceremonies of the Jews, observed a similar festival.†

The sacred, as well as temporal, character of the Hebrew feasts of the vintage, forms a sufficient guarantee that they were conducted strictly in a temperate manner; otherwise they would have rendered insult to the Creator instead of that gratitude for his goodness in acknowledgement of which they were instituted. The nature of the oblations offered on these occasions, precludes the possibility of intemperance. These consisted of first-fruits of every kind, viz. of corn, of oil, and of wine.‡

The vine is planted either for food to eat, or for a liquor to drink.—Co. lumella, b. iii. ch. 2.

"As soon as the harvest was got in, before they had tasted of the fruits, they appointed libations to be made to the Gods; and as they held their cit ies and fields as gifts from their Gods, they consecrated a certain part, in the temples and shrines, where they worshipped."-[Censorinus de Die Natali.] Pliny corroborates this statement. The Romans," he remarks, never partook of either their new corn or wine, till their priests had made the offerings of first-fruits to the Gods." Ac ne degustabant quidem novas fruges aut vina, antequam sacerdotes primitias labassent."-Hist. Nat. lib xviii. ch. 2.

On the eighth day of the Feast of Tabernacles, the Jews presented at the Temple the first-fruits of their latter crop, that is, such things as were the slowest in coming to maturity; they also drew water out of the fountain of Siloam, which was brought into the temple, and being first mingled with wine (the blood or juice of the grape) was poured out by the priests at the foot of the altar of burnt offerings.-Calmet. Art. Feast of Tabernacles.

In the fifth elegy of Tibullus, the produce of the fields and the vine which constituted the offerings in question, are particularly specified :

Illa deo sciet Agricolæ pro vitibus uvam
Pro segete spicas grege ferre dapem.

With pious care, will load each rural shrine,
For ripened crops a golden sheaf assign,

Cates for my fold, rich clusters for my wine.

The language of the prophet Isaiah beautifully corresponds with this expressive passage :—

"As the new wine is found in the cluster, and

One saith destroy it not, for a blessing is in it."

The primitive practice of drinking must, or new wine, is not unfrequently alluded to by the Prophet Isaiah, in conjunction with its selection for purposes of oblation. Jehovah hath sworn by his right hand and by his powerful arm

I will no more give thy corn for food to thine enemies;

Nor shall the sons of the stranger drink thy must, for which thou hast laboured:

But they that reap the harvest, shall eat it, and praise Jehovah:
And they, that gather the vintage, shall drink it in my secret courts.
Isaiah lxii. 8, 9. Lowth's Translation.

The temperance observed at these festivals may be inferred, not only from the nature of the occasion, but from the character of the professed people of God, as distinguished from that of the surrounding heathens. Many of the peculiar laws of the Jews were established as a means of preventing familiar intercourse with their idolatrous neighbours. The heathens, in all probability, acquired the practice of celebrating the vintage season from the Jews. Their feasts, however, soon degenerated into scenes of sensual indulgence. It is most improbable that the Jews imitated them in so direct a perversion of the feast of firstfruits, as to convert nutritious and refreshing food into an intoxicating medium of demoralization. The use of fermented drink, doubtless, would have been a dangerous source of temptation, and probably in many instances have ended in scenes of intemperance and debauchery.

The Feast of the Passover was instituted in remembrance of the interposition. of God in the deliverance of the Jews from Egyptian bondage. It was intended as an occasion not only of thankfulness, but of mental humiliation and personal prostration before God. The diet therefore of the Jews, during its continuance, was of a suitable character. Bitter herbs and unleavened bread, formed the prin

* Delicacies, dainty victuals.