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CIRCUMSTANCES IMPACTING THE QUALITY OF MEAT

During the period between the birth and maturity of animals, their flesh undergoes very considerable changes. For instance, when the animal is young, the fluids which the tissues of the muscles contain, possess a large proportion of what is called  albumen . This albumen, which is also the chief component of the white of eggs, possesses the peculiarity of coagulating or hardening at a certain temperature, like the white of a boiled egg, into a soft, white fluid, no longer soluble, or capable of being dissolved in water. As animals grow older, this peculiar animal matter gradually decreases, in proportion to the other constituents of the juice of the flesh. Thus, the reason why veal, lamb are  white, and without gravy  when cooked, is, that the large quantity of albumen they contain hardens, or becomes coagulated. On the other hand, the reason why beef and mutton are  brown, and have gravy , is, that the proportion of albumen they contain, is small, in comparison with their greater quantity of fluid which is soluble, and not coagulable.

The quality of the flesh of an animal is considerably influenced by the nature of the  food on which it has been fed ; for the food supplies the material which produces the flesh. If the food be not suitable and good, the meat cannot be good either. To the experienced in this matter, it is well known that the flesh of animals fed on farinaceous produce, such as corn, pulse, &c., is firm, well-flavoured, and also economical in the cooking; that the flesh of those fed on succulent and pulpy substances, such as roots, possesses these qualities in a somewhat less degree; whilst the flesh of those whose food contains fixed oil, as linseed, is greasy, high coloured, and gross in the fat, and if the food has been used in large quantities, possessed of a rank flavour.

It is indispensable to the good quality of meat, that the animal should be  perfectly healthy  at the time of its slaughter. However slight the disease in an animal may be, inferiority in the quality of its flesh, as food, is certain to be produced. In most cases, indeed, as the flesh of diseased animals has a tendency to very rapid putrefaction, it becomes not only unwholesome, but absolutely poisonous, on account of the absorption of the  virus  of the unsound meat into the systems of those who partake of it. The external indications of good and bad meat will be described under its own particular head, but we may here premise that the layer of all wholesome meat, when freshly killed, adheres firmly to the bone.

Another circumstance greatly affecting the quality of meat, is the animal’s treatment  before it is slaughtered . This influences its value and wholesomeness in no inconsiderable degree. It will be easy to understand this, when we reflect on those leading principles by which the life of an animal is supported and maintained. These are, the digestion of its food, and the assimilation of that food into its substance. Nature, in effecting this process, first reduces the food in the stomach to a state of pulp, under the name of chyme, which passes into the intestines, and is there divided into two principles, each distinct from the other. One, a milk-white fluid, the nutritive portion, is absorbed by innumerable vessels which open upon the mucous membrane, or inner coat of the intestines. These vessels, or absorbents, discharge the fluid into a common duct, or road, along which it is conveyed to the large veins in the neighbourhood of the heart. Here it is mixed with the venous blood (which is black and impure) returning from every part of the body, and then it supplies the waste which is occasioned in the circulating stream by the arterial (or pure) blood having furnished matter for the substance of the animal. The blood of the animal having completed its course through all parts, and having had its waste recruited by the digested food, is now received into the heart, and by the action of that organ it is urged through the lungs, there to receive its purification from the air which the animal inhales. Again returning to the heart, it is forced through the arteries, and thence distributed, by innumerable ramifications, called capillaries, bestowing to every part of the animal, life and nutriment. The other principle the innutritive portion passes from the intestines, and is thus got rid of. It will now be readily understood how flesh is affected for bad, if an animal is slaughtered when the circulation of its blood has been increased by over-driving, ill-usage, or other causes of excitement, to such a degree of rapidity as to be too great for the capillaries to perform their functions, and causing the blood to be congealed in its minuter vessels. Where this has been the case, the meat will be dark-coloured, and become rapidly putrid; so that self-interest and humanity alike dictate kind and gentle treatment of all animals destined to serve as food for man.

PREPARE AND COOK MACARONI

Macaroni is a product of wheat prepared from a hard, clean, glutenous grain. The grain is ground into a meal called semolina, from which the bran is excluded. This is made into a tasty dough by mixing with hot water in the proportion of two thirds semolina to one third water. The dough after being thoroughly mixed is put into a shallow vat and kneaded and rolled by machinery. When well rolled, it is made to assume varying shapes by being forced by a powerful plunger through the perforated head of strong steel or iron cylinders arranged above a fire, so that the dough is partially baked as it issues from the holes. It is afterwards hung over rods or laid upon frames covered with cloth, and dried. It is called by different names according to its shape. If in the shape of large, hollow cylinders, it is macaroni; if smaller in diameter, it is spaghetti; if fine, vermicelli; if the paste is cut into fancy patterns, it is termed pasta d’Italia. Macaroni was formerly made only in Italy, but at present is manufactured to a considerable extent in the United States.

Good macaroni will keep in good condition for a long time. It is rough, elastic, and hard; while the inferior article is smooth, soft, breaks easily, becomes moldy with keeping. Inferior macaroni contains a large percentage of starch, and but a small amount of gluten. When put into hot water, it assumes a white, pasty appearance, and splits in cooking. Good macaroni when put into hot water absorbs a portion of the water, swells to nearly double its size, but perfectly retains its shape. It contains a much smaller amount of gluten.

Do not wash macaroni. Break into pieces of convenient size if it is long. Always put to cook in boiling liquid, taking care to have plenty of water in the saucepan (as it absorbs a large quantity), and cook until tender. The length of time required may vary from twenty minutes, if fresh, to one hour if stale. When tender, turn into a colander and drain, and pour cold water through it to prevent the tubes from sticking together. The fluid used for cooking may be water, milk, or a mixture of both; also soup stock, tomato juice, or any preferred liquid.

Macaroni serves as an important adjunct to the making of various soups, and also forms the basis of other palatable dishes.

THE PSYCHOLOGY OF PHYSICAL FITNESS

Physical fitness is one of the great essentials of match play. Keenness can only be acquired if the physical, mental, and nervous systems are in tune. Consistent and systematic training is essential to a tournament player.

Regular hours of sleep, and regular, hearty food at regular hours are necessary to keep the body at its highest efficiency. Food is particularly important. Eat well, but do not over-eat, particularly immediately before playing. I believe in a large hearty breakfast on the day of a big match. This should be taken by nine-thirty. A moderate lunch at about one o’clock if playing at three. Do not eat very rich food at luncheon as it tends to slow you up on the court. Do not run the risk of indigestion, which is the worst enemy to dear eyesight. Rich, heavy food immediately before retiring is bad, as it is apt to make you “loggy” on the court the next day.

It is certain injury to touch alcoholic drink in any form during tournament play. Alcohol is a poison that affects the eye, the mind, and the wind three essentials in tennis. Tobacco in moderation does little harm, although it, too, hits eye and wind. A man who is facing a long season of tournament play should refrain from either alcohol or tobacco in any form. Excesses of any kind are bad for physical condition, and should not be chanced.

“Staleness” is the great enemy of players who play long seasons. It is a case of too much tennis. Staleness is seldom physical weariness. A player can always recover his strength by rest. Staleness is a mental fatigue due often to worry or too close attention to tennis, and not enough variety of thought. Its symptoms are a dislike for the tennis game and its surroundings, and a lack of interest in the match when you are on the court. I advocate a break in training at such a time. Go to the theatre or a concert, and get your mind completely off tennis. Do your worrying about tennis while you are playing it, and forget the unpleasantness of bad play once you are off the court. Always have some outside interest you can turn to for relaxation during a tournament; but never allow it to interfere with your tennis when you should be intent on your game. A nice balance is hard to achieve, but, once attained is a great aid to a tournament player.

The laws of training should be closely followed before and after a match. Do not get chilled before a match, as it makes you stiff and slow. Above all else do not stand around without a wrap after a match when you are hot or you will catch cold.

Many a player has acquired a touch of rheumatism from wasting time at the close of his match instead of getting his shower while still warm. That slight stiffness the next day may mean defeat. A serious chill may mean severe illness. Do not take chances.

Change your wet clothes to dry ones between matches if you are to play twice in a day. It will make you feel better, and also avoid the risk of cold.

Tournament players must sacrifice some pleasures for the sake of success. Training will win many a match for a man if he sticks to it. Spasmodic training is useless, and should never be attempted.

The condition a player is, in is apt to decide his mental viewpoint, and aid him in accustoming himself to the external conditions of play.

All match players should know a little about the phenomenon of crowd-psychology since, as in the case of the Church-Murray match I related some time back, the crowd may play an important part in the result.

It seldom pays to get a crowd down on you. It always pays to win its sympathy. I do not mean play to the gallery, for that will have the opposite effect than the one desired.

The gallery is always for the weaker player. It is a case of helping the “under-dog.” If you are a consistent winner you must accustom yourself to having the gallery show partiality for your opponent. It is no personal dislike of you. It is merely a natural reaction in favour of the loser. Sometimes a bad decision to one play will win the crowd’s sympathy for him. Galleries are eminently just in their desires, even though at times their emotions run away with them.

Quite aside from the effect on the gallery, I wish to state here that when you are the favoured one in a decision that you know is wrong, strive to equalize it if possible by unostentatiously losing the next point. Do not hit the ball over the back stop or into the bottom of the net with a jaunty air of “Here you are.” Just hit it slightly out or in the net, and go on about your business in the regular way. Your opponent always knows when you extend him this justice, and he appreciates it, even though he does not expect it. Never do it for effect. It is extremely bad taste. Only do it when your sense of justice tells you you should.

The crowd objects, and justly so, to a display of real temper on the court. A player who loses his head must expect a poor reception from the gallery. Questioned decisions by a player only put him in a bad light with the crowd and cannot alter the point. You may know the call was wrong, but grin at it, and the crowd will join you. These things are the essence of good sportsmanship, and good sportsmanship will win any gallery. The most unattractive player in the world will win the respect and admiration of a crowd by a display of real sportsmanship at the time of test.

Any player who really enjoys a match for the game’s sake will always be a fine sportsman, for there is no amusement to a match that does not give your opponent his every right. A player who plays for the joy of the game wins the crowd the first time he steps on the court. All the world loves an optimist.

THE ART OF CONVERSATION

The grand object for which a gentleman exists, is to excel in company. Conversation is the mean of his distinction, the drawing-room the scene of his glory.

In company, though none are “free,” yet all are “equal.” All therefore whom you meet, should be treated with equal respect, although interest may dictate toward each different degrees of attention. It is disrespectful to the inviter to shun any of her guests. Those whom she has honoured by asking to her house, you should sanction by admitting to your acquaintance.

If you meet any one whom you have never heard of before, you may converse with him with entire propriety. The form of “introduction” is nothing more than a statement by a mutual friend that two gentlemen are by rank and manners fit acquaintances for one another. All this may be presumed from the fact, that both meet at a respectable house. This is the theory of the matter. Custom, however, requires that you should take the earliest opportunity afterwards to be regularly presented to such an one.

The great business in company is conversation. It should be studied as art. Style in conversation is as important, and as capable of cultivation as style in writing. The manner of saying things is what gives them their value.

The most important requisite for succeeding here, is constant and unfaltering attention. That which Churchill has noted as the greatest virtue on the stage, is also the most necessary in company, to be “always attentive to the business of the scene.” Your understanding should, like your person, be armed at all points. Never go into society with your mind en deshabille. It is fatal to success to be all absent or distrait. The secret of conversation has been said to consist in building upon the remark of your companion. Men of the strongest minds, who have solitary habits and bookish dispositions, rarely excel in sprightly colloquy, because they seize upon the thing itself, the subject abstractly, instead of attending to the language of other speakers, and do not cultivate verbal pleasantries and refinements. He who does otherwise gains a reputation for quickness, and pleases by showing that he has regarded the observation of others.

It is an error to suppose that conversation consists in talking. A more important thing is to listen discreetly. Mirabeau said, that to succeed in the world, it is necessary to submit to be taught many things which you understand, by persons who know nothing about them. Flattery is the smoothest path to success; and the most refined and gratifying compliment you can pay, is to listen. “The wit of conversation consists more in finding it in others,” says La Bruy,re, “than in showing a great deal yourself: he who goes from your conversation pleased with himself and his own wit, is perfectly well pleased with you. Most men had rather please than admire you, and seek less to be instructed, nay, delighted, than to be approved and applauded. The most delicate pleasure is to please another.”

It is certainly proper enough to convince others of your merits. But the highest idea which you can give a man of your own penetration, is to be thoroughly impressed with his.

Patience is a social engine. To listen, to wait, and to he wearied are the certain elements of good fortune.

If there be any foreigner present at a dinner party, or small evening party, who does not understand the language which is spoken, good breeding requires that the conversation should be carried on entirely in his language. Even among your most intimate friends, never address any one in a language not understood by all the others. It is as bad as whispering.

Never speak to any one in company about a private affair which is not understood by others, as asking how that matter is coming on, &c. In so doing you indicate your opinion that the rest are de trop. If you wish to make any such inquiries, always explain to others the business about which you inquire, if the subject admit of it.

If upon the entrance of a visitor you continue a conversation begun before, you should always explain the subject to the new-comer.

If there is any one in the company whom you do not know, be careful how you let off any epigrams or pleasant little sarcasms. You might be very witty upon halters to a man whose father had been hanged. The first requisite for successful conversation is to know your company well.

There is another precept of a kindred nature to be observed, namely, not to talk too well when you do talk. You do not raise yourself much in the opinion of another, if at the same time that you amuse him, you wound him in the nicest point, his self-love. Besides irritating vanity, a constant flow of wit is excessively fatiguing to the listeners. A witty man is an agreeable acquaintance, but a tiresome friend. “The wit of the company, next to the butt of the company,” says Mrs. Montagu, “is the meanest person in it. The great duty of conversation is to follow suit, as you do at whist: if the eldest hand plays the deuce of diamonds, let not his next neighbour dash down the king of hearts, because his hand is full of honours. I do not love to see a man of wit win all the tricks in conversation.”

In addressing any one, always look at him; and if there are several present, you will please more by directing some portion of your conversation, as an anecdote or statement, to each one individually in turn. This was the great secret of Sheridan’s charming manner. His bon-mots were not numerous.

It is indispensable for conversation to be well acquainted with the current news and the historical events of the last few years. It is not convenient to be quite so far behind the rest of the world in such matters.

SYMPATHY, KNOWLEDGE AND POISE

Sympathy, Knowledge and Poise seem to be the three ingredients that are most needed in forming the Gentle Man. I place these elements according to their value. No man is great who does not have Sympathy plus, and the greatness of men can be safely gauged by their sympathies. Sympathy and imagination are twin sisters. Your heart must go out to all men, the high, the low, the rich, the poor, the learned, the unlearned, the good, the bad, the wise and the foolish it is necessary to be one with them all, else you can never comprehend them. Sympathy! it is the touchstone to every secret, the key to all knowledge, the open sesame of all hearts. Put yourself in the other man’s place and then you will know why he thinks certain things and does certain deeds. Put yourself in his place and your blame will dissolve itself into pity, and your tears will wipe out the record of his misdeeds. The saviors of the world have simply been men with wondrous sympathy.

But Knowledge must go with Sympathy, else the emotions will become maudlin and pity may be wasted on a poodle instead of a child; on a field-mouse instead of a human soul. Knowledge in use is wisdom, and wisdom implies a sense of values you know a big thing from a little one, a valuable fact from a trivial one. Tragedy and comedy are simply questions of value: a little misfit in life makes us laugh, a great one is tragedy and cause for expression of grief.

Poise is the strength of body and strength of mind to control your Sympathy and your Knowledge. Unless you control your emotions they run over and you stand in the mire. Sympathy must not run riot, or it is valueless and tokens weakness instead of strength. In every hospital for nervous disorders are to be found many instances of this loss of control. The individual has Sympathy but not Poise, and therefore his life is worthless to himself and to the world.

He symbols inefficiency and not helpfulness. Poise reveals itself more in voice than it does in words; more in thought than in action; more in atmosphere than in conscious life. It is a spiritual quality, and is felt more than it is seen. It is not a matter of bodily size, nor of bodily attitude, nor attire, nor of personal comeliness: it is a state of inward being, and of knowing your cause is just. And so you see it is a great and profound subject after all, great in its ramifications, limitless in extent, implying the entire science of right living. I once met a man who was deformed in body and little more than a dwarf, but who had such Spiritual Gravity such Poise that to enter a room where he was, was to feel his presence and acknowledge his superiority. To allow Sympathy to waste itself on unworthy objects is to deplete one’s life forces. To conserve is the part of wisdom, and reserve is a necessary element in all good literature, as well as in everything else.

Poise being the control of our Sympathy and Knowledge, it implies a possession of these attributes, for without having Sympathy and Knowledge you have nothing to control but your physical body. To practise Poise as a mere gymnastic exercise, or study in etiquette, is to be self-conscious, stiff, preposterous and ridiculous. Those who cut such fantastic tricks before high heaven as make angels weep, are men void of Sympathy and Knowledge trying to cultivate Poise. Their science is a mere matter of what to do with arms and legs. Poise is a question of spirit controlling flesh, heart controlling attitude.

Get Knowledge by coming close to Nature. That man is the greatest who best serves his kind. Sympathy and Knowledge are for use you acquire that you may give out; you accumulate that you may bestow. And as God has given unto you the sublime blessings of Sympathy and Knowledge, there will come to you the wish to reveal your gratitude by giving them out again; for the wise man is aware that we retain spiritual qualities only as we give them away. Let your light shine. To him that hath shall be given. The exercise of wisdom brings wisdom; and at the last the infinitesimal quantity of man’s knowledge, compared with the Infinite, and the smallness of man’s Sympathy when compared with the source from which ours is absorbed, will evolve an abnegation and a humility that will lend a perfect Poise. The Gentleman is a man with perfect Sympathy, Knowledge, and Poise.

ACQUIRE POWER THROUGH SELF DEVELOPMENT

It is the natural right of every human being to be happy to escape all the miseries of life. Happiness is the normal condition, as natural as the landscapes and the seasons. It is unnatural to suffer and it is only because of our ignorance that we do suffer. Happiness is the product of wisdom. To attain perfect wisdom, to comprehend fully the purpose of life, to realize completely the relationship of human beings to each other, is to put an end to all suffering, to escape every ill and evil that afflicts us. Perfect wisdom is unshadowed joy.

Why do we suffer in life? Because in the scheme of nature we are being forced forward in evolution and we lack the spiritual illumination that alone can light the way and enable us to move safely among the obstacles that lie before us. Usually we do not even see or suspect the presence of trouble until it suddenly leaps upon us like a concealed tiger. One day our family circle is complete and happy. A week later death has come and gone and joy is replaced with agony. Today we have a friend. Tomorrow he will be an enemy and we do not know why. A little while ago we had wealth and all material luxuries. There was a sudden change and now we have only poverty and misery and yet we seek in vain for a reason why this should be. There was a time when we had health and strength; but they have both departed and no trace of a reason appears. Aside from these greater tragedies of life innumerable things of lesser consequence continually bring to us little miseries and minor heartaches. We most earnestly desire to avoid them but we never see them until they strike us, until in the darkness of our ignorance we blunder upon them. The thing we lack is the spiritual illumination that will enable us to look far and wide, finding the hidden causes of human suffering and revealing the method by which they may be avoided; and if we can but reach illumination the evolutionary journey can be made both comfortably and swiftly. It is as though we must pass through a long, dark room filled with furniture promiscuously scattered about. In the darkness our progress would be slow and painful and our bruises many. But if we could press a button that would turn on the electric light we could then make the same journey quickly and with perfect safety and comfort.

The old method of education was to store the mind with as many facts, or supposed facts, as could be accumulated and to give a certain exterior polish to the personality. The theory was that when a man was born he was a completed human being and that all that could be done for him was to load him up with information that would be used with more or less skill, according to the native ability he happened to be born with. The theosophical idea is that the physical man, and all that constitutes his life in the physical world, is but a very partial expression of the self; that in the ego of each there is practically unlimited power and wisdom; that these may be brought through into expression in the physical world as the physical body and its invisible counterparts, which together constitute the complex vehicle of the ego’s manifestation, are evolved and adapted to the purpose; and that in exact proportion that conscious effort is given to such self-development will spiritual illumination be achieved and wisdom attained. Thus the light that leads to happiness is kindled from within and the evolutionary journey that all are making may be robbed of its suffering.

Why does death bring misery? Chiefly because it separates us from those we love. The only other reason why death brings grief or fear is  because we do not understand it and comprehend the part it plays in human evolution.  But the moment our ignorance gives way to comprehension such fear vanishes and a serene happiness takes its place.

Why do we have enemies from whose words or acts we suffer? Because in our limited physical consciousness we do not perceive the unity of all life and realize that our wrong thinking and doing must react upon us through other people a situation from which there is no possible escape except through ceasing to think evil and then patiently awaiting the time when the causes we have already generated are fully exhausted. When spiritual illumination comes, and we no longer stumble in the night of ignorance, the last enemy will disappear and we shall make no more forever.

Why do people suffer from poverty and disease? Only because of our blundering ignorance that makes their existence possible for us, and because we do not comprehend their meaning and their lessons, nor know the attitude to assume toward them. Had we but the wisdom to understand why they come to people, why they are necessary factors in their evolution, they would trouble us no longer. When nature’s lesson is fully learned these mute teachers will vanish.

And so it is with all forms of suffering we experience. They are at once reactions from our ignorant blunderings and instructors that point out the better way. When we have comprehended the lessons they teach they are no longer necessary and disappear. It is not by the outward  acquirement of facts that men become wise and great. It is by developing the soul from within until it illuminates the brain with that flood of light called genius.