Friday, September 30, 2022

Elias Smith's Account of his Conversion in his 1816 Autobiography

 On p. 150 of Mormonism: Shadow or Reality?, the Tanners wrote that

 

In 1816 a minister by the name of Elias Smith published a book in which he told of his conversion. Notice how similar it is to Joseph Smith’s first account:

 

. . . I went into the woods...after a stick of timber; after taking it on my shoulder . . . as I walked along on a large log . . . my foot slipped . . . the timber fell one end on the log and the other on the snow, and held me, . . . While in this situation, a light appeared from heaven, . . . My mind seemed to rise in that light to the throne of God and the Lamb, . . . The Lamb once slain appeared to my understanding, and while viewing him, I felt such love to him as I never felt to any thing earthly. . . . It is not possible for me to tell how long I remained in that situation, . . . (The Life, Conversion, Preaching, Travels, and Sufferings of Elias Smith, Portsmouth, N.H., 1816, pp. 58-59)

 

As part of my research on 19th-century Christological debates, I read this book. For those curious, here is Elias Smith’s fuller account of his conversion:

 

. . . I went into the woods one morning after a stick of timber; after taking it on my shoulder to bring it to the house, as I walked along on a large log that lay above the snow, my foot slipped and I fell partly under the log, the timber fell one end on the log and the other on the snow, and held me, so that I found it difficult at first to rise from the situation I was then in. While in this situation, a light appeared to shine from heaven, not only in my head, but into my heart. This was something very strange to me, and what I had never experienced before. My mind seemed to rise in that light to the throne of God and the Lamb, and while thus gloriously led, what appeared to my understanding was expressed in Rev. xiv. 1. “And I looked, and lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.” The Lamb once slain appeared to my understanding, and while viewing him, I felt such love to him as I never felt to any thing earthly. My mind was calm and at peace with God through the Lamb of God, that taketh away the sin of the world. The view of the Lamb on mount Sion gave me joy unspeakable and full of glory. It is not possible for me to tell how long I remained in that situation, as every thing earthly was gone from me for some time. After admiring the glory of the Lamb for some time, I began to think of the situation my body was in, and rose up to return home. Looking around me, every object was changed and a bright glory appeared on every thing around me. All things praised God with me. As I went towards the house, this thought came into my mind, “why do I feel so different from what I did a short time past; I am unspeakably happy and shall never see trouble again.” As I walked along, these lines came into my mind, and appeared peculiarly pleasing:

 

“Come we who love the Lord,--And let our joys be known;
“Join in a song with sweet accord,--And thus surround the throne
“Let sorrows of the mind,--Be banish’d from the place;
“Religion never was design’d—To make our pleasure less.”

 

I sung the words in a tune called Little Marlborough, and sung them with such pleasure as was never known by me before. This thought passed through my mind: “Surely religion was never designed to lessen our pleasures, for I never before knew real happiness. While about my work, there was a pleasure enjoyed, in viewing the works of God around me, and in meditating on the things of God and Christ. Notwithstanding all these things, I did not then think that what I had received, was regeneration, or passing from death to life. Regeneration appeared to me something else; for regeneration had been imagined before, and I had concluded how I should feel, it should ever be experienced by me. What I experienced this day, appeared to me something else, as it came in an unthought of way, and was something wholly unknown to me till that day. (Elias Smith, The Life, Conversion, Preaching, Travels, and Sufferings of Elias Smith [Portsmouth, N.H., n.p., 1816], 1:58-60)

 

Colin Bulley (Protestant) on Romans 15:15-16

  

As the commentators generally agree, Paul is applying cultic and priestly language to his ministry here. What is debatable is whether Paul views his ministry as an apostle as priestly in a way different from Christians who are not apostles and, if he does, whether he views that priestly, apostolic ministry as to be transferred by him to those whom he ordains as leaders of the church. A reference to his special calling to preach the gospel to the Gentiles seems likely since he prefaces this passage with ‘because of the grace given me by God…’ and in 1:5 states that through Christ ‘we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, …’ However, if Paul is alluding to his peculiar apostleship to the Gentiles (cf. Ga. 2:7-9), this would probably not be transferable at all. Even if it were, it would fit itinerant evangelists far better than static church leaders.

 

On the other hand, the content of the sacrifice which Paul offers as a priest in preaching the gospel seems to be ‘Gentile Christians who have been sanctified by the gift of the Holy Spirit’ (Cranfield, Romans, 2:757). An alternative interpretation is therefore that he is describing as a priestly ministry the bringing of non-Christians to faith through the preaching of the gospel, and not just his own, peculiar calling to preach to the Gentiles. But the preaching of the gospel to unbelievers, whilst a major part of what the apostles were called to do, was also a part of what a more static church leader such as Timothy was told to do (2 Tim. 4:5) and was not seen as confined to apostles and church leaders. (Colin Bulley, The Priesthood of Some Believers: Developments from the General to the Special Priesthood in the Christian Literature of the First Three Centuries [Studies in Christian History and Thought; Milton Keynes, U.K.: Paternoster, 2000], 23-24)

 

Colin Bulley on Recent Factors Influencing the Emphasis on the Priesthood of the Laity

Colin Bulley, himself an apologist for the traditional Protestant understanding of the “Priesthood of All Believers,” noted that recent impulses towards emphasising/promoting the priesthood of the laity have been informed by a lack of clergy, social issues, and the ecumenical movement:

 

A rediscovery of the role of the laity

 

Scholars have discerned the following factors as contributing to a rediscovery of the laity’s role in the church: first, the relative paucity of the ordained noted above which has resulted in ‘the development of the phenomenon of small congregations thrown back on their own resources’; second, a desire to rediscover the personal aspect of life through relationships within community; third, the longing to bring about social and economic liberation and justice often linked with the keenness to bear witness to the insights given in Christianity; fourth, the return to liturgical sources, at least within the Roman Catholic Church, resulting in the rediscovery of the laity’s active role in the church’s worship; and fifth, new biblical and theological insights in the church on this subject, the ecumenical movement and the World Council of Churches contributing significantly.

 

This greater emphasis on the laity’s role in the church’s life has inevitably increased the pressures to redefine that role in comparison with that of the ordained. So has the perception that it has not yet been as fully articulated and realized as it should be. (Colin Bulley, The Priesthood of Some Believers: Developments from the General to the Special Priesthood in the Christian Literature of the First Three Centuries [Studies in Christian History and Thought; Milton Keynes, U.K.: Paternoster, 2000], 4-5)

 

The desire to reunite the churches

 

. . . The focus in these attempts on the issues of ministry and the sacraments, with which the question of priesthood is so closely bound up, has been necessitated b the fact that the non-recognition of the validity of other churches’ ministries and so of their sacraments has been one of the most significant hindrances to reunion. This has resulted in both documents which have been produced as a result of inter-church discussions aimed at producing greater mutual understanding and agreement and documents which have aimed at contributing to these discussions. (Ibid., 5; examples of such documents include those of the Anglican-Roman Catholic International Commission [ARCIC]))

 

Darwell Stone on Conversion, Regeneration, and Baptismal Regeneration

  

Regeneration is one thing; conversion is another. S. Paul was converted when he spoke the words, ‘What shall I do, Lord?’ He was regenerated when, three days later, he was baptized. The Philippian gaoler was converted when he asked what he must do that he might be saved. He was regenerated when, a little afterwards, he received Baptism (Acts xxii 10; ix. 18; xvi. 30, 33). Conversion is the act whereby, in response to and by the power of divine grace, the soul turns to God in the desire to accept and do His will. Regeneration is the gift which God bestows on the soul by producing in its nature such a change as imparts to it the forgiveness of original sin and makes it to be accepted by God instead of under His wrath. To have kept clear a distinction which the facts and teaching contained in the New Testament undoubtedly express might have saved many from confusion of thought which have led to complete misunderstanding of the doctrine of Holy Baptism.

 

Regeneration, further, does not necessarily imply perseverance in goodness or ultimate salvation. Simon of Samaria—if, indeed in his case, bad faith had not at the first deprived him of benefits which, in ordinary cases, Baptism conveyed—could, after Baptism, so far fall from grace as to merit S. Peter’s rebuke, ‘Thy heart is not right before God. Repent therefore of this thy wickedness, and pray the Lord, if perhaps the thought of thy heart shall be forgiven thee. For I see that thou art in the gall of bitterness, and in the bond of iniquity.’ S. Paul repeatedly addressed those who were evidently baptized in terms which implied that eternal life might be forfeited by them. ‘Know ye not that ye are a temple of God, and that the Spirit of God dwelleth in you If any man destroyed the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.’ ‘I verily, being absent in body but present in spirit, have already, as though I were present, judged him that hath so wrought this thing, in the Name of our Lord Jesus, ye being gathered together, and my spirit, with the power of our Lord Jesus, to deliver such a one unto Satan for the destruction for the flesh, that the spirit may be saved in the day of the Lord Jesu.’ ‘If ye receive circumcision, Christ will profit you nothing.’ ‘Ye are severed from Christ, ye who would be justified by the law: ye are fallen away from grace.’ ‘The works of the flesh are manifest . . . of the which I forewarn you, even as I did forewarn you, that they which practise such things shall not inherit the kingdom of God.’ He contemplated the abstract possibility that he himself might be lost. ‘I therefore so run, as not uncertainly; so fight I, as not beating the air: but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected.’ He spoke of the possession of baptismal privileges as a reason for real and energetic struggle to do what is right. ‘But ye were washed, but ye were sanctified, but ye were justified in the Name of the Lord Jesus Christ, and in the Spirit of our God. . . . Know ye not that your bodies are members of Christ? Shall I then take away the members of Christ, and make them members of a harlot? God forbid. . . Know ye not that your body is a temple of the Holy Ghost which is in you, which ye have from God? and ye are not your own, for ye were bought with a price: glorify God therefore in your body’ (Acts viii. 13, 21-3; 1 Corinthians iii. 16, 17, v. 3-5; Galatians v. 2, 4, 19-21; 1 Corinthians ix. 26, 27, vi. 11-20) The fact of the reception of grace is altogether distinct form any question of continuance in grace.

 

Here, again, confusions of thought have been numerous and harmful. It has been supposed by many that, if regeneration is bestowed in Baptism, there cannot subsequently be any departure from holiness or the grace of God. Such an idea has caused thoughtful persons to fail to grasp the Scriptural teaching that the baptized are regenerate, because they are convinced that many of the baptized commit sins of the most grievous kind. The fact was certainly not unknown to or ignored by the writers of the New Testament; but they viewed it in its proper light as not contradictory of but parallel to the truth that Baptism is the means of regeneration. Indeed, a moment’s consideration should be sufficient to show any one that a person may receive a gift and may yet fail to answer the responsibilities or use the powers which the gift confers. One who has been freed from original sin may yet commit actual sin; a nature which has been made holy may yet by sin become unholy; the child of God may, by the wrong use of the divinely given power of free-will, act as though he were still the child of wrath. The facts of life are to be explained, not by the rejection of the Scriptural doctrine of regeneration in Baptism, but by viewing it in connection with other truths which are no less Scriptural.

 

Christian Baptism, then, according to the teachings of Holy Scripture, by making the baptized person a member of Christ and a child of God and imparting to him the gift of the Holy Spirit, causes him to partake of the merits of Christ’s life and death and the power of His resurrection. It thereby enables him to live a Christian life and attain to eternal glory. Yet he may subsequently depart from grace and fall into sin by the act of his will choosing evil, and, if evil be finally chosen, he may be involved in eternal sin (S. Mark iii. 29. The reading ‘eternal sin [αιωνιου αμαρτηματος], adopted by the revisers and by Westcott and Hort, is found in the Sinaitic and Vatican MSS. and other authorities), and consequently in eternal loss. Baptism confers a position of high privilege and great responsibility. The free-will of the baptised person has to determine to what use this position is to be put. Holy Baptism affords the beginning of the possibility of the highest holiness; it supplies also the measure of the terrible character of sins committed by the baptized. (Darwell Stone, Holy Baptism [London: Longmans, Green, and Co., 1899], 35-39)

 

Eduard Nielsen on Jeremiah 36

  

The king had destroyed Jeremiah’s roll of prophecy and would have got rid of its authors. YHWH interfered and saved the authors. And now follows the last part: YHWH orders Jeremiah to reproduce the roll in the exact manner of the former one. Just as the intention of the king undoubtedly was to neutralize the prophecies of disaster, to avert them by destroying the roll and seeking to dispatch its authors, the intention behind the reproduction of it is quite evidently to ensure that Jeremiah’s prophecies remain in force. Just as the king by getting rid of the prophecy and the prophet wished to show the whole world that no mighty YHWH stood behind Jeremiah, so the consequent development shows that Jeremiah is indeed YHWH’s true prophet who only speaks that which YHWH intends to do. And in the situation caused by the king’s action, in this new situation, YHWH gives a further oracle to his prophet, So we hear an entirely new oracle against Jehoiakim, and so we are told in the last part of v. 32 ‘and there were added besides unto them many like words.’ Every thought of repentance and forgiveness disappears; all that remains is the absolute proclamation of doom for the king, for the city, and for the people he represents. (Eduard Nielsen, Oral Tradition [Studies in Biblical Theology 11; London: SCM Press, 1954], 70-71)

 

Further Reading:


Biblical Prophets Changing their Words and the Words of Previous Prophets

Jesus as “Father” in the Apocalypse of Elijah (first to fourth century AD)

 

Remember that the Lord of glory, who created everything, had mercy upon you so that he might save us from the captivity of this age. For many times the devil desired not to let the sun rise above the earth and not to let the earth yield fruit, since he desires to consume men like a fire which rages in stubble, and he desires to swallow them like water. Therefore, on account of this, the God of glory had mercy upon us, and he sent his son to the world so that he might save us from the captivity. He did not inform an angel or an archangel or any principality when he was about to come to us, but he changed himself to be like a man when he was about to come to us so that he might save us [from flesh]. Therefore become sons to him since he is a father to you. (The Apocalypse of Elijah 1:3-7 [OTP 1:735-36])

 

Baptismal Regeneration in the Writings of Theodoret of Cyrus (393-457)

  

Paul teaches us again that the Holy Spirit is God, saying 'you are washed, sanctified, and justified in the name of our Lord Jesus Christ and in the Spirit of our God' (1 Cor. 6:11). On whose account we are called temples of God, receiving the grace of the Spirit through baptism, if the Holy Spirit is not God? Yet the same apostle teaches that believers are called the temples of the Spirit, saying, 'don't you know that your body is the temple of the Holy Spirit within you, which you have from God, and you are not your own? For you were brought with a price' (1 Cor. 6:19-20). The temple proclaims the indwelling God. That is why Paul said earlier: 'Don't you know that you are the temple of God and that the Spirit of dwells in you? If any one destroys God's temple, God will destroy him: for God's temple is holy, which temple you are' (1 Cor. 3:16-17). So, if believers receive the grace of the Spirit through baptism, and we—being honoured by this gift—are called the temple of God, it follows that the Holy Spirit is God. (On the Holy Trinity and Vivifying Trinity, 24, in Theodoret of Cyrus [trans. István Pásztori-Kupán; The Early Church Fathers; Oxford: Routledge, 2006], 133)

 

By enduring these things, he achieved our salvation. Because the servants of sin were liable to the punishment of sin, therefore he, who was immune from sin and pursued righteousness in all respects, accept the punishment of sinners. By the cross he repealed the sentence of the ancient curse, for [Paul] says: 'Christ had redeemed us from the curse of the law, being made a curse for us: for it is written, "Cursed is every one that hangs on a tree" (Gal. 3:13 and Deut. 21:23). By the thorns he put an end to Adam's punishments, because after the fall it was heard: 'Cursed is the earth in your works, thorns and thistles shall it bring forth to you' (Gen. 3:17-18). With the gall and passible human life, whereas with the vinegar he accepted for himself the changing of humankind for the worse, providing also the way of returning to the better. He signified his kingship by the scarlet and by the reed he alluded to the weakness and frailty of the devil's power. By the slaps [on his face] he proclaimed our deliverance, enduring our injuries, chastisements and lashings. His side was pierced like Adam's, yet showing not the woman coming forth from there, who by deceit begot death, but the fountainhead of life, which by [its] double stream vivifies the world. One of these renews us in the bath [i.e. the water of baptism] and clothes [us] with the garment of immortality, the other nourishes the (re)born at the divine table, as the milk nurtures the infants. (On the Inhumanation of the Lord, 28 [27], in Theodoret of Cyrus [trans. István Pásztori-Kupán; The Early Church Fathers; Oxford: Routledge, 2006], 165)

 

The slanderers who assert that we venerate two sons [are refuted by] the blatant testimony of the facts. To all those who come to the all-holy baptism we teach the faith laid forth at Nicaea. And when we celebrate the mystery of rebirth we baptise those who believe into the name of the Father, and of the Son, and of the Holy Spirit, pronouncing teach name by itself. (That Even After the Inhumanation Our Lord Jesus Christ is One, in Theodoret of Cyrus [trans. István Pásztori-Kupán; The Early Church Fathers; Oxford: Routledge, 2006], 193)

 

Irenaeus and Tertullian on the Rejection of Baptism being a mark of a heretical sect

Anglican Darwell Stone noted in his 1899 book Holy Baptism that

 

From the earliest times all orthodox writers regarded Baptism as the means of entrance into the Church of Christ. To reject Baptism was a mark of a heretical sect. (Darwell Stone, Holy Baptism [London: Longmans, Green, and Co., 1899], 43)

 

In an endnote, Stone made reference to Irenaeus and Tertullian; here they are quoted in full:

 

For some of them prepare a nuptial couch, and perform a sort of mystic rite (pronouncing certain expressions) with those who are being initiated, and affirm that it is a spiritual marriage which is celebrated by them, after the likeness of the conjunctions above. Others, again, lead them to a place where water is, and baptize them, with the utterance of these words, "Into the name of the unknown Father of the universe-- into truth, the mother of all things--into Him who descended on Jesus--into union, and redemption, and communion with the powers." Others still repeat certain Hebrew words, in order the more thoroughly to bewilder those who are being initiated, as follows: "Basema, Chamosse, Baoenaora, Mistadia, Ruada, Kousta, Babaphor, Kalachthei." The interpretation of these terms runs thus: "I invoke that which is above every power of the Father, which is called light, and good Spirit, and life, because Thou hast reigned in the body." Others, again, set forth the redemption thus: The name which is hidden from every deity, and dominion, and truth which Jesus of Nazareth was clothed with in the lives of the light of Christ--of Christ, who lives by the Holy Ghost, for the angelic redemption. The name of restitution stands thus: Messia, Uphareg, Namempsoeman, Chaldoeaur, Mosomedoea, Acphranoe, Psaua, Jesus Nazaria. The interpretation of these words is as follows: "I do not divide the Spirit of Christ, neither the heart nor the supercelestial power which is merciful; may I enjoy Thy name, O Saviour of truth!" Such are words of the initiators; but he who is initiated, replies, "I am established, and I am redeemed; I redeem my soul from this age (world), and from all things connected with it in the name of Iao, who redeemed his own soul into redemption in Christ who liveth." Then the bystanders add these words, "Peace be to all on whom this name rests." After this they anoint the initiated person with balsam; for they assert that this unguent is a type of that sweet odour which is above all things. (Irenaeus, Against Heresies 1.21.3 [ANF 1:346])

 

Happy is our sacrament of water, in that, by washing away the sins of our early blindness, we are set free and admitted into eternal life! A treatise on this matter will not be superfluous; instructing not only such as are just becoming formed (in the faith), but them who, content with having simply believed, without full examination of the grounds of the traditions, carry (in mind), through ignorance, an untried though probable faith. The consequence is, that a viper of the Cainite heresy, lately conversant in this quarter, has carried away a great number with her most venomous doctrine, making it her first aim to destroy baptism. Which is quite in accordance with nature; for vipers and asps and basilisks themselves generally do affect arid and waterless places. But we, little fishes, after the example of our ΙΧΘΥΣ Jesus Christ, are born in water, nor have we safety in any other way than by permanently abiding in water; so that most monstrous creature, who had no right to teach even sound doctrine, knew full well how to kill the little fishes, by taking them away from the water! (Tertullian, On Baptism 1 [ANF 3:669)

 

Thursday, September 29, 2022

Excerpts from Shadrach Ricketson, Means of Preserving Health and Preventing Diseases (1806)

I have been reading some works on 19th-century views of tobacco, alcohol, tea, and coffee. Here are some notes from:

Shadrach Ricketson, Means of Preserving Health and Preventing Diseases (New York: Shadrach Ricketson, 1806):

 

Wine.

 

Wine is to most people an agreeable, and a cordial drink; and, hence, much used; and when occasionally, or in small quantity, mixed with water, may be very innocent; but when drunk frequently and copiously, it generally, sooner or later, injures the constitution, or renders it subject to inflammatory diseases. It is a powerful stimulant, the long continued use of which, rarely fails to induce debility. Hence, great wine-drinkers, somewhat advanced in life, are generally low-spirited, and often afflicted with a long train of hypochondrical symptoms and incurable diseases, particularly, the gout, which is a strange complication of stimulating and debilitating powers: in short, wine is more properly a medicine, than an article of common drink; and, as such, may be applied with salutary effects in various cases. Those who indulge in wine and strong liquors, are, also, often afflicted with that painful and excruciating disorder, the gravel, which rarely yields to the power of any medicine hitherto discovered.

 

Although I condemn the frequent and habitual use of wine, I, by no means, think it wholly unnecessary for persons of certain constitutions occasionally; and especially at meal times, when it sometimes has a good effect in promoting and assisting digestion.

 

There is a great variety of wines; some of which are better for certain medicinal purposes than others; but which it is not by province, at present, to point out: the choice must, therefore, be left, in great measure, to the physician, and every person’s own observation and experience. Some wines are doubtless adulterated with ingredients highly injurious to health; which is an additional inducement to use them as little as is really necessary.

 

Carious pleasant and wholesome wines may be made in this country from the juices of cherries, currants, raspberries, blackberries, and strawberries, little inferior to some of the imported wines; and, unquestionably, more innocent.

 

Cider may be made into a liquor, which, with sufficient age, becomes a tolerable wine, not unlike Rhenish or Malaga; and which may be used as a substitute for them.

 

“The more water wine contains, it is the more suitable a beverage at table; and, when weak, it is, in some degree, calculated to quench thirst. Strong wines, on the contrary, excite thirst; as they are drying and affect the organs of secretions. It is only a stimulant, and not a permanently strengthening cordial; for, most wine-drinkers, who indulge in excess, die of relaxation and debility.

 

“The copious use of wine, though not to the degree of inebriation, is yet exceedingly debilitating to the stomach; as it checks digestion, and excites diarrhoea, if white sine, and obstructions, if port-wine be the favourite liquor: it makes the fibres dry and rigid, and the cheeks, and the whole surface of the body, turn sallow-a symptom of bad digestion: the powers of the body and mind are enfeebled, and dropsy or gout, and, sometimes, sudden death, are the consequences. Plethoric young men, and such as have weak stomachs and lungs, should not accustom themselves to the use of wine. The give it to infants or youth, is a practice highly pernicious, except in very small quantities indeed. In short, wine should be used as a medicine only, if intended to produce salutary effects. To the phlegmatic, to the aged, and to those who are disposed to flatulency, and after fat meat, it is highly beneficial, if used with prudence and moderation.

 

“As wine encourages perspiration, it dries the body, makes it lean, and may, therefore, be of service to cold and phlegmatic constitutions. It stimulates the bile, and excites the appetite to a repetition of excess, so that persons once habituated to drinking, can but gradually relinquish this seductive practice. To drink wine copiously every day, is as improper and pernicious as to take medicines by way of diet; nothing is so much calculated to occasion habitual indigestion.” Willich. (pp. 31-33)

 

“But, are there no conditions of the human body in which ardent spirits may be given? I answer, there are. 1st. When the body has been suddenly exhausted of its strength, and a disposition to faintness has been induced. Here, a few spoonfuls, or a wine-glassful of spirits, with, or without water, may be administered with safety and advantage. In this case, we comply strictly with this advice of Solomon, who restricts the use of strong drink only to him who is ready to perish. 2dly.When the body has been exposed for a long time to wet weather, more especially, if it be combined with cold. Here, a moderate quantity of spirits is not only a safe, but highly proper to obviate debility, and to prevent a fever. They will more certainly have those salutary effects, if the feet are at the same time bathed with them, or a half pint of them poured into the shoes of boots. These, I believe, are the only two cases in which distilled spirits are useful or necessary to persons in health. (pp. 41-42)

 

“But it may be said, I we reject spirits from being a part of our drinks, what liquors shall we substitute in their room? I answer in the first place,

“1. Simple water. . . . “Persons who are unable to relish this simple beverage of nature, may drink some one, or of all the following liquors in preference to ardent spirits.

 

“2. Cider. This excellent liquor contains a small quantity of spirit, but so diluted, and blunted by being combined with a large quantity of saccharine matter and water, as to be perfectly wholesome. It sometimes disagrees with persons subject to the rheumatism; but it may be made inoffensive to such people, by extinguishing a red-hot iron in it, or by mixing it with water.

 

“3. Malt liquors. They contain a good deal of nourishment; hence, we find, that many of the poor people in Great Britain endure hard labour with no other food than a quart of three pints of beer, with a few pounds of bread in a day. As it will be difficult to prevent small beer from becoming sour in warm weather, an excellent substitute may be made for it by mixing bottled porter, ale, or strong beer, with an equal quantity of water; or a pleasant beer may be made by adding to a bottle of porter, ten quarts of water, and a pound of brown sugar, or a point of molasses. After they have been well mixed, pour the liquor into bottles, and lace them, loosely corked, in a cool cellar. In two or three days, it will be fit for use. A spoonful of ginger added to the mixture, renders it more lively and agreeable to the taste.

 

“4. Wines. These fermented liquors are composed of the same ingredients as cider, and are both cordial and nourishing. The peasants of France who drink them in large quantities, are a sober and healthy body of people. Unlike ardent spirits, which render the temper irritable, wines generally inspire cheerfulness and good humour. It is to be lamented, that the grape has not as yet been sufficiently cultivated in our country, to afford wine for our citizens; but many excellent substitutes may be made for it, from the native fruits of all the States. If two barrels of cider fresh from the press, are boiled into one, and afterwards fermented, and kept for two or three years in a dry cellar, it affords a liquor, which; according to the quality of the apple from which the cider is made, has the taste of Malaga, or Rhenish wine. It affords, when mixed with water, a most agreeable drink in summer. I have taken the liberty of calling it Pomona wine. There is another method of making a pleasant wine from the apple, by adding twenty-four gallons of new cider, to three gallons of syrup, made form the expressed juice of sweet apples. When thoroughly fermented, and kept for a few years, it becomes fit for use. The black-berry of our fields, and the rasp-berry, and current of our gardens, afford, likewise, an agreeable and wholesome wine, when pressed, and mixed with certain proportions of sugar and water, and a little spirit to counteract their disposition to an excessive fermentation. (pp. 45-46)

 

“the relaxation which tea occasions in the first passages, renders it peculiarly hurtful to females of lax fibres, a thin blood, and irritable habits. To enumerate the great diversity of nervous symptoms, attending its abuse, in such constitutions would lead me too far from the prescribed limits; but so much is certain, that the vapours arising from liquors, drunk very hot, like tea, weaken the lungs, and dispose their votaries to frequent colds and catarrhs, which readily make a transition into consumptions.

 

“A moderate use of tea may, sometimes, be of service to persons in a perfect state of health: yet, for daily use, it cannot be recommended.

 

“Hypochondriac and hysteric people, however, are much deceived in the efficacy of tea, as aa diluent drink; for all the evils arising from relaxation, a weak stomach, and flatulency, under which such persons usually labor, are, by the habit of drinking tea, increased to the most alarming degree. The cold stomach which they propose to warm by it, is a mere phantom of the brain for this sensation of cold is nothing but relaxation, which, instead of being removed by hot liquors, is increased by every repetition of them.

 

“It would be a great proof of patriotic spirit in this country, if the use of this exotic drug were either altogether abandoned, or, at least, supplied by some indigenous plants of equal flavour, and superior salubrity. The Chinese have good reason to smile at our degenerate taste, when they are informed, that we actually possess an immense variety of the most valuable aromatic plants, much better calculated by nature to invigorate our stomachs, and to revive our spirits, than tea, which we purchase from them at a great expense. These sentiments may be ungrateful to tea-dealers, or East India merchants, but every honest truth should be candidly told to an unbiassed public.

 

“It would, undoubtedly, be more conducive to our health, if we would altogether dispense with the use of warm liquors, at least, when in an healthy state. But, if this practice must be indulged in, we ought to choose the herbs growing in our own meadows and gardens, instead of making ourselves tributary to distant nations. . . . “All nervous disorders are certainly aggravated by the use of tea . . . “When it is drunk in moderation, and not too warm, with a large addition of milk, and little sugar, I believe, it will seldom prove hurtful, but on the contrary, salutary.” Leake. (pp. 95-96, 97)

 

Eggs may constitute a part of dinner; but at whatever meal they are eaten, they should always are rare boiled or fried; or, which is better, gradually coagulated in hot water from five to ten minutes; for, if they are cooked hard, they become indigestible on many people’s stomachs. A portion of salt is thought to promote their solution in the stomach. (p. 110)

 

Tea and coffee, particularly the latter, are drunk by some, immediately, after dinner; though not commonly in this country. Either tea or coffee is, however, more innocent, and far preferable to the practice of drinking copiously of wine or spirits after dinner; which, if long continued, generally proves, sooner or later, injurious. (p. 111)

 

Before I proceed to supper, it may be expected, that I should say something on the intermediate repast of tea, which has become almost as common in the afternoon, as any other meal; particularly in cities and towns, and increasingly so, of late, in the country. Coffee is used by some, instead of tea, though rarely, at this time.

 

My opinion of the nature and effects of both tea and coffee, will be understood from what I have already said, when treating of those articles under the head of breakfast.

 

It is thought, by some, that tea assists and promotes digestion; and it is, therefore, sometimes used immediately or soon after dinner; but this is to be doubted more than can be imputed to any other diluent liquid or drink; a certain proportion of which is necessary to be added to our food, or rather intermixed with it, during mastication; but too much drink, immediately after eating, rather retards than promotes digestion. . . . “It is thought, by many, that tea assists digestion, by the additional stimulus of its quantity: it may excite the stomach and duodenum to pass the digesting food sooner than they otherwise would have done, and sooner than the chyle is properly elaborated it may, perhaps, assist in carrying off flatulency and the food together. This, at least, is my opinion of it; and I therefore think, the subjects of whom I have been speaking, ought to drink either tea or coffee with great moderation; never to make it sweet, coffee especially; and to eat with it as seldom as possible. For, either sweet-cakes, cakes of any kind, or butter in any proportion, rather retard digestion, than promote it. The only proper time to drink either tea or coffee, or any such beverage, with safety or advantage, is, to take it as soon after dinner as possible, and instead of sitting down to the bottle. . . . “Tea will induce a total change of constitution in the people of this country. Indeed, it has gone a great way towards that effecting that evil already. A debility, and consequent irritability of fibre, are become so common, that not only women, but even men are affected with them. That class of diseases, which, for want of a better name, we call nervous, has made almost a complete conquest of the one sex, and is making hasty strides towards vanquishing the other. (pp. 125-26, 127, 128)

 

“De. Lettsome, who seems to be thoroughly persuaded of the occasional noxious effects of this volatile principle, in the finer teas, especially, recommends this last mentioned mode of making tea, or the substitution of the extract, instead of the leaves; but the use of which, the nervous relaxing effects, which follow the drinking of tea in the usual manner, would be, in great measure, avoided. This extract has been imported hither from China, in the form of small cakes, not exceeding a quarter of an ounce each in weight; ten grains of which might suffice one person for breakfast: but it might easily be made here by simple decoration and evaporation, by those who experience the noxious qualities of the volatile principles of this plant.

 

“Tea is perhaps, less injurious than many other infusion of herbs, which; besides a very slight aromatic flavour, have very little if any, stypticity to prevent their relaxing, debilitating effects. So far, therefore, tea, if not too fine, is not drunk too hot, nor in too great quantities, is, perhaps, preferable to any other known vegetable infusion. And, if we take into consideration, likewise, its known enlivening energy, our attachment to it will appear to be owing to its superiority in taste and effects to most other vegetables. See Dr. Lettsome’s Natural History of the Tea-tree, with observation on the Medical qualities of Tea, and effects of Tea-drinking. 4to. 1772.”

Hall’s Encylop.(pp. 131-32)

 

Tea and coffee makes light and easy supper; and this is their most proper use in the afternoon. Some think that they cause watchfulness; others, however, that they dispose to sleep; but I have not been able to observe any certain or general effect either way; unless drunk every strong, when the former sometimes takes place. (p. 137)

 

“We have been told, that tobacco, when chewed, is a preservative against hunger; but this is a vulgar error; for, in reality, it may more properly be said to destroy appetite by the profuse discharge of saliva, which has already been considered as a powerful dissolving fluid, essential both to appetite and digestion.

 

“In smoking, the fumes of tobacco induce a kind of pleasing insensibility, not easily described. Its narcotic odour, thus administered, equally infatuates the ignorant savage, and the intelligent philosopher; but, by the large expense of saliva thereby occasioned, it is productive of many disorders of the head and stomach, particularly the last.

Leake.

 

“In no one view, is it possible ton contemplate the creature man in a more absurd and ridiculous light, than in his attachment of tobacco. This weed is of a stimulating nature, whether it be used in smoking, chewing, or in snuff. Like opium and spirituous liquors, it is sought for all in those cases where the body is debilitated indirectly by intemperance in eating, or by excessive application to study, or business, or directly by sedative passions of the mind, particularly grief and fear.

 

“The progress of habit in the use of tobacco is exactly the same as in the use of spirituous liquors. The slaves of it begin by using it only after dinner; then during the whole afternoon and evening; afterwards, before dinner; then before breakfast; and, finally, during the whole night. I knew a lady who had passed through all these states, who used to wake regularly two or three times every night to compose her system with fresh does of snuff. Again, the progress in the decay of the sensibility of the nose to the stimulus of snuff, is analogous to the decay of the sensibility of the stomach to the stimulus of spirituous liquors. It feels, for a while, the action of rappee; next, it requires Scotch snuff; afterwards, Irish blackguard; and, finally, it is affected only by a composition of tobacco and ground glass. This mixture is to the nose, what Cayenne pepper and Jamaica spirits are to the stomachs of habitual dram-drinkers.

 

“The appetite for tobacco is wholly artificial. No person was ever born with a relish for it. Even in those persons who are much attached to it, nature frequently recovers her disrelish to it. It ceases to be agreeable in every febrile indisposition. This is so invariably true, that a disrelish to it if often a sign of an approaching, and the return of the appetite for it, a sign of a departing fever.

 

“1. It impairs the appetite. Where it does not product this effect, 2. It prevents the early and complete digestion of the food; and, thereby, induces distressing and incurable diseases, not only of the stomach, but of the whole body. This effect of tobacco is the result of the waste of the saliva in chewing, and smoking, or of the tobacco insinuating itself into the stomach, when used in chewing or snuffing. I once lost a young man of seventeen years of age, of a pulmonary consumption, whose disorder was brought on by the intemperate use of segars.

 

“3. It produces many of those diseases which are supposed to be seated in the nerves. The late Sir John Pringle was subject, in the evening of his life, to tremors in his hands. In his last visit to France, a few years before he did, in company with Dr. Franklin, he was requested by the Doctor to observe, that the same disorder was very common among those people of fashion who were great snuffers. Sir John was led by this remark, to suspect that his tremors were occasioned by snuff, which he took in large quantities. He immediately left off taking it, on soon afterwards recovered the perfect use of his hands. I have seen head-ach, vertigo, and epilepsy produced by the use of tobacco.

 

“4. A citizen of Philadelphia lost all his teeth by drawing the hot smoke of tobacco into his mouth, by means of a short pipe.

 

“5. Tobacco, when used in the form of snuff, seldom fails of impairing the voice of obstructing the nose. It, moreover, imparts of the complexion a disagreeable dusky colour.

 

“But the use of tobacco has been known to produce a more serious effect upon the mind, than the distress than has been mentioned. Sir John Pringle’s memory was impaired by snuff. This was proved by his recovering the perfect exercise of it after he left off taking snuff, agreeably to the advice of his friend Fr. Franklin.

 

“In answer to these observations upon the morbid effects of tobacco, it has been said,

 

“1. That it possesses many medical virtues. I grant it, and the facts which establish its utility in medicine, furnish us with additional arguments against the habitual use of it. How feeble would be the effects of opium and bark upon the body, if they constituted a part of the condiments of our daily food. While I admit the efficacy of tobacco as a medicine, I cannot help adding, that some of the diseases, or symptoms of diseases which it relives, are evidently induced by the habit of using it. Thus, a dram of ardent spirits suspends, for a while a vomiting, and tremors of the hands: but, who does not know, that those complaints are the effects of the intemperate and habitual use of spirituous liquors?

 

“2. The advocates for tobacco tell us, that smoking and snuff relieve that uneasiness which succeeds a plentiful meal. I admit that the stimulus of tobacco restores the system from the indirect weakness which is induced by intemperance in eating; but the relief which is thus obtained, illy compensates for the waste of the saliva in smoking, at a time when it is most wanted; or for the mixture of a portion of the tobacco with the aliment in the stomach by means of snuffing. But why should we cure one evil by producing another? Would it not be much better to obviate the necessity of using tobacco by always eating a moderate meal? The recollection of the remedy probably disposes to what intemperance in eating which produces the uneasiness that has been mentioned.

 

“3. We are sometimes told, that tobacco is a preservative from contagious diseases. Btu many facts contradict this assertion. Mr. Howard informs us, that it had no efficacy in checking the contagion of the plague; and repeated experience in Philadelphia has proved, that it is equally ineffectual in preserving those who use it, from the influenza and fellow Fever.

 

“One of the usual effects of smoking and chewing, is thirst. This thirst cannot be allayed by water; for no sedative, or even insipid liquor, will be relished after the mouth and throat have been exposed to the stimulus of the smoke or juice of tobacco. A desire, of course, is excited for strong drinks; and these, when taken between meals, soon lead to intemperance and drunkenness. One of the greatest sots I ever knew, acquired a love for ardent spirits by swallowing cuds of tobacco, which he did to escape detection in the use of it; for he had contracted the habit of chewing contrary to the advice and commands of his father. He died of a dropsy under my care in the year 1780.

 

“In reviewing the account that has been given of the disagreeable and mischievous effects of tobacco, we are led to inquire, what are its uses upon our globe; for we are assured, that nothing exists in vain. Poison is a relative term, and the most noxious plants have been discovered to afford sustenance to certain animals. But what animal, besides man, will take tobacco into his mouth? Horses, cows, sheep, cats, dogs, and even hogs refuse to taste it. Flies, moschetoes, and the moth, are chased from our clothes by the smell of it. But let us arraign the wisdom and economy of nature in the production of this plant. Modern travellers have at length discovered, that it constitutes the food of a solitary and filthy wild beast, well known in the deserts of Africa, by the name of the Rock-Goat.” Rush. (pp. 226-30)

 

Coffee has been found to counteract the morbid effects of opium and cicuta on the constitution; and may, therefore, be used liberally by those who take much of these medicines. This may be one reason, why the Turks, who are excessively fond of coffee, bear such a large quantities of opium. (p. 279)

 

 

Wednesday, September 28, 2022

"Of the Different Methods of Purifying Water" (1829)

I sometimes encounter the claim that a failure of the D&C 89 (the Word of Wisdom) is that, as it does not touch upon boiling water to kill bacteria, it is not prophetic. Furthermore, related to this criticism, is the claim that no one thought of boiling water with the goal of killing bacteria until Pasteur in 1860s. The following is an example of such criticisms:

  

Again, I realize it is a common apologetic response to say that God only gives us the answers that we ask, which is why Joseph Smith got a revelation the day after the National Day of Temperance which just happened to repeat all of the ideas of the temperance movement, but this is a common aspect of Joseph Smith's life where he takes surrounding ideas and puts them in the voice of God. At some point we have to ask why Joseph Smith is only able to get answers from God that anyone else could get, with nothing that is actually unkown to the world such as boiling water to kill bacteria and stop very dangerous health outbreaks. . . .  a cholera outbreak sickened over sixty people and took the lives of over a dozen early members of the church. This outbreak happened the year after the Word of Wisdom was recorded -- what better way to show that Joseph Smith was receiving real truth from God than to learn such a basic necessity as boiling their water before consuming it? . . . I can not stress this enough: Every concept in the Word of Wisdom was known to Joseph Smith through outside movements such as the temperance movement, yet the most important revelations that were unknown to people at the time, such as boiling water, were left unsaid. For me that is a red flag that can not be overlooked, because just as in the Book of Mormon, the revelations and prophecies end exactly when the material was written. . . . [the Word of Wisdom was] written without any foresight or prophetic knowledge, leaving out any mention of boiling water . . . ("Overview of the Word of Wisdom Revelation," LDS Discussions Website)

 

While germ theory and, with it, the process of pasteurization, would have to wait until the 1860s, it is false to claim that boiling water was not understood to purify the water. Note the following from The Journal of Health from December 1829:

 

OF THE DIFFERENT METHODS OF PURIFYING WATER.

 

Those which are most usually resorted to are as follows:--1. By filtration.—2. The addition of charcoal and other substances.—3. Machinery.—4. Boiling.—5. Distillation. . . . 4. The ancient Romans not satisfied with obtaining clear water from great distances, at an immense expense, had often recourse to the additional process of boiling, to prepare it for use. Public buildings even were erected for this purpose. They were called Thermopolia, from the names of the hot springs in Greece. Herodotus gives an instance of pardonable royal luxury in the practice of the king of Persia, who, when on an expedition with his army, drank no water but that taken from the river Choaspes, which after having been boiled and afterwards received into silver vessels, was conveyed on four-wheeled machines drawn by mules, and kept solely for his use.

 

The reason for the very general use of tea in China and Holland, as a common beverage through the day, is a great measure owing to the necessity of having the water, so often of a bad quality in these countries, boiled. By the addition of the tea leaf they obtain a drink more grateful than the water itself.

 

Though the boiling of hard or pump water will, in a measure, free it from the earthy matters which were dissolved in it, yet the saline ingredients still remain. If a few grains of an alkali, such as the salt of tartar, be dropped into a kettle full of pump water, and boiled with it, all the unpleasant properties of the latter, will according to Dr. Heberden, be neutralized. ("Of the Different Methods of Purifying Water," The Journal of Health 1, no. 7 [December 9, 1829]: 103, 104-5)

 

Excerpts from The Journal of Health, volume 1 (1829-1830)

I have been reading some works on 19th-century views of tobacco, alcohol, tea, and coffee. Here are some notes from:

The Journal of Health volume 1:

 

TOBACCO SMOKING.

 

The opinions which we have expressed in our third, eighth, and tenth numbers on tobacco-smoking, and snuff-taking, and the pointed enumeration of the evils which grow out o the use of this substance, render it needless for us to say much more on the present occasion. To these papers we would refer our correspondent, “A Victim of the Weed.” He has suffered enough to apprize him of his danger, without having his constitution entirely broken down, by what he admts to be a bad practice. He may be very sure, that if smoking now produce dizziness, tremors will not be far behind; and that a want of appetite for dinner will, ere long, be followed by its loss at other times, or it will be so depraved, that its calls cannot be received as a natural indication of the want of sustenance. It is the property of narcotics, whether opium or tobacco, if long persisted in, to weaken the tone of the skin, and lay it open to troublesome eruptions and itchings, which for the most part it is impossible to cure until the offending cause be withheld.

 

Experiments on animals show, that if a decoction of opium or tobacco be applied to the brain or spinal marrow, there is, at first, increased excitation of the heart, and ready contraction of the muscles: but, after a time, the circulation becomes more languid, and the muscles refuse to contract, under any irritant even directly applied to them. The person who uses much tobacco has his nervous system affected in the same way:--various secretions, or natural discharges, from the different surfaces and glans as of saliva from the mouth—mucus expectorated or coughed up from the lungs—the gastric or digestive juice from the stomach—bile from the liver, and so on, are, at first, all increased in quantity. But, after a time, under the prolonged excitation of this noxious agent, all these are diminished—the mouth is dry and parched—the breast feels hot, and there is often hoarseness and dry cough—the stomach is perverted in its office, and indigestion follows; and, finally the liver becoming sluggish and torpid, no longer secretes the due quantity of bile, and the complexion loses its freshness, if of a turbid hue, or decidedly jaundiced.

 

“A Victim of the Weed” is desirous of knowing whether he can, at once, abandon his pope and segars, or must part company in a gradual manner. Our advice is, to desist immediately and entirely from the use of tobacco in every form, and in any quantity, however small. Let him, with a full knowledge of the pains he has suffered, and the greater evils yet in store for him if fail to reform, resolutely and determinately say, “I will cease, from this hour, to smoke or take any, the slightest whiff.” He may feel distressed at the first withholding of a stimulus to which he had become, in a measure, accustomed; but this very feeling of languor and depression, from the deprivation of what neither added to his strength, nor was conducive to his nourishment, and which, so far from naturally exciting, invariably obtunds the senses, is a proof of its being an artificial want, the gratification of which keeps up a forced state of the animal economy, which, sooner or later, will sink as much below par, as it before hand risen above it. Independent of those feelings of a purely physical nature, from the first abandonment of a bad habit, there are others growing out of our moral and intellectual constitution, by which we feel uneasy and uncomfortable, and even irritable, at the accustomed hour. Hence the necessity of our seeking out either business or company of such a character as shall engage our attention, and somewhat interest our better feelings, at the witching hour when we used to resign ourselves to the dominion of evil, by falling into the snares of sensuality.

 

We rejoice that our other correspondent has, swayed by our former monitions, abandoned the practice of chewing, and that he can now sign himself “A Reformer.” (“Tobacco Smoking,” The Journal of Health 1, no. 14 [March 24, 1830]: 219-20)

 

M’ALLISTER’S DISSERTATION ON TOBACCO.

 

We have read with much pleasure a Dissertation on the use and abuse of Tobacco, by Doctor.M’Allister. It is a judicious summary of the existing information on a topic to which the bad taste and folly of man have given most melancholy importance.

 

The author first examines the effects of tobacco on the animal economy, when it has been prescribed as a medicine; and he arrives at the following conclusion. “That few substances are capable of exerting effects to sudden and destructive as this poisonous plant. Prick the skin on a mouse with a needle, the point of which has been dipped in the essential oil of tobacco, and immediately it swells and dies. Introduce a piece of common “twist,” as large as a kidney bean, into the mouth of a robust man, unaccustomed to this weed; soon he is affected with fainting, vertigo, nausea, vomiting, and loss of vision; at length the surface becomes deadly pale, the cold sweat gathers thick upon his brow, the pulse flutters, or ceases to beat, a universal tremor comes on with slight spasms, and other symptoms or dissolution. As an emetic, few articles can compare with it for the promptness and efficiency of its operation; at the same time there are none which produce such universal debility.”

 

“If such be a fair statement of its effects on the human system; if it requires all the skill of the most experienced practitioner to guard against those sudden depressions, which uniformly follow its use when administered with the utmost circumspection; and if, with all this caution, its operation is still followed by the most alarming, and even fatal consequences; what shall we say of those who habitually subject their constitution to the destructive influence of this worse than Bohon Upas?” . . . Under the head of chewing, we find the following examples of its pernicious tendency:--“A clergyman of high standing informed me that he acquired the habit of using tobacco in college, and had continued the practice for a number of years; but found, by experience, his health materially impaired; being often affected with sickness, lassitude, and faintness. His muscles also became flabby and lost their tone, and his speaking was seriously interrupted by an elongation of the uvula. His brother, and intelligent physician, advised the discontinuance of his tobacco. He laid it aside. Nature, freed from its depressing influence, soon gave signs of returning vigour. His stomach resumed its wonted tone, his muscles acquired their former elasticity, and his speaking was no more annoyed by a relaxation of the azygus uvulae.

 

“A respectable man of my acquaintance, about forty years of age, who commenced chewing tobacco at the age of eighteen, was for a long time annoyed by depression of spirits, which increased until it became a settled melancholy, with great emaciation, and the usual symptoms of that miserable disease. All attempts to relieve him proved unavailing, until he was persuaded to dispense with his quid. Immediately his spirits revived, his countenance lost its dejection, his flesh increased, and he soon regained his health. Another man who used tobacco very sparingly, became affected with loss of appetite, sickness at stomach, emaciation, and melancholy. From a conviction that even the small quantity he chewed was the source of this trouble, he entirely left it off, and very soon recovered.

 

“I was once acquainted with a learned, respectable, and intelligent physician, who informed me, that from his youth he had been accustomed to the use of this baneful plant, both by smoking and chewing. At length, after using it very freely while indisposed, he was suddenly seized with an alarming vertigo, which, without doubt, was the result of this destructive habit. This afflicting complaint was preceded by the usual symptoms which accompany a disordered stomach, and a relaxation of nerves, with which, gentlemen, you are too familiar to need a description here. After the application of a variety of remedies to little or no purpose, he quit the deleterious practice, and though his vertigo continued long and obstinate, he has nearly or quite recovered his former health. And he has never doubted but the use of tobacco was the cause of all his suffering in this disagreeable disease. Many more cases might be cited, but sufficient has been said to establish the doctrine here laid down.” (“M’Allister’s Dissertation on Tobacco,” The Journal of Health 1, no. 21 [July 14, 1830]:329, 330-31)

 

THE WATER AND WINE DRINKER CONTRASTED

 

The water drinker glides tranquilly through life, without much exhilaration or depression, and escapes many diseases to which he would otherwise be subject.

 

The wine drinker experiences short but vivid periods of rapture, and long intervals of gloom; he is also more subject to disease. The balance of enjoyment, then, turns decidedly in favour of the water drinker, leaving out his temporal prosperity and future anticipations; and the nearer we keep to this regiment, the happier we shall be.—Dr. Jas. Johnson. (“The Water and Wine Drinker Contrasted,” The Journal of Health 1, no. 23 [August 11, 1830]: 368)

 

Mr. M’Naughton very plausibly supposes that the system here, as in the cases of hibernating animals, lived on its own resources. When the body is emaciated, the fatty part is taken up by the absorbents, and conveyed into the blood—the chief condition for which state of things, to be carried on without causing delirium, raging fever, and death, is a supply of water to dissolve and dilute the saline and alkaline fluids. No other drink would answer the same intention in cases of abstinence from all solid food: strong drinks would consume the vital powers, inflame the digestive canal, and prevent absorption taking place.—The nutritive, so called, as porter, beer, and the like, would oppress the brain, cause fever and stupefaction, and dropsy. Hence we still repeat, that water is the only fitting drink. By what other single liquid, the result of distillation, or fermentation, or combination of liquids, could life be sustained, for a fifth part of the above time, without intolerable torment? (“Living on Water,” The Journal of Health 1, no. 24 [August 25, 1830]: 368)

 

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