Chapter VI: Part II: p. 31.)

“The sympathetic affections to which the tooth-ache gives rise, are exceedingly various and important; though it is only of late years they have been properly understood, and the attention of medical men directed to their true source. It not unfrequently happens, that parts the most remote become the apparent seat of pain, from the exposure of the nerve of a tooth. I have seen this occur, not only in the face, over the scalp, in the ear, or underneath the lower jaw, but down the neck, over the shoulder, and along the whole length of the arm.” (_Bell on the Teeth_, p. 155.)

(45) _And oft the maniac sufferer expires._

“A person complained,” says Dr. Fuller, “of seemingly violent spasms in the head, which instantly deprived her of sense and motion, and she fell down lifeless for some time. She had been subject to these fits, I think, for two or three years, but of late they had become very frequent; no pain succeeded them, nor were they preceded by any symptoms, except by a trifling pain which darted into one of the third grinders that was decayed:--nor did she know what tooth-ache was. Having seen the most astonishing effects of caries in these teeth, I recommended the tooth to be extracted, and on removing it, she expressed herself by saying, that it seemed to pull up the root of the complaint.

“I have twice extracted teeth when the most severe pain was in the elbow; in both instances, it was one of the large molares of the under jaw; and in both, the pain of the elbow vanished on removing the teeth.” (_Fuller on the Teeth_, p. 71.)

(46) _That feels the living impulse of the heart._

It may be necessary to explain briefly the passage of the food through the alimentary canal, and the manner in which the chyle is converted into blood.

The food is received into the mouth, masticated between the teeth, imbued with saliva, and forced through the constrictors of the pharynx down the œsophagus into the stomach. It is then mixed with the gastric juice, which is secreted from the inner surface of the stomach; and this is found to be the immediate agent for effecting the change that the food undergoes. A knowledge of no part of physiology is more useful, than of the digestive organs.

“The peculiar properties of gastric juice render it one of the most powerful productions of the animal body. It is not a simple dilutent, but a solvent; and has the power of breaking down the food, and converting it into a soft, homogeneous paste, known by the name of chyme. So powerful is its faculty of solution, that the hard bones which dogs devour cannot resist its action. It not only unites with and dissolves the food, but changes its nature and composition. It is found to be of an antiseptic property, and corrects putrescency instead of inducing it. After the food has been properly acted upon by the gastric juice, it passes through a muscular contraction of the stomach, called the pylorus, into the duodenum. Here the food undergoes other changes, equally as important as those already produced on it in the stomach:--it mixes with the bile brought by the ducts from the liver, and with the pancreatic fluid from the pancreas. Having remained some time exposed to the action of these fluids, it is separated into two parts, an excrementitious, and a nutritious.”--(_Richerand’s Physiology_, p. 119.)

“After the food has remained a certain time within the duodenum, and this separation taken place, it proceeds along the other smaller intestines, the jejunum and ilium. By means of the peristaltic contractions of these intestines, the nutritious part of the food is said to be pressed out, and this is taken up by the inhalent mouths of the lacteals. The alimentary mass parts gradually with its nutritive particles, and passes from the small into the large intestines, the cœcum, the colon, and rectum.

“The nutritious part of the food taken up by the lacteals, is conveyed by different branches into the thoracic duct, and thence into the left subclavian vein, where it mixes with the blood brought back from the upper extremities. The subclavian vein terminates in the vena cava, and this in the right auricle of the heart.” The reason for the chyle entering the blood in the subclavian vein is explained as follows, by Dr. Paley:--“The chyle enters the blood in an odd place, but perhaps the most commodious place possible, viz., at a large vein in the neck, so situated with respect to the circulation, as speedily to bring the mixture to the heart. And this seems to be of great moment; for had the chyle entered the blood at an artery, or at a distant vein, the fluid composed of the old and new materials must have performed a considerable part of the circulation, before it received that churning in the lungs which is probably necessary for the intimate and perfect union of the old blood with the recent chyle.” (_Paley’s Natural Theology._)

“It is now necessary that this new venous blood, which is of a dark color, should undergo changes indispensable to life. The right auricle contracting, the blood is propelled into the right ventricle, and from the ventricle it is farther forced through the pulmonary artery into the lungs. While circulating through them, it is exposed in the air cells to the atmospheric air taken in during respiration:--a change takes place; the blood becomes of a florid red color, subservient to the principles of life, and is returned by the pulmonary veins into the left auricle of the heart; and passing from them into the left ventricle, this ventricle contracts and propels the blood, by means of the aorta, to all parts of the body.

“Different opinions are entertained of the change which the blood undergoes in the lungs. Some physiologists imagine that it receives oxygen from the air; others that it gives off its superabundant carbon, and that the air is expired as carbonic acid gas. It is here sufficient to state, that the change is necessary to life, and that the blood sent to the lungs is of a dark color, while that which returns from them is a florid red, subservient to the functions of the animal economy.” (_Waite’s Manual_, 1826, p. 70.)

(47) _May rise terrific from that single source!_

“Mechanical trituration is not the only change that the food undergoes in the mouth. Subjected to the action of the organs of mastication, which overcome the force of cohesion of its molecules, it is at the same period imbued with saliva. This fluid, secreted by glands placed in the vicinity of the mouth, is poured in considerable quantity into that cavity during mastication.

“The saliva is a transparent and viscous fluid, formed of about four parts of water and one of albumen, in which are dissolved phosphate of lime, of soda, and of ammonia, as well as a quantity of muriate of soda. Like all other albuminous fluids, it froths when agitated, by absorbing oxygen, for which it appears to have a strong affinity. Its affinity for oxygen is such, that we may oxydize gold and silver by triturating in saliva, thin leaves of these metals, which are of such difficult oxydizement. The irritation occasioned by the presence or desire of food, and by mastication, excites the salivary glands, which swell and become so many centres of fluxion, towards which the humours flow abundantly.

“It is estimated that about six ounces of saliva are secreted during the average time of a meal. It flows in greater quantity when the food is acrid and stimulating. It mixes with the mucus copiously secreted from the glands, and with the serous fluids exhaled by the exhalent arteries of the mouth. There can be no doubt that the saliva, mixing with the food by the motion of the jaws, absorbs oxygen, and unites to the alimentary substances a quantity of that gas fit to bring about the changes they are ultimately destined to undergo.” (_Richerand’s Physiology_, p. 96.)

(48) _Nor asks a staff to guide him to the grave._

The following judicious observations, made nearly two centuries ago, will serve to convince the reader that the opinions sustained in this volume are neither new nor singular.

“The terrible pains and diseases of the teeth do chiefly proceed from two causes. The first is from certain filthy phlegmy matter which the stomach and vessels do continually breathe and send forth, which does lodge or centre in the mouth, especially between the teeth, and on the gums; and some people having fouler stomachs than others, such do breathe forth very sour, stinking, phlegmy matter, which does not only increase the pain, but causeth the teeth to become loose and rotten. And for want of continual cleansing and washing, those breathings and this phlegmy matter turns to putrefaction, which does eat away the gums, as though worms had eaten them. And this defect is generally attributed to the disease called the _scurvy_; but it is a mistake: the cause is chiefly, as is mentioned before, from the stomach, or for want of cleansing.

“This distemper of the teeth and gums does also proceed from the various sorts of meats and drinks, and more especially from the continual eating of flesh, and fat sweet things, compounded of various things of disagreeing natures, that do not only obstruct the stomach but fur and foul the mouth, part thereof remaining upon the gums, and between the teeth. For all such things do quickly turn to putrefaction, which does by degrees corrupt both the teeth and gums. Besides, our beds take up near half the time of our lives, which time the body is not only without motion, but the bed and coverings do keep it much hotter than the day-garments, especially of those that draw the curtains of their windows and beds so close, that the pure spirits and thin refreshing vapors of the air are hindered of having their free egress and regress, which does dull and flatten the action of the stomach; and this is the chief cause why suppers lie hard in the stomach, and require more than double the time for perfect concoction, that the same food does when a man is up and in open air: for this element, if it hath its free influence, is sucked in, as by sponges, through all the pores of the body, and does wonderfully refresh, comfort, open and cleanse all the parts, having power to assist and help concoction: but hot, dull, thick airs, do destroy the action of the stomach, and as it were suffocate the pure spirits, drying up and consuming the radical moisture. Therefore the night does foul the mouth more than the day, furring it with a gross slimy matter, especially those that have foul stomachs, and are in years, which ought to be well cleansed every morning.

“Whatsoever are the disorders in the body, the mouth does always partake of them; besides the evils that the variety of food, and the improper mixtures of flesh and fish, and many other things, which do foul and hurt both the teeth and gums. When any person is disordered with inward diseases, does not the mouth quickly complain of the evils thereof? This very few consider in time.

“It is to be noted, that most people do attribute the diseases of the teeth to colds, and rheums, and other outward accidents. It is true, outward accidents will further this disease, but then there must be matter beforehand, otherwise outward colds can have no power to cause this pain. The same is to be understood in all stoppages of the breast, and other obstructions, as coughs, and the like. For, if any part be obstructed, or there be matter for distemper, then, on every small occasion of outward colds, or like accidents, nature complains. If your teeth and gums be sound, and free from this matter, take what colds you will, and your teeth will never complain, as daily experience doth show. For all outward colds, and other accidents of the like nature, have no power to seize any part of the body, except first there be some inward defect or infirmity: suppose the teeth be defective, then the disease falls on that part; or if it be the head, eyes, breast, back, or any other part or member of the body that is obstructed, the evil is felt in that part. Therefore if the mouth be kept clean by continual washings, it will prevent all matter which may cause putrefaction: and then colds, and the like accidents, will have no power to seize this part, or cause this terrible pain. Even so it is in all other parts of the body. If temperance and sobriety be observed in meats, drinks, and exercises, with other circumstances belonging to health, then stoppages, coughs, colds, and other obstructions, would not be so frequent on every small occasion; for temperance has an inward power and operation, and does as it were cut off diseases in the very bud, preventing the generation of matter whence distempers do proceed, increasing the radical moisture, and making the spirits lively, brisk, and powerful, able to withstand all outward colds, and other casualties of the like nature.

“There are many various things, of divers natures, prescribed by physicians and others, as washes to preserve the teeth and gums; but most of them, if not all, to little or no purpose, as daily experience teaches: for all high, sharp salts, and things of a sour or keen nature, do rather cause the teeth to perish, than the contrary; as do all hot spirits, be they what they will: many have destroyed their teeth by the frequent use of such things, and it hath hardly ever been known that such things have ever cured or prevented the aching pains of the teeth, but water only. Many examples I could mention, if it were convenient. Physicians and others do daily prescribe such things for the cure and prevention of this disease of the teeth, which most of them do know by experience can do no good, but rather the contrary: but when people come to them, they must give them something for their money; for interest and ignorance have more affinity with this sort of people than virtue, and the true knowledge of the nature of things. Most certain it is, that the shepherd and husbandman do know far better how to prepare the meat for their cattle, and also how to preserve them from disorders, than many physicians do their food or physic: and a man shall understand more by conversing with this sort of people, than with the learned: for the shepherd and husbandman understand something of nature; but most of the learned are departed from the simple ways of God in nature, putting out their own eyes, and then boasting what wonders they can see with other men’s: they have invented many words to hide the truth from the unlearned, that they may get the greater esteem. This hath chiefly been done to advance pride and interest; so that the divine eye is departed from many of them, who never make any inspection into the true nature of things, being contented to take other men’s words, let it be right or wrong, as long as they have authority and law on their sides, wherefore should they trouble their weak heads?

“The best and most sure way to prevent the diseases and pains in the teeth and gums, is every morning to wash your mouth with at the least ten or twelve mouthfuls of pure water, cold from the spring or river, and so again after dinner and supper, swallowing down a mouthful of water after each washing; for there is no sort of liquor in the world so pure and clean as water; and nothing doth cleanse and free the teeth and gums from that foul matter which does proceed from the breathings and purgings of the stomach, and from the various sorts of food, so well as water; the use of other washes is to little or no purpose; but whosoever do constantly wash their mouths with water, as is before mentioned, shall find an essential remedy.--All hard rubbing and picking of the teeth ought by any means to be avoided, for that is injurious to them. Also whensoever you find your mouth foul, or subject to be slimy, as sometimes it will more than at others, according to the good or evil state of the stomach, though it be not after eating; at all such times you ought to wash your mouth. This rule all mothers and nurses ought to observe, washing the mouths of their children two or three times a day; and also to cause their children to swallow down a little water, which will be very refreshing to their stomachs. For milk does naturally foul and fur the mouth and teeth, and if they be not kept clean by continual washing, it causes the breeding of children’s teeth to be the more painful to them.

“Few there be that understand or consider the excellent virtues of water, it being an element of a mild and cleansing nature and operation, friendly unto all things, and of universal use: but because it is so common, and so easily procured, I am afraid that many people will be like _Naaman_ the _Syrian_, when the prophet _Elisha_ advised him to _wash seven times in the river of Jordan to cure his leprosy_; it being the ignorance and folly of most people, to admire those things they do not know, and, on the other side, to despise and trample under foot those things and mysteries they do know; which the learned in all ages have taken notice of: for, should some people know what apothecaries and others give them, they would despise the physic, and have but little respect for their doctor.

“All housewives do know, that no sort of liquor, be it what it will, will cleanse and sweeten their vessels, but only water; all other liquors leaving a sour stinking quality behind them, which will quickly cause putrefaction: but water in its own nature is clean and pure, not only for all uses in housewifery, and the preservation of health; but the saints and holy men of God have highly esteemed this element, by using it in the exterior acts of divine worship, as having a simile with the Eternal water of life, that does purify and cleanse the soul from sin. (_Tryon’s Way to Health_, pp. 17--21.)

(49) _Reveals the glories of her kindred sky._

“If the great distinctive attribute of man be the faculty of speech, that speech can never be complete or perfect, without two arches of teeth to modulate the sound, and give proper utterance to the words. Indeed it is obvious to every one, that when the teeth are lost, the speech becomes imperfect, and often scarcely intelligible.

“This circumstance makes them valuable beyond measure to a public speaker, and their preservation ought to meet due attention from those who wish to shine, either in the senate, at the bar, or in the pulpit.

“Without these instruments of utterance, the graces of eloquence are lost, and the power of impressing the mind and convincing the understanding, if not destroyed, is considerably diminished.” (_L. S. Parmly’s Lectures_, p. 42.)

“Health is so necessary to all the duties, as well as pleasures of life, that the crime of squandering it is equal to the folly; and he that for a short gratification brings weakness and diseases upon himself, and for the pleasure of a few years, condemns the maturer and more experienced part of his life to the chamber and the couch, may be justly reproached, not only as a spendthrift of his own happiness, but as a robber of the public,--as a wretch that has voluntarily disqualified himself for the business of his station, and refused that part which Providence assigns him in the general task of human nature.” (_Dr. Johnson._)

“Health, I conceive, is often maintained at the expense of that vital power, which, in a more natural state, would have carried us to age.” (_Thackrah._)

“The old man who has preserved his teeth in good condition, is much less frail than he who has lost them early by inattention. The youth who is well endowed by nature in this particular, promises to lead a life more vigorous, than he whose teeth have prematurely decayed.” (_Gerbaux_, p. 20.)

On the subject of a happy old age, produced by sobriety, we find the following account in the writings of Addison. (_Spectator_, Vol. III. No. 195.)

“The most remarkable instance of the efficacy of temperance, towards the procuring long life, is what we meet with in a little book published by Lewis Cornaro the Venetian; which I the rather mention, because it is of undoubted credit, as the late Venetian ambassador who was of the same family, attested more than once in conversation, when he was in England. Cornaro, who was the author of the little treatise I am mentioning, was of an infirm constitution till about forty, when, by obstinately persisting in an exact course of temperance, he recovered a perfect state of health; insomuch that at four score he published a book which has been translated into English under the title of “Sure and Certain Methods of obtaining a Long and Healthy Life.” He lived to give a third and fourth edition of it; and after having passed his hundredth year, died without pain or agony, and like one who falls asleep. The treatise I mention has been taken notice of by several eminent authors, and is written with such a spirit of cheerfulness, religion, and good sense, as are the natural accompaniments of temperance and sobriety. The mixture of the old man in it, is rather a recommendation than a discredit to it.”

The work alluded to by Mr. Addison has been recently republished in this city by Mr. Graham, lecturer on health and longevity, who has prefixed to the neat little volume the following remarks:--

“After an experiment of, at least, six thousand years, man knows about as little how to live, as he did in the infant period of the world. Indeed, there is no subject that demands the exercise of human intellect, which is more intricate and difficult to understand, than is the science of human life. And yet the popular opinion is, that every man can ascertain by his own experience what is best for him, and how he ought to live: and that no general rule can be laid down, which will be equally suitable to all mankind, because there are differences of _constitution_, and _temperament_, and _predisposition_, &c. ‘Some,’ it is said, ‘with great regularity of habits, and temperance in diet, enjoy good health and live to great age, while others, pursuing the same course, are always sickly, and die young; and on the other hand, some, with great irregularity and intemperance, enjoy health and live to become very old. Therefore, what is best for one man may not be for another, and, consequently, it would be impossible to prescribe any mode of living which would be suitable to all constitutions and circumstances.”

“This reasoning certainly has the aspect of plausibility, to such as take but a very hasty and superficial view of the subject. But surely, if we will honestly investigate this matter with a candid and truly inquiring mind, we shall see things very differently, and be led to very different conclusions. We shall then find the true statements to be these:--

“All men, with a good natural constitution, who are regular in their habits and temperate in their diet, and in other respects correct, as a general rule, enjoy health, and live to old age; but some men with a feeble constitution and diseased body, though regular and careful in their habits, and temperate, but not always judicious in their diet, are delicate and sickly all their lives and die early, or before they attain to old age; and would have suffered much more and died much sooner, had they been irregular and intemperate:--while on the other hand, some men, with a remarkably good and vigorous constitution, and many of whose habtis are conducive to health and longevity, enjoy a considerable degree of health and attain to great age, in spite of their irregularities and intemperance: nevertheless, most persons who are irregular and intemperate become diseased early, and die before they reach old age, or even the meridian of life.” (_Introduction to Cornaro by Sylvester Graham, New York_, 1833, 178 pages 18mo.)

The following passages are taken from Cornaro’s work.

“Oh holy and truly happy regularity! How holy and happy should men in fact, deem thee, since the opposite habit is the cause of such guilt and misery! so that men should know thee by thy voice alone, and thy lovely name; for, what a glorious name, what a noble thing, is an orderly and sober life.”

“I will give an account of my recreations and the relish which I find at this stage of life, in order to convince the public that the state I have now attained is by no means death, but real life. They will see, not without the greatest astonishment, the good state of health and spirits I enjoy; how I mount my horse without any assistance or advantage of situation; and how I not only ascend a single flight of stairs, but climb up a hill from bottom to top, afoot, and with the greatest ease and unconcern; then how gay, pleasant, and good humored I am: how free from every perturbation of mind, and every disagreeable thought; in lieu of which, joy and peace have so firmly their residence in my bosom, as never to depart from it. I contrive to spend every hour of life with the greatest delight and pleasure, having frequent opportunities of conversing with many honorable gentlemen; then I betake myself to reading some good book, and when I have read so much as I like, I write; endeavoring in this as in every thing else, to be of service to others to the utmost of my power.

“Besides this, I have my several gardens supplied with running water, and in which I always find something to do that amuses me.

“Nor are my recreations rendered less agreeable and entertaining by my not seeing well, and not hearing readily every thing that is said to me; or by any other of my faculties not being perfect, for they are all, thank God, in the highest perfection, particularly my palate, which now relishes better the simple fare I eat, wherever I happen to be, than it formerly did the most delicate dishes, when I led an irregular life.

“And if it be lawful to compare little matters, and such as are esteemed trifling, to affairs of importance, I will farther venture to say, that such are the effects of this sober life, that at my present age of eighty-three, I have been able to write a very entertaining comedy, abounding with innocent mirth and pleasant jests.

“Such are some of the recreations of my old age.”

To this latter passage Mr. Graham appends the following note:--

“Gentle reader! art thou still in early life, and dost thou sometimes contemplate old age as necessarily a state of feebleness, and decrepitude, and gloom? Or, art thou already what the young call old, and dost thou feel thyself entering into the dreary winter of thy bodily existence? Seest thou nothing but weakness, and infirmities, and the last waning of life’s flickering light, in the prospect before thee? Seems thy unjoyous way downward into the vale of death covered with a mist whose density increases as thou descendest, wrapping thee in deeper and yet deeper gloom, and blearing thy vision, and taking away thy other senses by slow, but yet too painfully perceptible degrees; and shutting thee up to the solitary consciousness of exhausted power and approaching death? And with such prospect before thee, and in such a state, art thou incredulous when the venerable Cornaro tells of the comforts and the cheerfulness of his green old age? Does it seem to thee impossible that at the age of ninety or a hundred years, a man should have that health, and vigor, and vivacity, and cheerfulness, and increased enjoyment, of which Cornaro speaks?

“Doubt not, beloved reader! but be assured, if thou wilt live the life of the righteous, thou shalt reap this reward. Wrong not thy body nor thy soul! Obey the laws of life! Live as thou shouldst, in harmony with the universal and inflexible government of God, established constitutionally in the great system of nature’s laws, and thou shalt experience the health, the serenity, the peace, the cheerfulness, the happiness, and even the raptures of Cornaro! And when thy life is spent, and thou art called to make thy exit from this changing scene, thou shalt walk erect in patriarchal manliness, like Moses, to the mountain top, with vision unimpaired, and scarce diminished strength, and there, in the glorious prospect of a better world, thy God himself will spread thy death-bed for thee, and take thee to himself without a pain!”

I cannot deny myself the pleasure of making one more extract from Cornaro, touching the influence of sobriety on the religious hopes of man.

“I must farther add,” says this good old man, “though it may appear impossible to some, that, at this age, I enjoy at once two lives: one terrestrial, which I possess in fact; the other celestial, which I possess in thought: and this thought is equal to actual enjoyment, when founded upon things we are sure to attain, as I am sure to attain that celestial life, through the infinite goodness and mercy of God. Thus, I enjoy this terrestrial life, in consequence of my sobriety and temperance, virtues so agreeable to the Deity; and I enjoy by the grace of the same divine Majesty, the celestial, which He makes me anticipate in thought:--a thought so lively, as to fix me entirely on this object, the enjoyment of which I hold and affirm to be the utmost certainty. And I hold that dying in the manner I expect is not really death, but a passage of the soul from this earthly life to a celestial, immortal, and infinitely perfect existence. Neither can it be otherwise:--and this thought is so superlatively sublime, that it can no longer stoop to low and wordly objects, such as the death of this body, being entirely taken up with the happiness of living a celestial and divine life; whence it is that I enjoy two lives. Nor can the termination of so high a gratification as I enjoy in this life, give me any concern: it rather affords me infinite pleasure, as it will be only to make room for another glorious and immortal life.”