THE Opium, that was in Use in Ancient Times, was made thus:

When the Poppy (which was generally the White, and sow'd then only in Gardens, and small Inclosures) was come to its full growth, and most turgid of Milky Iuice, which was in the hot Countries in May and Iune; they did, as soon as the Dew was up in the mornings, make several Incisions transversly or athwart the Heads of the Poppies, yet not directly horizontal, but somewhat obliquely, taking care not to make them quite through into the cavity thereof; holding the Knife, or Instrument, with which the Incisions were made, with its Edge sloaping upward, while it wounded the Heads, and conveniently placing certain Shells to receive the Milky Drops, that issued out of the Incisions; and went backward among the Poppies, as they proceeded in this Work.

This being done, they left the Milky Iuice in the Shells, to inspissate by the Heat of the Sun into a Pilular Consistence. I have been the more particular, to shew Men how to make Opium of English Poppies, which you'll find of good use.

The Milky Iuice, as it dry'd or thickened, did gradually change its colour from white to a kind of a reddish yellow (or tawny) colour, not unlike, that of a Lyon's Hair, which colour you may still observe on the inside of our common Opium, when rudely torn by force, if taken notice of upon the tearing; for the Air does soon blacken it.

This sort of Opium gathered in Shells, &c. (as is aforesaid) the Grecians (our Masters in Physick, from whom we derive the Names of many of our Medicaments, Diseases, &c.) called 〈 in non-Latin alphabet 〉 , which signifies the Iuice, by way of Eminence▪ as we call the Iesuits Bark (the Bark) because most useful, and excellent.

The Latines, who had also their Learning, and Words of Art, from the Grecians, called it Opium from 〈 in non-Latin alphabet 〉 ; it being usual with them in very many Cases, particularly in things made out of other Matter (as Opium is made out of 〈 in non-Latin alphabet 〉 the Iuice) to change o • to um or ium, so that 〈 in non-Latin alphabet 〉 (or Opos) was by them call'd Opium.

The Latines becoming Masters of the World, and of every Thing that was good and excellent; and all People observing their Manners, Fashions, Usages, &c. some of the Eastern People got the Use and Name of Opium from the Latines, which they in Process of Time called O • ium, by changing 〈◊〉 (or pi) into fi; which is very common in all Nations, because the natural Pursuit of Ease, and Pleasure, in the Run of Discourse, changes the harder, and harsher sounds, into such as are easier, and sweeter, when they are like in sound, as pi and fi are. The Sound of π (or pi) is harder than that of fi; 1. Because it quite stops the Breath, which the sound of fi does not. 2. Because the sound of π (or p) requires the motion of the Lower Lip upward, against its natural gravity, and the motion of the whole Lower Iaw upward, by consent, to help that of the Lip; whereas in forming the sound of f, the Lower Lip moves only horizontally; which is the easiest of Motions, except the Natural motion of weighty Things downward, or light Things upwards; yet are both those Sounds like in their formation in several other respects; as 1. Because both are nonvocalized Sounds. 2. Both are labial. 3. The Tongue lies still in its Natural P • sition in forming both. 4. The Uvula Valve, which shuts up the Passage of the Breath through the Nose, is shut in forming both; all which shews, that the sound of π (or p) 〈◊〉 (or pi) is much ha • der to be form'd than that of f (or si) and yet considerably like; which is the true Cause why all Nations are apt to change the harder sound of pi into the • sier and like S • und of fi (or of p into that of f): I put pi and fi for Instance, because the Likeness appears better in them by having the same Vow • l after both; whereas when you say p (or pee) f (or ef) the Difference of the Vowels added, and the sound of ee put after p, and of e before f, (to help the Consonants to sound) makes them seem unlike, by reason of the different Vowels, so differently placed; whereas pi and fi, having the same Vowel alike placed after them, do truly shew their likeness without confusion. It is by Reason of this Likeness,

That 〈 in non-Latin alphabet 〉 is Translated Trophaeum (or Trofaeum) a Trophy.

Besides, that the Arabians did and do very commonly change p to f,

And this likeness of the Sound of p and f, is the Reason why ph is written for f, because h signifies the sound of Breath expired, which if you use upon sounding p, it will be the sound of f; so that f is a kind of a breathing p, that is ph.

Of which Matter, the Curious in such Things may find more to their satisfaction in my Phonography, when published, which, I hope, will be suddenly, if not before this Book.

They call it, in some of the Eastern Countries, Assium, or Affion, instead of Osium, it being usual in all Countries to change the harder, and harsher sound of o, to that of a, which is like it, but easier and sweeter. It is hence,

Changing the Sound of o to that of a; because the Sound of a is easier, and not unlike that of o (as was said.)

Some in those Parts call it Amphion, (or Ampion) for like Reasons, all (doubtless) deriving the Names, that I have mentioned, from the Greek Word 〈 in non-Latin alphabet 〉 , the Latines saying Opium, (whence we have it) the Arabians O • ium, and some other Eastern People Asium, or Affium, and others Amphion, &c.

The best Opium, that was in Use in those ancient Times, was had from Thebes, the Chief Town (or City) of the Country of Thebais in Egypt, (not Thebes in Boeotia, or Cicilia) which is now called Theves; Because, as p is apt to take the sound of f, so p and b are much more apt to take the sound of v, which is (as it were) a sweeter sort of f, with which it exactly agrees in its formation, but that the sound of v is vocalized, (which sweetens it) and that of f is not. It is from the aptitude of the sound of b and p, to change into the most sweet sound of v▪

Which changing of b and p to v, must doubtless happen in other Languages, as well as those I mentioned, because the sound of v is so much easier, and sweeter, than either; yet like them in sound.

But the sound of b is more like that of v, because the sound of both are vocalized, which that of p (as has been said) is not; so that b and v agree exactly as p and f; This makes the Egyptians say Theves for Thebes, as the Arabians say Ofium for Opium.

Who knows, but this may be the cause why P is a kind of shut F, and F a kind of an open P; for suppose P opened at the round part, to signifie that the Lips are not closed in sounding F, and that the lower stroak or part be left shorter, to signifie that the lower Lip is drawn inward in sounding F, the P becomes a perfect F.

The Reasons why the Opium, that came from Thebes, (now called Theves) was, and is the best, are, 1. That Thebes (or Theves) being in Egypt, lies in a hotter Country, that is, nearer the Line (or Equator) than any of the Countries on the North-side of the Mediterranean; for it is observed, that the Heat of Climates contributes very much to the Strength of Opium, which is weaker if you make it in England or Germany, than in France; in the Northern Parts of France, than in Languedoc, which borders upon the Mediterranean; and weaker there than in Smirna, Natolia, Aleppo, and Apulia, which are more Southern; and weaker in those Places than in Thebais in Egypt: For which cause we may Judge, that the Opium which comes to England from the East-Indies, that is yet hotter than Egypt, being much worse than that of Thebes, (or Theves) must in all probability be adulterated, or made of the Leaves and Stems of the Poppy, (as some say) otherwise it would be rather better, as coming from the hotter Country. 2. That of Thebes may be better, because the Heat of Egypt is more constant, and uniform, than in Natolia, Aleppo, Smirna, &c.

The Quantity of Opium which was gathered by the Milky Iuice of the Poppy's Heads, dropping into Shells out of the Incisions aforesaid, being but small; and the Use of this most noble, pleasing, and generous of Cordials, and Medicaments, daily increasing, by the constant and insallible Benefit they found thereby; Men, partly to avoid the tediousness of gathering it by Drops, and partly out of necessity, but mainly ('tis to be doubted) out of covetousness, began to bruise and pound the Poppy's Heads, and to squeeze out the Iuice, for Expedition and Quantitic's sake; which bruising, and squeesing, caused it to look blackish.

This the Greeks, for Distinction's sake, called 〈 in non-Latin alphabet 〉 , from the Word 〈 in non-Latin alphabet 〉 , which signifies Poppy; still calling the better sort, which was gathered in Shells out of the Incisions of the Poppy's Heads, 〈 in non-Latin alphabet 〉 .

Thus have you the true Original of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , which the Latines (and we from them) call Opium, and Meconium; Tho' (as it happens in most Things in Merchandise, to recommend the Goods) we now call the Meconium, Opium, by the better Name, as they do in another case (out of abundance of absurd Civility) call every Quack a Doctor.

Afterward (its Use growing more and more) they added the Leaves to the Poppy's Heads in the pounding, bruizing, and expressing the Iuice, boiling it for speed's sake to the consistence of a Confection; which cooling, comes to the consistence that we have it in (I mean the fresher and softer sort that we have) which by the forcible pounding, squeezing, and boiling, contracts a blackish Colour like that of Horse-Aloes on the out-side, to which Colour the Air does very much contribute, and pressing the Superficies close together; for if you rudely tear a piece of that we have (which is all of this last kind) it looks at first (as was said) of a reddish Yellow; but the Air, especially if moist, or any Moisture, and handling of it, and closing the Superficies together, soon makes it look blackish again. This (as was intimated) is that we now call Opium, and have in common Use.

Which being also in common Use among the Grecians when the Turks Conquer'd them, was by the Grecians themselves called Pous (or Pos with the o mouthed widely) which came doubtlesly from 〈 in non-Latin alphabet 〉 ; the Meconium at last gaining the better Name of 〈 in non-Latin alphabet 〉 (or Pous or Pos) after the manner aforesaid to recommend it (as all Opium is now call'd Theban) and the O in the beginning of 〈 in non-Latin alphabet 〉 , passed over in the Run of Discourse, which is not uncommon with Vowels, because of their flat Sound, which is so by reason of the wide Passage that the Breath has between the Tongue and the Palate in the Formation thereof; for Wideness of Passage is the cause of Flatness; as Narrowness (in Birds, Children, &c.) is the cause of Sharpness of Sound; therefore the Sound of Vowels being flat, fading, and consequently not as much missed as sharper Sounds, we often omit Vowels, particularly in the beginning of Words, for Ease and Shortness sake. Thus it comes to pass,

And as 〈 in non-Latin alphabet 〉 came to be sounded 〈 in non-Latin alphabet 〉 , so 〈 in non-Latin alphabet 〉 (as naturally) to be sounded 〈 in non-Latin alphabet 〉 (or Pous) because it is easier to sound u after o in this and some other cases, than to omit it, as it is easier to sound p between m and t &c. than not; as in tempt, crumpt, limpt, &c. which are more easily so sounded, than if the sound of p were left out which I call Easmess of Consequence. Hence it is

Changing the o into ou, as the Grecians did Pos to Pous. For this and such reasons it is, that the National Greek can hardly be understood by Scholars, when spoken by the Natives.

It is for the same Reason, that the Greeks write Greek, (as we do English, and the French do their Language) different from what they speak; so that if any Man should learn French, or English, and always sound it as it is writ, or printed, he would very hardly understand them, as they are vulgarly spoken; which is the very Case of such as learn Greek by Book, who always sound every Letter, whereas the Native Greeks do (what all Nations do more or less) shorten, and alter the Sound of Words in the Common Run of Discourse by a natural Propensity unto, and Pursuit of Ease, Pleasure, and Speed, which by degrees very much alters the Sound of Words.

The Turks having been used to call the better Sort, that dropt out of the Incisions made in the Poppy Heads, Maslack, continued that Name to that Sort after they Conquer'd Greece, and call'd the other Sorf, which they found in Use among the Grecians by the Name that the Grecians gave it, viz. Pous; and such as commonly use it they call Pousti by way of Contempt, as if we should say Small beer-Drinkers, in comparison of Wine-Drinkers.

You may easily perceive by what has been said, Why our Opium hath so much Filth in it.

Why it tastes sometimes of an Empyreum, or Burning, in not stirring it well while it is boiling into a Consistence, and not giving it only a gentle Heat when it begins to thicken, gradually lessening the Fire, or letting it conveniently decay, and go out of it self; which is a very good Way for such as have not other Conveniences; for as the Matter thickens, the Heat declines, and so becomes safe from a Taste of Burning, if the Fire be duly proportion'd: But all this Trouble is avoided by inspissating by the Heat of the Sun, which is used in some Countries.

Note, That the Poppy of which Opium is made, in all Turky, Egypt, Thebes, &c. is the great White Poppy, which grows very freely in those Parts, and (as I am inform'd) without any manuring of the Ground in some Places; certain it is, that they now have whole Fields of that White Poppy, out of which they make the Opium, as is aforesaid, by pounding, pressing, boiling, &c.

ALL Opium being made in ancient Times by the Milky Drops that fell out of the Incisions mention'd in the last Chapter, which being a natural and simple way, made no difference in the Opium, but what Nature it self did; all their Knowledge of the best Opium consisted in distinguishing the Theban from other Opium, which was not naturally so good.

You may be sure, that this, and all the other Mixtures lessen'd its Vertue as an Opiate, if considered in the same quantity, because they must take up room in the Mass; but Lactuca Sylvestris being of the nature of Opium, made the loss of its Vertue less discernable.

It is true, that we have none of the Opium that was gathered by the milky Drops out of the Incisions; and therefore what is said, doth not much concern us as to that sort; however these Observations will enlighten us as to the Opium that we now have.

Of which I cannot find, that there is much Adulteration used, because (I suppose) that it is now grown considerably cheaper, by reason of the vast quantities that is made, with so much ease, that it is not worth while to counterfeit it, there being now great Fields of Poppy in Turky; so that our business will be rather to distinguish the Sort, than the Adulteration; thô this shall not pass unregarded, as far as it may concern us.

There are two sorts brought over to us; one from Persia and the East-Indies; the other from Turky, as from Lesser Asia, (or Natolia) Smyrna, Aleppo, &c.

Weigh an Ounce of each in the Air, then weigh them (just as they are) in the Brass Scales in Water, and the heavier will out-weigh the other in Water; for the heavier any thing is, the less Water takes from its Weight in proportion to its Bulk; this is an infallible, and most ready way to know the Weight of any thing in proportion to its Bulk.

Note, That my Discourse is most particularly concerning the best sort of Crude Turky Opium; that is the best that we have in common Use, and that its Effects and not those of any Preparation thereof, are set down in the following Chapters.

OPIUM used externally has two sorts of Effects upon a Humane Body: 1. As, an Opiate to cause Sleep, take away Pain, &c. 2. As an Alterative of the Parts it is applied to.

This is one great Cause (if not the chief) why the Infidels of Turky, and the Eastern Nations (especially where Poligamy is allow'd, as among the Turks, &c.) use Opium so much, it never • ailing to produce this Effect in hale and healthy People, if the Dose be sufficient; as is too notorious in all (or most) Countries from Greece to Iapan inclusively, who use Opium for that end.

But as to the Truth of this Effect of Opium, not only Authors, and all the People of those Eastern Nations, but several Merchants, Factors, and Travellers, now living in London, can attest, That it is used, for that purpose, in those Countries with Effect; yea, some in our own Nation, that use Opium in large Doses, can attest the same, upon Experience in their own Bodies. Those who desire to be satisfied, may also read Ioh. Iacob Saar. his Itinerar. Ind. p. 11. Olearius's • tinerar. Persio. l. 5. c. 15. & 18. B. D. D. Sacks, Tom. 11. Epher. German. Obs. 69. p. 126. Bauchin, p. 450. Cardanus, Scaliger, Nich. Monordei, Fog • lius de Turcarum Nepenthe, Bellonius, and others; whose Words I do not repeat, partly for Modesty's, partly for Brevity's sake.

It does (I confess) look like a Riddle, that a most relaxing and stupifying Medicament, which takes away much of the Sense of Feeling, (and consequently Irritations to Venery, as one would think) should notwithstanding irritate thereunto, cause Erections, &c. however, it is most certain, tho' a seeming Contradiction, of which sort you have many more among the Effects of Opium.

Many more Instances of this kind might be given of its frequent and usual Effects in Diseases; but it would be endless and needless, since we have mentioned the Prime, General, and Fundamental Effects, upon which all such do depend, and that the particular Enumeration of its Effects in Diseases, belongs to its curative and paliative Virtue, which will be handled hereafter.

1. Note, That the first Class of Effects being the most constant, are the most proper, genuine, and principal Effects, upon which all other Effects depend, unless they are accidental: It must therefore be, that these should best guide us in the Disquisition of the Cause of the Operation of Opium.

2. Note, That the second Class, tho' not so constant, are natural Effects of Opium, and will be also good Guide for the same purpose.

3. Note, That there is but little notice to be taken of the rare Effects for that purpose, because most accidental.

1. Note, That all these Effects do not happen to all, but some to one, and some to others.

2. That these Effects are greater, or less, according to the Dose, Constitution of the Person, and other Circumstances.

3. That they are most endanger'd thereby, that have a Lax, and fine Texture, and a weak Digestion.

4. That a Looseness upon it is a good sign.

5. That it affects some by making them Furious, (as Wine does) and others Stupid; Generally the Furious are most safe from danger of Death: But of these Things more hereafter (by God's Help.)

The Inconveniences of leaving off the Use of Opium, do bear a certain Proportion to the Time, and Quantity, that it has been used in.

1. Note, That the Turks do drink some Water always after the taking of Opium, as being the best Menstruum to dissolve it.

2. Note, That it is usual with them to take a Drachm in the Morning, and so much in the Afternoons, and so may we, as well as they, if used to it; and 'tis a very silly saying, that you'll find in Authors, That they are better able to bear it, because of the Climate, &c. whereas the more Northern Persons are better able to take it, than the Southern, as will hereafter appear most plainly. I am told of one near Banbury, that takes Two Ounces a Day.

3. Note, That among the Effects of Opium may be observed many seeming Contradictions, yet is there nothing more certain than the several different Matters of Fact; which (no doubt) has been a great Cause to puzzle the World about it, and to run Men into strange Absurdities concerning its Operation; and all to deviate so far from the Truth, that nothing in Nature can be farther, unless you'll say, that Heat cools, or what pleases the sensitive Soul, is at the same time abhorr'd by it.

Now, because these seeming Contradictions in the Effects of Opium, are the greatest Rubs to be met with, and that the Reader may take the better Estimate of the Undertaking, and my Explication of its Effects, when I come to it, I shall not fear to enumerate them distinctly, (tho' they will make the strangest Catalogue of Riddles, that ever was seen) trusting in Him, that created this wonderful Medicament, that he will enable me to explain all its Effects.

Thus have I fairly, and faithfully, laid the whole Onus of the Operations, Effects, and Contradictory Phenomena's of Opium, upon my Shoulders; however I come off, and clear my self of the Intricacy, Mazes, and cross Effects thereof, by explaining them; which none upon the View thereof will think possible, and none before me durst as much as enumerate for that End.

HAving sufficiently demonstrated, that Opium cannot diminish or disable the Spirits by the cold Quality of the Ancients, or Fumes of the Moderns, and that neither of them have as much as any Being; I shall now add, that Opium does not diminish, or disable the Spirits by any other means whatsoever.

I would not be mistaken, when I say, That Opium does not diminish, or disable the Spirits by any means, (for there is nothing so good in Nature, but will do it, if used unduely, or immoderately, as Wine, Bread, Milk, Honey, Sugar, Beer, &c. in excess) for I intend, that it does not do it when duely and moderately used.

1. That which refreshes the Wearied, and highly prevents Weariness, must add to, or excite the Spirits, which is directly contrary to diminishing, or disabling them; but Opium does in a most eminent manner refresh the Wearied, and prevent Weariness, therefore it does not diminish, or disable the Spirits.

Some have been so silly, and inadvertent, as to object, that it refresh'd the Weary only by Sleep; It is Matter of Fact, that it refreshes them whether they Sleep, or no, and that without failing as often as it is used in that Case.

Others (that were no Wiser) have said, that it only took off the sense of Weariness by stupifying, which happened by the diminishing, or disabling of the Animal Spirits. Bare Insensibleness cannot enable the Spirits to Labour with eminent Briskness and Alacrity, as Men most certainly do after Opium is taken, being finely enlivened, and invigorated, as with generous Wine; if they do not know this to be true, let them for shame hold their Tongues, till they know Matter of Fact, which if they will not, they proclaim themselves to be idle and impertinent Babblers; but if they will patiently and wisely abstain arguing, till they are satisfied as to Matter of Fact, then will they be past Opinion and Hypothesis in that Case; for they will have sensible and certain Knowledge of the contrary, and the Truth of what I say; which will end all Controversy, and precarious Squabbles upon false Suppositions, (as the manner is) that cannot lead them to what is Right, but by meer chance, and never to a true Knowledge, that they are in the Right, which makes it none in effect; for they can do nothing with Assurance, but only suppose, and hope they are in the Right, when they are as much out (to their Patient's sorrow) as Physicians have been in the cold Quality, and Fumes of Opium.

It is true, that a Grain (or Two) of Opium, will, if a Man composes himself, sitting, or lying still, cause a Sleepiness, equal to that caused by spending the Spirits by a Day's Labour; but spending of the Spirits is not the only, no, nor best proportioned, or more adequate cause thereof, (as I have shewn:) If loss of Spirit were the adequate cause of Sleep, how should good and generous Wine cause Sleepiness after that eminent Rate as it does in most People? How should the most pleasing Musick incline such as lie, or sit still, to sleep? but if one Dances thereto, it makes him more lively and brisk than ordinary. The like exactly do Wine and Opium, if Men lie, or sit still; but otherwise, they make them much more brisk and lively, and able to undergo Labour, Action, &c. Which Note, that you may not any more wonder, that Enliveners and Exciters of the Spirits do cause Sleep, as well as Diminishers thereof; and observe, that they are all pleasing things, as Musick, Wine, and Opium, which cause Pleasant Dreams, Pleasant Watchings, Pleasant Humours &c. Expect more of this Matter in the following Chapters, and all by degrees, according as I Judge the prejudiced World will bear Things: For a great Paradox (how true soever) must not be abruptly obtruded, but gently, and gradually ushered in by insinuating Reasonings, otherwise it will be entertained like a rude Stranger, that contradicts a Multitude in Fashions and Customs that they have always used, and judged to be the very best (however blameable.)

Consider, that if Opium diminished or disabled the Spirits, proportionable to the Sleepiness that it causes, as a hard Day's Labour does, then if Opium were given a Man after a hard Day's Labour, it would be, as it were, adding another hard Day's Labour to cure it, the Day's Labour and Opium impairing the Spirits alike; Think what a miserable Condition the poor Man would be in, especially if Sleep did not make him some amends, it would be such as were utterly intollerable; but so far is Opium from any such Effect, that it refreshes him tho' he Sleep; not at all after the hard Day's Labour, and not only so, but will enable him to Work all the following Night with great Alacrity, if need requires it.

What a Condition would those be in, who take a Drachm of it twice a day for 10, 20, or 30 years? Nay, how could any possibly do it for half 10 days, if a Grain or Two destroyed the Spirits so much, as to cause Sleepiness thereby, as hard Labour does? Which they must allow, that assert it causes Sleep by diminishing, or disabling the Spirits.

But some may say, (tho' very inconsiderately) that it only disables them for the time of its Operation; That is strange, indeed, considering that even during that time they are mostly enabled to Work, or Labour, tho' tired before; and that it▪

2. Causes Comfort, Refreshment, Ovation of the Spirits, all the time of its Operation, as Wine moderately taken does, especially if People keep themselves in Action, Labour, &c. otherwise, indeed, they may fall asleep upon the comfortable satisfaction, contentation of Mind, and acquiescence of Spirit, that it occasions, as Wine does.

3. The first Effect that we find of Opium (which may therefore probably be a very leading, fundamental, and significant Effect) is, that it causes a most agreeable, pleasant, and charming sensation about the Region of the Stomach; which if one lies, or sits still, inclines him to Sleep, if not, it makes him gay, good humour'd, brave, &c. It is a Pleasure so sweet, and delicious, that tho' I endeavour'd to express it by the Ovation of the Spirits upon Joy, a good Genius informing a Man, or the Helm • sians Archeus in his best Humour, or a continual V • real Pleasure, Wine drank ad Hilaritatem, &c. yet (I doubt) all my Ways of expressing it do come short of the charming Complacency that it causes; Therefore if Wine, Musick, a good Meal, agreeable Frication of the Head or Back, the sound of Waters, &c. do incline us to Sleep by the Pleasure thereof, which lulls and sooths us to it, (as is most certain, if we sit, or lie still) much more must the high Charms of Opium cause it.

That it is a Pleasure that affects by one of our Senses, namely by Feeling, is indisputable; for it is not a Pleasure of the Eye, Nose, Tongue, or Ear, and it must be sensitive, because caused by Matter; and that Opium has (doubtless) the like Effect upon Brutes, who have no other Pleasure, but what is sensitive; That it is at Stomach is also evident, where we can be pleased only by the Sense of Feeling; That it is involuntary, and pleases us whether we will or no, and that the same Particles excite Venery, Itching, &c.

Now all the Senses (especially Feeling, and particularly that at Stomach) are given us for Watches, and Sentinels, to discover and give notice of what is, or is not good and agreeable to our Animal Nature; That upon notice of what is good, and agreeable, Pleasure, Comfort, Satisfaction, &c. are conceived; otherwise Displeasure, Discomfort, and Dissatisfaction.

What diminishes or disables our Spirits, does us the greatest Evil that can be, and consequently Sensation would, according to its Office, give us such notice thereof as would cause Displeasure, &c. otherwise these Sentinels, that God and Nature have appointed for faithful Notice, would (instead of trusty service, which is the End they are made for) deceive us, and consequently do us mischief, rather than good; which is very Prophane (if not Blasphemous) to assert, as being highly abusive of God's Goodness and Wisdom, to make Things in Nature, that would not only not answer, but act quite contrary to their Ends; it follows then, that what causes such a mighty agreeable, and pleasant Sensation at Stomach, which is the greatest, and most accurate Judge of what is, or is not agreeable to the Animal, cannot be destructive, or disabling of its Spirits, which are the most excellent, and useful Things, that belong thereto; Therefore Opium, which so mightily recommends it self to, pleases, and comforts the greatest Iudge that God has given to a sensible Creature to discern what is good and evil for it, cannot diminish or disable our Spirits.

One may say, (what I dare not) that the Sensation at Stomach may deceive us.

We may deceive our selves, and say so, when that which pleases the Stomach, does not please our perverted Imagination, which makes no Argument; let us therefore consider Things where there is no such vain Imagination to contradict the good Ends of Nature; if the Stomach and Senses in a Brute or meer Animal, which has no other means to Judge of what is good or evil for it, should not Judge aright, all the Animals in the whole World would soon perish. It is the vain Opinion of Men that perswades them that Things are cold, when hot, &c. as in the Case of Opium, when the Senses truely inform that it is hot; If you'll stand to your Imaginations, and Suppositions, (for such all must be without the Information of Sense) against the Dictates of Sensation, you must inevitably err.

But one may say, Is the Sense at Stomach such an infallible Guide always?

I believe it will be very hard to give many Instances to the contrary, and prove it well; however, if we do, or may allow something of this Kind to a perverted Stomach at certain times, (to avoid a squabble about it) it is never to be allow'd, That all the Stomachs in the whole World should be pleased with one and the same Thing at all times, and yet that this Thing should be so highly pernicious to the Animal as to diminish or disable its Spirits; Then, indeed, it would follow, that the most exquisite Sense at Stomach, to discern what is or is not agreeable to the Animal, were absolutely in vain, which no Man of Reason, that has any Apprehension of the Wisdom of God and Nature, can assert.

3. What is more notorious, than that Pleasure, or being pleased, raises, and Displeasure, or being grieved, depresses the Spirits? Are not all People pleasant, gay, and good humour'd, brisk, prompt, &c. when pleased? Do not Men Travel, or Labour with more Ease in Pleasant Company, &c. But of these Matters, and the Reasons thereof, more in the following Chapters.

4. How can Opium, that revives People when they are so dispirited that they are even almost dying, (as when Opium is wanted by such as use to take it in Deliqui • ms and Agonies from Pai • , &c.) diminish, or disable the Spirits? It is plain Contradiction to say that it should.

Next to Opium, nothing revives People in such Cases better than Wine, and those Things that produce the same, or like Effects, have like Nature; and who can say that Wine, that was made to glad the Heart of Man, diminishes or disables the Spirits? Or, that Opium, which produces all the sprightly, enlivening, and encouraging Effects of generous Wine, (in a more eminent manner than Wine, and in the 10000th Part of its Quantity, and for a longer time than Wine causes them) should diminish or disable the Spirits?

For Instance, Wine and Opium, in a due quantity, (but Opium, in a far less quantity, as was said) cause a pleasant, gay, and good Humour, Courage, Bravery, Magnanimity, Promptitude in Business, Expediteness in Management, Serenity, Euphory, or easy undergoing of Labour, Iourneys, Fatigues, &c. Both take away Sadness, Grief, Melancholy, Fear, Depression of Spirits, &c. Both cause Promptitude to Venery (Sine Cerere & Baccho friget Venus:) So Wine and Opium prevent and cure Cold, open the Pores, promote Perspiration and Sweat, especially the following Mornings, as Sir Theodore Mayern, my self, and others, have observ'd of Opium, and is notorious as to Wine. Both cause Sleep, and take away the Sense of Pain, and require a greater Dose than ordinary in Proportion to the Pain; Both take off Shiverings from Fear, Cold, or Ague Fits, and cause Mirth, Contentation, and Acquiescence, Driness of the Mouth, Thirst, a Sense of Heat within us, a Dreaming Condition, pleasant Dreams, (if the Quantity of Wine be not grievous by its Heat, Load, &c.) N • cturnal Pollution, and in some Constitutions both cause Vigilancy; but Wine and Opium cause that more rarely than Sleep: Both stop, and cause Vomiting if they stay too long at Stomach; Both moderate Hunger, ( 〈 in non-Latin alphabet 〉 ) and are good in a canine Appetite; Both cause Swimming in the Head, &c. So

Do cause, at first, Mirth, and afterward a kind of Drunken Soper in some, in others Fury, or Madness, Sardonick Laughter, and Weight at Stomach, Vomitings, Hiccoughs, great Heat at Stomach, Debility, and laxity of all Parts, Faltring of the Tongue, Scotomies and Darkness of the Eyes, Vertigo's, Laxity of the Cornea of the Eye, Dilatation of the Papilla, Deadness of the Eyes to the View, Loss of Memory, Venereal Fury, a high Colour, profuse Sweats, Purging sometimes, Alienation of the Mind, Loss of Memory; and lastly, greater or lesser Effects according to the Dose, Constitution, &c. So

Causes a dull and moapish Disposition, Dropsies, Fall of Humours upon Weaken'd Parts, a Sleepy Disposition, Want of Appetite, Weakness of Digestion, Aptitude to Sterility, and Abortion, early Decrepiteness, Stooping in the Back, Trembling of the Hands, Weakness of Memory, Shortness of Life, Difficulty and Danger in suddenly leaving them off, Revive such as sink for Want of either, and supply the Want of each other.

How can any have the Face to say, that a Thing which agrees so with generous Wine in Effects, can be a Diminisher or Disabler of the Spirits? The Mischiefs of excessive Doses, and lavish Use of either, is no Argument against their inspiriting Nature; if it were, then Wine is no Cordial; tho' made to glad the Heart of Man, because of its ill Effects lavishly used: Therefore none can argue from that, that Opium diminishes or disables the Spirits, any more than Wine, or Bread does, a Surfeit of which is most dangerous. Omnis Repletio mala, Panis vero pessima; & corruptio optimi est pessima: That is, All Repletion is bad, but that of Bread is the worst; and the Corruption of the best is the worst.

The short is this; Wine and Opium agree in all their Effects, saving such as are Consequences of their different Accidents, as the Quantity of Wine that must be used to cause the same Effects with a little Opium; and Wine having been fermented; and Opium (as may be shewn) having some crude and viscid Rosin in it, which sometimes sticks to the Crusta carnosa, &c. of the Stomach; whence it happens, that Wine loads one more, heats more, and is more troublesome upon those Accounts, and that Opium offends the Stomach oftner even in a moderate Dose, causing Vomitings, Hiccoughs, Anxieties, Distresses at Stomach, Deliquiums, &c. because of the indigestible Rosin sticking to the sides of the most sensile Stomach, as I shall farther prove hereafter, (by God's Help) shewing very easie Ways and Means to separate that Rosin, and so make it as safe, and less troublesome, as it is more effectual than Wine.

Opium cannot diminish or disable the Spirits, because (as has been proved) it sends no Part, Fume, or Effluvium to the Brain, or Animal Spirits, to cause such bad Effects while it is at Stomach, yet does it produce them while it is there; for, as the Vaporarians themselves (and indeed all Men) allow, there can be no Destruction without contact.

Sanctorius doth well and truely observe, by the Help of his Staticks, that nothing causes liberal Perspiration, but it raises the Spirits; it is most certain, that nothing in Nature ope • s the Pores, and causes Perspiration, more than Opium; Therefore nothing should, according to his Observation, elevate the Spirits more, and, indeed, nothing does, as appears by all that has been said, and will yet more plainly appear.

Loss of Memory by Opium (as some argue) is not so much a Loss of Spirits, as Lanity of the Brain; for People in Drink do not want Spirits, but there is a great Relaxation of the Brain, and its Membranes, and of the whole Ienus 〈◊〉 , which Relaxation causes a soft, loose, and labile Brain, that like Liquid Things retains no Impression; besides, that I shall (God willing) shew you hereafter, that Impressions cannot be so well made upon the sensitive Soul, by the Animal Spirits, upon Relaxations of the Sensible Parts, as in Sleep, &c. for a very plain Mechanical Reason to be shewn in due time.

Thus have I, (by the Assistance of its Maker, who best knows it) cleared Opium from the false Aspersions of an extreme Cold Quality, and Parcotick Fumes, both which were commonly call'd Venemous, fatal, and by all the ill Names imaginable, but (as good Luck is) they abused nothing; because 'tis manifest, that there is no such Thing, nor has it any Quality by which it diminishes, or disables the Spirits, as is most evident from the Premises, so that all that has been said of Opium, by way of Hypothesis, to explain its Effects, depending upon its diminishing or disabling the Spirits by a Cold Quality, or Fumes, is come to nothing, I wish it had been as innocent.

WHEN I had written this Tract thus far, I judged it best, first, to publish that of Animal Mechanism, because it contained those Principles that would explain the Matter of Opium; therefore laying this aside, I applied my self to that: But a New Art, rightly to Spell, Write, and Sweeten all Languages, (that I since call'd Phonography) coming into my Mind, and thinking it might be very useful, and likely to lie for ever in Darkness, (as it had always been) unless I undertook the Drudgery, I set my self to it; which taking up more Time than I imagined, has to this day hindred the finishing of that Tract of Animal Mechanism, which I now much want, (as was intimated:) Therefore because I resolv'd to publish this, (that was so long since promised) I am now forced, for want of that Book, to premise here some Things, concerning the Oeconomy of Sensation, and the Nature of sensitive Pleasure, in order to explicate the Effects of Opium, which might have been spared, if that of Animal Mechanism had been published.

Considering that Opium must (as was shewn) operate by pleasing the Sense of Feeling, it will be requisite to consider,

Five Things mainly concern the Oeconomy of Sensation: 1. The Object. 2. The external Medium. 3. The Organs of Sensation. 4. The Animal Spirits, (or internal Medium.) 5. The sensitive Soul.

I. The Part, Office, or Business, of the Object, in the Matter of Sensation, is to make a sufficient Impression either upon the External Medium, (or Air) as in the case of Hearing, &c. or immediately upon the Organ, (or Membrane) as in Feeling, &c. Therefore if there be no Impression of Light, Sound, (or tremulous Motion) Odours, Relishing Particles, &c. there can be no Perception; or if the Inpressions thereof be weak and faint, the Perception, or Sensation, must be accordingly; or if it be so inconsiderable, that it cannot at all affect the sensitive Soul, then is there no Perception thereof. For,

1. Sensitive Perception is not infinite, because there are Degrees of Light, Sound, &c. that cannot be perceiv'd, tho' they must be very small, and inconsiderable: Thus the Light of a Candle at so great a distance that it can hardly be perceived, is some Degree of Light, and makes its Reflection proportionably from a Wall, Tree, &c. yet cannot that reflected Light from the Wall, or Tree, be perceived; so the smallest Things cannot be perceived. Yet GOD has in His Wisdom and Goodness so ordered it, that,

2. Sensitive Perception is of excessively small Things: Thus the Sound of a Pin's Head, falling into a Brass Caldron, is heard at some distance; the hundreth part of a Grain of very hot and biting Things, are sensibly tasted; the thousandth part of a Grain of Ambergrise, Musk, &c. very sensibly smelt; the Light of an exceeding small Spark, struck out between Steel and Flint, is perceived at a great distance: And Light in general consists of such tenuio • s Particles, (if material) that none ever could take any estimate of their Bulk. So the Feeling at Stomach takes very eminent and remarkable notice of (as was said) the Vomitery Particles of Crocus Metallorum, or Regulus of Antimony, which are so small, that a thousand Vomits thereof does not sensibly diminish the Crocus, or Regulus, either in weight or bulk. Therefore it is no Wonder if a Grain of Opium should affect the Feeling so sensibly as it does, especially at Stomach, tho' it cannot make any considerable Alteration of the Bloud.

3. That whatever affects, or makes impression, upon the Organs of Sensation, is in the same moment perceived by the sensitive Soul▪ So that it is no Wonder, that a Grain of Opium operates in so short a time, that is, as soon as a Tincture thereof insinuates it self through the Crusta Carnosa to the sensile Coat of the Stomach; whereas it must take a very long time, if it operated as an Alterative of the Bloud.

Now Note, 1. That there is no way for any thing to operate upon the sensitive Soul, in so small a Quanty, as Opium operates, or in so short a Time, as by affecting the most exquisitely disposed Membrane at Stomach. 2. That the speedy Way that God has contrived for our Refreshment, Comfort, raising of our depressed Spirits upon any sudden Occasion, as in Delīquiums, Faintings, Syncopes, Leipothymies, &c. is by the Senses; especially that most exquisite Sensation at Stomach, because Refreshment by Nourishment and Alteration, cannot be perform'd but in a long time, wherein we might in many Cases perish before we could be relieved thereby: Thus a pleasing, and therefore comfortable Odour, excites the Spirits in a moment; the sight of a beloved Mistress, or dear Friend, raises us immediately, when we are most cast down; as does also sweet Melody, and an aggreeable or pleasant Sensation at Stomach, as of Wine, Cordials, hot Spirits, &c. I hope none will say, That Musick, the sight of a Bag of Money, &c. send Eff • uvia's for that end, yet are great Comforters.

II. The Part, Office, or Business, of the External Medium, in the Oeconomy of 〈◊〉 , being to receive and convey Impr • ssions, as Sound (or tremulous M • tion) from a Bell to the Ear, &c. it must be duly qualified for that purpose.

It is true, that we are not concerned as to this external Medium (or Air) in our Case, because Opium affects only our Feeling internally, and immediately at Stomach, where it touches the very Organ, (or M • mbrane:) However, because this External Medium (or Air) is to receive and convey 〈◊〉 after the same manner, from the O • ject to the Organ, as the Internal Medium (or Animal Spirits) is to receive them from the Organs, and convey them to the 〈◊〉 Soul, and therefore bear exact Analogy to each other; and because the External Medium (or Air) is more obvious than the Internal, (or Animal Spirits) I think it very convenient to consider its Disp • sitions and Requisi • es, as a Medium, that we may the more clearly perceive those of the Animal Spirits, as such.

1. It is requisi • e that the Air, as a Medium, (being a fluid Body) should be springy, (or elastick) because nothing but what is so is capable of trem • lous M • tion, (which is material Sound) nor of Compression, without which, a loose, 〈◊〉 , yielding Fluid, as the Air is, cannot be fit to convey Impressions; for the more solid any thing is, the fitter it is for that end; therefore Compression must render it firm, tight, and close, that one Part may briskly communicate its Motion, or Impression, to the next to it, and that to the next to it, and so • ndefinitely; yet can it never arrive at the Perfec • ion of a Solid in carrying of Impulses: Henco it is that Sound decays by degrees. However, it has many great Advantages over a Solid, as a Medium for the purpose of Sensation: First, Because it receives Impressions better. Secondly, Because a Solid having weight, could not be so easily moved, in order to convey the 〈◊〉 . Thirdly, Because there would be no living or being in a Solid, as there is in the Air. Fourthly, Because if moved, &c. it would deal very rudely, grate and tear the very Organs, and not gently touch them, as the yielding Air does; besides many other Inconveniencies, which to mention is to little or no purpose. So being fluid, tenuious, yielding, &c.

• . It is (as was intimated) requisite, that it should be compressed, for the better conveyance of Impressions, the more the better; for then (like a Gut blown very tightly) a small Impression cannot be made upon one part thereof, but it is communicated a good way to other Parts: But if not compressed, you may compare it to a Gut half full of Air, or a loose soft Lock of Wooll, that yields, and will not convey Impressions at all, or very faintly; whereas if the Air be tightly compressed in a Gut, &c. you cannot make a little Impression (or Dent thereby) at one end of it, but the whole contain'd Air, having less room by so much, becomes more compressed, and consequently thrusts so much the harder against all the sides, and the fa • ther end thereof, especially if the Gut has no vent, or that it be not too wide; for, in the first Case, the Air, that should be kept in for the communication of the Impression, having Liberty at the Vent, takes its course that way, and so disappoints the continuation of the Impulse, (or Impression) either wholly, or in great measure; • n he Second Case, the Impulse bearing but a small Proportion to the whole, and also decaying in Proportion to the Liberty it has to widen, becomes much more insensible, or less remarkable.

Thus if you make a Dent, or Impression, of the bigness of half a small Pea, at one end of a Gut so filled with Air, that is of the bigness of one's Thigh, and two Yards long, it will bear a very small Proportion to the whole, and consequently very insensibly affect it; for 'tis like a Drop (as the Saying is) added to an Ocean; but if an Impression (or Dent) of that bigness be made upon a Gut no bigger than a Pea in diameter, the Thrust, or Impression, will be very considerable at the other end, for the Reasons aforesaid. So that you plainly see, 1. That the more Air is compressed, the better it conveys Impressions: Hence it is that we hear Sounds better, and farther, when the Air is most compressed, and the Quicksilver high in the Barometer, (or Weather-glass) and upon low Grounds, tho▪ flat, and without any hollowness, than on the tops of high Hills that are flat also; because the Pressure of the Air is less on high Hills. I mention the Flatness in both Cases, le • t any should attribute it wholly to the more free Expansion of the tremulous Motion on the tops of Hills, which indeed is a Reason where the Flatness is not alike, as far as the Sound goes. 2. That the narrower the Gut, Duct, or Pipe, the Air is in, the smarter and more sensible will be the Impression at the farther end thereof, which may be confirmed and illustrated by many Demonstrations, Instances, and Experiments.

Hence it is, That if one speaks at one end of a Pipe, that is but an Inch in diameter, you'll hear it much better at the other end than in a close Gallery of the same length, tho' this will advantage it much more than the open Air: That if one speaks ever so slowly at one end of a long Piece of Timber, it is manifestly and distinctly heard at the other end, through the narrow Vessels, and between the Fibres of the Wood: That all Sounds are sharper in narrow Pipes, &c. How easie is it then to contrive invisible Whispering-Places, which the World so much admire, and some Religions make such great Use of to deceive the People by pretended Divine and Oracular Responses, of which the Reader may hereafter be aware.

It is for like Reasons that Guns, Bells, &c. are better and farther heard along hollow Valleys, than upon Plains; that Sounds are heard so well the ways that Rivers run; for it is a vulgar Error that the Water does advantage the Sound upon Rivers; if it did, you'd hear farther at Sea than upon Land; which is so false, that the quite contrary is true, Sounds being much farther heard by Land than at Sea. It is a common Observation in Sea-Fights, that the S • und is heard at a much greater distance upon the Land than at Sea.

There is indeed another Advantage in Valleys, (and therefore upon Rivers) viz. the several Reverberations, or Eccho's, from the Hills and high Banks, Rocks, &c. on the sides thereof; but this not much concerning our Purpose, I must (for the present) pass them and several Observations upon Sounds.

For the aforesaid, and other ends, it is notorious that the Air is springy, and always under the compression of the Atmosphere, or else it would be of little use as a Medium.

I know but one thing more to our Purpose that is worth the mentioning, in reference to the Analogy between the Air and Animal Spirits, as Mediums of Sensation, viz.

3. It is requisite, or convenient at least, that the Air have an homogeneous Continuity, which much more advances it in conveying Impulses, (or Impressions) than when it is discontinued, divided, or sever'd, by other heterogeneous Particles, especially if these be in motion between the Parts of the Air; for then they very much disappoint and disgregate the Impressions made thereon.

Therefore it is, that we hear so much better after Sun-set, or in the Nights, especially the Summertime, than in the Day, when the Particles of Heat, and others thereby raised, do too much divide, discontinue, and disgregate the Impressions, and the Parts of the Air▪ Where you may observe how Good and Wise Providence orders Hearing to be more useful in the Night, when Seeing fails. It is a vulgar Errour, (tho' little thought so to be) That the Cause of the Difference of hearing Sounds before and after Sun-set, is the Noise that is made in the Day-time, and the Silence of the Evenings and Nights; which one single Instance (tho' thousands may be given) will fully demonstrate, viz.

In the Famous and Well-governed University and City of Oxford, there is scarce any Noise made at the Times of Divine Service on the Lord's Day, all People being either silent at Church, or shut up quietly and silently in their respective Houses or Colleges, (the Heat of the Days in Summertime, but mostly the good Order of the Place, causing it:) But after Sun-set, most People are out, walking and discoursing, or talking at their Doors, Arbours, or Gardens; and all Children (that noisie Part of Mankind) are now permitted to go out, who act their Parts in Playing, Running, Calling, Yawling, and Crying out one to another; insomuch that (all things consider'd) I cannot imagine but there must be in general an hundred times more Noise made then, than in the the time of Divine Service in the Heat of the Day; yet may you, notwithstanding all the Noise, hea • , in the Twilight, any thing twice as far as in the time of Divine Service in the Heat of the Day, (I believe I might have said four or six times as far.) The same may be observ'd in any Town or City that is kept in good Order at the time of Divine Service, or in Camps, &c. upon several Occasions.

It is not only consonant to Reason that the Air should be so discontinued by the Particles of Heat, &c. but obvious to the Sight that it is so; for in a great Heat, the Summer-time, and clearest Day, you may see the very Air in a wavering tremulous Motion, which could not be seen of it self, without the mixture of other Parts; for disgregation of Parts, (as you see even in pellucid homogeneous Things powder'd) causes Opacity.

III. The Business, or Office, of the Organs of Sensation, in the Oeconomy thereof, being to receive and communicate the Impressions to the Animal Spirits with all the smartness they can, it is manifest, that in the Membranes, (or Organs) Tension is their main Requisite. Hence it is that when the Tympan of the Ear is tense, the Cornea, and other Tunicles of the Eye sufficiently so, we hear and see acutely and accurately; to that end God has given us a Power to render the Tympan more tense when we listen; to contract the Pupilla of the Eye when we look very intently, &c. And we see, that when the Cornea is relaxed, (as it is always when the Eye looks deadish, as in Sleep, Drunkenness, fainting Fits, &c.) yet then we either not seet at all, or much worse: So it is when the Tympan is relaxed. We also always put the Tongue in a tense condition, when we would taste a Thing exactly. So when any Part is relax'd by Warmth, &c. we do not feel so well and nicely, as when the Part is cold, or more tense, or rigid; nor in Sleep, as when awake, because all Parts are relaxed in Sleep, and contracted when we are awake, which manifestly appears, 1. Because we perspire less when we are awake, than when asleep, which happens because the Pores are closed by the Contraction, or▪ Constriction, when we are awake, and opened, or loosened, by Relaxation when asleep. In all Relaxations, as that which happens by Pleasure, Warmth, Leipothymies, Sleep, &c. we perspire more; and less in Contradictions, by Cold, Fear, Grief, Pain, or any grievous Sensation, or Passion. 2. Because all Parts are firmer when we are awake, and more loose and flaccid when we are asleep; none can doubt but Firmness is from Tension, or Contraction: But in this matter you may expect farther Satisfaction by and by.

Obj. Some may needlesly say, How came Tension and Contraction to be Concomitants, or Effects one of the other, seeing we make Things more tense, as a Drum's Head, &c. by Extension, not Contraction?

Answ. I purposely started this Objection to clear the Case. Therefore, 1. Observe, That Violin-Strings will grow so tense (as will any thing else of like Nature) by Contraction in moist Weather, that tears them to pieces sometimes upon that account, and always puts them upon a greater stress; for when a thing is fixed at both ends, it is the same thing to shorten, or contract, the String, to render it tense, as to take something from its length between those two fix'd Points; both the Contraction and the Winding do only take something of the Length away, that is between those two Points, where the Ends are fastned; which causes a great stress of the shortned String, to reach those two Points that it is fastned to: As, suppose you have a String of 11 Inches long, fastned at both ends at the distance of 10 Inches, it will be very loose; then shorten it one Inch, by winding up so much, or by some means contract the String to 10 Inches, or any way shorten it an Inch; then it will just reach the Points, and be tense, if fastned at them. So there is Contraction necessarily causing Tension, which was to be demonstrated.

It will be the same in effect, if a String put round any thing is shortned by Moisture, or otherwise, it must grow more tense; and so must 500 Strings, if so shortned, or an entire Membrane that covers or includes the whole. Thus Membranes (as a Gut contracted upon included Air) must, when they contract, grow more tense upon the included Animal Spirits in the Nerves, or otherwise; for it is the same as forcing much Air into a narrow, or contracted Gut, or Bladder, which must make them tense, while the elastick Body must thrust out the harder, the more it is compressed. And that the Membranes, and all sensile Parts, are more contracted when we are awake, doth farther most plainly appear: Because,

3. The Cornea of the Eyes (which is a visible and certain sign of the Relaxation of all the sensile Parts of the Body) is relax'd in Sleep, as any one may see; for that is the cause of the deadness of the Eye in Sleep, which upon awaking is immediately gone, by the Cornea contracting into a tense condition upon its Contents, by which means it becomes tense, rotund, hard, smooth, shining, and reflects a brisk Speck of Light, (as round Things do) which makes it look lively; whereas when 'tis lax, as in Sleep, Syncopes, Faintings, &c. it is uneven, soft, and reflects an uneven, dull, indefinite Light, all which causes the deadness of Looks. Therefore (as was intimated) there is no better sign of Relaxation than deadish Looks.

4. The Pupilla (which is another sign of Relaxation) is relaxed, or dilated, in Sleep, and contracted when we are awake.

5. All Motions of the Body are better performed when we are awake; which argues the greater contraction of Parts; for Relaxation (as in Sleep, Deliquiums, Drunkenness, &c.) weakens all Motion.

6. That Efflorescence of the Skin which People have when asleep, (which is caused by the Relaxation of the Skin admitting the Bloud more into it; as Paleness is by the Contraction of the Skin in Cold, Fear, &c. repelling the Boud) disappears upon awaking, by reason that the vigilative Contraction (so I call it) does send the Bloud out of the Skin by squeezing it back, or repelling it.

7. Measure the Body ingeniously and accurately, and you'll find it contracted and narower, after awaking, than in Sleep.

8. Hence it is that you find, when the Body is pretty full of Moisture, and the Weather hot, a • udden Sweat upon awaking; because the whole Body contracting, does, like the contortion of wet Linnen, cause an exudation of its Moisture, by a mechanical expression, or squeezing.

9. Hence also it is that we are subject to take Cold, even in a warm Room, if we watch long; because the Pores being closed by that vigitative Contraction, hinder Perspiration too long, and too much: Therefore it is that all Colds are worse towards the Evenings, because that Contraction closes the Pores all day; and not only Colds, but many other Distempers, especially such as Perspiration is good for; as indeed it is for most Diseases, as being the most natural and considerable Evacuation: Most natural, because it requires no voluntary Motion, or Irritation of the sensile Parts, as that of Siege, Urine, &c. which either require the Will, or Irritation by Quantity or Quality, or both, or all three; but Perspiration (like Fumes in a Chimney) requires only that its little Funnels (the Pores) should be open, because our Fumes pass (as the other do) by their own natural Levity: And it is most considerable, because universal, and that much more is evacuated that way, than by all Means and Ways whatsoever.

Hence it is that all Membranes gaining a Tension, by the vigilative Contraction in manner aforesaid, are more rightly disposed to receive and communicate smart Impressions to the Animal Spirits, while we are awake, which was the Thing aim'd at, and will be much more illustrated by the Consideration of the Animal Spirits, and the Sensitive Soul.

Note, That the Membranes, Vessels, and Roads of the Animal Spirits, being much narrowed and compressed by this vigilative Contraction, Two other main Requisites for exact Sensation do of course follow, (so consentaneously do the Works of God conspire to their Ends) viz.

First, That an Impression made upon the Animal Spirits in Pipes so narrowed, is better, more exactly and smartly convey'd to the sensitive Soul, as has been shewn, by the Analogy of the External Medium in slender Pipes.

It is by such narrowing of the Nerves, Pipes, Roads, &c. of the Animal Spirits, that cold Weather, which contracts the Parts, makes our Feeling more nice and smart than warm Weather, which relaxes the Vessels, and gives the springy Animal Spirits (for such they are, as shall, by His Assistance that made them, appear) leave to expand, by which means, and the Vessels widening, the Feeling grows duller, for want of compression of the Spirits.

By what has been said, you may see why Persons of a fine and delicate Texture (that is, of smaller and slenderer Vessels) have a more exquisite Feeling; that little Animals, as Spiders, Flea's, and many such, have most nice and accurate Feeling, because their Nerves, Vessels, Pipes, &c. are proportionably small, and the smaller they are, the more accute is their Feeling, for the Reasons aforesaid; which was absolutely necessary, because they deal with small Things proportionably, as their Food, Treading, &c. and that small Things may harm them, unless they take distinct notice thereof to defend themselves; whereas Elephants, Camels, Horses, &c. can, because of their large Vessels, scarce feel such Impressions, as would crush those little Animals to pieces. Lord, how manifold are Thy Works! In Wisdom Thou hast made them all!

It is from this Fineness and delicate Smallness of the Nerves, Fibres, and Membranes, &c. that one Part has a more exquisite Sensation than another, and that the extream Parts have (generally speaking) better Feeling.

Secondly, It follows, that by reason of the vigilative Contraction of the sensile Parts, the Animal Spirits must gain a considerable compressure, whereby (as the External Medium is rendred fitter to convey Impressions by the help of Compression) they are better disposed to convey Impressions to the sensitive Soul; for the Internal and External Medium having like Office in the Oeconomy of Sensation, and (as you'll find) like Qualifications, must be affected alike by Compression; but whether they are the same thing, or no, I shall not need the Discussion of that Point here; therefore I leave it to my Tract of Animal Mechanism.

IV. The Office, or Busin • ss of the Animal Spirits (or Internal Medium) being to receive Impressions from the Organs, and convey them to the sensitive Soul, as that of the External Medium (or Air) was to receive them from the Object, and convey them to the Organ; the requisite Dispesitions for its purpose, are manifest from the Analogy of the External Medium, viz.

First, That they should be springy, (or elastick;) and that they are so, appears, 1. From their very Office, which being tenuicus and fluid, they could never perform (as the Air cannot) without being springy. 2. If they were not elastick, and thereby compressible, their Vessels could never be so contracted (as has been shewn) without squeezing them quite out of them, which is a Disorder not to be supposed in the Works of God. 3. If they were not elastick (or springy) they would not fill their Vessels upon Relaxation thereof, which would leave a Vacuity, and thereby cause a discontinuance of Motion, or (at least) a great disorder of it▪ which would cause dismal Convulsions, if not Death it self; which is most likely. 4. They could not be so active, nor indeed at all active, without springiness; for they cannot act up and down, and all manner of ways, (as they do) by either Levity or Gravity, or by any other known or imaginable Qualification, but Elasticity (or Springiness) 5. It cannot be conceived why they should be more active one time than another without Elasticity; but they are more active at one time than another, as appears by several Places or Passages of the Premises, and in the waking more than in such as are asleep. 6. It is manifest, that they are elastick, by their springing into a Limb held up or down; and, that with such Force as to cause a great Pain, after they have been excluded from it by some Accident, as leaning, or pressing too hard upon a Nerve, &c. for neither Levity nor Gravity can do so, especially both up and down (as was said;) nor is there any Propulsory Engine for them, as is for the Blond, therefore it must be from their springiness. 7. They could not cause brisk and smart tremulous motions in the Body, if they were not elastick, for such cannot be conceived by any means without it▪ but there are several brisk and smart tremulous motions, caused by the Animal Spirits, as in the Shiverings of Ague Fits, Frights, Cold, Surprizes, sudden or exquisite Pain, Tremors of the Hands, Head, &c. in Old Age, in some Conv • , &c. Therefore the Animal Spirits that cause them are elastick.

8. Muscles have no springiness of themselves, when the Animal Spirits are excluded from them▪ as in Palsies, &c. but all Muscles in their Exertion are very springy, insomuch that if you hold any of them back, or restrain them from their motion, and again suddenly leave them at liberty during the Exertion, they, or any Part moved by them, will spring out very violently, as in Flipping, an Arm held back, &c.

But nothing proves this Matter better than the Tongue, in forming the Sound of the Letter R, for in that Case the Tongue, after it is put in Tension and Exertion, being suddenly hit against the Inside, or Gums of the Upper Teeth, does thereupon (as Springy Bodies used to do) fall into a tremulous motion, or jarring, that causes the snarling sound of R, which nothing but springy Matter can do.

Secondly, It is requisite, (as was said of the External Medium) that they should be compressed, to render them fit to convey Impressions; and that they are compressed is evident (as was before intimated.)

1. By the Atmosphere. 2. By the Vigilative Contraction; which makes them much more disposed to convey Impressions than the External Medium; besides, that very often Two other Contradictions (that are shewn in the remaining Part of this Chapter) are added thereto; and, that the Animal Spirits are wholly contained in Pipes, (to prevent their Expansion) and that of the narrowest sizes that can well be imagined; but the Air, or External Medium, is at large in the Atmosphere; so that all the Impressions made upon the Animal Spirits are very tightly, closely, and smartly convey'd, nor have they but a little Way to pass, that is, the length of the Animal at most, which also may be some Advantage to small Creatures. But in Sleep the Vigilative Contraction being lost, and the Animal Spirits thereupon expanded, all Impulses must needs be carried very faintly, both because the Organs (or Membranes) are indisposed by Relaxation, and the Animal Spirits by Expansion upon that Relaxation, for want of due Compression to fit them.

Thus have you (after many vain Enquiries) the true Mechanical Cause of the Difference of Sensation, Sleeping, and Waking, and the plain Reason, why our Motions are so feeble in Sleep, viz. Because the Animal Spirits have lost much of their Force, Springiness, &c. for want of due Compression, by Reason of the Relaxation of all the Vessels that include the Spirits.

Thirdly, It is (in some Measure) requisite, that the Animal Spirits should have an Homogeneous Continuity, as was shewn by the Analogy of the External Medium, which does not convey Impressions as well in the Heat of the Day, as in the Night, or after Sunset; because its Parts are more discontinued and disgregated by the Particles of Heat, Fumes, &c. in the Day Time; nay, if Things be discontinued, they never carry Impressions so well, tho' placed contiguously afterward; Thus a long Tree that conveys sounds so exactly from one end to the other, while all is continued, and in one Piece, will not convey the sound so well if it be cut into many Pieces, tho' they are afterward put close one to the other.

As to this Matter of Continuity in the Animal Spirits, seeing it does not much concern us, and that People in a State of Health are supposed to have it, and that it is not our Business here to enter upon the Consideration of Nervous Distempers, I need not use any more Words about it; but that if it any Way happens to be discontinued, as either by the Penury thereof, that they do not quite fill all Parts of their Vessels, or any Matter intercepting their Parts, or that the Vessels should be so relaxed, or widen'd, that the Animal Spirits cannot so well fill them up, &c. such Causes must destroy or lessen Sensation, tho' the bare mixing of Fumes with them would not (considering the shortness of the Way that Impressions are carried in Animals) much alter the Case, as you find Fumes in the Air do not much hinder sound at the distance of a Yard or Two, wherein it is insensible (to common Observers at least;) so that if some Fumes from a Grain or Two of Opium, did mingle with the Animal Spirits, it would not cause a sensible difference of Feeling in the short space of the length of an Animal: But I have proved, That no such Fume from the Opium mixes with them, therefore need say no more of this Matter.

V. The Office or Business of the sensitive Soul in the Oeconomy of Sensation, being to perceive the Impressions conveyed to him by the Animal Spirits, that he may, if he finds them disagreeable, bestir himself in Defence of the Animal.

First, It is requisite he should attend to all Impressions offer'd him by the Animal Spirits, otherwise Impressions of great Concernment may escape his notice, and consequently want his Assistance by Way of Defence. For

It is manifest, That when his Attention is diverted by any Object, more especially by such as mightily pleases him, as in the Act of Venery, and other Pleasures, especially if intense, that he does not perceive other Objects at the Time that he is so diverted; and if the pleasant Diversion be intense, and permanent, as in the Case of Opium and Wine drank in a considerable Quantity, he is so taken up, diverted, or charm'd therewith, that he does not attend to the Business of Sensation. This is one Reason why such as are far gone in Drink, have none of their Senses aright; but as to the Illustration of this Matter you may expect more hereafter.

Note, That the sensitive Soul is the only Thing i • an Animal that has Perception, and therefore the only Thing that is sensible of any Grievance, Weariness, Hunger, Pleasure, Comfort, &c.

Secondly, It is requisite, that it should use all Means that is in its Power, that the Impressions should be brought to it very entirely, exactly, smartly, &c. so as to have due notice of all Objects, and the smallest Impressions that may be.

For which good Ends and Purposes God has endued the sensitive Soul (as will be fully proved) with a Power of contracting all the sensile, small, and slender Pipes, Vessels, or Passages of the Animal Spirits, for the more express, distinct, and accurate Conveyance of all Impressions by the Help of Compression; Therefore the sensitive Soul taking the Advantage thereof, for better Information, in order to Self-Preservation, does (by the Appointment of the Preserver of all Things) execute his Power by the aforementioned Vigilative Contraction of those Parts, to cause their Tension and greater Compression of the Animal Spirits, to improve the Impressions that are to be convey'd to him, and render them more observable; This God, who has made nothing to be idle, and particularly ordered the sensitive Soul in Adam for Labour, especeally in Reference to their own Safety and Preservation, has made to be the ordinary Employ or Day-Work of the sensitive Soul, that by the said Vigilative Contraction, the Organs, Membranes, Vessels, &c. may be render'd more tense and firm, and the Animal Spirits more compressed, springy, prompt, flippant, and forcible, for the Benefit of Sense and Motion, upon all Occasions of Defence, Flights, Struggles, &c. which is our State of Vigilancy (as has been intimated.)

But the keeping of the said Parts, Membranes, &c. in continual Contraction, even against the Renitency of the elastick Spirits, (which resist, and thrust the harder against their Vessels, by how much the more they Compress them by the Vigilative Contraction) being a continual tedious Labour and Fatigue, of which the sensitive Soul being sensible, (as the only Perceiver of Lassitude, or indeed of any Thing besides, in an Animal) and in his Nature but material, changeable, fatigable, frail, subject to be worn out, and capable of Decay, (which makes the Certainty of Death in all Animals, and in us since the Fall into an Animal Nature) does, upon that Account, and lest the continual Contraction and tensive Stress of Parts, by that Means, should spoil their Tone, and to recruit the wasted Sprits by Rest, (after tuggingall Day at the Vigilative Contraction) grow willing to give over the Drudgery, however convenient for the Uses aforesaid; Therefore being allow'd convenient Rest by his Maker, he, for the great Benefit of Refection, without which he cannot continue his Being, and for the sweetness of Ease, loosens the Reins of Vigilative Contraction; whereupon Sensation and Promptitude to Motion (which were maintain'd by that Contraction, causing the Tension of Organs, and Compression of the Animal Spirits, as has been Mechanically demonstrated) fail by the Relaxation of those Organs, Membranes, and Vessels of the Spirits, and the consequent Expansion of the Animal Spirits; so that now only the Compression of the Atmosphere remains, which (as you see in a Gut half full of Air under that Pressure) is not sufficient to convey the Impressions with any Smartness, or cause the Animal Spirits to spring vigorously into Motion; which Decay or Failure of Sense and Motion by Relaxation, and the consequent Expansion of the Animal Spirits, is the State of Natural Sleep.

Note, That Relaxation is a necessary Consequence of the Privation of Contraction, and requires no Labour, but a bare Remission of that Contraction.

Note, That the Watching Part of our Lives is upheld by Force, and that Nullum violentum est diuturnum, and consequently a necessity of Sleep, and at last of Death it self.

Thus have you the true Reason of Sleeping and Watching, which will naturally, plainly, and easily solve all the Phenomena's thereof; for it is most evident from the Premises:

To be short, (tho' one can hardly be too long in solving Phenomena's, which is the Proof of the Truth of a Man's Assertion) the Mechanical Demonstration that I have made of the State of Sleeping and Waking, does so evidently explicate all the Phenomena's of both, that I am even asham'd to run any farther upon such plain Matters, (so obvious are Things when the Truth is known,) and therefore (having mention'd those Circumstances and Effects of Sleep, that mainly concern us) I must give over, lest the World should think, that I take all my Readers to be Idiots, by using too many Words in so obvious a Thing; or, that I am no better for using them without Cause; for the Truth of this Matter seems to me to outshine all the Arguments I can make for it, such Splendour does Truth shew upon the first Glimps thereof, as I take the Account I gave of Sleep and Watching to be; for the Opinions I have met concerning them were quite contrary to, or very remote from what I have stated.

1. They went quite contrary to it that said, That the Animal Spirits were expanded, and the Pores of the Brain, &c. more open (and consequently more lax) in Watching, as Willis, and several others; who therefore say that Coffee, Volatile Salts, &c. are Antihypnoticks, (or good against too much Sleepiness) because they cause an Expansion of the Spirits, and open the Pores of the Brain, supposing (forsooth) that they marched up and down, and so kept the greater stir upon the false Imagination of their Roads being more open, which (as was proved) are really more close. Coffee keeps us from Sleep by drying, binding, and both Ways constringing the Vessels, as also by a wide grating Quality, which therefore does irritate them to contract, besides that the Saline Particles causing an Agitation, may contribute thereto, so that by constringing and agitating, it directly opposes Sleep, which proceeds from Relaxation and Quietness.

2. They were very remote from the Mark, that said (as Wedeli • s asserts all do) that Vapours were the cause of Natural Sleep, which bear no manner of Proportion thereto (as was shewn;) As they were also who m • dly talk'd, That the Animal Spirits, which have neither Life, Sense, Motion, or Election, did of themselves retire very knowingly to the Brain in S • eep, and left the Limbs, &c. destitute of them, whereas (as has been Mechanically proved) they have more Room than that at other times in 〈◊〉 Limbs, and all the sensile Parts. But I will not argue against such senseless and precarious Absurdities; it is not worth the while, especially since the Truth is manifestly discovered: It would not have been so silly to have affirm'd the quite contrary, viz. That the Animal Spirits are forced into the soft and yielding Brain, in Watching, by the Vigilative Contraction of all the senfile Parts repelling them, as when Cold repels them by a strong Contraction of the Parts, and causes a Stupor or Sleep thereof (as they call it.) But what have we to do with such insufferable Trash? Therefore bidding it adieu, let us pursue our Business.

That it is the Sensitive Soul, and nothing but it, has that Contracting Power, is evident;

1. Because it is the Original of all Motion in the Animal as such; and that nothing besides it has any Life, Perception, Motion, or Power, and therefore must rest till they are moved.

2. Because, That when the Sensitive Soul is diverted by intense Pleasure, from attending his Business, immediately Relaxation follows; as in the Pleasure of the Act of Venery, by Wine, Ioy, &c. in which you have all the Effects of Relaxation, as Deadness of the Eyes, Dilatation of the Pupilla, plentiful Perspiration, Floridity of the Skin, a large Pulse, and sometimes a considerable Failure of Sense and Motion, as in the most pleasant time of the Venereal Act, Deliquiums, Drunkenness, Syncopes, or Ecstasies upon intense Pleasure, (which are very properly called Ecstasies) Leipothymies, Leipopsychies, &c. which signifie the Soul's leaving us without his Help by Contractions, which he then does not exercise, as being charm'd, and wholly taken up with Pleasure. This is the true Cause of all Deliquiums, &c. upon Pleasure, Ioy, &c. all which cause great Relaxations, and thereby Loss of Sense and Motion, as being its necessary Consequences.

3. Because grievous Sensation, which belongs only to the Sensitive Soul, puts us immediately out of Sleep into a Vigilative Contraction.

4. Because the Sensitive Soul can, when we are Sleepy, oppose it, by continuing the Vigilative Contraction; which proves Vigilative Contraction to be in his Power.

Note, That there is also other sorts of Leipothymies, Deliquiums, &c. upon the Sensitive Soul's being over-tired, (whereof Natural Sleep is but a common and ordinary Degree, that happens of Course for our Relief) or over-born with some Fatigue, &c. as when somewhat grieves at Stomach, and that it has laid about it all manner of Ways, by Vomiting, Convulsive Motions, &c. to be rid of it, till it can work no longer; whereupon it lays down the Cudgels, desists from all further Endeavour by Contractions, yielding it self to Ease, seeing all Striving is to no Effect: So, that tho' this Deliquium, and the former, differ in their first Causes, yet do they agree in the last and immediate, viz. the Sensitive Soul's not attending his Business of Contraction, whereupon follows a mighty Relaxation, as appears by the Deadness (or Relaxation) of the Cornea, Dilatation of the Pupil, a great Laxity of all Parts, a large Pulse, or none, very plentiful Perspiration, Stops of Hemorrhages, and all Fluxes that require Contraction, &c. which happen both upon the Account of the great Relaxation it self, (as has been shewn) and the almost absolute Rest of all Things by the Sensitive Soul's withdrawing himself from Business, more than in Sleep it self. I therefore observing the Degrees of Sleep, &c. do Note, That (God and Nature using a due Proportion in all Things) the Sensitive Soul uses several Degrees of Relaxation, according as he is tired, and Refection is wanted: Hence it is, that such as are much tired sleep more profoundly, that our first Sleeps are the soundest, and that Sleep gradually declines in degrees (as we are recruited) till we awake; the nearer which we are, the more we dream, the state of Dreaming being a kind of Twilight between sound Sleep and Awaking, or between a full somniferous Relaxation and vigilative Contraction. And as the Sensitive Soul uses all degrees of Contraction below that of the Vigilative, till it comes to bare Compression of the Air; so it can exercise super-vigilative Contraction, (if I may so call it) that is, much higher degrees thereof than what was requisite ordinarily for a state of Vigilancy, as in Cases of Danger to the Animal, Frights, Terrours, grievous Passions and Sensations; by which means the animal Spirits being more compressed than under the ordinary vigilative Contraction, Sensation grows more nice and smart, and Motion more prompt and vigorous (they always going together) for the Defence of the Animal, by extraordinary Flight, Repulsion, or otherwise. Hence it is, upon Fear, Terrour, grievous Passion, or Sensation, (which manifestly proves the Being of such an extraordinary Contraction upon such Occasions) That,

1. Perspiration sails in a yet higher degree than under bare or ordinary vigilative Contraction, as appears by infallible statick Experiments and Demonstrations.

2. It is by reason of the said defensive Contraction, (for so I call it, because it is excited in an extraordinary manner for the defence of the Animal in time of need, or great Exigence) That in Frights, Terrours, &c. our Hair, Dogs, &c. does stand on end, or more upright; 1. Because the Pores do, by that violent Contraction, strictly close about the Root of the Hair, that it cannot swag, incline, or yield any way, by reason of its Weight, &c. as when the Skin is more lax and soft, and the Pores, wherein the Hair is fixed, more open. 2. Because (which is the main Reason) the said Contraction renders the oblique Pores more upright; as suppose the Pores and Hair do naturally stand obliquely, (as they do to carry off Wet, &c.) as in Fig. 1.

And that (a) in Fig. 1. is, by the said Contraction, brought nearer to (i), as much as is from (a) to (o), then will the Pores and Hair stand upright, as in Fig. 2. and the Skin a, o, e, i, s, contracted and brought within the prick'd Perpendiculars, whereas in Fig. 1. it excur'd beyond the Perpendicular n, m, as much as is from a to o.

3. For the same Reason it is, That the Face, in grievous Passions and Sensations, as acute Pain, &c. is contorted and wrung awry, as you see in Persons that cry because of Grievances, (after the same manner as when they strive to lift up a great Weight) and that at the same time Tears, and Moisture at Nose and Mouth, are squeezed out by the same Contraction; which makes People use the Saying of Casting Snot about when Men cry. It is for the same Reason that People's Mouths water extreamly when they are trimm'd with a bad Razor that puts them to Pain, which contracts the Parts, and squeezes out the Spittle.

4. The Pulse grows sensibly narrower and harder by the same Contraction.

5. It is by the Contraction upon grievous Sensation, that our Mouths water very much upon a Nausea at Stomach, because of the continuity of the Membranes of the Mouth and Stomach.

6. The same Contraction is the true Reason why People, upon Hunger (which is a grievous Sensation at Stomach) have so much Moisture (or Spittle) in their Mouths, and so much the more when they see good Victuals, and cannot have it, because the Grievance which causes the Contraction that squeezes it out, is by so much the greater. This is the cause why the Mouth waters when hungry People see or smell good Victuals. By the same Contraction Moisture is squeezed out into the Oesophagus, (or Gullet) and the Menstruum into the Stomach at the same time; where (observe God's Good and Wise Providence) that Hunger which calls for Meat, at the same time provides Spittle to lubricate it for swollowing, and to help Digestion, render the Gullet slippery and distensible, and causes the Menstruum to flow more abundantly into the Stomach; and all this when most needed, and that exactly in proportion to the Hunger (or grievous Sensation) that causes the Contraction.

It is well worth your nothing, That God's Wisdom does always cause the Want of what is necessary in sensile Creatures, to be the solliciting and urging Cause for supply, that a due Proportion may be observed between the Supply and the Want; which may upon the telling of it appear so plain a Case, that it is scarce worth the mentioning; but (believe me) it is so little observ'd, (as plain as it may seem to be) that People have, and do err extravagantly for want of noting it; which if they had noted, they could never have said that Vapours, or the retiring of Spirits into the Brain, &c. was the Cause, or Call of natural Sleep; nor feigned Menstruums to be the cause of Hunger; but would have duly considered what is mainly supplied by Eating, or recruited by Sleeping, &c. and then had nothing to do but to conclude the Defect of that to have been the Cause that solicited for the Supply in proportion to the Defect: Which, if observed, will most naturally and easily lead you to the true Knowledge of the Causes▪ of all Appetites in an Animal, upon a few Minutes Consideration; for want of which most plain and (one would think) very obvious Method, the deviating World has sadly puzzled it self about the Cause of Hunger, Thirst, Sleep, and the like, to this day, and still is in Disputes about them, of which (tho' my advertent Reader may well prevent me, by using that natural Method) I shall (God willing) give an account in my Tract of Animal Mechanism: Only note here, That I do not mean bare privative Defect, as such, to be the positive Cause▪ but that the Defect of what keeps or guards the Stomach, &c. from the Grievance, causes other Matter to grieve it, cause Hunger, &c. without which means, no Proportion can be observed between Hunger and what takes it away, or our Food.

7. The same defensive Contraction does, upon grievous Sensation, as Pain, Cold, Terrour, &c. cause a Corrugation of the Scrotum, contract the Skin into little Tubercles like that of a Goose-Skin, &c.

8. By it, upon grievous Sensation, as by squeezing the Nose very hard, pulling the Hair, Sand, or any such thing, in the Eye, or a Grievance by the Volatile Particles of Onions, Mustard, Horse-Radish-Roots, &c. the Parts and Membranes about the Eyes contracting, squeeze out Tears, that what grieves the Eyes may thereby be washed away, or qualified, as much as the Tears can do it.

9. By this Contraction repelling the Bloud, the Skin grows Pale by Cold, Fear, Pain, &c. which also closing the Pores, stop Sweat, as in a moment. You'll have an account hereafter how Contraction may cause Sweat by squeezing in some Cases, and stop it by shutting the Pores in other Cases.

10. It is by it that Contraction, that Fear, Cold, &c. closing the Pores, and repelling the Bloud, stanch Bleeding: So happens also a greater Contraction of the Pupil of the Eye by the same Cause.

11. It is the Violence of this Contraction upon Fear, Terrour, Pain, Cold, &c. closing the small Vessels of the Animal Spirits, and thereby repelling them, causes the Shivering in those Cases, by the Renitency of the elastick Animal Spirits springing back again, toties quoties, having gain'd more elastick Force by the very Compression it self, which that Contraction causes; so that by reason of the dubious velitation (or skirmishing) between the repelling Contraction and the springing Spirits, happens a tremulous Motion, (as of quavering Springs;) which Shivering in Ague-Fits did formerly lead me to the Situation of the Cause of Agues (when I writ my Book De Febribus intermittentibus) in the Angustiae at the end of the Vessels, which terminate in the Membranes; the grievous Sensation of which, causes all the Shivering that happens in any Case to Animals.

12. By the same Contraction, when very violent, and of the whole Body, cold Sweats happen in Pain, Fear, Terrour, &c. while it violently squeezes out the outmost, and therefore coldest Moisture of our Bodies, as Laundresses do Water out of wet Linnen by Contortion. Thus if you dip one half of a wet cold Sheet in hot Water, wrapping the hot side within the cold, or let a warm Sheet that is contorted cool on the out-side of it, and then wring it as Women do Linnen, the Water that first exudates will be cold; for in this Case the closing of the Pores avails nothing to hinder it, as long as the expressing Force masters it; more especially in Animal Bodies, wherein the Parts are so contrived, that Humours design'd for Exoretion cannot well return, and therefore must, upon Contraction, run out▪

Hence it is that Alum, or Vitriol, which are very astringent, and therefore close the Pores, will notwithstanding cause the Mouth, or Nose, to run very plentifully with Moisture, by contracting all the Membranes about the Mouth, or Nose, and thereby squeezing out the Moisture design'd to be excern'd, which cannot return, because the Parts▪ are contriv'd against the return or readmittance thereof; whereas Alum, or Vitriol, will stanch or stop Bloud by the same Contraction, because it may return (as not being design'd to be excern'd) either into the Arteries, and so pass by other Branches thereof, or (which is more ready and natural) keep its course into the Veins. So the two Riddles (that I have known some Proud Physicians amaz'd at, tho' but Trifles) of Alum and Vitriol causing the Spittle, &c. to come out, instead of stopping it by their Astringency, and their stopping Bloud at Nose at the same time they cause the Snot, or other Humours, to run out, are unfolded.

13. It is by this mighty Contraction growing to an enormous degree, that the Animal Spirits being violently compressed, grow exceeding irrequiete, as upon Convulsions in great Pain, or very grievous Sensation at Stomach, &c. while the sensitive Soul compressing them with mighty Force, and somewhat disorderly and unevenly, because of the Confusion and Hurry he is in to relieve the Animal, they by their springiness fling up and down with great Vigour. This makes convulsive Motions have great Strength.

14. The Body under this Contraction is manifestly shrunk by measure, especially when the Sensation is very grievous, but most of all if they cause a general Convulsion; which I manifestly observed in a little Bitch▪ that was convulsive all over for three Hours, and was just expiring, when I gave her the Sal Volat. Oleos. of Opium, which perfectly restored her by relaxing the Vessels.

Some may think it strange, That Nature should contrive a more nice and smart Sensation (which the Contraction of the Vessels of the Animal Spirits must cause by compressing them, &c.) in Pain, and by it; which becomes so much the more acute; whereas one would judge, That Nature would rather contrive its Ease than improve its Smart.

You are to know, That the Pain is in order to relieve the Animal, by exciting all its Powers to defend, expel, or reject the Cause; and that, without a grievous Sensation, the sensitive Soul is neither minded nor excited to do it; and the more the Pain is, the more it is stirr'd up to Selfpreservation, and (as was shewn) the more vigorous do its Motions grow by the Compression of the elastick Spirits to perform that Work; so Nature, not regarding the Pain (which is rather for good) as much as taking away the Cause, advances that, for this Purpose; like a wise Physician, who finding a Grievance at Stomach, not sufficient to excite effectual Vomiting, to throw away the grieving Cause, adds to the Grievance by giving a Vomit; which because (as was said) Nature is proportionably excited to, and invigorated for Self-preservation, sufficiently sollicites and enables it, by a stronger Contraction, to reject the grieving Matter.

As the greater the Relaxation is, the more is the Rest of all Parts; and the weaker the Anim • l Spirits (because less compressed) the gentler are all Motions, (as you see in Sleep) consequently the less is the Expence of Spirits; so that in Sleep we generate more than we spend, and are thereby recruited: So the more the Contraction is▪ the more violent is the Motion of the Heart, Intestines, and of all Parts, and consequently the Expence of Spirits is the greater.

Therefore it can be no Wonder, That Contractions do cause great Commotions of Spirits, Diary Fevers, &c. when you consider,

How reasonably may we now expect, That pleasant Sensation may cause quite contrary Effects to that of grievous Sensation? viz. Relaxation, and all its Effects, (which have been in some measure enumerated in the Case of Natural Sleep in this Chapter) viz. Satisfaction, Composure of Frets and Commotions; as of diary Fevers, hysterick Fits, &c. Perspiration, quieting of Vomitings, Hiccoughs, &c. lessening of Feeling, and consequently a stop and moderation of all Fluxes that depend upon Irritation of Humours, as Diarrhea's, Dysenteries, Catarrhs, Vomitings, Driness of the Mouth, (as in Sleep, for want of the Contraction to squeeze the Spittle out of the Glandules into the Mouth) Nocturnal Pollutions, &c. But of the Nature and Effects of Pleasure, you'll find more in the next Chapter.

Besides the Vigilative and Defensive Contractions, (which seem to be Things of course upon Waking and Grievances) the sensitive Soul has a Contraction at Will, as that of the Pupilla, when an Animal is intent upon Seeing; of the Tympan, when intent upon Hearing; of the Musoles of the Legs, when intent upon Walking; and so of all the Muscles of the Body, which I call Intentiv • Contraction, that he can perform either along with, or without the other Contractions, or without any great degree thereof, as when one is considerably relaxed with the Pleasure of Wine, very good News, &c. nay, sometimes even in Sleep, as is manifest by the Noctam • uli, (or such as walk in their Sleep) and such as speak, strike, &c. while asleep: And as the Defensive Contraction does all it can in our Defence, without the Direction of the Will, as in Vomiting, Sneezing, Purging, &c. upon sensible Irritation; so this Intentive Contraction does all it can to the same Purpose, by the Direction and Dictates thereof.

Note, That in • ensile growing Things that do not move, as Trees, &c. have none of these Contractions, but what happens by Cold, and Compression of the Atmosphere, which are sufficient it seems for Nutrition, but not for Sense and Motion; it follows, That in compleat Syncopes, when the sensitive Soul gives over all Contractions, that we are much in the state of a Plant.

All those three Contractions, viz. the Vigilative, Defensive, and Intentive do, because they promote Motion, and cause it more or less, (as you find the Vigilative causes much more of it than Sleep, and the Defensive more than that, &c.) spend the Spirits, cause Weariness, &c.

The Vigilative Contraction does of it self, without any considerable Grievance or Labour, that is, without the Denfensive or Intentive Contraction, tire the sensitive Soul in about 16 Hours: Hence it is that the idlest Person, that is most free from Care, Trouble, or Pain, cannot well hold out without the Recruit of Sleep any longer.

The Defensive Contraction, or that of Grievances, being added to the Vigilative Contraction, the Spirits are faster spent, and the Person tired proportionably sooner, according as the Grievance is more or less; and consequently the Endeavours of the sensitive Soul to be rid thereof.

To both which Contractions, (viz. the Vigilative and Defensive) if you add the Intentive, (or Labour) then are you sooner and more tired than by only those two former Contractions; for this last Case is labouring in Pain, (or under a Grievance) which notoriously tires Man or Beast sooner than ordinary: The direct contrary to which, is sleeping soundly and sweetly, without Trouble, Pain, or Dreams; for a dreaming Condition has too much of the vigilative Contraction in it, to be pure Relaxation and Recruit.

Now according as these Contractions are, or are not added one to another, we are sooner or later before we are tired, (speaking generally, and not considering Custom and Habit, which concerns us not.)

You see that all the three Contractions conourring, do soon and sadly tire us, that no two of them tire us as much as the three together; that i • , neither the Vigilative and Defensive, without the Intentive; nor the Vigilative and Intentive, without the Defensive; and the Vigilative alone least of all: Yet allowance must be made for the Intensness of the Defensive and Intentive; for either of these two being very intense, may tire as much as both, in a moderate degree: Thus a Man may be tired with violent Labour in four Hours, tho' not in Pain as much as one that moderately labours in some small Pain for the same time.

Observe, That we recruit in eight Hours (generally speaking) as much by relaxation in Sleep, as we spend by vigilative Contraction in sixteen: I take the Reason of that to be, That Relaxation widening all the Passages of the Body, the Nutriment is admitted into them more fully and freely, as the Bloud is into the Skin in Sleep, and all Relaxations, which cause an Efflorescence thereof in those Cases. Hence it is that we are so much recruited and nourished in Sleep; that Children grow more than others proportionably; that Relaxers cause the Breasts, &c. to grow.

Note, What a mighty Restaurative Relaxation is▪ By its help, for eight Hours in twenty four, we can watch all, and labour most of the other sixteen, all the days of our Life: It follows, That if we could any way half relax the vigilative Contraction while we Labour, take a Iourney, or the like, that we might perform prodigiously, without being • ired. Hence it is, That because Pleasure (as has been intimated relaxes, as Grievances contract, (of which you may expect farther Proof in the next Chapter) that such as work, or travel, pleasantly diverted all the time, are tired very little or nothing in a long time; and that some will dance whole Night • with sweet Musick, and agreeable beloved Company, without being so much tired, as they would be if they us'd the same Motions for a quarter of the time without either of the pleasant Diversions. The like is to be said of any other Pleasure, as drinking a good Glass of generous Wine every half hour, or so often as to continue the sense of its Pleasure at Stomach all the time they labour or travel; for 'tis a vulgar Errour, (tho' the universal Sentiment of Mankind, both Learned and Unlearned) That Wine, Cordials, &c. do comfort, elevate, and excite the Spirits, (as 'tis call'd) by adding their Spirits to, or joining them with ours; whereas it is only by causing a pleasant Sensation, particularly at Stomach: For which Paradox, I am obliged (tho' in great haste to come to the Explication of Opium) to give my Reasons, which are as follows, viz.