If we learned to do this as a matter of course, as we keep our hands clean, even though we had to be conscious of our bodies for a short time while we were gaining the power, the normal care would lead to a happy unconsciousness. Carlyle says, and very truly, that we are conscious of no part of our bodies until it is out of order, and it certainly follows that the habit of keeping our bodies in order would lead us eventually to a physical freedom which, since our childhood, few of us have known. In the same way we can take care of our minds with a wholesome spirit. We can see to it that they are exercised to apply themselves well, that they are properly diverted, and know how to change, easily, from one kind of work to another. We can be careful not to attempt to sleep directly after severe mental work, but first to refresh our minds by turning our attention into entirely different channels in the way of exercise or amusement. We must not allow our minds to be over-fatigued any more than our bodies, and we must learn how to keep them in a state of quiet readiness for whatever work or emergency may be before them. There is also a kind of moral care which is quite in line with the care of the mind and the body, and which is a very material aid to these,--a way of refusing to be irritable, of gaining and maintaining cheerfulness, kindness, and thoughtfulness for others. It is well known how much the health of any one part of us depends upon all the others. The theme of one of Howells's novels is the steady mental, moral, and physical degeneration of a man from eating a piece of cold mince-pie at midnight, and the sequence of steps by which he is led down is a very natural process. Indeed, how much irritability and unkindness might be traced to chronic indigestion, which originally must have come from some careless disobedience of simple physical laws. When the stomach is out of order, it needs more than its share of vital force to do its work, and necessarily robs the brain; but when it is in good condition this force may be used for mental work. Then again, when we are in a condition of mental strain or unhealthy concentration, this condition affects our circulation and consumes force that should properly be doing its work elsewhere, and in this way the normal balance of our bodies is disturbed. The physical and mental degeneration that follows upon moral wrong-doing is too well known to dwell upon. It is self-evident in conspicuous cases, and very real in cases that are too slight to attract general attention. We might almost say that little ways of wrongdoing often produce a worse degeneration, for they are more subtle in their effects, and more difficult to realize, and therefore to eradicate.