A. No; it absolutely forbids only whatever is injurious to health; its precepts, in this respect, vary according to persons, and even constitute a very delicate and important science for the quality, the quantity, and the combination of aliments have the greatest influence, not only over the momentary affections of the soul, but even over its habitual disposition. A man is not the same when fasting as after a meal, even if he were sober. A glass of spirituous liquor, or a dish of coffee, gives degrees of vivacity, of mobility, of disposition to anger, sadness, or gaiety; such a meat, because it lies heavy on the stomach, engenders moroseness and melancholy; such another, because it facilitates digestion, creates sprightliness, and an inclination to oblige and to love. The use of vegetables, because they have little nourishment, enfeebles the body, and gives a disposition to repose, indolence, and ease; the use of meat, because it is full of nourishment, and of spirituous liquors, because they stimulate the nerves, creates vivacity, uneasiness, and audacity. Now from those habitudes of aliment result habits of constitution and of the organs, which form afterwards different kinds of temperaments, each of which is distinguished by a peculiar characteristic. And it is for this reason that, in hot countries especially, legislators have made laws respecting regimen or food. The ancients were taught by long experience that the dietetic science constituted a considerable part of morality; among the Egyptians, the ancient Persians, and even among the Greeks, at the Areopagus, important affairs were examined fasting; and it has been remarked that, among those people, where public affairs were discussed during the heat of meals, and the fumes of digestion, deliberations were hasty and violent, and the results of them frequently unreasonable, and productive of turbulence and confusion. CHAPTER VII. ON CONTINENCE. Q. Does the law of nature prescribe continence? A. Yes: because a moderate use of the most lively of pleasures is not only useful, but indispensable, to the support of strength and health: and because a simple calculation proves that, for some minutes of privation, you increase the number of your days, both in vigor of body and of mind. Q. How does it forbid libertinism? A. By the numerous evils which result from it to the physical and the moral existence. He who carries it to an excess enervates and pines away; he can no longer attend to study or labor; he contracts idle and expensive habits, which destroy his means of existence, his public consideration, and his credit; his intrigues occasion continual embarrassment, cares, quarrels and lawsuits, without mentioning the grievous deep-rooted distempers, and the loss of his strength by an inward and slow poison; the stupid dullness of his mind, by the exhaustion of the nervous system; and, in fine, a premature and infirm old age.