334
NOTES AND QUEEIES. [ii s. xn. OCT. 30, 1915..
HEBREW DIETETICS.
ON taking a cursory survey of modern dietetics as exemplified in the dicta in vogue half a century ago, one is amazed to find how little we have been able to improve in this respect on the wisdom of the ancient Hebrews. In that field they did unques- tionably excel, bequeathing to us a body of experience for the management of our private lives far in excess of aught of a like kind to be met with in the works of Greek and Roman writers.
All the features of careful living enu- merated by Dr. Chambers, such as resting after meals, avoidance of excess of all kinds, use of abundance of pure water, bathing, choice of pure food all these have been in active operation for thousands of years among the Hebrews, and are known as " Kashruth." But abstinence, as now understood, does not appear to have been recognized as a factor of hygiene at that date. Whatever the exponents of that science may to-day recommend, it is clear that fasting does enter very largely into the lives of the Hebrew people, and with excellent results for their own well-being and for those dependent upon them. By attention to the demands of " Kashruth," to its various fasts and penances, and to the sundry acts of self- denial these necessarily impose, the Hebrew nation to-day occupies the proud position of possessing in every country of Europe a higher average of general health and longe- vity (with a minimum of deaths and a maximum of births per thousand) than the rest of the population. This is directly traceable to the writings of the Rabbins, many of whom were distinguished physicians. As usual in the Talmud, both sides of every theory are amply represented. Advocates of luxury find as much honour there as the preachers of self-denial and of " the simple life," as practised by Viscount Combermere, who died in 1865, at the ripe age of 93. This nobleman, we are assured, rose early ; breakfasted frugally, taking no meat ; lunched similarly at midday, adding a little wine to his solid food. Dinner was an elaborate supply of meat, wine, bread, and potatoes. Nothing else was taken, except time over the consumption of the viands. Such methodical self- control has been attained by very few men.
A word is necessary regarding the phar- macopoeia of the Talmud. As we might expect, the science of the Rabbins is not in advance of their own age, with its prejudices
and its false f ormulge. Disease was then looked
upon as communicable in the guise of " evil
spirits," or " Sheidim," to exorcise which,,
incantations, prayers, and penances were
considered more efficacious than drugs or
herbs. Yet there was a fine faith in medi-
cines, as will duly appear. A few examples
of their doctrines may be of interest..
Animals killed on a certain day could
not be eaten that day (Sanhedrin, 63). They
had to lie partly in salt for at least
three days (ibid., 91b). In Beza, 16, we-
are told that Rabbi Shimmon ben Lokish
believed that man received an oversoul or
spirit on Friday eve, and had it taken away
from him when the Sabbath ended. To
turn to their materia medica, they had, foir
instance, profound faith in asparagus as &
curative. It was boiled in wine, cider, or
vinegar, and administered to persons suf-
fering from heart, kidney, intestinal, or eye-
troubles (Berachoth, 51). Vine-leaves, the-
coarser parts of animal food, fish parboiled,,
and the dregs of wine, were all generally
banned ; whereas nuts, fatty foods, baked
meats, roasted eggs, game, and cheese-
were denied only to persons out of health
(ibid., 55). Other vegetables besides as-
paragus, according to Erubin, 29, were-
treated for. medicinal purposes in the same-
manner : olives, onions, cucumbers, leeks,,
lettuce, and celery. These formed part of
the daily meal under advice. At a later
period the onion fell into disgrace, and wa
discarded as an edible altogether. An
eminent Rabbi, Chanina by name, con-
tracted a severe illness through eating an
onion, and his life was almost despaired'
of (ibid., 29b). That incident is in accord with
what MB. JONES has already told us (ante,.
p. 246) about " onions absorbing morbid mat-
ter." Bathing, especially before the evening
repast, was recommended (Pesachim, 107) r
as was leisurely feeding no " quick lunches "
for these people. Many a merry jest and
many a fine sentiment which have come
to be recorded in the Hagada were first
uttered over the walnuts and the wine
at some public banquet or private
gathering. Rabbi Cheeya maintained
(Erubin, 65) that " whoever dallies pleasantly
over bis meals will acquire the wisdom of
70 elders." The Rabbins eve N n made it a test
of character : " Man is known by his beha-
viour at table," as well as "in the manage-
ment of his purse, by his caprices and his
hobbies" (ibid., 65b).
Owing to a species of barley, grown in Babylon, causing blindness and palpitation of the heart, they forbade its culture^
