This invitation to the human being to take charge of every aspect and condition of nature holds in its very acceptance a pledge of trust and responsibility. For in this fact of being trusted lies the certainty that in case of delinquency nature has recourse to methods of checking and readjusting, by which the individual, sooner or later, is compelled, in terms of enforced renunciations, to redeem his own pledges. Progress itself would be meaningless and untenable were it not for this inescapable Nemesis of evolution, driving out the individual transgressor from his intrenchments in this guerilla war with his moral obligations. Hence the individual is free only within the bounds of law; - i.e., only within the limits of the integral, full-orbed expression of his biologic, physiologic and moral nature; and thus while vested with the potential rulership of his personality, is yet under the restrictions of his constitutional limitations. His acts are weights, thrown into the scales of life and death, health or disease; and the conditions of his nature will show the extent to which he is able to effect a readjustment or equipoise of his evolutionary balance.

In this critical position, however, the individual is not left without guidance. Reason, if heeded and obeyed, is as reliable a counsellor to the individual mind as the instinct is to the animal. But the test as to the sanity and safety of an enjoyment must ever be found in its degree of usefulness to the system of the individual. If a foodstuff does not lead to increased health, strength and usefulness, it is wrong to eat it. For food should have only one object: to render the eater physically more capable to serve his fellowmen. The ways of evolution, like those of the gospel, are two only: God or mammon, health or disease, manhood or beasthood. The result of any indulgence faces us in processes of appropriate retribution: either in form of digestion or fermentation - of nutrition or poisoning.

It is the egotism of the human creature that prompts him to regard every effort and expression of nature as specially produced for him and for his personal enjoyment. Mankind has yet to learn to regard the display of nature's riches with equanimity and impersonality, as fulfilling other aims and destinies than to be sacrificed to the mere whims and notions of an eccentric appetite. It was Emerson who made the observation that it expresses more love for a flower to enjoy its beauty on the field - a joy for all - than to carry it off as a personal possession.

This desire to possess for its own sake, is manifested in every aspect of human life, and lies back of every dietetic transgression of the individual. No sooner does his eye fall upon a thing, tempting to his appetite, than he wildly desires its possession and indulgence. He forgets that nature is not more made for man, than man is made for nature. He forgets that there is a purpose in Nature all her own, and that her output, while incidentally for the benefit of man, is essentially for the benefit of her own life and progress. Hence the menu which evolution prepares for man is made up of things needful for his existence, rather than stimulating to his cravings. Necessity is the gauge of evolution, and obedience to its mandates the inevitable condition for all health, power and usefulness.