Confessions of an English Opium-Eater by Thomas De Quincey (smart books to read .TXT) 📖

another meaning; and if I could allow myself to descend again to the impotent wishes of childhood, I should again say to myself, as I look to the North, “Oh, that I had the wings of a dove—” and with how just a confidence in thy good and gracious nature might I add the other half of my early ejaculation—“And that way I would fly for comfort!” THE PLEASURES OF OPIUM

It is so long since I first took opium that if it had been a trifling incident in my life I might have forgotten its date; but cardinal events are not to be forgotten, and from circumstances connected with it I remember that it must be referred to the autumn of 1804.  During that season I was in London, having come thither for the first time since my entrance at college.  And my introduction to opium arose in the following way.  From an early age I had been accustomed to wash my head in cold water at least once a day: being suddenly seized with toothache, I attributed it to some relaxation caused by an accidental intermission of that practice, jumped out of bed, plunged my head into a basin of cold water, and with hair thus wetted went to sleep.  The next morning, as I need hardly say, I awoke with excruciating rheumatic pains of the head and face, from which I had hardly any respite for about twenty days.  On the twenty-first day I think it was, and on a Sunday, that I went out into the streets, rather to run away, if possible, from my torments, than with any distinct purpose.  By accident I met a college acquaintance, who recommended opium.  Opium! dread agent of unimaginable pleasure and pain!  I had heard of it as I had of manna or of ambrosia, but no further.  How unmeaning a sound was it at that time: what solemn chords does it now strike upon my heart! what heart-quaking vibrations of sad and happy remembrances!  Reverting for a moment to these, I feel a mystic importance attached to the minutest circumstances connected with the place and the time and the man (if man he was) that first laid open to me the Paradise of Opium-eaters.  It was a Sunday afternoon, wet and cheerless: and a duller spectacle this earth of ours has not to show than a rainy Sunday in London.  My road homewards lay through Oxford Street; and near “the stately Pantheon” (as Mr. Wordsworth has obligingly called it) I saw a druggist’s shop.  The druggist—unconscious minister of celestial pleasures!—as if in sympathy with the rainy Sunday, looked dull and stupid, just as any mortal druggist might be expected to look on a Sunday; and when I asked for the tincture of opium, he gave it to me as any other man might do, and furthermore, out of my shilling returned me what seemed to be real copper halfpence, taken out of a real wooden drawer.  Nevertheless, in spite of such indications of humanity, he has ever since existed in my mind as the beatific vision of an immortal druggist, sent down to earth on a special mission to myself.  And it confirms me in this way of considering him, that when I next came up to London I sought him near the stately Pantheon, and found him not; and thus to me, who knew not his name (if indeed he had one), he seemed rather to have vanished from Oxford Street than to have removed in any bodily fashion.  The reader may choose to think of him as possibly no more than a sublunary druggist; it may be so, but my faith is better—I believe him to have evanesced, {11} or evaporated.  So unwillingly would I connect any mortal remembrances with that hour, and place, and creature, that first brought me acquainted with the celestial drug.

Arrived at my lodgings, it may be supposed that I lost not a moment in taking the quantity prescribed.  I was necessarily ignorant of the whole art and mystery of opium-taking, and what I took I took under every disadvantage.  But I took it—and in an hour—oh, heavens! what a revulsion! what an upheaving, from its lowest depths, of inner spirit! what an apocalypse of the world within me!  That my pains had vanished was now a trifle in my eyes: this negative effect was swallowed up in the immensity of those positive effects which had opened before me—in the abyss of divine enjoyment thus suddenly revealed.  Here was a panacea, a φαρμακον for all human woes; here was the secret of happiness, about which philosophers had disputed for so many ages, at once discovered: happiness might now be bought for a penny, and carried in the waistcoat pocket; portable ecstacies might be had corked up in a pint bottle, and peace of mind could be sent down in gallons by the mail-coach.  But if I talk in this way the reader will think I am laughing, and I can assure him that nobody will laugh long who deals much with opium: its pleasures even are of a grave and solemn complexion, and in his happiest state the opium-eater cannot present himself in the character of L’Allegro: even then he speaks and thinks as becomes Il Penseroso.  Nevertheless, I have a very reprehensible way of jesting at times in the midst of my own misery; and unless when I am checked by some more powerful feelings, I am afraid I shall be guilty of this indecent practice even in these annals of suffering or enjoyment.  The reader must allow a little to my infirm nature in this respect; and with a few indulgences of that sort I shall endeavour to be as grave, if not drowsy, as fits a theme like opium, so anti-mercurial as it really is, and so drowsy as it is falsely reputed.

And first, one word with respect to its bodily effects; for upon all that has been hitherto written on the subject of opium, whether by travellers in Turkey (who may plead their privilege of lying as an old immemorial right), or by professors of medicine, writing ex cathedrâ, I have but one emphatic criticism to pronounce—Lies! lies! lies!  I remember once, in passing a book-stall, to have caught these words from a page of some satiric author: “By this time I became convinced that the London newspapers spoke truth at least twice a week, viz., on Tuesday and Saturday, and might safely be depended upon for—the list of bankrupts.”  In like manner, I do by no means deny that some truths have been delivered to the world in regard to opium.  Thus it has been repeatedly affirmed by the learned that opium is a dusky brown in colour; and this, take notice, I grant.  Secondly, that it is rather dear, which also I grant, for in my time East Indian opium has been three guineas a pound, and Turkey eight.  And thirdly, that if you eat a good deal of it, most probably you must—do what is particularly disagreeable to any man of regular habits, viz., die. {12}  These weighty propositions are, all and singular, true: I cannot gainsay them, and truth ever was, and will be, commendable.  But in these three theorems I believe we have exhausted the stock of knowledge as yet accumulated by men on the subject of opium.

And therefore, worthy doctors, as there seems to be room for further discoveries, stand aside, and allow me to come forward and lecture on this matter.

First, then, it is not so much affirmed as taken for granted, by all who ever mention opium, formally or incidentally, that it does or can produce intoxication.  Now, reader, assure yourself, meo perieulo, that no quantity of opium ever did or could intoxicate.  As to the tincture of opium (commonly called laudanum) that might certainly intoxicate if a man could bear to take enough of it; but why?  Because it contains so much proof spirit, and not because it contains so much opium.  But crude opium, I affirm peremptorily, is incapable of producing any state of body at all resembling that which is produced by alcohol, and not in degree only incapable, but even in kind: it is not in the quantity of its effects merely, but in the quality, that it differs altogether.  The pleasure given by wine is always mounting and tending to a crisis, after which it declines; that from opium, when once generated, is stationary for eight or ten hours: the first, to borrow a technical distinction from medicine, is a case of acute—the second, the chronic pleasure; the one is a flame, the other a steady and equable glow.  But the main distinction lies in this, that whereas wine disorders the mental faculties, opium, on the contrary (if taken in a proper manner), introduces amongst them the most exquisite order, legislation, and harmony.  Wine robs a man of his self-possession; opium greatly invigorates it.  Wine unsettles and clouds the judgement, and gives a preternatural brightness and a vivid exaltation to the contempts and the admirations, the loves and the hatreds of the drinker; opium, on the contrary, communicates serenity and equipoise to all the faculties, active or passive, and with respect to the temper and moral feelings in general it gives simply that sort of vital warmth which is approved by the judgment, and which would probably always accompany a bodily constitution of primeval or antediluvian health.  Thus, for instance, opium, like wine, gives an expansion to the heart and the benevolent affections; but then, with this remarkable difference, that in the sudden development of kind-heartedness which accompanies inebriation there is always more or less of a maudlin character, which exposes it to the contempt of the bystander.  Men shake hands, swear eternal friendship, and shed tears, no mortal knows why; and the sensual creature is clearly uppermost.  But the expansion of the benigner feelings incident to opium is no febrile access, but a healthy restoration to that state which the mind would naturally recover upon the removal of any deep-seated irritation of pain that had disturbed and quarrelled with the impulses of a heart originally just and good.  True it is that even wine, up to a certain point and with certain men, rather tends to exalt and to steady the intellect; I myself, who have never been a great wine-drinker, used to find that half-a-dozen glasses of wine advantageously affected the faculties—brightened and intensified the consciousness, and gave to the mind a feeling of being “ponderibus librata suis;” and certainly it is most absurdly said, in popular language, of any man that he is disguised in liquor; for, on the contrary, most men are disguised by sobriety, and it is when they are drinking (as some old gentleman says in Athenæus), that men εαυτους εμφανιζουσιν οιτινες εισιν—display themselves in their true complexion of character, which surely is not disguising themselves.  But still, wine constantly leads a man to the brink of absurdity and extravagance, and beyond a certain point it is sure to volatilise and to disperse the intellectual energies: whereas opium always seems to compose what had been agitated, and to concentrate what had been distracted.  In short, to sum up all in one word, a man who is inebriated, or tending to inebriation, is, and feels that he is, in a condition which calls up into supremacy the merely human, too often the brutal part of his nature; but the opium-eater (I speak of him who is not suffering from any disease or other remote effects of opium) feels that the divines part of his nature is paramount; that is, the moral affections are in a state of cloudless serenity, and over all is the great light of the majestic intellect.

This is the doctrine of the true church on the subject of opium: of which church I acknowledge myself to be the only member—the alpha and the omega: but then it is to be recollected that I speak from the ground of a large and profound personal experience: whereas most of the unscientific {13} authors who have at all treated of opium, and even of those who have written expressly on the materia medica, make it evident, from the horror they express of it, that their experimental knowledge of its action is none at all.  I will, however, candidly acknowledge that I have met with one person who bore evidence to its intoxicating power, such as staggered my own incredulity; for he was a surgeon, and had himself taken opium largely.  I happened to say to him that his enemies (as I had heard) charged him with talking nonsense on politics, and that his friends apologized for him by suggesting that he was constantly in a state of intoxication from opium.  Now the accusation, said I, is not primâ facie and of necessity an absurd one; but the defence is.  To my surprise, however, he insisted that both his enemies and his friends were in the right.  “I