And yet they are all—if we except Mr. Metcalfe, their minister—of the laboring class, and hard laborers, too. Their strength and power of endurance is fully equal to their neighbors in similar circumstances, and in several instances considerably superior. Mr. Fowler, the phrenologist, testifies, concerning one of them, that he is regarded as the strongest man in Philadelphia. I have long had acquaintance with this sect, through Mr. M., of Philadelphia, and Mr. Simpson, one of their leading men in England, and have not a doubt of the truth of what has been publicly stated concerning them. They are a modest people, and make few pretensions; and yet they are a very meritorious people.
One thing very much to their advantage, as it shows the health-giving, health-preserving tendency of their practice and principles, remains to be related. When the yellow fever prevailed in Philadelphia, in 1818 and 1819, the infection seemed specially rife in the immediate vicinity of the Bible Christians. So, also, in 1832, with the cholera. And yet none of them fled. There they remained during the whole period of suffering, and afforded their sick neighbors all the relief in their power. Their minister, in particular, was unwearied in his efforts to do good. Yet not one of their little number ever sickened or died of either yellow fever or cholera.
Till within a few years, they have been governed solely by regard to religious principle, having known little of Physiology or any other science bearing on health. Of late, however, they have turned their attention to the subject, and have among them a respectable Physiological society, which holds its regular meetings, and is said to be flourishing.
From one of their publications, entitled "Vegetable Cookery," I have extracted the following very brief summary of their views concerning the use of animals for sustenance.
"The Society of Bible Christians abstain from animal food, not only in obedience to the Divine command, but because it is an observance, which, if more generally adopted, would prevent much cruelty, luxury, and disease, besides many other evils which cause misery in society. It would be productive of much good, by promoting health, long life, and happiness, and thus be a most effectual means of reforming mankind. It would entirely abolish that greatest of curses, war; for those who are so conscientious as not to kill animals, will never murder human beings. On all these accounts the system cannot be too much recommended. The practice of abstaining cannot be wrong; it must therefore be some consolation to be on the side of duty. If we err, we err on the sure side; it is innocent; it is infinitely better authorized and more nearly associated with religion, virtue, and humanity, than the contrary practice—and we have the sanction of the wisest and the best of men—of the whole Christian world, for several hundred years after the commencement of the Christian era."
ORPHAN ASYLUM OF ALBANY.
I class this as a community, because it is properly so, and because I cannot conveniently class it otherwise. The facts which are to be related are too valuable to be lost. They were first published, I believe, in the Northampton Courier; and subsequently in the Boston Medical and Surgical Journal, and in the Moral Reformer. In the present case, the account is greatly abridged.
The Orphan Asylum of Albany was established about the close of the year 1829, or the beginning of the year 1830. Shortly after its establishment, it contained seventy children, and subsequently many more. The average number, from its commencement to August 1836, was eighty.
For the first three years, the diet of the inmates consisted of fine bread, rice, Indian puddings, potatoes, and other vegetables and fruits, with milk; to which was added flesh or flesh-soup once a day. Considerable attention was also paid to bathing and cleanliness, and to clothing, air, and exercise. Bathing, however, was performed in a perfect manner, only once in three weeks. As many of them were received in poor health, not a few continued sickly.
In the fall of 1833, the diet and regimen of the inmates were materially changed. Daily ablution of the whole body, in the use of the cold shower or sponge bath—or, in cases of special disease, the tepid bath was one of the first steps taken; then the fine bread was laid aside for that made of unbolted wheat meal; and soon after flesh and flesh-soups were wholly banished; and thus they continued to advance, till, in about three months more, they had come fully upon the vegetable system, and had adopted reformed habits in regard to sleeping, air, clothing, exercise, etc. On this course, then, they continued to August, 1836, and, for aught I know, to the present time. The results were as follows: