GOING TO EXTREMES IN THE UNFIRED DIET.

W.O.C. writes.--As a bachelor who (not believing in, and therefore doing without domestic help) is anxious to reduce time spent on cooking to a minimum, I shall be glad if Dr Knaggs will tell me whether the use of the oven, pan and kettle are necessary to healthy diet. For instance (1) would a diet of bread and b.u.t.ter, biscuits, cheese, fruit (fresh and dried), ordinary cold water and cold milk, be as healthy as a diet of hot vegetables, puddings, cocoash.e.l.l, etc.? (2) Are cooked lentils, b.u.t.ter-beans, macaroni, etc., more beneficial taken hot than after they have cooled? (3) Could uncooked vegetables _of sufficient nutriment_ be subst.i.tuted for these? I shall be glad if it is quite safe to live entirely on raw foods, whether fresh or "prepared."

The use of the oven, pan and kettle is not essential to a healthy diet, but few people in this changeable, and often cold, depressing climate are willing to forgo their occasional use. One cannot get hot water for a drink without a kettle or a small saucepan and a gas ring, and hot water is often a very comforting and useful drink, especially where an effort is being made to break off the tea and coffee habit.

A diet of bread and b.u.t.ter, biscuits, cheese, fresh and dried fruits is excellent, provided our correspondent also includes grated raw roots and salads as the medicinal part of the regimen, and keeps the fresh fruit to itself as one meal of the day. Cold water or cold milk could also be taken in the place of hot water or hot milk, although I deprecate the use of milk as a beverage unless a person is willing to live entirely on milk like a baby does. The hot vegetables are uncalled for, provided the raw vegetables are subst.i.tuted for them.

The puddings can well be discarded. Cocoash.e.l.l beverages are useful in very many cases.

Beans or lentils can be eaten sparingly in a raw state if first soaked, then flaked in a Dana machine, and afterwards flavoured with herbs or parsley. I certainly think that, if they _are_ to be cooked, the taste is better if eaten hot; but there is no reason why cold cooked lentils should not be eaten any more than is the case with an other form of cooked food. Uncooked vegetables will not take the place of lentils, because they are of a different order of food-stuff. The uncooked vegetable would go well with the lentils as neutralising agents of the acids into which all nitrogenous foods break down in the body. Most people will find that nuts, cheese and eggs are better sources of proteid than lentils or other "pulse foods."

H. VALENTINE KNAGGS.

THE

HEALTHY

LIFE

The Independent Health Magazine.

3 AMEN CORNER LONDON E.C.

VOL. V OCTOBER No. 27. 1913

_There will come a day when physiologists, poets, and philosophers will all speak the same language and understand one another._--CLAUDE BERNARD.

AN INDICATION.

Just as there is a pride that apes humility, so there is an egotism that apes selfishness, a cowardice that apes stoicism and an indolence that apes effort. This is especially apparent in matters pertaining to health.

How often, on the plea of not causing worry or expense to others, does a man or woman not put off taking necessary rest, or consulting a doctor, until a slight ailment that once would have yielded to treatment becomes an irreparable injury.

Such conduct is often admired as unselfish, but for unselfishness and stoicism a psychologist would read fear, indolence and egotism. Fear of being thought hypochondriacal and fear of facing facts; shrinking from the exertion involved in the effort to become healthy and from the pain involved in witnessing the possible distress and anxiety of friends should the complaint prove serious--regardless of the fact that its neglect and resultant incurability would cause infinitely more distress; above all, that mental egotism which breeds in its victim an unreadiness to acknowledge that he does not _know_ what may be wrong and to take prompt steps to remedy his ignorance.

It is not fair, of course, to attach too much blame to the patient.

Such faults as those cited above are in themselves symptoms of nervous disease. Body and mind act and react upon one another. Nevertheless, the practice of the virtues loses its meaning when there is no pull in the opposite direction.--[EDS.]

IMAGINATION IN INSURANCE.

_Regular readers will recognise in this article a continuation of the series previously ent.i.tled "Healthy Brains." The author of "The Children All Day Long" is an intimate disciple of one of the greatest living psychologists, and she has a message of the first importance to all who realise that true health depends as much on poise of mind as on physical fitness._

It is an unpleasant subject, but have you ever faced the fact that your widow might be left in poverty?

We all know the phrases that come so glibly from the lips of the insurance agent. Perhaps the very fact that it pays companies to spend thousands a year on the salaries of agents, and other thousands on broadcast eye-catching advertis.e.m.e.nts, shows that there are many things which our imagination only accepts "against the grain." Fire, storm, loss by theft or burglary, sickness, disablement and death we do not, by choice, dwell on these things in thought.

Now some people are inclined to pet this impulse of turning away. "Do not think dark thoughts," they tell us, "the best insurance is unconsciousness, insouciance, denial. Misfortune will pa.s.s you by if you do not look for it."

Perhaps there is something to be said for this method when it comes with absolute spontaneity from the innermost nature. But if for the radiant apprehension of beauty and health we subst.i.tute an effort to cling to the picture of good when our very bodies and nerves are warning us with suggestions of evil, we run grave risks. By adopting someone else's sense of freedom from danger and repressing our own conviction that for us a certain danger, more or less remote, exists, we are putting great pressure upon ourselves. At times of ill-health or accidental worry, a sleepless night may bring us an agonising succession of imaginative pictures, those very pictures which we have attempted to banish from our daily life. If we have still greater power of repression these grim images, forbidden throughout every moment of waking life, may reappear in dreams.

(Of the still more serious dangers of repression and of its relation to various forms of insanity, this is hardly the place to speak.[11]

It ought not to be necessary to appeal to alarming instances in order to make us attend to a suggested warning.)

[11] See Bernard Hart's illuminating treatment of the whole subject in _The Psychology of Insanity_, Cambridge Manuals of Science.

Now if we decide to regard all fear as a suggestion of precaution, the emotional part of it to be laid aside as soon as it has fulfilled its function of arousing interest and directing action, it is easy to see the psychological justification for insurance.

Of course pecuniary insurance is but one instance of such sequences of action, though it happens to be a rather obvious one. In a different field, most of us know the delightful feeling of relief experienced after consulting a doctor about some symptom that has perhaps been troubling us for a long time. "May I safely do this? Ought I to refrain from that?" and such perpetually recurring irritations to the attention are replaced by the knowledge that it is now the doctor's business to decide whether this or that is "serious," and that as long as we carry out his orders we may lay aside all worry about the matter.

So in the case of fire insurance, what we are really buying with our annual premium is freedom from haunting questions as to the loss that would ensue if our house or shop or office were burnt down or damaged.

Whenever the thought comes, it may, as far as the money loss is concerned, be dismissed.

We see then that instead of keeping the suggestion of such misfortunes before us, as some people might allege, the act of insurance subst.i.tutes for vague and recurrent fears a formal and periodical recognition of possibilities, a recognition, too, that contains within itself a precaution against some of the results of the misfortune should it ever occur. What we buy, at the cost of a fixed number of pounds or shillings of money and a few minutes of time once a year, is the right to put the dangers out of our consciousness altogether and yet leave no residuum of repressed fear to split up our personality or give us indigestion.

If we choose, for some reason or other, to let our imagination dwell on the objective side of the possibility we have insured against, we shall find a pleasure in thinking of what can be done by many people working together. If we need help to meet some misfortune, it is ours as a right, not doled out to us through others' pity. And every year that we have made no claim we have the delight of knowing that we are helping those who need.

The art of working together is yet in its infancy. But if even the present standard of method devised for money insurance were to be adopted in the deeper matters which we so often allow to trouble us, what an advance in mental development we should have made and what new possibilities of safe action would be opened up!

E.M. COBHAM.

* * * * *

Every youth should learn to do something finely and thoroughly with his hands.--_Ruskin._

THE SCIENTIFIC BASIS OF VEGETALISM.

This article has been translated from the French of Prof. H. Labbe, the head of the _laboratoire a la Faculte de Medecine_, in Paris. It reflects a rather characteristic aloofness to any considerations other than scientific or economic. But it will well repay careful study.--[EDS.]

I

Vegetarianism has been the object of many attacks, and has also been warmly defended. Most of its adepts have sought to give the value of a dogma to its practice.

For quite a number of people "vegetarianism" is a kind of religion, requiring of its votaries a sort of baptism, and the sacrifice of many pleasures. It is this which justifies the infatuation of some, and the systematic disparagement of others.