"That man, I think, has had a liberal education who has been so trained in youth that his body is the ready servant of his will, and does with ease and pleasure all the work that, as a mechanism, it is capable of; whose intellect is a clear, cold, logic engine, with all its parts of equal strength and in smooth working order; ready, like a steam engine, to be turned to any kind of work and spin the gossamers as well as forge the anchors of the mind; whose mind is stored with a knowledge of the great and fundamental truths of nature and of the laws of her operations; one who, no stunted ascetic, is full of life and fire, but whose passions are trained to come to heel by a vigorous will, the servant of a tender conscience; who has learned to love all beauty, whether of nature or of art, to hate all vileness, and to respect others as himself. "Such an one and no other, I conceive, has had a liberal education; for he is, as completely as a man can be, in harmony with nature." {168} CHAPTER IX EXCESSES The most important rule of conduct for health is the avoidance of excesses of any and every kind. Men have recognized this fact for as long as the memory of the race runs. The instruction of Ptah Hotep, the letter of advice from a father to his son, written by the vizier of King Itosi in the fifth dynasty in Egypt, something over five thousand years ago, which is often called the oldest book in the world, emphasizes particularly the necessity for the avoidance of excess in all things. Self-control and self-denial are held up as the highest attributes of man. One of the seven wise men of Greece adopted as his contribution to the wisdom of mankind "avoid excess." A favorite maxim of the Romans was _ne quid nimis_, "let there be nothing too much"; and another favorite expression of theirs was _in medio tutissimus ibis_, "you will go most safely if you follow the mean" (and not either extreme). The most powerful factor for securing the avoidance of excess among men has always been religion. The four cardinal virtues are prudence, justice, fortitude and temperance, and the last is considered by no means the least. Almost needless to say, by temperance was meant not only abstinence from excessive drinking and eating, but that moderation and self-control in all things which the ancients recognized as the most important factor in human life, and which religion, trying to perfect {169} nature by grace, set forth as one of the cardinal or "hinge" qualities on which the whole of a good life swings. When reason and not impulse, when virtue and not passion, when strength of character and not weakness rule a man's life, the motives which impel him or, as we would rather say in our modern knowledge of psychology, stimulate him to action and enable him to accomplish what he desires in so important a matter are drawn much oftener from religion than from any other source.