ONANISM
DISPLAY’D:
BEING,
I. An Enquiry into the true Nature of ONAN’S SIN.
II. Of the Modern _Onanists_.
III. Of _Self-Pollution_, its Causes, and Consequences; with three
extraordinary Cases, of two Young Gentlemen and a Lady, who were very
much Addicted to this Crime.
IV. Of _Nocturnal-Pollutions_ Natural and Forc’d.
V. The Great Sin of _Self-Pollution_, with the Judgment of the most
Eminent Divines upon this Subject.
VI. A Dissertation concerning _Generation_, with a curious Description
of the Parts, and of their proper Functions, _&c._ according to the
latest, and most approv’d Anatomical Discoveries.
Made _English_ from the _Paris_ Edition.
THE SECOND EDITION.
__LONDON__:
Printed for E. CURLL, over against St. _Dunstan_’s Church in
_Fleet-street_. MDCCXIX. (Price 1 _s._ 6 _d._)
[Illustration]
PREFACE.
_The Reader will immediately be sensible, that I have been led into the
first part of this Treatise upon tracing the Impositions and
Inconsistencies of the Author of a Pamphlet Entitled _Onania_; and for
the latter part it may be easily concluded to proceed from no other
Motive, but the Dictates of Nature._
_It was impossible for an Author of any Spirit, after a particular
description of the unnatural use of the Parts, that he could finish his
Labours without thoroughly examining their admiral Structure: They being
no less curious than delightful to a Youthful Swain, that’s fir’d with
Imagination._
_The infinite number of fine Vessels are pleasing in Representation, as
well as otherways Ravishing, and the Nerves and Arteries are equally
beautiful, as they are transporting. The great and exquisite sense of
the Parts of _Generation_, give an Enjoyment transcending all others;
and the Wisdom of our Creator, for the support of the World, cannot be
too sufficiently admir’d, in that Man is propagated by an excess of
Pleasure._
_The following Treatise, I have by no means compos’d to give a loose to
Debauchery. I have only persu’d the common Rules of Anatomy in this way
of Writing, and interspers’d a great variety of curious Observations and
natural Consequences as yet unobserv’d, and I was naturally induc’d to
it more for the Information of Mankind in general, than for the Sons of
_Æsculapius_ in particular. The Gentleman of all Ranks not
superannuated, may find some Pleasure in perusing it, and the fair Sex
will meet with such ample Instructions, as not to fail in the choice of
an agreeable Person, for the amorous Combat._
_For my _Dissertation_ upon the _Generation_ of _Man_, I am chiefly
oblig’d to _Messieurs Lamy_, and _Dionis_,[1] those two excellent
Anatomists; and if, in some parts of my Performance, I seem more
Ludicrous than any Author that has hitherto writ on the Subject; you’ll
find on due consideration, ’tis owing to a more exact Enquiry; and
Curiosity is not easily satisfied in the depth of the secrets of Nature.
And I hope what I have mention’d from a Learned _Casuist_,[2] will be a
sufficient Antidote against the unlawful use of those curious Parts I
have so particularly described; as an Addition to which I farther
recommend a small Treatise (not long since publish’d,) Entitled,
__ESSAYS__ relating to the _Conduct of Life_, which contain sufficient
and easy Instructions for a regular _OEconomy_, not only where the
Passions are prevalent, but in all the Vicissitudes incident to Human
Nature._
Footnote 1:
Dissertation sur la Generation de L’Homme. Par _Monsieur Dionis, Paris
1697_.
Footnote 2:
Traite de l’Impuritie, par _Monsieur Ostervald_.
_In the Writing of this small Work I carelesly omitted a material
scrutiny of a Paragraph in _Onania; Page 16_. says this Author, ‘some
Women are with held from being Prostitutes by their covetousness only:
Others for nothing else, but the fear of Diseases, or the having of
Children. Lascivious Widows, who understand the World have reason to
scruple second Marriages on many accounts; some love their Liberty;
others their Money; and if they value their Reputation, they’ll not dare
to venture on unlawful Embraces; whereas in Self-pollution, neither the
Cautious, nor the Covetous imagine that they have any thing to fear.” I
take it that this very plainly encourages the Sin of Self-pollution, if
I may be allow’d to deduce the Consequences of the latter from the
former; for he first says rightly, that unlawful Embraces are injurious
to Reputations; but then insinuates that Self-pollution may be practis’d
without any Apprehensions. This and many other parts of his Treatise,
demonstrate his View to be the sale of his Medicines, though with a
great deal of Cant he pretends the contrary, besides the very tacking of
his Apothecary’s-shop, to his stupid Performance, without any farther
considerations sufficiently shews his real Intentions. And I am so far
from imitating this ignorant _Empirick_, that the only Remedy I
prescribe, is that Infallible _Specifick_, in every ones power,
__CHASTITY__._
[Illustration]
[Illustration]
ONANISM
DISPLAY’D.
_INTRODUCTION._
The Author of a late Pamphlet entitled _ONANIA_ has by a Bundle of
Theological Phrases, Scripture Quotations, and an affected Simplicity,
attempted to possess the World with an Opinion, that his Designs in
publishing that Treatise, were meerly with spiritual Views, and out of a
tender regard to the preservation of the Healths and Constitutions of
the degenerate part of Mankind, without any the least Mercenary
Expectations; and since it may possibly bear this Construction with
Persons carelesly perusing his Performance, and the ignorant Multitude:
I shall make it my Business to set forth the Absurdity, inconsistency,
and imposture of this supercilious Scribler in every part; to prove that
his Treatise tends to the encouragement of Lewdness and Debauchery; that
his own Medicines promote the very Sin, he, for Interest sake, takes
upon him to Discountenance; and to demonstrate, that he is really
ignorant of what was the Crime of _ONAN_. But I shall premise that my
Scheme is no ways calculated to propagate any manner of Uncleanness, but
on the contrary to discourage the practice of self-pollution, by
illustrating the Sin more particularly; and enumerating more
extraordinary Instances than hitherto any Author has done on the
Subject.
I agree with this Author in the Opinion of the Divine he has quoted,
that Self-pollution is a Crime in it self, monstrous and unnatural; its
Practice filthy and odious, its Guilt crying, and its Consequences
ruinous: It destroys conjugal Affection, perverts natural Inclination,
and tends to extinguish the hopes of Posterity; but I take leave to
observe that the Author of _ONANIA_ is egregiously mistaken in fixing
this Crime upon _ONAN_, as I shall incontestably prove when I have gone
thro’ my Examination of his trifling Performance, which I purpose to do
with all the exactness imaginable.
And first, in Page 14. After setting forth Ignorance to be the first
cause of Self-pollution, this Author goes on and tells you, that the
second is the secrecy with which Self-pollution may be committed: All
other Actions of uncleanness (says he) must have a Witness, this needs
none. Some lustful Women of sense, have made all the outward shew of
Virtue and Morality that can be requir’d; they have had prudence enough,
in the midst of strong Desires, to refuse disadvantageous Matches, and
yet have abandon’d themselves to this Vice, when at the same time they
would rather have died than betray’d a weakness to any Man living, as
afterwards, becoming Penitents, they have confessed themselves. And
again some young Men of vicious Inclinations, have either naturally, or
for want of a liberal Education been shame-fac’d to excess; they have
not dar’d to look upon a Woman, and their Bashfulness has secur’d them
from every act of Impurity but this. From all which it is evident that
the secrecy of this Sin, has betray’d many into it, whom hardly any
thing else would have tempted.
In answer to this, tho’ it must be confess’d that secrecy in some
measure promotes this Vice, yet Ignorance and the want of a liberal
Education can in no respect be constru’d to have an equal Effect: An
ignorant Person may be rationally presum’d to be less influenc’d by
impure Imaginations, than a Person of a tolerable share of Sense; his
Ignorance may be so extensive, as to cloud all manner of Enjoyments, and
allow him no Thoughts of pursuing imaginary pleasures; whilst the Man of
sense is perpetually devising new Diversions, and proportions his
Enjoyment to the extent of his Capacity; he vigorously pursues the
Tracts of Lewdness and Debauchery, and is restless and uneasy, until he
has acted in all Scenes, and gone thro’ the utmost variety of brutal
Enjoyments; this I take to be highly conspicuous in the Rakes of the
Town, who are frequently Persons of sprightly Wit, and endu’d with no
small share of substantial Sense.
And as for the want of a liberal Education, I cannot easily guess at the
meaning of the Author, unless it be the want of being train’d up in the
Hundreds of _Drury_, it being very certain that in a Scholastick
Education, the perusal of ludicrous Authors, which all Youths of Spirit
are fond of making choice of for their Studies, excites them to
uncleanness infinitely beyond Ignorance; and that the want of Education
should occasion such an invincible Bashfulness, as to deter a Person
from looking on a Woman, is such an imposition upon the illiterate part
of Mankind, which make up at least three Parts in four of the Creation,
that nothing can be like it, when we consider that the Enjoyment of a
Woman is so natural, that no bounds of Shame will confine it, and that
Persons in all other Respects modest, have a strong propensity to
copulation, and cannot conquer this passion, like others more visible to
the World, by Shame or any other means.
Shame I take to be more a defect in Nature, and want of Resolution to
act in Publick, than to discourage the private Amours of Youth, which by
a due management may be easily carried on with sufficient secrecy: And
we oftentimes find a bashful Person more inclinable to Vice than the Man
of assurance, tho’ he supports the Character with more Hipocrisy; his
Intrigues are carried on with an entire secrecy, and he can enter upon
his Lewdness with an air of Gravity and Innocence, when the Sinner of
Resolution as frankly owns his Experience, as he commits the Crime. But
to go on with this Author, in page 17. He says, it is the general
Opinion, that the shameless are the worst of People, yet shame when ill
plac’d, has often wrought worse Effects, than the reverse alone has been
able to produce. When a Bastard Infant is found Dead, and the Mother,
lately deliver’d without Witness, is not able to prove either that she
had made Provision for it, or during her pregnancy imparted the secret
to another, besides the Father, our _English_ Law, without any other
Evidence, presumes the Woman to have murder’d the Child. From whence it
is evident the Legislators must have suppos’d that some Women may have
cruelty enough to commit the most unnatural Murder of all, and at the
same time want Courage to bear shame.
This penetrating Author does not consider, that ’tis not so much the
want of Courage to bear a present shame, as to prevent a future expence
in the maintaining and breeding up a Child, which most commonly
occasions these unnatural Murders; and where a Crime of this Nature can
be perpetrated with secrecy, so that the guilty Persons may come off
with impunity, I take it that in all Cases the incumbrance is more
consider’d than the shame.
I am not of his Opinion in Page 18. that Women are equally immodest with
Men, and that Custom and Education only prevents their shewing it. For
in the Infancy of Children, before the force of Education can possibly
take place, or sense prevail, as a Guide to their Actions, we frequently
find an abounding Modesty in the Female, and a large share of Boldness
in the Male, produc’d from the same Loins, and this I have observ’d is
generally the Case, which can proceed from nothing but Nature.
And in Page 19. says this Author, if Children were strictly forbid never
to touch their Eyes or Nose, but with their Handkerchiefs, and that only
upon very urgent Necessities; if likewise they saw every Body comply
with this Custom, and it was counted abominable to touch them with their
naked Hands, I can’t see why this might not be as shocking to them when
grown up, as now the most guilty Denudations are to well bred People.
Now this curious Observation upon the efficacy of Custom being
introduc’d in a Paragraph treating of Modesty and Chastity, I appeal to
all Persons of any sense or discernment, whether it does not imply, that
all Modesty and Virtue is establish’d only by Custom, and whether it
does not entirely destroy the notion of an innate Principle. This
concludes his first Chapter, and I take it to be very evident, that
under a Cloak of Divinity, this Author slily propagates Doctrines fatal
to Religion, and highly reflecting on the Reputations of the Virtuous.
Chap. II. Page 25. In Women, he says, Self-pollution, if frequently
practis’d, relaxes and spoils the retentive Faculty, occasions the
_Fluor Albus_, an obnoxious, as well as perplexing illness attending
that Sex, which upon account of the Womb, may draw on a whole Legion of
Diseases; among other disorders, it makes them look pale, and those who
are not of a good Complexion, swarthy and hagged. It frequently is the
cause of Hysterick Fits, and sometimes by draining away all the radical
Moisture causes Consumptions. But what it more often produces than
either, is Barrenness, a misfortune very afflictive to them, because
seldom to be redress’d; He seems to make very little difference between
the fatal Consequences of Self-pollution in either of the Sexes, when it
must be allow’d to be great, on duly considering the situation of the
parts; the Male can with abundantly more ease effect a titillation on
his external Testicles, than the Female facilitate the least pleasure in
her Womb; and as the difficulty is greater, it must deter a constant
practice, and consequently not be attended with Symptoms, equally
direful. And I doubt not, but this Author would much rather see a Legion
of Gallants waiting upon a Female, than one single act of
Self-pollution, his Interest being more nearly concern’d in the vending
of his Venereal Medicines.
Agreeable to this, in Page 46. Treating of Repentance, he goes on, it is
not enough for Youth to renounce their Crime, without renouncing
likewise all the approaches to it. All the several species of Impurity,
and the defilements of either Body or Mind, all lewd Actions, wanton
Glances, impure Thoughts and Desires, together with such familiarities
as expose to Temptations, all obscene Discourse or Expressions, and
which are contrary to Chastity. It is true this Renunciation may appear
difficult at first, and will occasion no small trouble to those that
have contracted a vicious Habit, of giving themselves up to all sorts of
Passions: But People must couragiously resolve to overcome themselves,
it being far better to deny themselves in those Things, and to cross
their own Inclinations for a time, than by pursuing them to perish
eternally. _It is profitable that one of _their_ Members should perish,
and not that _their_ whole Body should be cast into Hell._ The tacking
of this Quotation from Scripture, by a dispenser of Medicines,
pretending only to cure Venereal Maladies, seems very plain and
demonstrable to be done with a design of increasing Whoredom and
Fornication, at the same time he pretends to lash the Crime of
Self-pollution; what he can otherwise mean by the perishing of one
_Member_, is to me a mystery; and in many other parts of his Treatise he
slily insinuates Notions and Comparisons no way coherent, to promote his
Profession of Quackism.
In Page 54. After he has inserted a pretended Letter from a Young
Gentleman in the Country, setting forth the dreadful Miseries he
labour’d under thro’ a frequent practice of Self-pollution, _viz._
repeating it eight Times an hour; our Author solemnly declares, that he
concluded this Letter with requesting his Advice, and informing him that
he never carnally knew any Person (I suppose meaning neither Man nor
Woman) or defil’d himself otherwise, than by Self-pollution. Setting
aside the very great suspicion of this, and the rest of the Letters in
this Treatise being forg’d, there being no Names of the Writers, to whom
directed, or any Dates to them, the Author Acts very inconsistently, in
not setting forth the conclusion of the Letter relating to carnal
knowledge in the Letter it self, but instead thereof, he imposes upon
the World, his own Affirmation, as the only Authority. If he be himself
the Author of those Letters, as I suppose he may, indeed it has equal
sanction from his own Mouth deliver’d at another time, but if he be not
the Inventer of those Bundles of Nonsense, certainly the Genuine Letter
ought to be inserted verbatim to the end. And why he mentions that part
of the Letter at all, unless it be with a secret Design of propagating
other uncleanness more detestable as it brings a double Guilt, I cannot
well understand, since he no where takes notice of the calamities
attending Whoredom and Fornication, tho’ the Crimes are often repeated.
Towards the Conclusion of this Treatise, in Page 74. The more easily to
impose upon the publick, a solemn Declaration is made, that he neither,
has, or ever design’d to have the least Interest or share in the
Profits, that now are, or hereafter may accrue from the sale of the
Medicines; this seems to be an Evasion equally contriv’d to any of the
foregoing; is it not easy to imagine, that, (tho’ his Performance is
compos’d of stupidity) he is not himself the Author, even of that? And
that this is not his Declaration, but that of the Writer of his insipid
Treatise; and whether this be not a natural Construction, I submit to
the Determination of all impartial Readers. There are several other
Fallacies and Impostures, which might be trac’d through his trifling
Performance, but I shall content my self with the particulars I have
already examin’d: And as in Page 63. He mentions the Advice of
_Boccalini_, given as an Antidote against Whoredom, _viz._ that Persons
that way inclin’d should carry about with them, a well drawn Picture, of
the most perfect and faultless Beauty that ever appear’d in Flesh and
Blood, pencil’d over again with rotten Teeth, blear Eyes, and Noseless;
and that whenever Desires of the Flesh stir, they would take a sober
View of it, and seriously consider what they are about to do, and the
Consequences, which no doubt would damp their Inclinations. I shall
insert some particulars of this nature, which will give a more lively
Idea of the Folly and Madness, and more effectually deter a pursuit of
carnal Pleasures from Sir _Roger L’Estrange_’s Translation of
_QUEVEDO_’s Visions.
In the fifth Vision of the World, a Dialogue is begun between a Young
Libertine, and a grave Old Gentleman; ‘says the Libertine, there past by
a Lady of Pleasure, of so excellent a Shape, and Garb, that it was
impossible to see her without a Passion for her, and no less impossible
to look upon any Thing else so long as she was to be seen: They that had
seen her once, were to see her no more: for she turn’d her Face still to
new Comers: Her Motion was graceful and free, one while she’d stare ye
full in the Eyes, under colour of opening her Hood, to set it in better
order: By and by she’d steal a look at ye with one Eye, and a side Face,
from the corner of her Vizor; like a Witch that’s afraid to be known
when she comes from a Catterwal; and then out comes the delicate Hand,
and discovers the more delicious Neck and Breasts, to adjust the
Handkerchief or the Scarf; or to remove some other grievance that made
her Ladyship uneasy. Her Hair was most artificially dispos’d into
careless Rings; and the best Red and White in Nature was in her Cheeks;
if that of her Lips and Teeth did not exceed it. In a word, all she
look’d upon were her own; the Old Man opposing this Romance; says the
Young Gentleman, he must be either Blind or Barbarous that’s proof
against the Charms of so divine a Beauty; nor would any but a Sot let
slip the blessed opportunity, of so fair an Encounter; that he that has
her, has all that’s lovely or desirable in Nature: What lightning does
she carry in her Eyes! What Charms and Chains in her Looks and Motions,
for the very Souls of her Beholders! Was ever any Thing so clear, as her
Forehead? Or so black as her Eye-brows? One would swear that her
Complection had taken a Tincture of Vermillion and Milk: And that Nature
had brought her into the World with Pearl and Rubies in her Mouth, to
speak all in little, she’s the Master-piece of the Creation, worthy of
infinite praise, and equal to our largest Desires and Imaginations.
‘Here the Old Gentleman interrupted the Young Libertine, and told him he
was a Man of much Wonder and small Experience, and deliver’d over to the
Spirit of Folly and Blindness. The Truth of it is, said he, that this
prodigious Beauty of yours, hires all by the day; and if you did but see
this Puppet taken to pieces, you would find her little else but Paint
and Plaister. To begin her Anatomy at the head; you must know that the
Hair she wears, is borrow’d of a Tire-Woman, for her own was blown off
by an unlucky Wind from the coast of _Naples_; or if she has any left,
she keeps it private, as a Memorial of her Antiquity; she is beholden to
the Pencil for her Eye-brows and Complection: And upon the whole matter
she’s but an old Picture refresht; all that you see of her that’s good,
comes from distill’d Waters, Essences, Powders, and the like; and to see
the washing of her Face would fright the Devil: She abounds in
Pomanders, sweet Waters, Spanish Pockets, perfum’d Drawers; and all
little enough to qualifie the poisonous Whiffs she sends from her Toes
and Armpits, which would otherwise out stink Ten Thousand Pole-Cats: She
cannot chuse but kiss well, for her Lips are perpetually bath’d in Oil
and Grease; and he that embraces her, shall find the better half of her
the Taylors, and only a stuffing of Cotton, and Canvas to supply the
defects of her Body. What do you think of your ador’d Beauty now?’
And in another place of the same Author, the following account is given
of a Visit to ill-favour’d Women; ‘some had their Faces so pounc’d and
speckled, as if they had been scarified, and newly past the cupping
Glass; with a World of little Plaisters, long, round, square; and
briefly cut out into such variety, that it would have posed a good
Mathematician to have found out another Figure; and you would have
sworn, that they had been either at Cats-play or Cuffs: Others were
scraping their Faces with pieces of Glass; tearing up their Eye-brows by
the Roots like mad; and some that had none to tear, were fetching out of
their black Boxes, such as they could get or make: Others were powdering
and curling the false Locks, or fastning their new Ivory Teeth in the
place of their old Ebony ones: Some were chewing Limmon-peal or
Cinnamon, to countenance a foul Breath; and raising themselves upon
their Ciopines, that their View might be the fairer, and their fall the
deeper: Others were quarrelling with their Looking-glasses, for shewing
them such Hags countenances; and cursing the _State_ of _Venice_, for
entertaining no better Workmen; some with their Hogs-grease and Pomatum,
were sleeking and polishing their Faces; and indeed, their Fore-heads
were bright and shining, though there were neither Suns nor Stars in
that Firmament: And others were daubing one another, to take away the
Heats and Buboes; so far does a Woman’s Wit and Invention carry her, to
her own Destruction.’ And in another Vision lewd Women are justly
call’d, _the Devil’s Factresses_.
This is a small Digression from my Subject, but as I was naturally lead
into it, by the Treatise I have been examining, and it may tend to the
discouragement of unlawful Pleasures, I hope it is excuseable. I now
proceed to shew that the Author is mistaken in the Sin of _ONAN_, and to
demonstrate what was really his Crime.
_CHAP._ I.
_Of_ _ONAN_’s _Crime; and the Sin of_ SELF-POLLUTION.
The Text of Scripture runs thus. _And _Judah_ said unto __ONAN__, Go in
unto thy Brother’s Wife, and Marry her, and raise up Seed to thy
Brother. And __ONAN__ knew that the Seed should not be his; and it came
to pass, when he went in unto his Brother’s Wife, that he spilled it on
the Ground, lest that he should give Seed to his Brother._ 38. Chap.
Genesis, Verses 8, 9, 10.
Though some Authors seem to make _ONAN_’s chief Crime to be
Self-pollution, yet the learned Bishop _Patrick_, in his Commentary upon
the _38th Chapter _of_ Genesis_, is of a contrary Opinion, _viz._
‘Verse 8. _Go in unto thy Brother’s Wife._ This was an ancient Custom
in force by the Law of _Moses_, which only exacted what had been
formerly practis’d, _viz._ that when a Man died without issue, his
next Brother should Marry his Wife. _Deut. 25. 5._
‘_And raise up Seed to thy Brother_; is meant preserve thy Brother’s
Name and Family, by begetting a Child, which may be accounted his, and
inherit his Estate. For so the Law was, that the first Born of such a
Match, was not to be look’d upon, as a Child of him that begot him;
but as his Brother’s, who was the Mother’s first Husband; though all
the following Children were to be his own.
‘Verse 9. _ONAN_ _knew that the Seed should not be accounted his in
the first Born, but his Brothers._ And least the Child should be born
in the Name of his Brother; v. 10. _The Thing which he did displeased
the Lord._ This made the Sin the more heinous, that he acted against
the divine Promise made to _Abraham_, concerning the multiplying of
his Seed.
‘The contract of Marriage was so understood in those Days, that if the
Husband died without Issue, the Woman was oblig’d to Marry his next
Brother, and as long as any of his Brethren remain’d, they were bound
to Marry his Wife, and preserve their Brother’s Memory, or solemnly
renounce, to their very great Infamy. This was so well known, that no
new contract was enjoyn’d in such a Case; for the first Husband being
dead, she and the next Brother were Man and Wife, without any farther
Agreement or Ceremony, by Virtue of the Original Law.’
The learned Prelate in this Comment, omits mentioning the spilling of
the Seed, but it may be rationally presum’d he did it not so much out of
a regard to Modesty, as its being a trifling part of the Charge against
_ONAN_; since he determines _ONAN_’s great Crime to be his not complying
with the Law of _Moses_, in the Marriage of his Brothers Wife; tho’ he
adds, that his Sin was the more heinous for his acting contrary to the
promise made to _Abraham_, in relation to the multiplying of his Seed.
What provok’d _ONAN_ to the Breach of this Law, I take to be evident,
was his not being allow’d the Reputation of begetting the first Child on
his Brothers Wife, which in all Marriages is attended with more
satisfaction, than any of the future Progeny.
There might be other probable Reasons given for _ONAN_’s breaking this
Law of _Moses_; as envy to the Memory of his deceas’d Brother, dislike
or prejudice to his Wife, _&c._ But to Comment a little farther upon the
38 _Chapter_ of _Genesis_, in respect to _ONAN_’s Crime, it may not be
amiss to examine some preceding Verses.
Verse. 2. _And_ Judah _saw there, a Daughter of a certain_ Cananite,
_whose Name was_ Shuah; _and he took her, and went in unto her. And she
conceiv’d, and bare a Son, and he call’d his Name_ Er. By this, and many
other parts of the Scripture it is apparent, that the Words _going in_
unto a Woman, were meant in those times actual Copulation, so that when
_ONAN_ _went in_ unto his Brother’s Wife, it must be constru’d, that he
began the pleasure of Matrimony, though, he did not perfect it by reason
he spilt his Seed on the Ground; that is, he withdrew from his Brothers
Wife, and did not consummate the Marriage; which displeas’d the Lord,
wherefore he slew him.
Agreeable to this in some measure, is the modern Custom amongst Persons
of distinction in their amorous Intrigues; who after they are actually
ingag’d in the pleasures of _Venus_, by a sudden ereption of the
Privities, separate from the Female the instant they feel the
Titillation in the extreme Parts, and before the _Emissio Seminis_; to
prevent the effects of a teeming Womb, which would not only occasion a
considerable expence, but expose the Female, and very much impair the
Beauty of her Form. And of this nature, I take the Sin of _ONAN_ to be,
in relation to his spilling his Seed on the Ground, though not committed
with the same design.
These particulars fully shew, that _ONAN_’s Sin was not Self-pollution,
as laid down by the Author of _ONANIA_, and for that he had the
Assistance of his Brother’s Wife. I come now to the Sin of
Self-pollution, and begin with the Causes.
I am by no means of the Author’s Opinion, that Self-pollution is
entirely occasion’d by Ignorance, Secrecy, Shame, or other particular
Causes mention’d in his Treatise, as I have already observ’d, with my
Reasons confuting the same; to which I may add, this farther, that few,
or no Persons can be ignorant, that Self-pollution is a Sin. I look upon
it to be more a natural Distemper occasion’d by a vicious ferment of the
Blood, than to proceed from any of the Causes set forth by the Author of
Self-pollution, and that this may be agitated by lewd Company, Obscene
Pictures, _&c._ It is impossible, that ignorance can increase this
Crime, when it is esteem’d the Mother of Devotion, and in my Opinion,
the firmest limits to Chastity. Without some experience, no considerable
progress can be made, and ’tis the highest inconsistency to call an
experienc’d Person ignorant.
Other Causes of Self-pollution, I take it may be justly attributed to
the very great hazards Young Gentlemen are constantly expos’d to with
Women of the Town (not that I allow any unlawful desires) for tho’ the
Crime of Self-pollution be in its nature heinous, and the Consequences
are to be fear’d by all considerate Persons, yet the Sin doth not in any
respect seem so dreadful to vigorous Youth, as that of Whoredom, and the
Calamities attending, are generally more remote in prospect. A Clap or a
Pox will immediately ensue in the most terrible manner (the Beauty of
the Front, and the most valuable parts of the Body, being particularly
in danger) in the case of Copulation with an unsound Woman, when the
consequences of Self-pollution only steal on you by degrees, and will be
a considerable space before the direful Effects shall be visible. This I
take to be a principal Cause of Self-pollution, especially where Persons
have suffer’d in their Intrigues with lewd Women; and what encreases it
in this case, is the pernicious Salt of a transmissive Nature,
oftentimes remaining in the center of the Blood, upon taking unbounded
quantities of Mercurial Preparations; some Young Gentlemen have
confess’d to me, that after the cure of the secret Disease by
Quack-physicians, their Inclinations have encreas’d, with the number of
their venerial Maladies, which can proceed from no other cause than a
pollution of the Blood occasion’d by the Dregs of ill prepar’d
Medicines.
I have known two very remarkable Cases of this kind in the Country. One
was a half witted young Fellow, being with artifice entic’d to the act
of Fornication with an unclean Woman, who after a cure of the Disease he
receiv’d by her, was so strangely addicted to Self-pollution, that at
length there was far greater difficulty to preserve his impair’d
Carcass, than in curing of his nauseous Distemper, notwithstanding, he
had it with severity: He would sit down upon the Floor, and with Eyes
lift up violate Nature in a seeming Transport, and oftentimes repeat
this unnatural Sin, with an uncommon pleasure: At last he confess’d it,
and on a private Examination declar’d, that he never had any inclination
to Self-pollution, before he had receiv’d his venerial Injury, and
largely taken of the Surgeons Preparations, tho’ this Woman was not the
first that he had carnally known. The other Case within my knowledge,
was, that of a rakish Young Gentleman, who having run through his
Fortune in Extravagancies, particularly on the fair Sex, when he could
no longer splendidly subsist, or afford the expence of unlawful
Pleasures, being perpetually tormented with a violent inclination to
Women; at last after a long continuance of Self-pollution, he
couragiously Castrated himself, as the only cure of his vicious
Appetite. But the next News I heard, as indeed I expected, was, that he
had with equal resolution shot himself through the Head.
’Tis very certain, that Persons in mean Circumstances, are thereby in
many Respects render’d unable to pursue their darling Vices; but where
the Principles are vitiated, or the Passions prevalent, there is no
Shield of Self-defence against ill Actions: The Person wholly void of
Honesty, will commit Thefts and Robberies upon the Persons of others to
enrich himself; and the lustful Person will satisfy his Brutal
inclinations by Friction, or other abominable Enjoyments, for want of
ability, to purchase more acceptable Crimes: And as the want of
Circumstances is many times a cause of Self-pollution, so the Person in
possession of a large Fortune, is frequently guilty of the Sin of
Whoredom, accompanied with more dreadful Consequences, and Nature only,
under the severest Discipline, must in all Cases regulate the lustful
Appetite.
The design of providence, for the preservation of Mankind in a State of
Innocence, is visible throughout all the works of the Creation; there is
no condition of Life, but a Person may go thro’ free from Guilt and
Infamy; and particularly in Uncleanness, Nocturnal-pollution proceeding
meerly from Nature without force, is certainly intended to correct
lustful Inclinations; but when it arises from vicious contemplations,
and impure Ideas conceiv’d in the Mind, it is a sinful Act, though not
equally criminal to Self-pollution.
Pollution by the hand of a Woman, is always attended with more fatal
consequences to the Man than any other; the impure Thoughts are more
strongly impress’d by the presence of the Female, than its possible in
her absence, and the imaginations so heighten’d by her Touch, as to
commit the greater violence on Nature. By this, the parts are more
considerably strain’d, and their natural Strength and Vigour abated.
This naturally leads me to the various ways of Self-pollution in wanton
Females, which are so intolerable, that Modesty forbids a particular
Description. I shall only mention, that a Lascivious Woman, by the use
of a pleasurable Toy, and an injection of Milk, or other Moisture, may
possibly continue Self-pollution for a longer space than copulation with
a Man, no Spirits being drain’d or Strength exhausted by the means
herein applied; and ’tis reported that some lewd Females will commence
this vile practice, before their Privities are fledg’d with Maturity.
To demonstrate the consequences of a lewd Conversation in regard to the
Crime of Self-pollution, I shall here present you with an ample account
of a Club of Young Gentlemen, I have been inform’d, was not many Years
ago establish’d in, or near _Long-Acre_; the most abominable Nursery of
Lewdness and Debauchery, perhaps, that ever was heard of in any Country,
unless it be in the remote parts of _Europe_ amongst the vile Sects of
incestuous _Adamites_, whom Histories mention, when the Words _increase
and multiply_, were repeated in their religious Service (which was very
common) they immediately extinguish’d their Candles, and promiscuously
mix’d in carnal Enjoyments. This Club ’tis said, was held thrice a Week
at the House of a noted Victualler, who was a Stranger to the Actions of
his Guests for a considerable time; they had a Supper and plenty of
strong Liquors constantly provided to their no small Expence; they were
govern’d by a President of the Night, who was commonly elected after
Supper, and the whole Assembly struggled for this Honour: The method of
Election was thus; every one according to his Seniority advanc’d himself
in turn upon a high Joint-stool plac’d against a Wall, and with a sort
of Emulation, there practis’d Self-pollution as long, as his strength
would permit, and he that repeated the Sin the greatest number of times,
was immediately declar’d their Chief for the next time of meeting: And
to facilitate their unnatural Pleasures; their Eatings generally
consisted of strong Soops, Gravies, Fish, Jellies, and other
provocatives to Lust; and their whole Conversation turn’d on their
Excellency and Perfection in this most detestable Crime. This Account I
have had of this Club, with this Addition, that a Member of it might be
known by his spindle Shanks, fallen Jaws, and pale wither’d Countenance,
but as it is not within my own knowledge, I cannot aver it to be fact,
and to me it seems so monstrous as not to be credited in the whole, what
ever it may in part; however I thought fit to insert it, to render the
Crime the more odious and hateful to all.
And to this I may add other pernicious Consequences proceeding from this
Crime, as an irrecoverable Impotency, which renders a Man inanimate,
intoxicates his reason, and debases Nature, so as to occasion the
_Diabetis_ and other fatal lingering Diseases; for the aliment of the
Blood is so far vitiated and impair’d by a frequent repetition of this
Sin, that it is wholly unable to perform its office of Circulation with
any regularity.
Thus I have detected the several Fallacies, Inconsistencies, and
Impositions of the Author of _ONANIA_; prov’d that he is mistaken in the
Crime of _ONAN_; that the design, of his Book was to encourage Lewdness,
and thereby promote the sale of destructive Medicines, which many times
occasion a conflux of Humours, and incurable Diseases; shewn that Quack
Preparations promote the very Sin he with views of Interest pretends to
discountenance, set forth the real Crime of _ONAN_, and the Causes and
fatal Consequences of Self-pollution: I now proceed to the heinousness
of the _SIN_.
[Illustration]
_CHAP._ II.
_The_ _SIN_ _of_ _SELF-POLLUTION_, _the means to avoid it, and to
attain_ _CHASTITY_.
The Learned _Ostervald_ treating of the several Species of Uncleanness,
says it is easy to discern ‘that impure Actions are forbidden for two
Reasons. First, because they are likely means of carrying Men to the
grosser Crime: People don’t ordinarily arrive at the height of
Wickedness all at once, but by certain Steps and Degrees. They begin
with what they think lawful; they accustom themselves to violate the
rules of Chastity in such Instances, as they perswade themselves, can
have no great hurt in them: But then from these lesser Offences, they
proceed to others, whose Wickedness they cannot but be sensible of; and
so at length they fall into the more horrid Crime. But in the second
place, though we should never come thus far, and our unchaste Actions
should never push us on to the utmost Licentiousness, they however
defile the Soul; they increase the inclination to Uncleanness, and
withdraw from God; as a very little Observation will inform those, who
allow themselves in these sort of Liberties.
‘To impure Actions, may be subjoin’d such Looks, as are contrary to
Chastity, inasmuch, as a Man may be guilty also of Sin in this respect,
whether in beholding such Objects, or in reading such Books, as may be
apt to beget unlawful Desires. It is an undoubted Truth, that impure
Passions are chiefly rais’d and inflam’d by the sight, and that it is
impossible to continue Chast without a diligent care to govern the Eyes,
and to turn them away from whatsoever might seduce the Heart. Let but
any one enquire into the Objects I am speaking of, and the Impressions
they are apt to make upon the Mind, and this will presently convince him
of the Evil and Danger of suffering his Eyes to dwell upon them: These
Objects pollute the Imagination, filling it with lustful Thoughts; and
it is only through the Temptation of sensuality, that any can fix their
Eyes upon them, or take any manner of pleasure in them. The holy
Scriptures sufficiently caution against these undue Liberties; it was by
the sight that _David_ was entic’d to commit Iniquity: And _Job_, who
liv’d at a time when moral Chastity was less known, than it has been
since, had yet learn’d, that the principal Duty of Chastity was to
regulate the Sight.’
There are many Things conducive to Chastity, as the pious example of
Superiours, a Godly Conversation, Books of Devotion, a firm Resolution,
Temperance, _&c._ And at all Seasons, Persons ought to use their utmost
Endeavours for overcoming their inclinations to Impurity; but there are
some times, and opportunities, wherein it is done far more easily than
at others. In matters of Salvation, as well, as in all others, a great
deal depends upon a choice of proper Seasons: No-body, but must have
found, that he is not always equally well disposed: Upon some occasions
a thing will appear almost insuperable, which yet will not be so at
another time: Take a Man given to any particular passion, and in the
instant, when he is seiz’d and transported with it: All you can say to
the contrary, will make no Impression upon him; yet take the same Person
out of his passion, when his Blood is cold, and you will see him very
different. The Impure have their intervals, and these longer or shorter,
and more or less frequent, according as the Habit they have contracted
is stronger or weaker; there are some, over whom this passion has so
great an Ascendency, that they are almost perpetually employ’d by it;
yet such as these have some more favourable Moments, wherein they are
capable of reflection, and wherein their Passion allows them some
respite without opposition.
But there is nothing to be done without Resolution and Confidence; and
we may be assur’d, that God’s enjoining of Chastity, is an incontestable
proof, that People may attain it: It is by no means to be presum’d, that
our great Creator, who is all Justice, would under pain of Damnation
command the observance of such Duties, as he knows to be entirely out of
our power: No, there are means of performing what he injoins, not
attended with unconquerable difficulties: And as it is he, who has
ordered these means; so has he engaged himself to second them with his
blessing, whenever we commence a sincere obedience to his Laws.
It would be strange to find any make a Question of this; but it must be
granted, that as this Duty is not to be acquir’d with equal ease at all
times, so it is not alike easy to all sorts of Persons; and some find
considerable trouble in it; and so it is in all the other Duties of
Morality: There are some, who whether from their natural Tempers and
Constitutions, or from the bad Habits they have contracted, are
violently press’d on to certain Passions, and must encounter
Self-difficulties before they can make the least conquest over them: An
eagerness of Temper, and fullness of Heat, with an ill Habit too long
indulg’d, will render Persons so prone to anger, that they must be very
diligent and watchful, and always upon their guard, or they will not be
able to avoid it; but it will very ill become these to offer this for
their excuse; for by this means, there is no Person but would be able to
vindicate himself: So in a temporal Sense, were Criminals allow’d to
plead a strong inclination and proneness of Nature, to the committing of
Crimes, there would be no such thing as Justice or Government in the
World.
Tho’ many Persons are strongly press’d to Impurity, yet it cannot be
concluded, from hence, that there are no methods of Preservation from
this Passion: If they brought themselves into this State by their own
fault, and for want of using the means proper in order to Chastity, this
is no Evidence that these means are not sufficient for their purpose:
The Case is the same here, as if a Man had fallen into a dangerous
Indisposition for not using certain Preservatives or Remedies, which
does not shew that he had no means of preventing his Sickness, but only
that he did not make a right use of them: Those who are entangled in
this dangerous Passion, and whose return to Chastity appears very
difficult, may yet be assur’d, that they may recover themselves: It is
true, they may find it troublesome at first, but then they ought to
remember, that it is but reasonable for them to cross their own
Inclinations, and bear with some inconvenience to preserve themselves
from fatal ruin: The trouble will daily lessen, and what at first seem’d
insuperable, will become at length pleasant in the performance. There
are certainly means of being Chast, and whosoever makes the Trial, will
quickly find the benefit of them: As for those that will not use them,
who will do nothing to fortify themselves, will not keep out of the way
of Temptations, nor cross their vicious Inclinations in any thing; I
confess it is my Opinion, that they will never attain any degree of
Chastity, but then they have none but themselves to blame for it; it is
their own fault, and not any defect in Religion, that they are in this
Condition: And to such the Almighty has ordain’d a proper Remedy,
whereby to avoid the excesses of the Flesh, which is _Marriage_.
Meditation is an excellent means to Purity, it excites and recalls into
the Mind, divers good Reflections, and abates the force of Temptations:
There is no matter of Religion and Piety, which may not be revolv’d in
our Minds to advantage; and there are many particular Meditations, that
have a peculiar Virtue for dissuading from pollution; such as the
presence of our Creator, Death, Resurrection, Judgment, _&c._ The
thoughts of Death, which puts an end to all our Enjoyments here, must
necessarily abate the allurements of sensual Pleasures. The thoughts of
our Resurrection will force us to have a regard to Purity: And the
thoughts of our Saviour’s Sufferings, are a powerful Motive, not to seek
our own ease, and the satisfaction of our Senses in this World.
One of the chief means of defence against Temptations to Impurity, is a
distrust of our selves. This distrust proceeds from an Opinion and Sense
of our own Weakness, and thereby a fear of being surpriz’d and ensnar’d
by Temptations; distrust will produce Vigilance, which is a second means
of defence against impure Thoughts. Persons ought to be very exact and
scrupulous, as to every thing that leads to Impurity, and not to take
too great liberty under any vain pretences. Mortification and Exercise
are very good guards against Pollution; Idleness makes People wanton and
vicious, and High-feeding very much heightens unlawful Desires.
Curiosity is frequently a cause of the wanderings of the Mind and Heart;
and a desire of satisfying it, proceeding from a secret Passion, being a
great occasion of Pollution, this also is to be guarded against: And
lastly, when Persons are under any manner of Temptations, the instant
they are sensible of impure Thoughts in the Soul, they should be
strenuously resisted. The first reception of impure Thoughts into the
Soul, shews them to be pleasing to it; and the longer they are
entertain’d there, the more this Pleasure encreases; and when this
Pleasure once prevails, the Man is no longer in a capacity to defend
himself: And there is no surer way to prevent a Conflagration, than by
thoroughly extinguishing the first spark of Fire, on its immediate
appearance.