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THE  UNIVERSITY 
OF  ILLINOIS 
LIBRARY 


sad 

B95g 
Id.  1898 


iHi 


Digitized  by  the  Internet  Archive 
in  2017  with  funding  from 

University  of  Illinois  Urbana-Champaign  Alternates 


https://archive.org/details/anatomyofmelanch00burt_1 


BURTON’S 

Anatomy  of  Melancholy. 


•-k.Mir'..  , 

OF  THE 

UNIVEHSITY  of  ILLINOIS. 


FRONTISPIECE  to  the  ORIGINAL  EDITION. 


Zelotypia 


TernoGritus  Abderites. 


Solitiido 


THE 

ANATOMY"  OF 
MELANCHOLY 


V/Juxt  it  A wi  th  all  the  lands,  causes, 
si/mptouts.p7'ot/nost7,cs  iScseve^-cd  cures  of  it. 
In  three  Pa rii ti o n s. with  their  several 
Sections,  numbers  A subsections. 

P h i lfM'(  Tf>hicall uMecLiciitctlLp , 
P/.ftor/caJlp  opened  tic  cut  up. 


J Jfiiiorritifs . fiinior. 

With  a Satpj'ical  Preface  coneiucincf 
tp  the  Pot  I owing  Dus-oourse . 

The  Sirth  Edition  , corrected  and 
auejniented  bij  the  Author . 

Onuif  tulu punctum,  t/ut.  'miscuit  utile  duld. 


Hypocondriacus, 


,I  UUiUJ,-  , 


'M&niac.iis 


diperstj  tlosus 


P_d  ^ London. 

7 frinted A are  to  be  eotcl  hif^ 
H en.  Crips  A Lo do.  LI o ud at 
their  shop  in  Popes-headAlteii. 

" • 


Helle.bor. 


THE 


ANATOMY  OF  MELANCHOLY 

WHAT  IT  IS 


WITH  ALL  THE  KINDS,  CAUSES,  SYMPTOMS,  PROGNOSTICS, 
AND  SEVERAL  CURES  OF  IT 


IN  THREE  PARTITIONS;  WITH  THEIR  SEVERAL  SECTIONS,  MEMBERS, 
AND  SUBSECTIONS,  PHILOSOPHICALLY,  MEDICINALLY, 
HISTORICALLY  OPENED  AND  CUT  UP 


By  DEMOCRITUS  JUNIOR 

[ROBERT  BURTON] 


WITH  A 


SATIRICAL  PREFACE,  CONDUCING  TO  THE  FOLLOWING  DISCOURSE 


A NEW  EDITION 


LONDON 

C H A T T O & W I N D U S 

1S9S 


>:«r*.^'^'02  -i  r,,,.,,  1,‘i'V  SMy’IINR 


VI 

C9 


a 

M 


HONORATISSIMO  DOMINO, 

NON  MINVS  VIRTUTE  SUA,  QUAM  GENERIS  SPLENDORE, 
ILLVSTRISSIMO, 

GEORGIO  BEMLEIO, 

MILITI  DE  RALNEO,  RARONI  DE  BERKLEY,  MOUBREY,  SEGRAVE, 

D.  DE  BRUSE,  ' ' 

DOMINO  SUO  MUl.TIS  NOMINIBUS  OBSERVANDO, 


HANG  SUAM 

MELANCHOLIiE  ANATOMEN, 

JAM  SEXTO  REVISAM,  D.D. 


DEMOCRITUS  JUNIOR. 


b 


-.5:  m2 


ADVERTISEMENT. 


The  worlc  now  restored  to  public  notice  has  had  an  extraor 
dinary  fate.  At  the  time  of  its  original  publication  it  obtained  a 
great  celebrity,  which  continued  more  than  half  a century.  During 
that  period  few  books  were  more  read,  or  more  deservedly  ap- 
plauded. It  was  the  delight  of  the  learned,  the  solace  of  the 
indolent,  and  the  refuge  of  the  uninformed.  It  passed  through  at 
least  eight  editions,  by  which  the  bookseller,  as  Wood  records,  got 
an  estate;  and,  notwithstanding  the  objection  sometimes  opposed 
against  it,  of  a quaint  style,  and  too  great  an  accumulation  of 
authorities,  the  fascination  of  its  wit,  fancy,  and  sterling  sense, 
have  borne  down  all  censures,  and  extorted  praise  from  the  first 
writers  in  the  English  language.  The  grave  Johnson  has  praised 
it  in  the  warmest  terms,  and  the  ludicrous  Sterne  has  interwoven 
many  parts  of  it  into  his  own  popular  performance.  Milton  did 
not  disdain  to  build  two  of  his  finest  poems  on  it;  and  a host  of 
inferior  writers  have  embellished  their  works  Avith  beauties  not 
their  OAvn,  culled  from  a performance  which  they  had  not  the 
justice  even  to  mention.  Change  of  times,  and  the  frivolity  of 
fashion,  suspended,  in  some  degree,  that  fame  which  had  lasted 
near  a century;  and  the  succeeding  generation  affected  indiffer- 
ence towards  an  author,  who  at  length  was  only  looked  into  by 
the  plunderers  of  literature,  the  poachers  in  obscure  volumes.  T)ie 
plagiarisms  of  Tristram  Shandy,  so  successfully  brought  to  light  by 
Dr.  Ferriar,  at  length  drew  the  attention  of  the  public  towards 
a writer,  who,  though  then  little  known,  might,  without  impeach- 


Vlll 


ADVERTISEMENT. 


Tnent  of  modesty,  lay  claim  to  every  mark  of  respect;  and  inquiry 
proved,  beyond  a doubt,  that  the  calls  of  justice  had  been  little 
attended  to  by  others,  as  well  as  the  facetious  Yorick.  Wood 
observed,  more  than  a century  ago,  that  several  authors  had  un- 
mercifully stolen  matter  from  Burton  without  any  acknowledg- 
ment. The  time,  however,  at  length  arrived,  when  the  merits  of 
the  Anatomy  of  Melancholy  were  to  receive  their  due  praise.  The 
book  was  again  sought  for  and  read,  and  again  it  became  an 
applauded  performance.  Its  excellencies  once  more  stood  confessed, 
i n the  increased  price  which  every  copy  offered  for  sale  produced ; 
and  the  increased  demand  pointed  out  the  necessity  of  a new 
edition.  This  is  now  presented  to  the  public  in  a manner  not  dis- 
graceful to  the  memory  of  the  author;  and  the  publisher  relies 
with  confidence,  that  so  valuable  a repository  of  amusement  and  in- 
formation, will  continue  to  hold  the  rank  to  which  it  has  been  restored, 
firmly  supported  by  its  own  merit,  and  safe  fi'om  the  influence  and 
blight  of  any  future  caprices  of  fashion.  To  open  its  valuable 
mysteries  to  those  who  have  not  had  the  advantage  of  a classical 
education,  translations  of  the  countless  quotations  from  ancient  writers 
which  occur  in  the  work,  are  now  for  the  first  time  given,  and  obsolete 
orthography  is  in  all  instances  modernised. 


M E M 0 1 R 


OF  THE 

AUTHOR. 


Kobert  Burton  was  the  son  of  Balpli  Burton,  of  an  ancient  and  genteel 
family  at  Bindley,  in  Leicestershire,  and  was  born  there  on  tlie  8 th  of  February, 
1576.*  He  received  the  first  rudiments  of  learning  at  the  free  school  of 
Sutton  Coldfield,  in  Warwickshire,t  from  whence  he  was,  at  the  age  of 
seventeen,  in  the  long  vacation,  1593,  sent  to  Brazen  Nose  College,  in  the 
condition  of  a commoner,  where  he  made  a considerable  progress  in  logic  and 
philosophy.  In  1599  he  was  elected  student  of  Christ  Church,  and,  for  form 
sake,  was  put  under  the  tuition  of  Dr.  John  Bancroft, -afterwards  Bishop  of 
Oxford.  In  1614  he  was  admitted  to  the  reading  of  the  Sentences,  and  on  the 
29th  of  November,  1616,  had  tlie  vicarage  of  St.  Thomas,  in  the  west  suburb 
of  Oxford,  conferred  on  him  by  the  dean  and  canons  of  Christ  Church,  which, 
with  the  rectory  of  Segrave,  in  Leicestershire,  given  to  him  in  the  year  1636, 
by  George,  Lord  Berkeley,  he  kept,  to  use  the  words  of  the  Oxford  antiquary, 
with  much  ado  to  his  dying  day.  He  seems  to  have  been  first  beneficed  at 
Walsby,  in  Lincolnshire,  through  the  munificence  of  his  noble  patroness, 
Frances,  Countess  Dowager  of  Exeter,  but  resigned  the  same,  as  he  tells  us,  for 
some  special  reasons.  At  his  vicarage  he  is  remarked  to  have  always  given 
the  sacrament  in  wafers.  Wood’s  character  of  him  is,  that  “ he  was  an  exact 
mathematician,  a curious  calculator  of  nativities,  a general  read  scholar,  a 
thorough-paced  philologist,  and  one  that  understood  the  surveying  of  lands 
well.  As  he  was  by  many  accounted  a severe  student,  a devourer  of  authors, 
a melancholy  and  humorous  person ; so  by  others,  who  knew  him  well,  a person^ 
of  great  honesty,  plain  dealing  and  charity.  I have  heard  some  of  the  ancients- 
of  Christ  Church  often  say,  that  his  company  was  very  merry,  facete,  and 


* His  elder  brother  was  William  Burton,  the  Leicestershire  antiquary,  bom  24th  August,  1575,  educated 
at  Sutton  Coldfield,  admitted  commoner,  or  gentleman  commoner,  of  Brazen  Nose  College,  1591 ; at  the  Inner 
Temple,  20th  May,  1593;  B.A.  22nd  June,  1594;  and  afterwards  a barrister  and  reporter  in  the  Court  -of 
Common  Pleas.  “ But  his  natural  genius,”  says  Wood,  “leading  him  to  the  studies  of  heraldry,  genealo- 
gies, and  antiquities,  he  became  excellent  in  those  obscure  and  intricate  matters;  and,  look  upon  him  as  a 
gentleman,  was  accounted,  by  all  that  knew  him,  to  be  the  best  of  his  time  for  those  studies,  as  may  appear 
by  his ‘Description  of  Leicestershire.’”  His  weak  constitution  not  permitting  him  to  follow  business,  he  retired 
into  the  country,  and  his  greatest  work,  “The  Description  of  Leicestershire,”  was  published  in  folio,  1622. 
He  died  at  Falde,  after  suffering  much  in  the  civil  war,  6th  April,  1645,  and  was  buried  in  the  parish  church 
belonging  thereto,  called  Hanbury. 

• t This  is  Wood’s  account.  His  will  says,  Nuneaton;  but  a passage  in  this  work  [vol.  i.  p.  395,]  mention* 
Sutton  Coldfield : probably  he  may  have  been  at  both  schools. 


ACCOUNT  OF  THE  AUTHOR. 


juvenile;  and  no  man  in  his  time  did  surpass  him  for  his  ready  and  dexterous 
interlarding  his  common  discourses  among  them  with  verses  from  the  poets,  or 
sentences  from  classic  authors ; which  being  then  all  the  fashion  in  the  Univer- 
sity, made  his  company  the  more  acceptable.”  He  appears  to  have  been  a 
universal  reader  of  all  kinds  of  books,  and  availed  himself  of  his  multifarious 
studies  in  a very  extraordinary  manner.  From  the  information  of  Hearne,  wo  / 
learn  that  J ohn  House,  the  Bodleian  librarian,  furnished  him  with  choice  books 
for  the  prosecution  of  his  work.  The  subject  of  his  labour  and  amusement, 
seems  to  have  been  adopted  from  the  infirmities  of  his  own  habit  and  constitu- 
tion. Mr.  Granger  says,  “ He  composed  this  book  with  a view  of  relieving 
his  own  melancholy,  but  increased  it  to  such  a degree,  that  nothing  could  make 
him  laugh,  but  going  to  the  bridge-foot  and  hearing  the  ribaldry  of  the  barge- 
men, which  rarely  failed  to  throw  him  into  a violent  fit  of  laughter.  Before 
he  was  overcome  with  this  horrid  disorder,  he,  in  the  intervals  of  his  vapours, 
was  esteemed  one  of  the  most  facetious  companions  in  the  University.” 

His  residence  was  chiefly  at  Oxford ; where,  in  his  chamber  in  Christ 
Church  College,  he  departed  this  life,  at  or  very  near  the  time  which  he  had 
some  years  before  foretold,  from  the  calculation  of  his  own  nativity,  and  which, 
says  Wood,  “ being  exact,  several  of  the  students  did  not  forbear  to  whisper 
among  themselves,  that  rather  than  there  should  be  a mistake  in  the  calcula- 
tion, he  sent  up  his  soul  to  heaven  through  a slip  about  his  neck.”  Whether 
this  suggestion  is  founded  in  truth,  we  have  no  other  evidence  than  an  obscure 
hint  ill  the  epitaph  hereafter  inserted,  which  was  written  by  the  author  himself, 
a short  time  before  his  death.  His  body,  with  due  solemnity,  was  buried  near 
that  of  Dr.  Hobert  Weston,  in  the  north  aisle  which  joins  next  to  the  choir  of 
the  Cathedral  of  Christ  Church,  on  the  27th  of  January,  1639-40.  Over  his 
grave  was  soon  after  erected  a comely  monument,  on  the  upper  pillar  of  the 
said  aisle,  with  his  bust,  painted  to  the  life.  On  the  right  hand  is  the  following 
calculation  of  his  nativity : 


ACCOUNT  OF  THE  AUTHOR. 


XI 


and  uiider  tlie  bust^  tbis  inscription  of  bis  own  composition; — 

Faucis  notus,  paucioribus  ignotus, 

Ilic  jacet  Z^mocrif us  junior 
Cui  vitam  dedit  et  mortem 
Melancholia. 

Ob.  Sid.  Jan.  A.  C.  mdcxxxix. 

Anns : — Azure  on  a bend  0.  between  three  dogs’  beads  0.  a crescent  G. 

A few  months  before  bis  death,  be  made  bis  will,  of  which  the  following  ia 
a copy: 

Extracted  from  the  Registry  of  the  Prerogative  Court  of  Canterbury. 

In  Nomine  Dei  Amen.  August  15‘^  One  thousand  six  hundred  thirty  nine  because 
there  be  so  many  casualties  to  which  our  life  is  subject  besides  quarrelling  and  contention 
Avhich  happen  to  our  Successors  after  our  Death  by  reason  of  unsettled  Estates  I Robert 
Burton  Student  of  Christchurch  Oxon.  though  my  means  be  but  small  have  thought  good 
by  this  my  last  Will  and  Testament  to  dispose  of  tliat  little  which  I have  and  being  at 
this  present  I thank  God  in  perfect  health  of  Bodie  and  Mind  and  if  this  Testament  be 
not  so  formal  according  to  the  nice  and  strict  terms  of  Daw  and  other  Circumstances 
peradventure  required  of  which  I am  ignorant  I desire  howsoever  this  my  Will  may  be 
accepted  and  stand  good  according  to  my  true  Intent  and  meaning  First  I bequeath 
Animam  Deo  Corpus  Terrte  whensoever  it  shall  please  God  to  call  me  I give  my  Land  in 
Higham  which  my  good  Father  Ralphe  Burton  of  Lindly  in  the  County  of  Leicester 
Esquire  gave  me  by  Deed  of  Gift  and  that  which  I have  annexed  to  that  Farm  by  purchase 
since,  now  leased  for  thirty  eight  pounds  per  Ann.  to  mine  Elder  Brother  William  Burton 
of  Lindly  Esquire  during  his  life  and  after  him  to  his  Heirs  I make  my  said  Brother 
William  likewise  mine  Executor  as  well  as  paying  such  Annuities  and  Legacies  out  of  my 
Lands  and  Goods  as  are  hereafter  specified  I give  to  my  nephew  Cassibilan  Burton 
twenty  pounds  Annuity  per  Ann.  out  of  my  Land  in  Higham  during  his  life  to  be  paid 
at  two  equall  payments  at  our  Lady  Day  in  Lent  and  Michaelmas  or  if  he  be  not  paid 
within  fourteen  Days  after  the  said  Feasts  to  distrain  on  any  part  of  the  Ground  on  or 
any  of  my  Lands  of  Inheritance  Item  I give  to  my  sister  Katherine  Jackson  during  her 
life  eight  pounds  per  Ann.  Annuity  to  be  paid  at  the  two  Feasts  equally  as  above  said  or 
else  to  distrain  on  the  Ground  if  she  be  not  paid  after  fourteen  days  at  Lindly  as  the  other 
some  is  out  of  the  said  Land  Item  I give  to  my  Servant  John  Upton  the  Annuity  of  Forty 
Shillings  out  of  my  said  Farme  during  his  life  (if  till  then  my  Servant)  to  be  paid  on 
Michaelmas  day  in  Liudley  each  year  or  else  after  fourteen  days  to  distrain  Now  for  my 
goods  I thus  dispose  them  First  I give  an  C‘^  pounds  to  Christ  Church  in  Oxford  where  I 
have  so  long  lived  to  buy  five  pounds  Lands  per  Ann.  to  be  Yearly  bestowed  on  Bool^s 
for  the  Library  Item  I give  an  hundredth  pound  to  the  University  Library  of  Oxford  to 
be  bestowed  to  purchase  five  pound  Land  per  Ann.  to  be  paid  out  Yearly  on  Books  as 
Mrs.  Brooks  formerly  gave  an  hundred  pounds  to  buy  Land  to  the  same  purpose  and  the 
Rent  to  the  same  use  I give  to  my  Brother  George  Burton  twenty  pounds  and  my  watch 
I give  to  my  Brother  Ralph  Burton  five  pounds  Item  I give  to  the  Parish  of  Seagrave  in 
Leicestershire  where  I am  now  Rector  ten  pounds  to  be  given  to  certain  Feoffees  to  the 
perpetual  good  of  the  said  Parish  Oxon*  Item  I give  to  my  Niece  Eugenia  Burton  One 
liundredth  pounds  Item  I give  to  my  Nephew  Richard  Burton  now  Prisoner  in  London  an 
hundredth  pound  to  redeem  him  Item  I give  to  the  Poor  of  Higham  Forty  Shillings  where 
my  Land  is  to  the  Poor  of  Nuneaton  where  I was  once  a Grammar  Scholar  three  pound 
to  my  Cousin  Purfey  of  Wadlake  [Wadley]  my  Cousin  Purfey  of  Calcott  my  Cousin 
Hales  of  Coventry  my  Nephew  Bradshaw  of  Orton  twenty  shillings  a piece  for  a small 
remembrance  to  Mr.  M^hitehall  Rector  of  Cherkby  myne  own  Chamber  Fellow  twenty 
shillings  I desire  my  Brother  George  and  my  Cosen  Purfey  of  Calcott  to  be  the  Overseers 
of  this  part  of  my  Will  I give  moreover  five  pounds  to  make  a small  Monument  for  my 
^lother  where  she  is  buried  in  London  to  my  Brother  Jackson  forty  shillings  to  my 
Servaat  John  Upton  forty  shillings  besides  his  former  Annuity  if  he  be  my  Servant  till  I 
die  if  he  be  till  then  my  Servant  f — ^ROBERT  BURTON — Charles  RnsseU  Witness 
— J’ohn  Pepper  Witness. 


.So  in  the  Register. 


t So  in  the  Register. 


xii 


ACCOUNT  OF  THE  AUTHOR. 


An  Appendix  to  this  my  Will  if  I die  in  Oxford  or  whilst  I am  of  Christ  Church  and 
with  good  Mr.  Paynes  August  the  Fifteenth  1639. 

I Give  to  Mr.  Doctor  Fell  Dean  of  Christ  Church  Forty  Shillings  to  the  Eight  Canons 
twenty  Shillings  a piece  as  a small  remembrance  to  the  poor  of  St.  Thomas  parish  Twenty 
Shillings  to  Brasenose  Library  five  pounds  to  IMr.  Bowse  of  Oriell  Colledge  twenty 
Shillings  to  Mr.  Ileywood  a;a;s.  to  Dr.  Metcalfe  a:jrs.  to  Mr.  Sherley  ^^s.  If  I have  any 
Books  the  University  Library  hath  not,  let  them  take  them  If  I have  any  Books  our  own 
Library  hath  not,  let  them  take  them  I give  to  Mrs.  Fell  all  my  English  Books  of 
Husbandry  one  excepted  to  her  Daughter  Mrs.  Katherine  Fell  my 

Six  Pieces  of  Silver  Plate  and  six  Silver  Spoons  to  Mrs  lies  my  Gerards  Herball  to  Mrs. 
Morris  my  Country  Farme  Translated  out  of  French  4.  and  all  my  English  Physick  Books 
to  Mr.  Whistler  the  Becorder  of  Oxford  I give  twenty  shillings  to  all  my  fellow 
Students  M""®  of  Arts  a Book  in  fol.  or  two  a piece  as  Master  MoiHs  Treasuim*  or  Mr 
Dean  shall  appoint  whom  I request  to  be  the  Overseer  of  this  Appendix  and  give  him  for 
his  pains  Atlas  Geografer  and  Ortelius  Theatrum  Mond’  I give  to  John  Fell  the  Dean’s 
Son  Student  my  Mathematical  Instruments  except  my  two  Crosse  Staves  which  I give  to 
my  Lord  of  Donnol  if  he  be  then  of  the  House  To  Thomas  lies  Doctor  lies  his  Son 
Student  Saluntch  on  Paurrhelia  and  Lucian’s  Works  in  4 Tomes  If  any  books  be  left  let 
my  Executors  dispose  of  them  with  all  such  Books  m are  written  with  my  OAvn  hands 
and  half  my  Melancholy  Copy  for  Crips  hath  the  other  half  To  Mr.  Jones  Chaplin  and 
Chanter  my  Surveying  Books  and  Instruments  To  the  Servants  of  the  House  Forty 
Shillings  BOB.  BUBTON — Charles  Bussell  Witness — John  Pepper  Witness — This  Will 
was  shewed  to  me  by  the  Testator  and  acknowledged  by  him  some  few  days  before  his 
death  to  be  his  last  Will  Ila  Tester  John  Morris  S Th  D.  Prebend ari’  Eccl  Chri’  Oxon 
Feb.  3,  1639. 

Probatum  fuit  Testamentum  suprascriptum,  &;c.  11°  1640  Juramento  Willmi  Burton 
Fris’  et  Executoris  cui  &e.  de  bene  et  fideliter  administrand.  &c.  coram  Mag’ris 
Nathanaele  Stephens  Bectore  Eccl.  de  Drayton,  et  Edwardo  Farmer,  Clericis, 
vigore  commissionis,  &c. 


The  only  work  our  author  executed  was  that  now  reprinted,  which 
probably  was  the  principal  employment  of  his  life.  Dr.  Ferriar  says,  it  was 
originally  published  in  the  year  1617 ; but  this  is  evidently  a mistake;*  the 
first  edition  was  that  printed  in  4 to,  1621,  a copy  of  which  is  at  present  in 
the  collection  of  John  Nichols,  Esq.,  the  indefatigable  illustrator  of  the 
History  of  Leicestershire;'  to  whom,  and  to  Isaac  Heed,  Esq.,  of  Staple  Inn, 
this  account  is  greatly  indebted  for  its  accua'acy.  The  other  impressions  of  it 
were  in  1624,  1628,  1632,  1638,  1651-2,  1660,  and  1676,  which  last,  in  the 
title-page,  is  called  the  eighth  edition. 

The  copy  from  which  the  present  is  re-printed,  is  that  of  1651-2:  at  the 
conclusion  of  which  is  the  following  address : 

“ To  THE  BEADEB. 

*“  Be  pleased  to  know  (Courteous  Beader)  that  since  the  last  Impression  of  this  Book, 
the  ingenuous  Author  of  it  is  deceased,  leaving  a Copy  of  it  exactly  corrected,  with  several 
considerable  Additions  by  his  own  hand;  this  Copy  he  committed  to  my  care  and  custody, 
with  directions  to  have  those  Additions  inserted  in  the  next  Edition  ; which  in  order  to  his 
command,  and  the  Publickc  Good,  is  faithfully  performed  in  this  last  Impression.” 

H.  a (i.  e.  HEN.  CRIP  PS.) 


• Originatin'):,  perhaps,  in  a note,  p.  448,  6th  edit.  (p.  504  of  the  present),  in  which  a book  is  quoted 
as  having  been  “ printed  at  Paris  1624,  seven  years  after  Burton’s  first  edition.”  As,  however,  the  editions 
after  that  of  1621,  are  regularly  marked  in  suc’cessiou  to  the  eighth,  printed  in  1676,  there  seems  very  little 
reason  to  doubt  that,  in  the  note  above  alluded  to,  either  1624  has  been  a misprint  for  1628,  or  seven  years  for 
three  years.  The  numerous  typographical  errata  in  other  parts  of  the  work  strongly  aid  this  latter  suppo- 
sition. 


ACCOUNl'  OF  THE  AUTHOR. 


Xlll 


The  following  testimonies  of  various  authors  will  serve  to  show  the  estima- 
tion in  which  this  work  has  been  held ; — 


“ The  Anatomy  of  Melancholy,  wherein  the  author  hath  piled  up  varietj  of  much 
excellent  learning.  Scarce  any  book  of  philology  in  our  land  hath,  in  so  short  a time, 
passed  so  many  editions.” — Fuller's  Worthies,  fol.  16. 

“ ’Tis  a book  so  full  of  variety  of  reading,  that  gentlemen  who  have  lost  their  time,  and 
are  put  to  a push  for  invention,  may  furnish  themselves  with  matter  for  common  or  scholas- 
tical  discourse  and  writing.” — Wood's  Athenoe  Oxoniensis,  vol.  i.  p.  628.  2d  edit. 

“If  you  never  saw  Burton  upon  Melancholy,  printed  1676,  I pray  look  into  it,  and 
read  the  ninth  page  of  his  Preface,  ‘Democritus  to  the  Reader.’  There  is  something 
there  which  touches  the  point  we  are  upon  ; but  I mention  the  author  to  you,  as  the 
pleasantest,  the  most  learned,  and  the  most  full  of  sterling  sense.  The  wits  of  Queen 
Anne’s  reign,  and  the  beginning  of  George  the  First,  were  not  a little  beholden  to  hiiu."’ 

■ — Archbishop  Herring's  Letters,  12mo,  1777.  p.  149. 

“ Burton’s  Anatomy  of  Melancholy,  he  (Dr.  Johnson)  said,  was  the  only  book  that 
ever  took  him  out  of  bed  two  hours  sooner  than  he  wished  to  rise.” — Boswell's  Life  of 
Johnson,  vol.  i.  p.  580,  8vo.  edit. 

“Burton’s  Anatomy  of  Melancholy  is  a valuable  book,”  said  Dr.  Johnson.  “It  is, 
perhaps,  overloaded  with  quotation.  But  there  is  great  spirit  and  great  power  in  what 
Burton  says  when  he  writes  from  his  own  mind.” — Ibid.  vol.  ii.  p.  325. 

“ It  will  be  no  detraction  from  the  powers  of  Milton’s  original  genius  and  invention,  to 
remark,  that  he  seems  to  have  borrowed  the  subject  of  L' Allegro  and  II  Penseroso  together 
with  some  particular  thoughts,  expressions,  and  rhymes,  more  especially  the  idea  of  a con- 
trast between  these  two  dispositions,  from  a forgotten  poem  prefixed  to  the  first  edition  of 
Burton’s  Anatomy  of  Melancholy,  entitled,  ‘ The  Author’s  Abstract  of  Melancholy;  or* 
A Dialogue  between  Pleasure  and  Pain.’  Here  pain  is  melancholy.  It  was  written,  as  I 
conjecture,  about  the  year  1609  I will  make  no  apology  for  abstracting  and  citing  as 
much  of  this  poem  as  will  be  sufScient  to  prove,  to  a discerning  reader,  how  far  it  had 
taken  possession  of  Milton’s  mind.  The  measure  will  appear  to  be  the  same;  and  that 
our  author  was  at  least  an  attentive  reader  of  Burton’s  book,  may  be  already  concluded 
from  the  traces  of  resemblance  which  I have  incidentally  noticed  in  passing  through  the 
L' Allegro  and  II  Penseroso." — After  extracting  the  lines,  Mr.  Warton  adds,  “as  to  tlie 
very  elaborate  work  to  Avhich  these  visionary  verses  are  no  unsuitable  introduction,  the 
writer’s  variety  of  learning,  his  quotaticiis  from  scarce  and  curious  books,  his  pedantry 
sparkling  with  rude  wit  and  shapeless  elegance,  miscellaneous  matter,  intermixture  of 
agreeable  tales  and  illustrations,  and,  perhaps,  above  all,  the  singularities  of  his  feelings, 
clothed  in  an  uncommon  quaintness  of  style,  have  contributed  to  render  it,  even  to  modern 
readers,  a valuable  repository  of  amusement  and  information.” — Warton' s Milton.  2d.  edit, 
p.  94. 


“ The  Anatomy  of  Melancholy  is  a book  which  has  been  universally  read  and  admired. 
This  work  is,  for  the  most  part,  what  the  author  himself  styles  it,  ‘ a cento;’  but  it  is  a 
very  ingenious  one.  His  quotations,  which  abound  in  every  page,  are  pertinent;  but  if  he 
had  made  more  use  of  his  invention  and  less  of  his  commonplace-book,  his  work  would 
perhaps  have  been  more  valuable  than  it  is.  He  is  generally  free  from  the  affected 
language  and  ridiculous  metaphors  which  disgrace  most  of  the  books  of  his  time.'* 
— Granger's  Biographical  History. 

“ Burton’s  Anatomy  of  Melancholy,  a book  once  the  favourite  of  the  learned  and 
the  witty,  and  a source  of  surreptitious  learning,  though  written  on  a regular  plan,  consists 
chiefly  of  quotations:  the  author  has  honestly  termed  it  a cento.  He  collects,  under  every 
division,  the  opinions  of  a multitude  of  writers,  without  regard  to  chronological  order,  and 
has  too  often  the  modesty  to  decline  the  interposition  of  his  own  sentiments.  Indeed  the 
bulk  of  his  materials  generally  overwhelms  him.  In  the  course  of  his  folio  he  has  contrived 
to  treat  a great  variety  of  topics,  that  seem  very  loosely  connected  with  the  general  sub- 
ject; and,  like  Bayle,  when  he  starts  a favourite  train  of  quotations,  he  does  not  scruple 
to  let  the  digression  outrun  the  principal  question.  Thus,  from  the  doctrines  of  religion 
to  military  discipline,  from  inland  navigation  to  the  morality  of  dancing-schools,  every 
thing  is  discussed  and  determined,” — Ferriar's  Illustrations  ofBterne,  p.  58. 


XIV 


ACCOUNT  OP  THE  AUTHOR. 


“ The  archness  which  Burton  displays  occasionally,  and  his  indulgence  of  playful  digres- 
sions from  the  most  serious  discussions,  often  give  his  style  an  air  of  familiar  conversation, 
notwithstanding  the  laborious  collections  which  supply  his  text.  He  was  capable  of  writ- 
ing excellent  poetry,  but  he  seems  to  have  cultivated  this  talent  too  little.  The  English 
verses  prefixed  to  his  book,  which  possess  beautiful  imagery,  and  great  sweetness  of  versi- 
fication, have  been  frequently  published.  His  Latin  elegiac  verses  addressed  to  his  book, 
shew  a very  agreeable  turn  for  raillery.” — Ibid.  p.  58. 

“ When  the  force  of  the  subject  opens  his  own  vein  of  prose,  we  discover  valuable  sense 
and  brilliant  expression.  Such  is  his  account  of  the  first  feelings  of  melancholy  persons, 
written,  probably,  from  his  own  experience.”  [See  p.  161,  of  the  present  edition.] — Ibid. 

p.  60. 

“ During  a pedantic  age,  like  that  in  which  Burton’s  production  appeared,  it  must 
have  been  eminently  serviceable  to  writers  of  many  descriptions.  Hence  the  unlearned 
might  furnish  themselves  with  appropriate  scraps  of  Greek  and  Latin,  whilst  men  of  letters 
would  find  their  inquiries  shortened,  by  knowing  where  they  might  look  for  what  both 
ancients  and  moderns  have  advanced  on  the  subject  of  human  passions.  I confess  my 
inability  to  point  out  any  other  English  author  who  has  so  largely  dealt  in  apt  and 
original  quotation,” — Manuscript  note  of  the  late  George  Steevens,  Esq.t  in  his  c-opy  of  Tjfu 
Anatout  of  I\Iel,anchol\  . 


DEMOCKITUS  JUNIOR  AD  LIBRUM  SUUM 


Vade  liber,  qualis,  non  ausim  dicere,  foelix, 

Te  nisi  foslicem  fecerit  Alma  dies, 

Vade  tamen  quocunqne  lubet,  quascunque  pcj*  oras 
Et  Genium  Domini  fac  imitere  tui. 

I blandas  inter  Charites,  mjst^mque  saluta 
Musarum  quemvis,  si  tibi  lector  erit. 

Iliira  colas,  urbem,  subeasve  palatia  regum 
Snbmisse,  placide,  te  sine  dente  geras. 

Nobilis,  aut  si  quis  te  forte  inspexerit  heros. 

Da  te  morigerum,  perlegat  usque  lubet. 

Est  quod  Nobilitas,  est  quod  desideret  heros, 
Gratior  hsec  forsan  charta  placere  potest. 

Si  quis  morosus  Cato,  tetricusque  Senator, 

Hunc  etiam  librum  forte  videre  velit, 

Sive  magistratus,  turn  te  reverenter  habeto; 

Sed  nullus ; muscas  non  capiunt  Aquil®, 

Non  vacat  his  tempus  fugitivum  impenderc  nugis 
Nec  tales  cupio;  par  mihi  lector  erit. 

Si  matrona  gravis  casu  diverterit  istuc, 
lllustris  domina,  aut  te  Comitissa  legat : 

Est  quod  displiceat,  placeat  quod  forsitan  illis, 
Ingerere  his  noli  te  modb,  pande  tamen. 

At  si  virgo  tuas  dignabitur  inclyta  chartas 
Tangere,  sive  schedis  haereat  ilia  tuis : 

Da  modo  te  facUem,  et  quaedam  folia  esse  memento 
Conveniant  oculis  quae  magis  apta  suis. 

Si  generosa  ancilla  tuos  aut  alma  puella 
, Visura  est  ludos,  annue,  pande  lubens. 

Die  utinam  nunc  ipse  mens*  (nam  diligit  istas) 

In  praesens  esset  conspiciendus  herus. 

Iguotus  notusve  mihi  de  gente  togata 
Sive  aget  in  ludis,  pulpita  sive  colet, 

Sive  in  Lycoeo,  et  nugas  evolverit  istas. 

Si  quasdam  mendas  viderit  inspiciens. 

Da  veniam  Authori,  dices;  nam  plurima  vellet 
Expungi,  quae  jam  displicuisse  sciat. 

Sive  Melancholicus  quisquam,  seu  blandus  Amator, 
Aulicus  aut  Givis,  seu  bene  comptus  Eques 
Hue  appellat,  age  et  tuto  te  crede  legenti, 

MuHa  istic  forsan  non  male  nata  leget. 

Quod  fugiat,  caveat,  quodque  amplexabitur,  ista 
Pagina  fortassis  promere  multa  potest. 

At  si  quis  Medicus  coram  te  sistet,  amice 
Fac  circumspecte,  et  te  sine  labe  geras: 

Inveniet  namque  ipse  meis  quoque  plurima  scriptis 
Non  leve  subsidiura  quae  sibi  forsan  erunt. 

Si  quis  Causidicus  chartas  impingat  in  istas. 

Nil  mihi  vobiscum,  pessima  turba  vale; 

Sit  nisi  vir  bonus,  et  juris  sine  fraude  peritus. 

Turn  legat,  et  forsan  doctior  inde  siet. 


* Ilsec  comice  dicta  cave  ne  male  capias. 


irvi 


DEMOCRITUS  JUN-IOR  AD  LIERUM  BUUM. 


Si  quis  cordatus,  facilis,  lectorque  benij^nus 
Hue  oculos  vertat,  quae  velit  ipse  lep-at; 

Candidus  ignoscet,  metuas  nil,  pande  libenter, 
Offensus  mendis  non  erit  ille  tuis, 

Laudabit  nonnulla.  Venit  si  Rhetor  ineptus, 
Limata  et  tersa,  et  qui  bene  cocta  petit, 

Claude  citus  librum;  nulla  hie  nisi  ferrea  ver’oa, 
Offendent  stomachuni  quae  minus  apta  suum. 

At  si  quis  non  eximius  de  plebe  poeta, 

Annue  ; nainque  istic  plurima  ficta  leget. 

Nos  sumus  e numero,  nullus  mihi  spirat  Apollo, 
Grandiloquus  Vates  quilibet  esse  nequit. 

Si  Critieus  Leetor,  tumidus  Censorque  inolestus, 
Zoilus  et  iMomus,  si  rabiosa  cohors: 

Ringe,  freme,  et  noli  turn  pandere,  turba  malignis 
Si  oecurrat  sannis  invidiosa  suis: 

Fac  fugias;  si  nulla  tibi  sit  eopia  eundi, 

Contemnes,  taeite  seommata  quaeque  feres. 
Frendeat,  allatret,  vacuas  gannitibus  auras 
Impleat,  baud  cures;  his  placuisse  nefas. 

Verum  age  si  forsan  divertat  purior  hospes, 

Cuique  sales,  ludi,  displiceantque  joci, 
Objiciatque  tibi  sordes,  laseivdque:  dices, 

Lasciva  est  Domino  et  Musa  jocosa  tuo. 

Nee  lasciva  tamen,  si  pensitet  omne;  sed  esto; 

Sit  lasciva  licet  pagina,  vita  proba  est. 

Barbaras,  indoctdsque  rudis  spectator  in  istam 
Si  messem  intrudat,  fuste  fugabis  eum, 

Fungum  pelle  procul  (jubeo)  nam  quid  mihi  fuagr,-! 

Conveniunt  stomacho  non  minus  ista  suo. 

Sed  nec  pelle  tamen  ; Iseto  omnes  accipe  vultu, 
Quos,  quas,  vel  quales,  inde  vel  unde  viros, 
Gratus  erit  quicunque  venit,  gratissinuis  hospos 
Quisquis  erit,  facilis  difficilisque  mihi. 

Nam  si  culparit,  quaedam  culpasse  juvabit, 
Culpando  faciet  me  meliora  sequi. 

Sed  si  laudarit,  neque  laudibus  etferar  uUif^, 

Sit  satis  hisce  malis  oppusmsse  bonum. 

Hrec  sunt  quae  nostro  placuit  mandare  libello, 

Et  quae  dimittens  dicere  mssit  Herus. 


'DEMOCRITUS  JUNIOR  TO  HIS  BOOK 


PA.KAPUK.VSTIC  SJETKICAX.  TRANSLATIOJI. 

G(  


O’er  earth's  wide  surface  take  thy  vagrant  way. 

To  imitate  thy  master's  genius  try. 

The  graces  three,  the  Muses  nine  salute. 

Should  those  who  love  them  try  to  con  thy  l&re. 

The  country,  city  seek,  grand  throues  to  boot. 

With  gentle  courtesy  humbly  bow  before. 

Should  nobles  gallant,  soldiers  frank  and  brave 
Seek  thy  acquaintance,  hail  their  first  advance; 

From  twitch  of  care  thy  pleasant  vein  may  save, 

IMay  laughter  cause  or  wisdom  give  perchance. 

Some  surly  Cato,  Senator  auster^ 

Haply  may  wish  to  peep  into  fny  book: 

Seem  very  nothing — tremble  and  revere : 

No  forceful  eagles,  butterflies  e’er  look. 

They  love  not  thee:  of  them  then  little  seek. 

And  wish  for  readers  triflers  like  thyself. 

Of  ludeful  matron  watchful  catch  the  beck. 

Or  gorgeous  countess  full  of  pride  and  pelf. 

They  may  say  “ pish  I”  and  frown,  and  yet  read  on: 
Cry  odd,  and  silly,  coarse,  and  vet  amusing. 

Should  dainty  damsels  seek  thy  page  to  con. 

Spread  thy  best  stores : to  them  be  ne’er  refusing; 

Say,  fair  one,  master  loves  thee  dear  as  life; 

Would  he  were  here  to  gaze  on  thy  sweet  look. 

Should  known  or  unknown  student,  free’d  from  strife 
Of  logic  and  the  schools,  explore  my  book : 

Cry  mercy  critic,  and  thy  book  withhold : 

lie  some  few  errors  pardon’d  though  observ’d : 

An  humble  author  to  implore  makes  bold. 

Thy  kind  indulgence,  even  undeserv’d. 

Should  melancholy  wight  or  pensive  lover. 

Courtier,  snug  cit,  or  carpet  knight  so  trim 

Our  blossoms  cull,  he’ll  find  himself  in  clover. 

Gain  sense  from  precept,  laughter  from  our  w'him. 

Should  learned  leech  with  solemn  air  unfold 
Thy  leaves,  beware,  be  civil,  and  be  wise: 

Thy  volume  many  precepts  sage  may  hold. 

His  well  fraught  head  may  find  no  trifling  prize. 

Should  crafty  lawyer  trespass  on  our  ground. 

Caitiff’s  avaunt!  disturbing  tribe  away! 

Unless  (white  crow)  an  honest  one  be  found; 
lie’ll  better,  wiser  go  for  wliat  we  say. 

Should  some  ripe  scholar,  gentle  and  benign. 

With  candour,  care,  and  judgment  thee  peruse; 

Thy  faults  to  kind  oblivion  he’ll  consign;  - 
Nor  to  thy  merit  will  his  praise  refuse. 


xviii 


DEMOCRITUS  JUNIOR  TO  HIS  BOOK. 


Thou  may'st  be  searched  for  polish  d words  and  versej 
By  flippant  spouter,  emptiest  of  praters: 

Tell  him  to  seek  tneiii  in  some  mawkish  verse; 

My  periods  all  are  rough  as  nutmeg  graters. 

The  doggrel  poet,  wishing  thee  to  read, 

Reject  not;  let  him  glean  thy  jests  and  stories. 

His  brother  I,  of  lowly  sembling  breed ; 

Apollo  grants  to  few  Parnassian  glories. 

Menac’d  by  critic  with  sour  furrowed  brow, 

Momus  or  Troilus  or  Scotch  reviewer: 

Ruffle  your  heckle,  grin  and  growl  and  vow: 

Ill-natured  foes  you  thus  will  find  the  fewer. 

When  foul-mouth’d  senseless  railers  cry  thee  do\vn. 
Reply  not;  fly,  and  show  the  rogues  thy  stern; 

They  are  not  worthy  even  of  a frown : 

Good  taste  or  breeding  they  can  never  learn; 

* Or  let  them  clamour,  t\irn  a callous  ear. 

As  though  in  dread  of  some  harsh  donkey's  bray. 

If  chid  by  censor,  friendly  though  severe. 

To  such  explain  and  turn  thee  not  away. 

Thy  vein,  says  he  perchance,  is  all  too  free; 

Thy  smutty  language  suits  not  learned  pen; 

Reply,  Good  Sir,  throughout,  the  context  see; 

Thought  chastens  thought;  so  prithee  judge  again. 
Besides,  although  my  master’s  pen  may  wander 

Through  devious  paths,  by  which  it  ought  not  stray;. 
His  life  is  pure,  beyond  the  breath  of  slander: 

So  pardon  grant;  ’tis  merely  but  his  way. 

Some  rugged  ruffian  makes  a hideous  roup — 

Brandish  thy  cudgel,  threaten  him  to  baste; 

The  filthy  fungus  far  from  thee  cast  out; 

Such  noxious  banquets  never  suit  my  tasto. 

Yet,  calm  and  cautious  moderate  thy  ire. 

Be  ever  courteous  should  the  case  allow — 

Sweet  malt  is  ever  made  by  gen  tie,  fire: 

Warm  to  thy  friends,  give  all  a civil  bow. 

Even  censure  sometimes  teaches  to  improve, 

Slight  frosts  have  often  cured  too  rank  a crop, 

So,  candid  blame  my  spleen  shall  never  move. 

For  skilful  gard’ners  wayward  branches  lop. 

Go  then,  my  book,  and  bear  my  words  in  mind; 

Gnides  safe  at  once,  and  pleasant  them  you'll  find. 


THE  AEGUIVIENT  OF  THE  FRONTISPIECE.^ 


Ten  distinct  Squares  here  seen  apart, 
Are  joined  in  one  bj  Cutter’s  art. 


I. 

Old  Democritus  under  a tree, 

Sits  on  a stone  with  book  on  knee; 
About  him  hang  there  many  features, 
Of  Cats,  Dogs  and  such  like  creatui-es. 
Of  Avhich  he  makes  anatomy. 

The  seat  of  black  choler  to  see. 

Over  his  head  appears  the  sky. 

And  Saturn  Lord  of  melancholy. 


II. 

To  the  left  a landscape  of  Jealousy, 
Presents  itself  unto  thine  eye. 

A Kingfisher,  a Swan,  an  Hern, 

Two  fighting-cocks  you  may  discern, 
Two  roaring  Bulls  each  other  hie. 

To  assault  concerning  venery. 
Symbols  are  these ; I say  no  more. 
Conceive  the  rest  hy  that’s  afore. 


III. 

The  next  of  solitariness, 

A Portraiture  doth  well  express. 

By  sleeping  dog,  cat:  Buck  and  Doe, 

Hares,  Conies  in  the  desart  go: 

Bats,  Owls  the  shady  bowers  over. 

In  melancholy  darkness  liover. 

Mark  weU;  Ifc  bo  not  asit  should  be. 

Blame  the  bad  Cutter,  and  not  niu. 

I 

IV. 

r th’  under  column  there  doth  stand 
Inamorato  with  folded  hand; 

Down  hangs  his  head,  terse  and  polite. 

Some  ditty  sure  he  doth  indite. 

His  lute  and  books  about  him  lie. 

As  symptoms  of  his  vanity. 

If  this  do  not  enough  disclose. 

To  paint  him,  take  thyself  by  th’  nose. 


V. 

ITypocondriacus  leans  on  his  arm. 

Wind  in  his  side  doth  him  much  harm. 
And  troubles  him  full  sore,  God  know9, 
Much  pain  he  hath  and  many  woes. 
About  him  pots  and  glasses  lie, 

1 Newly  brought  from’s  Apothecary. 

This  Saturn’s  aspects  signify. 

You  see  them  portray’d  in  the  sky. 


VI. 

Beneath  them  kneeling  on  his  knee, 
A superstitious  man  you  see: 

He  fasts,  prays,  on  his  Idol  fixt, 
Tormented  hope  and  fear  betwixt : 
For  hell  perhaps  he  takes  more  pain. 
Than  thou  dost  heaven  itself  to  gain. 
Alas  poor  soul,  T pity  thee. 

What  stars  incline  thee  so  to  be? 


VII. 

But  see  the  madman  rage  downright 
With  furious  looks,  a ghastly  sight. 

Naked  in  chains  bound  doth  he  lie, 

And  roars  amain  he  knows  not  why  I 
Observe  him ; for  as  in  a glass. 

Thine  angry  portraiture  it  was. 

His  picture  keeps  still  in  thy  presence; 
’Twixt  him  and  thee,  there’s  no  difference. 


VIII,  IX. 

Borage  and  Hellebor  fill  two  scenes. 
Sovereign  plants  to  purge  the  veins 
Of  melancholy,  and  cheer  the  heart, 

Of  those  black  fumes  which  make  it  smart; 
To  clear  the  brain  of  misty  fogs. 

Which  dull  our  senses,  and  Soul  clogs. 

The  best  medicine  that  e’er  God  made 
For  this  malady,  if  well  assay’d. 


X. 

Now  last  of  all  to  fill  a place. 
Presented  is  the  Author’s  face; 

And  in  that  habit  which  he  we:irs. 
His  image  to  the  world  appears. 

His  mind  no  art  can  well  express. 
That  by  his  writings  yoti  may  guess. 
It  was  not  pride,  nor  yet  vain  glory, 
(Though  others  do  it  commonly,) 
Made  him  do  this:  if  you  must  knovr^ 
The  Printer  would  needs  have  it  so. 
Then  do  not  frown  or  scoff  at  it. 
Deride  not,  or  detract  a whit. 

For  surely  as  thou  dost  by  him. 

He  will  do  the  same  again. 

Then  look  upon’t,  behold  and  see. 

As  thou  like’st  it,  so  it  likes  thee. 
And  I for  it  wall  stand  in  view. 

Thine  to  command.  Reader,  adieu. 


* These  verses  refer  to  the  Frontispiece,  which  Is  divided  Into  ten  compartments  that  are  here  severally 
explained.  The  author’s  portrait,  mentioned  in  the  tenth  stanza,  is  copied  in  page  ix. 


THE  AUTHOR’S  ABSTRACT  OF  MELANCHOLY,  A,aXo-/; 


When  1 "o  musing  all  alone, 

Tlhnking  of  divers  things  fore-knowii 
AVhen  I build  castles  in  th^  air, 

Void  of  sorrow  and  void  of  fear,  ' 
Pleasing  myself  with  j)h:iritasms  swe°^, 
Methinks  the  time  runs  very  fleet. 

All  my  joys  to  this  are  folly, 

Naught  so  siveet  as  melancholy. 

AVhen  I lie  waking  all  alone, 

Piecounting  what  I have  ill  done, 

Aly  thoughts  on  me  then  tyrannise, 

Fear  and  sorrow  me  surprise, 

AVhether  I tarry  still  or  go, 

Alethiuks  the  time  moves  very  slow. 

All  my  griefs  to  this  are  jolly, 

Naught  so  sad  as  melancholy. 

AVhen  to  myself  1 act  and  smile. 

With  pleasing  thoughts  the  time  beguile, 
By  a brook  side  or  wood  so  green. 
Unheard,  unsought  for,  or  unseen, 

A thousand  pleasures  do  me  bless, 

And  crown  my  soul  with  happiness. 

All  my  joys  besides  are  folly, 

None  so  sweet  as  melancholy. 

AA'hen  I lie,  sit,  or  walk  alone, 

I sigh,  1 grieve,  making  great  mone. 

In  a dark  grove,  or  irksome  den, 

A\  ith  discontents  and  Furies  then, 

A thousand  miseries  at  once 
Mine  heavy  heart  and  soul  ensonce, 

All  my  griefs  to  this  are  jolly. 

None  so  sour  as  melancholy, 

Alethinks  I hear,  methinks  1 see, 

Sweet  music,  wondrous  melody. 

Towns,  palaces,  and  cities  fine; 

Here  now,  then  there;  the  world  is  mine. 
Bare  beauties,  gallant  ladies  shine, 
AVhate’er  is  lovely  or  divine. 

All  other  joys  to  this  are  folly, 

None  so  sweet  as  melancholy, 
l^le^hinks  1 hear,  methink.«  I see 
Ghosts,  goblins,  fiends;  my  fantasy 
Presents  a thousand  ugly  shapes. 
Headless  bears,  black  men,  and  apes, 
Holeful  outcries,  and  fearful  sights, 

My  sad  and  dismal  soul  affrights. 

All  my  griefs  to  this  are  jolly. 

None  so  damn’d  as  melancholy. 


Methinks  I court,  methinks  I kiss. 
Methinks  1 now  embrace  my  mistress. 

< > blessed  days,  O sweet  content. 

In  Paradise  my  time  is  spent. 

Such  thoughts  may  still  my  fancy  move, 
So  may  I ever  be  in  love. 

All  my  joys  to  this  are  folly. 

Naught  so  sweet  as  melancholy. 
AAHien  1 recount  love’s  many  frights. 

My  sighs  and  tears,  my  waking  nights, 
Aly  jealous  fits;  O mine  hard  fate 
I now  repent,  but  ’tis  too  late. 

No  torment  is  so  bad  as  love. 

So  bitter  to  my  soul  can  prove. 

All  my  griefs  to  this  are  jolly. 

Naught  so  harsh  as  melancholy. 
Friends  and  companions  get  you  gone, 
’Tis  my  desire  to  be  alone; 

Ne'er  well  but  when  my  thoughts  and  1 
Do  domineer  in  privacy. 

No  Gem,  no  treasure  like  to  this, 

’Tis  my  delight,  my  crown,  my  bliss. 

All  my  joys  to  this  are  folly, 

I Naught  so  sweet  as  melancholy. 

' ’Tis  my  sole  plague  to  be  alone, 

I am  a beast,  a monster  grown, 

I will  no  light  nor  company, 

I find  it  now  my  misery. 

The  scene  is  turn’d,  my  joys  are  gone. 
Fear,  discontent,  and  soirows  come. 

All  my  griefs  to  this  are  jolly. 

Naught  so  fierce  as  melancholy. 

I’ll  not  change  life  with  any  King, 

1 ravisht  am:  can  the  world  bring 
More  joy,  than  still  to  laugh  and  smile. 
In  pleasant  toys  time  to  beguile? 

Do  not,  O do  not  trouble  me. 

So  sweet  content  1:  feel  and  see. 

All  my  joys  to  this  are  folly. 

None  so  divine  as  melancholy. 

I’ll  change  my  state  with  any  wretch. 
Thou  canst  from  gaol  or  dunghill  fetch; 
Aly  pain’s  past  cure,  another  hell, 

1 may  not  in  this  torment  dwell  I 
Now  desperate  I hate  my  life. 

Lend  me  a halter  or  a knife; 

All  my  griefs  to  this  are  jolly. 

Naught  so  damn’d  as  melancholy 


DEMOCEITUS  JUNIOE 

TO  THE  READER. 


rjENTLE  Reader,  I presume  tliou  'wilt  be  very  inquisitive  to  know  wbat 
antic  or  personate  actor  this  is,  that  so  insolently  intrudes  upon  this 
common  theatre,  to  the  world’s  view,  arrogating  another  man’s  name;  whence 
he  is,  why  he  doth  it,  and  what  he  hath  to  say;  although,  as  Hie  said, 
Primum  si  noluero,  non  respondebo,  quis  coacturus  est  / I am  a free  man  born’ 
and  may  choose  whether  I will  tell ; who  can  compel  me  ? If  I be  urged,  I will 
as  readily  reply  as  that  Egyptian  in  ^Plutarch,  when  a curious  fellow  would 
needs  know  what  he  had  in  his  basket,  Quum  vldes  velataiTi,  quid  inquivis  in 
rem  ahsconditam  1 It  was  therefore  covered,  because  he  should  not  know  what 
was  in  it.-.  Seek  not  after  that  which  is  hid;  if  the  contents  plqase  thee, 
“ "and  be  for  thy  use,  suppose  the  Man  in  the  Moon,  or  whom  thou  ^It  to  be 
the  Author ; I would  not  willingly  be  known.  Yet  in  some  sort  to  give  thee 
satisfaction,  which  is  more  than  I need,  I will  show  a reason,  both  of  this 
usurped  name,  title,  and  subject.  And  first  of  the  name  of  Democritus;  lest 
^y  reason  of  it,  should  be  deceived,  exjiecting  a pasquil,  a satire,  some 
ridiculous  treatise  (as  I myself  should  have  done),  some  prodigious  tenet,  or 
jiaradox  of  the  earth  s motion,  of  infinite  worlds,  in  injinito  vacuo ^ ex  fortuitet 
atoinorum  collisione,  in  an  infinite  waste,  so  caused  by  an  accidental  collision 
of  motes  in  the  sun,  all  which  Democritus  held,  Epicurus  and  their  master 
Lucippus  of  old  maintained,  and  are  lately  revived  by  Copernicus,  Brunus,  and 
some  others.  Besides,  it  hath  been  always  an  ordinary  custom,  as  ^Gdlius 
observes,  “ for  later  writers  and  impostors,  to  broach  many  absurd  and  insolent 
fictions,  under  the  name  of  so  noble  a philosopher  as  Democritus,  to  get  them- 
selves credit,  and  by  that  means  the  more  to  be  lespected,”  as  artificers 
usually  do,  Aoi’o  qui  marmori  ascribunt  Praxatilem  sw).'  ’Tis  not  so  with  me. 


® Non  hie  Centauros,  non  Gorgonas,  Harpyasque 
Invenies,  homineni  pagina  nostra  sapit. 


Thou  thyself  art  the  subject  of  my  discourse. 


No  Centraurs  here,  or  Gorgons  look  to  find, 
My  subject  is  of  man  and  human  hind. 


f Quicquid  agunt  homines,  votum,  timor,  ira,  voluptas, 
Gaudia,  discursus,  nostri  farrago  libelU. 


I Whate’er  men  do,  vows,  fears,  in  ire,  in  sport, 
1 Joys,  wand’rings,  are  the  sum  of  my  report. 


My  intent  is  no  otherwise  to  use  his  name,  than  Mercurius  Gallobelgicus 
Mercurius  Bntannicus,  use  the  name  of  Mercury,  ^Democritus  Christianus,  &c.  • 
although  there  be  some  other  circumstances  for  which  I have  masked  myself 
under  this  vizard,  and  some  peculiar  respect  wdiich  I cannot  so  well  express, 
until  I have  set  down  a brief  character  of  this  our  Democritus,  what  he  was’ 
with  an  Epitome  of  his  life.  ^ 

Democritus,  as  he  is  described  by  ^Hippocrates  and  ‘Laertius,  was  a little 
wearish  old  man,  very  melancholy  by  nature,  averse  from  company  in  his  latter 
days,  and  much  given  to  solitariness,  a famous  philosopher  in  his  age,  ^cocevus 


«ucm?emVngSo  ° wTcw”  uf  2 ‘^odd  h*c  tibi  nsul  sint,  qnemvia 

-'Oloniae,  1616.  *>  Hip.  Epist.  Dameget.  ‘ Laert.  lib.  of  k Hortulo  sibi  cellu^m 

eehgens,  ibiaue  seipsum  includens,  vixit  solitarius.  i Floruit  Olympiade  80;  700  annis  post  TrSm. 


B 


2 


Democritus  to  the  Recu^er. 


with  Socrates,  wholly  addicted  to  his  studies  at  the  last,  and  to  a private  life : 
wrote  many  excellent  works,  a great  divine,  according  to  the  divinity  of  those 
times,  an  e^'pert  physician,  a })olltician,  an  excellent  mathematician,  as  “Dia- 
cosmus  and  the  rest  of  his  works  do  w'itness.  He  was  much  delighted  with  the 
otudies  of  husbandry,  saith  “Columella,  and  often  I find  him  cited  by  “Constan- 
tinus  and  others  treating  of  that  subject.  He  knewthe  natures,  difterencesof  all 
beasts,  plants,  fishes,  birds;  and,  as  some  say,  could  ^ understand  the  tunes  and 
voices  of  them.  In  a word,  he  was  omnifariain  doctus,  a general  scholar,  a great 
student;  and  to  the  intent  he  might  better  contemplate,  ** I find  it  related  by 
some,  that  he  put  out  his  eyes,  and  was  in  his  old  age  voluntarily  blind,  yet  sav/ 
more  than  all  Greece  besides,  and  ’’writ  of  every  subject.  Nihil  in  toto  opldcio 
naturce,  de  quo  non  scripsit.*  A man  of  an  excellent  v/it,  profound  conceit ; 
:\nd  to  attain  knowledge  the  better  in  his  younger  years  he  travelled  to  Egypt 
and  ‘Athens,  to  confer  with  learned  men,  ““admired  of  some,  despised  of 
others.’*  After  a wandering  life,  he  settled  at  Abdera,  a town  in  Thrace,  and 
was  sent  for  thither  to  be  their  law-maker.  Recorder,  or  town-clerk  as  some 
will ; or  as  others,  he  was  there  bred  and  born.  Howsoever  it  was,  there  he 
lived  at  last  in  a garden  in  the  suburbs,  wholly  betaking  himself  to  his  studies 
and  a private  life,  “ ^saving  that  sometimes  he  would  walk  down  to  the  haven, 
"and  laugh  heartily  at  such  variety  of  ridiculous  objects,  which  there  he  saw.” 
Such  a one  was  Democritus. 

But  in  the  mean  time,  how  doth  this  concern  me,  or  upon  what  reference  do 
I usurp  this  habit?  I confess,  indeed,  that  to  compare  myself  unto  him  for  aught 
I have  yet  said,  were  both  im pudency  and  arrogancy.  I do  not  presume  to  make 
any  parallel,  Antistat  mihi  millibus  trecentis, ^parvus sum,  mdlus  sum,  altum  nee 
spiro,  nea  spero.  Yet  thus  much  I will  say  of  myself,  and  that  I hope  with- 
out all  suspicion  of  pride,  or  self-conceit,  I have  lived  asilent,  sedentary,  solitary, 
private  life,  mihi  et  musis  in  the  University,  as  long  almost  as  Xenocrates  in 
Athens,  ad  senectam  fere  to  learn  wisdom  as  he  did,  penned  up  most  part  in 
my  study.  For  I have  been  brought  up  a student  in  the  most  flourishing 
college  of  Europe,  ^ augustissimo  collegio,  and  can  brag  with  ^Jovius,  almost, 
in  -ed  luce  domicilii  Vacicani,  totius  orbis  celeberrimi,  per  37  annos  multa 
opportunaque  didicif  for  thirty  years  I have  continued  (having  the  use  of  as 
good  “libraries  as  ever  he  had)  a scholar,  and  would  be  therefore  loth,  either 
by  living  as  a drone,  to  be  an  unprofitable  or  unworthy  member  of  so  learned 
and  noble  a society,  or  to  write  that  which  should  be  any  way  dishonourable  to 
Buch  a royal  and  ample  foundation.  Something  I have  done,  though  by  my 
profession  a divine,  yet  turbine  raptus  ingenii,  as  *^he  said,  out  of  a running 
•^flt,  an  unconstant,  unsettled  mind,  I had  a great  desire  (not  able  to  attain  to 
a superficial  skill  in  any)  to  have  some  smattering  in  all,  to  be  aliquis  in  omni- 
hus,  nullus  in  singulis'',  which  ^Plato  commends,  out  of  him  “Lipsius  approves 
and  furthers,  “ as  fit  to  be  imprinted  in  all  curious  wits,  not  to  be  a slave  of 
one  science,  or  dwell  together  in  one  subject,  as  most  do,  but  to  rove  abroad, 
centum  puer  artium,  to  have  an  oar  in  every  man’s  boat,  to  ^taste  of  every 
dish,  and  sip  of  every  cup,”  which,  saith  ^Montaigne,  was  well  performed  by 
Aristotle,  and  his  learned  countryman  Adrian  Turnebus.  This  roving  humour 

*"  Dlacos.  quod  cunctis  operibus  facile  excellit.  Laert.  " Col.  lib.  1.  c.  1.  ° Const,  lib.  de  a^ic.  pasVim. 
P Volucrum  voces  et  linguas  intelligere  se  dicit  Abderitans  Ep.  Hip.  *1  Sabellicus  e.xempl.,  lib.  10.  Oculis  se 
privavit,  ut  melius  contemplationi  operam  daret,  sublimi  vir  ingenio,  profundae  cogitationis,  &c.^  ^ Natu- 

ralia,  moi-alia,  mathematica,  liberales  disci plinas,  artiumque  omnium  peritiam  callebat.  * Nothing  in  nature’s 
power  to  contrive  of  which  he  has  not  written.  * Veni  Athenas,  et  nemo  me  novit.  “Idem  contemptui 
et  admirationi  habitus.  Solebat  ad  portam  ambulare,  et  inde,  &c.  Hip.  Ep.  Dam  eg.  Perpetuo  risu 
ptilmonem  agitare  solebat  Democritus.  Juv.  Sat.  7.  * Non  sum  dignus  praestare  mattella.  Mart. 

V Christ  Church  in  Oxford.  * Prsefat.  hist.  » Keeper  of  our  college  library,  lately  revived  by  Otho  Nicolsou, 
Usquire.  Scaliger.  « Somebody  in  everj'thing,  nobody  in  each  thing.  **  In  Theat.  * Phil.  Stoic.  11. 
diff.  8.  Dogma  cu])idis  et  curiosis  ingeniis  imprimendum,  ut  sit  talis  qui  nulli  rei  serviat,  aut  exacteunum 
Rliquid  elaboret,  alia  negligens,  ut  artifices,  <tc.  ^ Delibare  gratum  de  quocunque  cibo,  et  pittisare  de  quo- 
onnque  dolio  jucundum.  « Essays,  lib.  3. 


Democritus  to  the  Header.  3 

(though  not  with  like  success)  I hare  ever  ha, I,  and  like  a raneirT  spaniel 

thL  thtri  l>is  gan.e,  I have  followed  a!l  savir« 

that  wh  ch  I shoidd,  and  may  justly  complain,  and  truly,  qui  uhique  est  nm- 

?n  TTtI  ’ Gesn.er  did  in  modesty,  that  I have  read  man/  books  b-t 

tohttle  purpose,  forint  of  good  method;  I have  confusedly  tmnbled  over 

duem  authois  in  our  libraries,  with  small  proHt  for  want  of  art,  order  memorv 
judguient  I never  travelled  but  in  map  or  card,  in  which  mfu  11“^ 
oughts  have  fieely  expatiated,  as  having  ever  been  especially  dJlii^bted  with 
he  study  of  Cosmography.  J Saturn  was  lord  of  my  geniture  cidminatTnc! 
&c.,  and  Mars  principal  significator  of  manners,  in  partile  conjunction  with  nfv 
ascendant ; bo  h fortunate  in  their  houses,  &c.  I L not  poor,  I am  ^t  L"/ 
mM  est  nM  deest  1 have  little,  I want  nothing:  all  my  treasure  is  u 
Mmervas  tower.  Greater  preferment  as  I could  never  ge/so  not  !n 
debt  for  it,  I Jiave  a competence  (laus  Deo)  from  my  noble  and  munificent 

an  iT'l  V'T-f  ^ l>emocritus  in  hL  Z^en 

and  lead  a monastic  life,  tpse  mihi  tliealrum,  sequestered  from  those  tumults 

^ • 7 ^ Stoicus  Sapjens,  omnia scecula,  proeterita  ryre<iP7t 

fmrrif  T’  I hearaml  see  what  is  done  abCd  htv^oZ^ 

un,  ride,  tuimoil,  and  macerate  themselves  in  court  and  country  far  from  ‘ 

ntuXat  al7  ”i"nTrsecur^r  >■»'  f^mbitiomm,  rklere  me’cum  soleo ; 

.ttie=mis:^.;qjatd::^^^ 

Sr:  Srs^Siif  r 7-f 

retions,  and  such  like,  which  these  tempestuous  times  aflb^VattleTLvK 

letmmr'^t  7‘"’  shipwrecks,  piracies,  and  sea-fiohts  • peace 

ict?ons’  and  fresh  alarms.  A vast  confusion  of  vows  'wishes’ 

gr7va7es  fredailfbTo^bT^^^  pleas,  laws,  proclamations,  complaints; 
grievances,  are  daily  biought  to  our  ears.  New  books  every  dav  namnblets 

curiantoes,  stories,  whole  catalogues  of  volumes  of  all  sorte,  newLradoxes’ 

STdin7oT’  coiitreversies  in  philosophy,  religion,  L.  Now 

embassies  tilts^aml7“°*’  eiitertaiiiments,  jubilees 

embassies,  tilts  and  tournaments,  trophie,s,  triumphs,  reyels  sports  nlays- 

then  again,  as  in  a new  shifted  scene,  treasons,  cheating  ricks  rob& 

enormous  villanies  111  all  kinds,  funerals,  burials,  deaths  of  princts  new  dil' 

m tore,  am  in  marl  Indino  bonis  eta,  de  dote  Sine’  Paleimota  am  non  “m  soMu’T'*''''" 


4 


Democritus  to  the  Reader. 


went  into  the  city,  and  Democritus  to  the  haven  to  see  fashions,  I did  for  my 
recreation  now  and  then  walk  abroad,  look  into  the  world,  and  could  not  choose 
but  make  some  little  observation,  non  tarn  sagax  ohservator,  ac  simplex  reci- 
i-ator,^  not  as  they  did,  to  scoff  or  laugh  at  all,  but  with  a mixed  passion. 

“ Bilcm  saspe,  jocum  vestri  movere  tumultus.* 

Ye  wretched  mimics,  whose  fond  heats  have  been, 

IIow  oft  1 the  objects  of  my  mirth  and  spleen. 

I did  sometime  laugh  and  scoff  with  Lucian,  and  satirically  tax  with 
Menippus,  lament  with  Heraclitus,  sometimes  again  I v/as  ^ petulanti  splene 
chachinno,  and  then  again,  ^urere  bilis  jecur,  I was  much  moved  to  see  that 
abuse  which  I could  not  mend.  In  which  passion  howsoever  I may  sympathize 
with  him  or  them,  ’tis  for  no  such  respect  I shroud  myself  under  his  name ; 
but  either  in  an  unknown  habit  to  assume  a little  more  liberty  and  freedom  of 
speech,  or  if  you  will  needs  know,  for  that  reason  and  only  respect  which 
Hippocrates  relates  at  large  in  his  Epistle  to  Damegetus,  wherein  he  doth 
express,  how  coming  to  visit  him  one  day,  he  found  Democritus  in  his  garden 
at  Abdera,  in  the  suburbs,  *■  under  a shady  bower,  * with  a book  on  his  knees, 
busy  at  his  study,  sometimes  writing,  sometimes  walking.  The  subject  of  his 
book  was  melancholy  and  madness;  about  him  lay  the  carcases  of  many  several 
beasts,,  newly  by  him  cut  up  and  anatomised ; not  that  he  did  contemn  God’s 
creatures,  as  he  told  Hippocrates,  but  to  find  out  the  seat  of  this  atra  bilis, 
or  melancholy,  whence  it  proceeds,  and  how  it  was  engendered  in  men’s  bodies, 
to  the  intent  he  might  better  cure  it  in  himself,  and  by  his  writings  and  obser- 
vations Heach  others  howto  prevent  and  avoid  it.  Which  good  intent  of  his, 
Hippocrates  highly  commended:  Democritus  Junior  is  therefore  bold  to 
imitate,  and  because  he  left  it  imperfect,  and  it  is  now  lost,  quasi  succentu- 
viator  Deinocriti,  to  revive  again,  prosecute,  and  finish  in  this  treatise. 

You  have  had  a reason  of  the  name.  If  the  title  and  inscription  offend 
your  gravity,  were  it  a sufficient  justification  to  accuse  others,  I could  produce 
many  sober  treatises,  even  sermons  themselves,  which  in  their  fronts  carry 
more  fantastical  names.  Howsoevei',  it  is  a kind  of  policy  in  these  days,  to 
prefix  a fantastical  title  to  a book  which  is  to  be  sold;  for,  as  larks  come 
down  to  a day-net,  many  vain  readers  will  tarry  and  stand  gazing  like  silly 
passenger^  at  an  antic  picture  in  a painter’s  shop,  that  will  not  look  at  a 
judicious  piece.  And,  indeed,  as  "Scaliger  observes,  “nothing  more  invites 
a reader  than  an  argument  unlocked  for,  unthought  of,  and  sells  better  than  a 
Rcurrile  pamphlet,”  turn  maxime  cum  novitas  excitat  ^palatum.  “ Many  men,” 
saith  Gellius,  “are  very  conceited  in  their  inscriptions,”  “and  able  (as  ^ Pliny 
quotes  out  of  Seneca)  to  make  him  loiter  by  the  way  that  went  in  haste  to 
fetch  a midwife  for  his  daughter,  now  ready  to  lie  down.”  For  my  part,  I 
have  honourable  ""precedents  for  this  which  I have  done:  I will  cite  one  for 
all,  Anthony  Zara,  Pap.  Episc.,  his  Anatomy  of  Wit,  in  four  sections,  mem- 
bers, subsections,  &c,,  to  be  read  in  our  libraries. 

If  any  man  except  against  the  matter  or  manner  of  treating  of  this  my 
subject,  and  will  demand  a reason  of  it,  I can  allege  more  than  one;  I wndte  of 
melancholy,  by  being  busy  to  avoid  melancholy.  There  is  no  greater  cause  of 
melancholy  than  idleness,  “no  better  cure  than  business,”  “as  *Phasis 


“ Not  so  sagacious  an  otserver  as  simple  a narrator.  oHor.  Ep.  lib.  1.  xix.,  20.  PPer.  A laugher  with 
a petulant  spleen.  <i  Hor.  lib.  1.  sat.  9.  Secundum  moenia  locus  erat  frondosis  populis  opacus, 

vitibusque  sponte  natis,  tenuis  prope  aqua  defluebat,  placide  murmurans,  ubi  sedile  et  domus  Democriti 
conspiciebatur.  sipse  composite  considebat,  super  genua  volumen  habens,  et  utrinque  alia  patentia 

parata,  disseetaque  animalia  cumulatim  strata,  quorum  viscera  rimabatur.  * Cum  mundus  extn. 

se  sit,  et  mente  captus  sit,  et  nesciat  se  languere,  ut  medelam  adhibeat.  ” Scaliger,  Ep.  ad  Patisonem. 
Nihil  magis  lectorem  invitat  quam  inopinatum  argumentum,  neque  vendibilior  merx  est  quam  petulans  liber. 
•*=  Lib.  XX.  c.  11.  Miras  sequuntur  inscriptionum  festivitates.  '^Praefat.  Nat.  Hist.  Patri  obstetricem  par- 
turienti  filim  accersenti  moram  injicere  possunt.  Anatomy  of  Popery,  Anatomy  of  Immortality, 

Angelas  salas,  Anatomy  of  Antimony,  &c.  » Cont.  1.  4,  c.  9.  Non  est  cura  raelior  quam  labor. 


Democritus  to  the  Reader. 


5 


holds  : and  howbeit,  stuUus  labor  est  ineptiarum,  to  be  busy  in  toys  is  to 
small  purpose,  yet  bear  that  divine  Seneca,  aliud  agere  quam  'nihil,  better  do 
to  no  end,  than  nothing.  I wrote  therefore,  and  busied  myself  in  this  playing 
labour,  otiosaq.  diligentia  iit  vitarem  torpor em  feriandi  with  Vectius  in  Ma- 
crobius,  atq.  otium  in  utile  'vertei'em  negotium. 

J Simnl  et  jucnnda  et  idonea  dicere  vitse, 

Lectorem  delectando  simul  atque  monendo. 

Poets  would  profit  or  delight  mankind, 

And  with  the  pleasing  have  th’  instructive  join’d. 

Profit  and  pleasure,  then,  to  mix  with  art, 

T’  inform  the  judgment,  nor  offend  the  heart, 

Shall  gain  all  votes. 

To  this  end  I write,  like  them,  saith  Lncian,  that  “ recite  to  trees,  and 
declaim  to  pillars  for  want  of  auditors  as  ’‘Paulus  -tEgineta  ingenuously 
confesseth,  “not  that  anything  was  unknown  or  omitted,  but  to  exercise 
myself,”  which  course  if  some  took,  I think  it  would  be  good  for  their  bodies, 
and  much  better  for  their  souls  ; or  peradventure  as  others  do,  for  fame,  to 
show  myself  {Scire  tuum  nihil  est,  'nisi  te  scire  hoc  sciat  alter).  I might  be  of 
Thucydides’  opinion,  “ ®to  know  a thing  and  not  to  express  it,  is  all  one  as 
if  he  knew  it  not.”  When  I first  took  this  task  in  hand,  et  quod  ait  ^ille, 
impellente  genio  negotium  suscepi,  this  I aimed  at ; '^vel  ut  lenirem  animum 
scrihendo,  to  ease  my  mind  by  writing;  for  I had  gravidum  cor,foetum  caput,  a 
kind  of  imposthume  in  my  head,  which  I was  very  desirous  to  be  unladen  of, 
and  could  imagine  no  fitter  evacuation  than  this.  Besides,  1 might  not  well 
refrain,  for  ubi  dolor,  ibi  digitus,  one  must  needs  scratch  where  it  itches. 
I was  not  a little  offended  with  this  malady,  shall  I say  my  Mistress  “ melan- 
choly,” my  jplgeria,  or  my  malus  genius  ? and  for  that  cause,  as  he  that  is 
stung  with  a scorpion,  I would  expel  clavum  clavo,  ^comfort  one  sorrow  with 
another,  idleness  with  idleness,  ut  ex  viperd  Theriacum,  make  an  antidote  out 
of  that  which  was  the  prime  cause  of  my  disease.  Or  as  he  did,  of  whom 
^Eelix  Plater  speaks,  that  thought  he  had  some  of  Aristophanes’  frogs  in  his 
belly,  still  crying  Brecc,  ckex,  coax,  coax,  oop,  oop,  and  for  that  cause  studied, 
physic  seven  years,  and  travelled  over  most  part  of  Europe  to  ease  himself. 
To  do  myself  good  I turned  over  such  physicians  as  our  libraries  would  afford, 
or  my  ^private  friends  impart,  and  have  taken  this  pains.  And  why  not  1 
Carden  professeth  he  wrote  his  book,  “Be  Consolatione ” after  his  son’s 
death,  to  comfort  himself;  so  did  Tully  write  of  the  same  subject  with  like 
intent  after  his  daughter’s  departure,  if  it  be  his  at  least,  or  some  impostor’s 
put  out  in  his  name,  which  Lipsius  probably  suspects.  Concerning  myself, 

I can  peradventure  affirm  with  Marius  in  Sallust,  “ ^ that  which  others  hear 
or  read  of,  I felt  and  practised  myself ; they  get  their  knowledge  by  books, 

I mine  by  melancholising.”  Experto  crede  Roberto.  Something  I can  speak 
out  of  experience,  cerumnahilis  experientia  me  docuit;  and  with  her  in  the 
poet,  'Haud  ignara  rnali  miseris  succurrere  disco;  I would  help  others  out  of 
a fellow-feeling;  and,  as  that  virtuous  lady  did  of  old,  “‘‘being  a leper 
herself,  bestow  all  her  portion  to  build  an  hospital  for  lepers,”  I will  spend 
my  time  and  knowledge,  which  are  my  greatest  fortunes,  for  the  common 
good  of  all. 

Yea,  but  you  will  infer  that  this  is  ^ actum  agere,  an  unnecessary  work, 
cramben  bis  coctam  apponere,  the  same  again  and  again  in  other  words.  To 


y Hor.  De  Arte  Poet.  * Non  quod  de  novo  quid  addere,  aut  a veteribus  prgetermissum,  sed  proprioa 
exercitationis  causa.  • Qui  novit,  neque  id  quod  sentit  exprimit,  perinde  est  ac  si  nesciret.  Jovius- 
Praef.  Hist.  ' Erasmus.  Otium  otio  dolorem  dolore  sum  solatus.  ^ Observat.  1. 1.  s M.  Job.  Rous, 
our  Protobib.  Oxon.  M.  Hopper,  M.  Guthridge,  &c.  Quae  illi  audire  et  legere  solent,  eorum  partim^ 

vidi  egomet,  alia  gessi,  quae  illi  literis,  ego  militando  didici,  nunc  vos  existimate  facta  an  dicta  pluris  sint. 
•Dido  Virg.  “Taught  by  that  Power  that  pities  me,  I learn  to  pity  them.”  ^ Camden,  Ipsa  elephan- 
tiasi  correpta  elephantiasis  hospicium  construxit.  ‘ Hiada  post  Homcrum. 


6 


Democi'itus  to  the  Reader, 


what  purpose?  ““Nothing  is  omitted  that  may  well  be  said,”  so  thought 
Lucian  in  the  like  theme.  How  many  excellent  physicians  have  written  just 
volumes  and  elaborate  tracts  of  this  subject  1 No  news  here  ; that  which 
I have  is  stolen  from  others,  ^Dicitque  mild  mea  pagina^  far  es.  If  that 
severe  doom  of  ®Synesius  be  true,  “ it  is  a greater  offence  to  steal  dead  men’s 
labours,  than  their  clothes,”  what  shall  become  of  most  writers  ? I hold  up 
my  hand  at  the  bar  among  others,  and  am  guilty  of  felony  in  this  kind,  habes 
covfitentem  reum^  I am  content  to  be  pressed  with  the  rest.  ’Tis  most  true, 
tenet  insanahile  muUos  scribendi  cacoethes,  and  “p there  is  no  end  of  writing  o£ 
books,”  as  the  Wise-man  found  of  old,  in  this  ‘^scribbling  age,  especially 
wherein  “‘‘the  number  of  books  is  without  number,  (as  a worthy  man  saith;) 
presses  be  oppressed,”  and  out  of  an  itching  humour  that  every  man  hath  to 

show  himself,  ® desirous  of  fame  and  honour  {scribimus  indocti  doctiqit^ ), 

he  will  write  no  matter  what,  and  scrape  together  it  boots  not  whence. 

Bewitched  with  this  desire  of  fame,  etiam  niediis  in  morbis,  to  the  dis- 
paragement of  their  health,  and  scarce  able  to  hold  a pen,  they  must  say 
something,  “ “and  get  themselves  a name,”  saith  Scaliger,  “ though  it  be  to 
the  downfall  and  ruin  of  many  others.”  To  be  counted  writers,  scriptores  ut 
salutentur,  to  be  thought  and  held  Polumathes  and  Polyhistors,  aq)ud  imperitum 
valgus  ob  ventosce  nomen  artiSj  to  get  a paper-kingdom  : nulla  spe  qucestus  sed 
ampld  famcB,  in  this  precipitate,  ambitious  age,  nunc  ut  est  sceculum,  inter  imma- 
iuram  eruditionem.  ambitiosum  et  proeceps  (’tis  * Scaliger’s  censure) ; and  they 
that  are  scarce  auditors,  vix  auditores,  must  be  masters  and  teachers,  before  they 
be  capable  and  fit  hearers.  They  will  rush  into  all  learning,  togatam  armatam, 
divine,  human  authors,  rake  over  all  indexes  and  pamphlets  for  notes,  as  our 
merchants  do  strange  havens  for  traffic,  write  great  tomes.  Cum  non  sint  re 
vera  doctiores,  sed  loquaciores,  whereas  they  are  not  thereby  better  scholars, 
but  greater  praters.  They  commonly  pretend  public  good,  but  as  ®Gesner 
observes,  ’tis  pride  and  vanity  that  eggs  them  on  ; no  news  or  aught  worthy 
of  note,  but  the  same  in  other  terms.  Ne  feriarentur  fortasse’typographi,  vel 
ideo  scribendum  est  aliquid  ut  se  vixisse  testentur.  As  apothecaries  we  make 
new  mixtures  every  day,  pour  out  of  one  vessel  into  another ; and  as  those  old 
Homans  robbed  all  the  cities  of  the  world,  to  set  out  their  bad-sited  Home,  we 
ekim  off  the  cream  of  other  men’s  wits,  pick  the  choice  flowers  of  their  tilled 
gardens  to  set  out  our  own  sterile  plots.  Castrant  alios  ut  libras  suos  per  se 
graciles  alieno  adipe  suffarciant  (so  *Jovius  inveighs).  They  lard  their  lean 
books  with  the  fat  of  others’  works.  Ineruditi  fares,  &c.  A fault  that  every 
writer  finds,  as  I do  now,  and  yet  faulty  themselves,  ^ Trium  literarum  homines, 
all  thieves ; they  pilfer  out  of  old  writers  to  stufi'  up  their  new  comments, 
scrape  Ennius  dung-hills,  and  out  of  ‘'Democritus’  pit,  as  I have  done.  By 
which  means  it  comes  to  pass,  ‘“^that  not  only  libraries  and  shops  are  full  of 
our  putid' papers,  but  every  close-stool  and  jakes,  Scribunt  carmina  qucc  legunt 
cacantes  ; they  serve  to  put  under  pies,  to  *lap  spice  in,  and  keep  roast-meat 
from  burning.  “With  us  in  France,”  saith  ^Scaliger,  “every  man  hath 
liberty  to  write,  but  few  ability.  ® Heretofore  learning  was  graced  by  j udicious 
scholars,  but  now  noble  sciences  are  vilified  by  base  and  illiterate  scribblers,” 
that  either  write  for  vain-glory,  need,  to  get  money,  or  as  parasites  to  flatter 
and  collogue  with  some  great  men,  they  put  out  ^burras,  quisquiliasque  inept- 

">  Nihil  prjEtermissuTn  quod  a quovis  dici  possit.  " Martialts.  ® Magis  impium  mortuorum  lucd- 
Irationes,  quam  vestes  furari  p Eccl.  ult.  <1  Libros  Euuuchi  gignunt,  steriles  pariunt,  r d.  King 
pracfat.  lect.  Jonas,  the  late  right  reverend  Lord  B.  of  London.  » Homines  famelici  glorite  ad  ostenta- 
tionem  eruditionis  undique  congerunt.  Buchananus.  * Eflfacinati  etiam  laudis  amore,  itc.  Justus  Baro- 
nius.  “ Ex  minis  aliense  existimationis  sibi  gradum  ad  famam  struunt.  * Exercit.  288.  • Omnes  sibi 

famam  quaerunt  et  quovis  modo  in  orbem  spargi  contendunt,  ut  novae  alicujus  rei  habeantur  auctares.  I’raef. 
biblioth.  * Praefat.  hist.  Plautus.  « E Democriti  puteo.  d Non  tarn  refer tae  bibliothecae  quam 
cloacae.  ® Et  quicqiiiil  cartis  aniicitur  inept's.  f Epist.  ad  Petae.  in  regno  Franoiae  omnibus  scribendi 
datur  libertas  paucis  facultas.  KOlim  literai  ob  homines  in  precio,  nunc  sor dent  ob  homines,  h Aus.  pao 


Democritus  to  tJ^e  Reader, 


1 


tiasque.  ‘Amongst  so  many  thousand  authors  you  shall  scarce  find  one,  ly 
reading  of  whom  you  shall  be  any  whit  better,  but  rather  much  worse,  quibiyS 
v.ificilur  potius  quani  perjicitur,  by  which  he  is  rather  infected  than  any  way 
perfected. 

^ Qul  talia  legit, 

Quid  didicit  tandem,  quid  scit  nisi  somnia,  nugasf 

So  that  oftentimes  it  falls  out  (which  Callimachus  taxed  of  old)  a great  book  is 
a great  mischief.  ‘Cardan  finds  fault  with  Frenchmen  and  Germans,  for  their 
scribbling  to  no  purpose,  non  inquit  ah  edendo  deterreo,  modo  novum  aliquui 
inveniant,  he  doth  not  bar  them  to  write,  so  that  it  be  some  new  invention  of 
their  own;  but  we  weave  the  same  web  still,  twist  the  same  rope  again  and 
again;  or  if  it  be  a new  invention,  ’tis  but  some  bauble  or  toy  which  idle 
fellows  write,  for  as  idle  fellows  to  read,  and  who  so  cannot  invent?  ““Ho 
must  have  a barren  wit,  that  in  this  scribbling  age  can  forge  nothing.  “Princes 
show  their  armies,  rich  men  vaunt  their  buildings,  soldiers  their  manhood,  and 
scholars  vent  their  toys they  must  read,  they  must  hear  whether  they  will 
or  no. 

o Et  quodcunque  seme!  chartis  illeverit,  omnes  I Wbat  once  is  said  and  writ,  all  men  must  know, 

Gestiet  a furno  redeuntes  scire  lacuque,  Old  wives  and  children  as  they  come  and  go. 

Et  pueros  et  anus | 

“ What  a comjDany  of  poets  hath  this  year  brought  out,”  as  Pliny  complain.s 
to  Sossius  Sinesius.  “pTIus  April  every  day  some  or  other  have  recited.” 
What  a catalogue  of  new  books  all  this  year,  all  this  age  (I  say),  have  our 
Frankfort  Marts,  our  domestic  Marts  brought  out?  Twice  a year,  ““Pro- 
ferunt  se  nova  ingenia  et  ostentant,  we  stretch  our  wits  out,  and  set  them  to 
sale,  onagno  conatu  nihil  agimus.  So  that  which  ‘’Gesner  much  desires,  if  a 
speedy  reformation  be  not  had,  by  some  Prince’s  Edicts  and  grave  Super- 
visors, to  restrain  this  liberty,  it  will  run  on  in  infinitum.  Quis  iam  avidus 
lihrorum  helluo,  who  can  read  them  ? As  already,  we  shall  have  a vast  Chaos 
and  confusion  of  books,  we  are  'oppressed  with  them,  ‘‘our  eyes  ache  with 
reading,  our  fingers  with  turning.  For  my  part  I am  one  of  the  number  nos 
numerus  sumus,  (we  are  mere  ciphers) : I do  not  deny  it,  I have  only  this  of 
Macrobius  to  say  for  myself,  Omne  meum,  nihil  meum^  ’tis  all  mine,  and  none 
mine.  As  a good  housewife  out  of  divers  fleeces  weaves  one  piece  of  cloth 
a bee  gathers  wax  and  honey  out  of  many  flowers,  and  makes  a new  bundle  of 
all,  Floriferis  ut  apes  in  saltihus  omnia  lihant,  I have  laboriously  'collected  this 
Cento  out  of  divers  writers,  and  that  sine  injuria,  I have  wronged  no  authors^ 
but  given  every  man  his  own ; which  ‘^Hieromsomuchcommendsin  Nejiotian;  he 
stole  not  whole  verses,  pages,  tracts,  as  some  do  now-a-days,  concealing  their 
author’s  names,  but  still  said  this  was  Cyprian’s,  that  Lactantius,  that  Hillarius, 
so  said  Minutius  Felix,  so  Victorinus,  thus  far  Arnobius  : I cite  and  quote  mine 
authors  (which,  howsoever  some  illiterate  scribblers  account  pedantical,  as  a 
cloak  of  ignorance,  and  opposite  to  their  affected  fine  style,  T must  and  will 
use)  sumpsi,  non  surripui  ; and  what  Varro,  lib.  6.  de  re  rust,  speaks  of  bees, 
minime  maleficce  nullius  opus  vellicantes  faciunt  deterius,  I can  say  of  myself 
Whom  have  I injured  ? The  matter  is  theirs  most  pai-t,  and  yet  mine,  apparet 
unde  sumptum  sit  (which  Seneca  approves),  alitid  tamen  quam  unde  sumptuin 
sit  apparet,  nature  doth  with  the  aliment  of  our  bodies  incorporate,  digest, 


« Inter  tot  mille  volnmina  vix  unus  acujus  lectione  quis  melior  cvadat,  immo  potius  non  pejor.  ^ Palingenlae. 
Wliat  does  any  one,  who  reads  such  works,  learn  or  know  but  dreams  and  trifling  things.  * Lib.  5.  de  Sap. 
® Sterile  oportet  esse  ingenium  quod  in  hoc  scripturientum  pruritus,  <S:c.  ” Cardan,  pra;f.  ad  Consol. 

» Hor.  lib.  I,  sat.  4.  p Epist.  lib.  1.  Magnum  poetarum  proventum  annus  hie  attulit,  mense  ApiiU 
nullus  fere  dies  quo  non  aliquis  recitavit.  ® Idem.  Principibus  et  doctoribus  deliberandum  relinqiio, 
\nt  arguantur  auctorum  furta  et  millies  repetita  tollantur,  et  temere  scribendi  libido  coerceatur,  aliter  in 
infinitum  progressura.  * Onerabuntur  ingenia,  nemo  legendis  sufticit.  Libris  obruimur,  oculi  legendo, 
ir.Hiius  volitando  dolent.  Earn.  Strada  Momo.  Lucretius.  « Quicquid  ubique  bene  dictum  facio  meum,  el 
: lud  nunc  Jieis  ad  compendium,  nunc  ad  fideni  et  auctoritatem  alienis  exprimo  verbis,  omnes  auctores 
taeos  clientes  css-i  arbitror,  <fec.  Sarisburiensis  ad  Polycrat.  prol.  ^ In  Epitaph.  Nop.  illud  Cyp.  hoc 
Lact.  il’ud  Hillar.  est,  ita  Victorinus,  in  hunc  modum  loquutus  est  Arnobius,  &c. 


8 


Democritus  to  the  Reader, 


assimilate,  I do  concoquere  quod  hausi,  dispose  of  what  I take.  I make  them 
pay  tribute,  to  set  out  this  my  Maceronicon,  the  method  only  is  mine  own,  I 
must  usurp  that  of  ® Wecher  e Ter.  nihil  dictum  quod  non  dictum  prius, 
methodus  sola  artijicem  ostendit,  we  can  say  nothing  but  what  hath  been  said, 
the  composition  and  method  is  ours  only,  and  shows  a scholar.  Oribasius. 
^sius,  Avicenna,  have  all  out  of  Galen,  but  to  their  own  method,  diver  so  stik^ 
non  diversdjide.  Our  poets  steal  from  Homer;  he  spews,  saith  ^lian,  they 
lick  it  up.  Divines  use  Austin’s  words  verbatim  still,  and  our  story-dressers, 
do  as  much ; he  that  comes  last  is  commonly  best. 

donee  quid  granuius  setas 

Postera  sorsque  ferat  melior 

Though  there  were  many  giants  of  old  in  Physic  and  Philosophy,  yet  I say 
with  ‘Didacus  Stella,  “A  dwarf  standing  on  the  shoulders  of  a giant  may  see 
farther  than  a giant  himself;”  I may  likely  add,  alter,  and  see  farther  than 
my  predecessors  ; and  it  is  no  greater  prejudice  for  me  to  indite  after  others, 
than  for  Hllianus  Montaltus,  that  famous  physician,  to  write  de  rnorbis  capitis 
after  Jason  Pratensis,  Heurnius,  Hildesheim,  &c.,  many  horses  to  run  in  a 
race,  one  logician,  one  rhetorician,  after  another.  Oppose  then  what  thou  wilt, 

Ailatres  licet  usque  nos  et  usque, 

Et  Gannitibus  improbis  lacessas. 

I solve  it  thus.  And  for  those  other  faults  of  barbarism,  “Doric  dialect, 
extemporanean  style,  tautologies,  apish  imitation,  a rhapsody  of  rags  gathered 
together  from  several  dung-hills,  excrements  of  authors,  toys  and  fopperies 
confusedly  tumbled  out,  without  art,  invention,  judgment,  wit,  learning,  harsl), 
raw,  rude,  fantastical,  absurd,  insolent,  indiscreet,  ill-composed,  indigested, 
vain,  scurrile,  idle,  dull,  and  dry;  I confess  all  (’tis  partly  affected),  thou 
canst  not  think  worse  of  me  than  I do  of  myself  ’Tis  not  worth  the 
reading,  I yield  it,  I desire  thee  not  to  lose  time  in  perusing  so  vain  a 
subject,  I should  be  peradventure  loth  myself  to  read  him  or  thee  so  writing; 
’tis  not  operce  pretium.  All  I say  is  this,  that  I have  '’precedents  for  it,  which 
Isocrates  QdSh^perfugium  Us  qui  peccant,  others  as  absurd,  vain,  idle,  illiterate, 
&c.  Nonnulli  alii  idem  fecerunt;  others  have  done  as  much,  it  may  be  more,  and 
perhaps  thou  thyself,  Novimus  et  qui  te,  &c.  We  have  all  our  faults ; scimus, 
et  hanc  veniam,  &c. ; ®thou  censurest  me,  so  have  I done  others,  and  may  do 
thee,  Cedimus  inque  vicem,  &c.,  ’tis  lex  talionis,  quid  pro  quo.  Go  now, 
censure,  criticise,  scofl)  and  rail. 

Na'utus  sis  usque  licet,  sis  denique  nasus : I Wert  thou  all  scoffs  and  flouts,  a very  Moreus, 

Non  potes  in  nugas  dicere  plura  meas,  Than  we  ourselves,  thou  canst  not  say  worse  of  us. 

Ipse  ego  quain  dixi,  &c.  1 

Thus,  as  when  women  scold,  have  I cried  whore  first,  and  in  some  men’s 
censures  I am  afraid  I have  overshot  myself,  Laudare  se  vani,  vituperare  stultiy 
as  I do  not  arrogate,  I will  not  derogate.  Primus  vestrum  non  sum,  nsc  imus, 
I am  none  of  the  best,  I am  none  of  the  meanest  of  you.  As  I am  an  inch, 
or  so  many  feet,  so  many  parasangs,  after  him  or  him,  I may  be  peradventure 
an  ace  before  thee.  Be  it  therefore  as  it  is,  well  or  ill,  I have  essayed,  put 
myself  upon  the  stage  ; I must  abide  the  censure,  I may  not  escape  it.  It  is 
most  true,  stylus  virum  arguit,  our  style  bewrays  us,  and  as  “hunters  find  their 
game  by  the  trace,  so  is  a man’s  genius  descried  by  his  works,  Multb  melius  ex 
sevmone  quam  lineamentis,  de  moribus  hominum  judicamus  ; it  was  old  Cato’s 
rule.  I have  laid  myself  open  (I  know  it)  in  this  treatise,  turned  mine  inside 

* Proef.  ad  Syntax,  med.  *>  Until  a later  age  and  a happier  lot  produce  something  more  truly  grand. 
*In  Luc.  10.  tom.  2.  Pigmei  Gigantura  humeris  impositi  plusquam  ipsi  Gigantes  vident.  • Nec 

aranearum  textus  ideo  melior  quia  ex  se  fila  gignuntur,  nec  noster  ideo  vilior,  quia  ex  alienis  libamus  ut 
apes.  Lipsius  adversus  dialogist.  Uno  absurdo  dato  mille  sequuntur.  « Non  dubito  multos 

lectores  hie  fore  stuJtos.  Martial,  13,  2.  « Ut  venatoies  feram  ^ vestigio  impresso,  viium  scripa- 

uncula.  Lips. 


Democritus  to  tJie  Reader. 


9 


outward  : I shall  be  censured,  I doubt  not;  for,  to  say  truth  with  Erasmus, 
mliil  morosius  hominum  judiciis,  there  is  naught  so  peevish  as  men’s  judg- 
ments; yet  this  is  some  comfort,  ut  palata,  sic  judicia,  our  censures  are  as 
various  as  our  palates. 

^Tres  mihi  convivje  prope  dissentire  videntur,  j Three  guests  I have,  dissenting  at  my  feast, 

Poscentcs  vario  multum  diversa  palate,  &.c.  Requiring  each  to  gratify  his  taste 

j With  difi'erent  food. 

Our  writings  are  as  so  many  dishes,  our  readers  guests,  our  books  like  beauty, 
that  which  one  admires  another  rejects;  so  are\ve  approved  as  men’s  fancies 
are  inclined.  Pro  captu  lectoris  hahent  sua  fata  libelli.  That  which  is  most 
pleasing  to  one  is  amaracum  sui,  most  harsh  to  another.  Quot  homines,  tot 
sententice,  so  many  men,  so  many  minds:  that  which  thou  condemnest  ho 
commends.  ^ Quod petis,  id  sane  est  invisum  acidumque  duohus.  He  respects 
matter,  thou  art  wholly  for  words ; he  loves  a loose  and  free  style,  thou  art 
all  for  neat  composition,  strong  lines,  hyperboles,  allegories ; he  desires  a fine 
frontispiece,  enticing  pictures,  such  as  *Hieron.  Natali  the  jesuit  hath  cut  to 
the  Dominicals,  to  draw  on  the  reader’s  attention,  which  thou  rejectest;  that 
which  one  admires,  another  explodes  as  most  absurd  and  ridiculous.  If  it  bo 
not  pointblank  to  his  humour,  his  method,  his  conceit,  ^si  quid forsan  omissum, 
quod  is  animo  conceperit,  si  quce  dictio,  &c.  If  aught  be  omitted,  or  added, 
w^hich  he  likes,  or  dislikes,  thou  art  mancipium  paucce  lectionis,  an  idiot,  an 
ass,  nullus  es,  or  plagiarius,  a trifier,  a trivant,  thou  art  an  idle  fellow;  or 
else  it  is  a thing  of  mere  industry,  a collection  without  wit  or  invention,  a very 
toy.  * Facilia  sic  putant  omnes  quce  jam  facta,  nec  de  salebris  cogitant  uhi  via 
strata;  so  men  are  valued,  their  labours  vilified  by  fellows  of  no  worth  them- 
selves, as  things  of  nought,  who  could  not  have  done  so  much.  Unusquisque 
ahundat  sensu  suo,  every  man  abounds  in  his  own  sense ; and  whilst  each 
particular  party  is  so  affected,  how  should  one  please  all^ 

t Qaid  dem  ? quid  non  dem  ? Eenuis  tu  quod  jubet  ille. 

What  courses  must  I chuse  ? 

W’hat  not  ? What  both  would  order  you  refuse. 

How  shall  I hope  to  express  myself  to  each  man’s  humour  and  ^ conceit,  or  to 
give  satisfaction  to  all  ? Some  understand  too  little,  some  too  much,  qui  simi- 
liter in  legendos  libros,  atque  in  salutandos  homines  irruunt,  non  cogitantes 
quotes,  sed  quibus  vestihus  induti  sint,  as  “Austin  observes,  not  regarding  what, 
but  who  write,  '^orexin  habet  auctoris  celebritas,  not  valuing  the  metal,  but 
stamp  that  is  upon  it,  Cantharum  aspiciunt,  non  quid  in  eo.  If  he  be  not  rich. 
in  great  place,  polite  and  brave,  a great  doctor,  or  full  fraught  with  j>rand  titles, 
tKougiunever  so- well  .qualified,- he  is  a dunce;  but,  as  Baronins  hath 
.Cardinal  Caraffa’s  works,  he  is  a mere  hog  that  rejects  any  man  for  his  poverty. 
Some  are  too  partial,  as  friends  to  overween,  others  come  with  a prejudice  to 
carp,  vilify,  detract,  and  scoff;  {c[ui  de  me  forsan,  quicquid  est,  omni  contemptu 
coniemptius  judicant)  some  as  bees  for  honey,  some  as  spiders  to  gather 
poison.  What  shall  I do  in  this  case?  As  a Dutch  host,  if  you  come  to  an 
inn  in  Germany,  and  dislike  your  fare,  diet,  lodging,  &c.,  replies  in  a surly 
tone,  “^aliud  tihi  quceras  diver sorium^,^ \i  you  like  not  this,  get  you  to  another 
inn  : I resolve,  if  you  like  not  my  writing,  go  read  something  else.  I do  not 
much  esteem  thy  censure,  take  thy  course,  it  is  not  as  thou  wilt,  nor  as  I v/ill, 
but  when  we  have  both  done,  that  of  pPlinius  Secundus  to  Trajan  will  prove 
true,  “Every  man’s  witty  labour  takes  not,  except  the  matter,  subject,  occa- 
sion, and  some  commending  favourite  happen  to  it.”  If  I be  taxed,  exploded 

•■Hor  sHor.  ♦Antwerp,  fol.  1607.  Muretns.  'Lipsius.  * Hor.  * Fieri  non  potest, 

nt  quod  qnisque  cogitat,  dicat  unus.  Muretus.  Lib.  1.  de  ord.,  cap.  11.  ” Erasmus.  ♦ Annal.  Tom.  3. 
ad  annum  360.  Est  porcus  ille  qui  sacerdotem  ex  amplitudine  redituum  sordide  demetitur.  ©Erasm.  dial, 
p Epist.  lib.  6.  Cujusque  ingenium  non  statim  emercit,  nisi  materice  fautor,  occasio,  commendatorque 
contingat. 


10 


Democritus  to  the  Reader. 


by  thee  and  some  such,  I shall  haply  be  approved  and  commended  by  others, 
and  so  have  been  {Expertus  loquor)^  and  may  truly  say  with  Jovius  in  like 
case,  {absit  verbo  jactantia)  heroum  quorundam,  pontijicum,  et  virorum 
nobilium  familiaritatem  et  amicitiam,  gratasque  gratias,  et  multorum  'bene 
laudatorum  laudes  sum  inde  promeritus,  as  I have  been  honoured  by  some 
worthy  men,  so  have  I been  vilified  by  others,  and  shall  be.  At  the  first 
publishing  of  this  book,  (which  “ Probus  of  Persius’  satires),  editum  librum 
continub  mirari  homines,  atque  avide  deripere  coeperunt,  I may  in  some  sort 
apply  to  this  my  work.  The  first,  second,  and  third  editions  were  suddenly 
gone,  eagerly  read,  and,  as  I have  said,  not  so  much  approved  by  some,  as 
scornfully  rejected  by  others.  But  it  was  Democritus  his  fortune.  Idem  admi- 
rationi  et  *irrisioni  habitus,  *Twas  Seneca’s  fate,  that  superintendent  of  wit, 
learning,  judgment,  ‘ac?  stupor em  doctus,  the  best  of  Greek  and  Latin  writers, 
in  Plutarch’s  opinion;  “that  renowned  corrector  of  vice,”  as  “Pabius  terms 
him,  “and  painful  omniscious  philosopher,  that  writ  so  excellently  and  admir- 
ably well,”  could  not  please  all  parties,  or  escape  censure.  How  is  he  vilified 
by* Caligula,  Agellius,  Pabius,  and  Lipsius  himself,  his  chief  propugner?  In 
eo  pleraque  pernitiosch,  saith  the  same  Pabius,  many  childish  tracts  and 
sentences  he  hath,  sermo  illaboratus,  too  negligent  often  and  remiss,  as  Agellius 
observes,  oratio  vulgaris  etprotrita,  dicaces  et  ineptce  sententice,  eruditio  plebeia, 
an  homely  shallow  writer  as  he  is.  In  partibus  spinas  et  fastidia  habet,  saith 
t Lipsius ; and,  as  in  all  his  other  works,  so  especially  in  his  epistles,  alicE  in 
argutiis  et  ineptiis  occupantur,  intricatus  alicubi,  et  parum  compositus,  sine 
copia  rerum  hoc fecit,  he  jumbles  up  many  things  together  immethodically,  after 
the  Stoics’  fashion,  parum  ordinavit,  mulla  accumulavit,  &c.  If  Seneca  be 
thus  lashed,  and  many  famous  men  that  I could  name,  what  shall  I expect? 
How  shall  I that  am  vix  umbra  tanti  philosophi,  hope  to  please?  “No  man 
so  absolute  (^Erasmus  holds)  to  satisfy  all,  except  antiquity,  prescription,  &c., 
set  a bar.”  But  as  I have  proved  in  Seneca,  this  will  not  always  take  place, 
how  shall  I evade?  ’Tis  the  common  doom  of  all  writers,  I must  (I  say) 
abide  it;  I seek  not  applause;  Non  ego  ventosce  venor  suffragia  plebis ; again, 
non  sum  adeo  informis,  I would  not  be  “ vilified. 

*>laiidatus  abunde, 

Non  fastiditus  si  tibi,  lector,  ero. 

I fear  good  men’s  censures,  and  to  their  favourable  acceptance  I submit  my 
labours, 

« et  linguas  mancipiorum 

Contemno. 

As  the  barking  of  a dog,  I securely  contemn  those  malicious  and  scurrile 
•obloquies,  flouts,  calumnies  of  railers  and  detractors;  I scorn  the  rest.  What 
therefore  I have  said,  pro  tenuitate  mea,  I have  said. 

One  or  two  things  yet  I was  desirous  to  have  amended  if  I could,  concerning 
the  manner  of  handling  this  my  subject,  for  which  I must  apologise,  deprecari, 
and  upon  better  advice  give  the  friendly  reader  notice  : it  was  not  mine  intent 
to  prostitute  my  muse  in  English,  or  to  divulge  secreta  Mmervce,  but  to  have 
exposed  this  more  contract  in  Latin,  if  I could  have  got  it  printed.  Any 
scurrile  pamphlet  is  welcome  to  our  mercenary  stationers  in  English  ; they 
print  all, 

cuduntque  libcllos 

In  quorum  foliis  vix  simia  nuda  cacaret; 


Prasf.  hist.  rLaudarl  a laudato  laus  est.  »Vit.  Persil.  * Minuit  prsesentia  famam.  ‘Lipsius 
Judic.  de  Seneca.  " Lib.  10.  Plurimum  studii,  multam  rerum  cognitioncm,  oranem  studiorum  materiam, 
&.C.,  multa  in  eo  probanda,  multa  admiranda.  »Suet.  Arena  sine  calce.  f ad  Sen.  y Judic. 

<ie  Sen.  Vix  aliquis  tarn  absolutus,  ut  alteri  per  omnia  saiisfaciat,  nisi  longa  temporis  praescriptio,  semota 
judicandi  libertate,  religione  quadam  aniinos  occuparit.  *Hor.  Ep.  1.  lib.  19.  »Aique  turpe  frigide  laudari 
ac  insuctanter  vitunerari.  Puavorinus  A.  Gel.  lib.  19,  cap.  2.  ‘'Ovid,  trist.  11.  eleg.  6.  «Juven  sat.  5. 


Democritus  to  the  Reader. 


11 


But  in  Latin  they  will  not  deal ; which  is  one  of  the  reasons  ^Nicholas  Car,  in 
Jiis  oration  of  the  paucity  of  English  writers,  gives,  that  so  many  flourishing 
wits  are  smothered  in  oblivion,  lie  dead  and  buried  in  this  our  nation.  Another 
main  fault  is,  that  I have  not  revised  the  copy,  and  amended  the  style,  which 
now  flows  remissly,  as  it  was  first  conceived ; but  my  leisure  would  not  permit ; 
Fecinec  quod  potui,  nee  quod  volui,  I confess  it  is  neither  as  I would,  nor  as  it 
fihould  be. 

« Cum  rcle^o  scrips5sse  pudet,  quia  plurima  cerno  1 When  I peruse  this  tract  which  I have  writ, 

Me  quoque  quas  fueraut  judice  digna  lini.  1 I am  abash’d,  and  much  I hold  unfit. 

Et  quod  gravissimum,  in  the  matter  itself,  many  things  I disallow  at  this 
present,  which  when  I writ,  ^Non  eadem  est  cetas,  non  mens;  I would 
willingly  retract  much,  &c.,  but  ’tis  too  late,  I can  only  crave  pardon  now  for 
what  is  amiss. 

I might  indeed,  (had  I wisely  done)  observed  that  precept  of  the  poet, 

nonumque  prematur  in  annum,  and  have  taken  more  care : or,  as  Alexander 
the  physician  would  have  done  by  lapis  lazuli,  fifty  times  washed  before  it  be 
used  I should  have  revised,  corrected  and  amended  this  tract ; but  I had  not 
(as  I said)  that  happy  leisure,  no  amanuenses  or  assistants.  Pancrates  in 
®Lucian,  wanting  a servant  as  he  went  from  Memphis  to  Coptus  in  Egypt, 
took  a door  bar,  and  after  some  superstitions  words  pronounced  (Eucrates  the 
relator  was  then  present)  made  it  stand  up  like  a serving-man,  fetch  him  water, 
turn  the  spit,  serve  in  supper,  and  what  work  he  would  besides ; and  when  he 
had  done  that  service  he  desired,  turned  his  man  to  a stick  again.  I have  no 
such  skill  to  make  new  men  at  my  pleasure,  or  means  to  hire  them;  no  whistle 
to  call  like  the  master  of  a shij),  and  bid  them  run,  &c.  I have  no  such 
authority,  no  such  benefactors,  as  that  noble  *Ambrosius  was  to  Origen, 
allowing  him  six  or  seven  amanuenses  to  write  out  his  dictates;  I must  for 
that  cause  do  my  business  myself,  and  was  therefore  enforced,  as  a bear  doth 
her  whelps,  to  bring  forth  this  confused  lump;  I had  not  time  to  lick  it  into 
form,  as  she  doth  her  young  ones,  but  even  so  to  publish  it,  as  it  was  first 
written  quicquid  in  huccam  venit,  in  an  exteraporean  style,  as  do  commonly 
all  other  exercises,  effudi  quicquid  dictavit  genius  mens,  out  of  a confused 
company  of  notes,  and  writ  with  as  small  deliberation  as  I do  ordinarily  speak, 
without  all  affectation  of  big  words,  fustian  phrases,  jingling  terms,  tropes, 
strong  lines,  that  like  t Acesta’s  arrows  caught  fire  as  they  flew,  strains  of  wit, 
brave  heats,  elegies,  hyperbolical  exornations,  elegancies,  &c.,  which  many  so 
much  affect.  I am  '"aquce  potor,  drink  no  wine  at  all,  which  so  much  improves 
our  modern  •wits,  a loose,  plain,  rude  writer,  vocoficum,  et  ligonem  ligo~ 
nem,  and  as  free,  as  loose,  idem  calamo  quod  in  mente,  M call  a spade  a spade, 
animis  Kcec  scribo,  non  auribus,  I respect  matter  not  words;  remembering  that 
of  Caidan,  verba  propter  res,  non  res  propter  verba : and  seeking  with  Seneca, 
quid  scribam,  non  quemadmodum,  rather  whatihoai  how  to  write;  for  as  Philo 
thinks,  “ ^He  that  is  conversant  about  matter,  neglects  words,  and  those  that 
excel  in  this  art  of  speaking,  have  no  profound  learning, 

“ Verba  nitent  plialeris,  at  nullas  verba  medullas 
Intus  habeut 

Beside^,  it  was  the  observation  of  that  wise  Seneca,  “ ° when  you  see  a fellow 
careful  about  his  words,  and  neat  in  his  speech,  know  this  for* a'certaihty  that 


Aut  artis  inscii  aut  qurestui  magis  quam  literis  student,  hab.  Cantab,  et  Lend.  Excus.  1676.  « Ovid, 

de  pout.  Eleg.  1.  G.  ' Hor.  sTom.  ;J.  Ehilopseud.  accepto  pessulo,  quum  carmen  quoddam  dixisset, 
etfecitfcut  arabularet,  aquam  hauiuret,  urnam  pararet,  &c.  * Eusebius,  eccles.  hist.  lib.  6.  ‘‘  Stans 

pede  in  uno,  as  he  made  verses.  fYirg.  ‘ Non  eadem  a summo  expectes,  minimoque  poeta.  ^Stylus 
hie  nullus,  prieter  parrhcsiam.  * Qui  rebus  se  exercet,  verba  negligit,  et  qui  callet  artem  dicendi, 

nullam  disciplinam  habet  reeognitam.  Palingenius.  Words  may  be  resplendent  with  ornament,  but 

they  contain  no  marrow  within.  " Cnjuscnmiue  orationem  vides  poliiam  et  sollicitam,  scito  anirauia  ia 
pusillis  occupatum,  in  scriptis  nil  solidum,  Epist.  lib.  1.21. 


12 


Democritus  to  the  Header* 


man’s  mind  is  busied  about  toys,  there’s  no  solidity  in  him.  Non  est  ornor- 
mentum  virile  concinnitas : as  he  said  of  a nightingale,  vox  es,  preeteo'ea  nihil, 
&c.  I am  therefore  in  this  point  a professed  disciple  of  °^4.pollonius  a scholar 
of  Socrates,  I neglect  phrases,  and  labour  wholly  to  inform  my  reader’s  under- 
standing,  not  to  please  his  ear;  ’tis  not  my  study  or  intent  to  compose  neatly,, 
which  an  orator  requires,  but  to  express  myself  readily  and  j^lainly  as  it 
happens.  So  that  as  a river  runs  sometimes  precipitate  and  swift,  then  dull  and 
slow;  now  direct,  then  per  ambages;  now  deep,  then  shallow;  now  muddy, 
then  clear;  now  broad,  then  narrow;  doth  my  style  flow:  now  serious,  then 
light;  now  comical,  then  satirical;  now  more  elaborate,  then  remiss,  as  the 
present  subject  required,  or  as  at  that  time  I was  afiected.  And  if  thou 
vouchsafe  to  read  this  treatise,  it  shall  seem  no  otherwise  to  thee,  than  the 
way  to  an  ordinary  traveller,  sometimes  fair,  sometimes  foul;  here  champaign, 
there  inclosed ; barren  in  one  place,  better  soil  in  another ; by  woods,  groves, 
hills,  dales,  plains,  tS:c.  I shall  lead  thee  per  ardua  montium,  et  luhi'ica 
vallium,  et  roscida  cespitum,  et  '^glebosa  camporuin,  through  variety  of  objects 
that  which  thou  shalt  like  and  surely  dislike. 

For  the  matter  itself  or  method,  if  it  be  faulty,  consider  I pray  you  that  of 
Columella,  Nihil  perfectum,  aut  a singulari  consummatum  industrid,  no  man 
can  observe  all,  much  is  defective  no  doubt,  may  be  justly  taxed,  altered,  and  , 
avoided  in  Galen,  Aristotle,  those  great  masters.  Boni  venatoris  one  holds) 
plures  /eras  capere,  non  omnes;  he  is  a good  huntsman,  can  catch  some,  not 
all ; I have  done  my  endeavour.  Besides,  I dwell  not  in  this  study,  Non  hio 
sulcos  ducimus,  non  hoc  pulvere  desudamus,  I am  but  a smatterer,  I confess,  a 
stranger,  ‘^here  and  there  I pull  a flower;  I do  easily  grant,  if  a rigid  censurer 
should  criticise  on  this  which  I have  writ,  he  should  not  find  three  sole  faults,  as 
Scaliger  in  Terence,  but  three  hundred.  So  many  as  he  hath  done  in  Cardan’s 
subtleties,  as  many  notable  errors  as  *'Gul.  Laurembergius,  a late  professor  of 
Kostocke,  discovers  in  that  anatomy  of  Laurentius,  or  Barocius  the  V enetian  in 
Sacro  boscus.  And  although  this  be  a sixth  edition,  in  which  I should  have  been 
more  accurate,  corrected  all  those  former  escapes,  yet  it  was  magni  lahoris 
opus,  so  difficult  and  tedious,  that  as  carpenters  do  find  out  of  experience,  ’tis 
much  better  build  a new  sometimes,  than  repair  an  old  house;  I could  as  soon 
write  as  much  more,  as  alter  that  which  is  written.  If  aught  therefore  bo 
amiss  (as  I grant  there  is),  I require  a friendly  admonition,  no  bitter  invective,, 
^Bint  musis  socii  Charites,  Furia  omnis  abesto,  otherwise,  as  in  ordinary 
controversies, contentionis  nectamus,  sed  cui  bonol  We  may  contend, 
and  likely  misuse  each  other,  but  to  what  purposed  We  are  both  scholars,  say, 

1 Arcades  ambo,  I Both  young  Arcadians,  both  alike  inspir’d 

Et  cantare  pares,  et  respondere  parati.  | To  sing  and  answer  as  the  song  requii-'d. 

If  we  do  wrangle,  what  shall  we  get  by  it?  Trouble  and  wrong  ourselves, 
make  sport  to  others.  If  I be  convict  of  an  error,  I will  yield,  I will  amend. 
Bi  quid  bonis  moribus,  si  quid  veritati  dissentaneuin,  in  sacris  vel  humanis 
Uteris  a me  dictum  sit,  id  nec  dictum  esto.  In  the  mean  time  I require  a favour- 
able censure  of  all  fliults  omitted,  harsh  compositions,  pleonasms  of  words, 
tautological  repetitions  (though  Seneca  bear  me  out,  nunquam  nimis  dicitur, 
quod  nunquam  satis  dicitur)  perturbations  of  tenses,  numbers,  printers’  faults, 
&c.  My  translations  are  sometimes  rather  paraphrases  than  interpretations, 
non  ad  verbum,  but  as  an  author,  I use  more  liberty,  and  that’s  only  taken  ' 
v/hich  was  to  my  purpose.  Quotations  are  often  inserted  in  the  text,  which 


«-  Philostratus,  lib.  8.  vit.  Apol.  Negligebat  oratoriam  facultatem,  et  penitiu  aspernabatur  ejus  profes- 
lores,  quod  linguam  duntaxat,  non  autein  mentem  redderent  eruditiorem.  * Hie  enim,  quod 

Seneca  de  Ponto,  bos  herbara,  ciconia  larisam,  canis  leporem,  virgo  florem  legal.  P Pet.  Nannius  not.  in 
Hor.  ^ Xon  hie  colonus  domicilium  habeo,  sed  topiavii  in  morem,  hinc  inde  horem  vellico,  ut  canis  luluic 
lambens.  * Supra  bis  mille  notabjhjs  errores  Laurentii  demonstravi,  <tc.  * Philo  de  Con.  ‘ Virg. 


Democritus  to  tlie  Reader. 


33 


makes  the  style  more  harsh,  or  in  the  margin  as  it  happened.  Greek  authors, 
Plato,  Plutarch,  Athenaeus,  &c.,  I have  cited  out  of  their  interpreters,  because 
the  original  was  not  so  ready.  I have  mingled  sacra  prophanis,  but  I hope 
not  prophaned,  and  in  repetition  of  authors’  names,  ranked  them  per  accidens^ 
not  according  to  chronology ; sometimes  Neotericks  before  Ancients,  as  my 
memory  suggested.  Some  things  are  here  altered,  expunged  in  this  sixth 
edition,  othm’s  amended,  much  added,  because  many  good  ^authors  in  all 
kinds  are  come  to  my  hands  since,  and  ’tis  no  prejudice,  no  such  indecorum^ 
or  oversight. 

* Nunquam  ita  quicqiiam  bene  subducta  ratione  ad  yitam  fait. 

Quin  res,  aetas,  usus,  semper  aliquid  apportent  novi, 

Aliquid  moneant,  ut  ilia  quae  scire  te  credas,  nescias, 

Et  quae  tibi  putaris  prima,  in  exercendo  ut  repudias. 

Ne’er  was  aught  yet  at  first  contrived  so  fit, 

But  use,  age,  or  something  would  alter  it; 

Advise  thee  better,  and,  upon  peruse. 

Make  thee  not  say,  and  what  thou  takest  refuse. 

But  I am  now  resolved  never  to  put  this  treatise  out  again,  Re  quid  nimis,  1 
will  not  hereafter  add,  alter,  or  retract ; I have  done.  The  last  and  greatest 
exception  is,  that  I,  being  a divine,  have  meddled  with  physic, 

y Tantumne  est  ab  re  tua  otii  tibi, 

. Aliena  ut  cures,  eaque  nihil  quae  ad  te  attinent  ? 

Which  Menedemus  objected  to  Chremes;  have  I so  much  leisure,  or  little 
business  of  mine  own,  as  to  look  after  other  men’s  matters  which  concern  me 
not?  What  have  I to  do  with  physic?  Quod  medicorum  est  promittant 
medici.  The  * Lacedemonians  were  once  in  counsel  about  state  matters,  a 
debauched  fellow  spake  excellent  well,  and  to  the  purpose,  his  speech  was 
generally  approved:  a grave  senator  steps  up,  and  by  all  means  would  have  it 
repealed,  though  good,  because  dehonestabatur  pessimo  auctore,  it  had  no  better 
an  author;  let  some  good  man  relate  the  same,  and  then  it  should  pass.  This 
counsel  was  embraced,  est,  and  it  was  registered  forthwith.  Et  sic  bona 

sententia  mansit,  malus  auctor  mutatus  est.  Thou  sayest  as  much  of  me,  sto- 
machosus  as  thou  art,  and  grantest,  peradventure,  this  which  I have  written  in 
physic,  not  to  be  amiss,  had  another  done  it,  a professed  physician,  or  so ; but 
why  should  I meddle  wdth  this  tract?  Hear  me  speak.  There  be  many  other 
subjects,  T do  easily  grant,  both  in  humanity  and  divinity,  fit  to  be  treated  of, 
of  which  had  I written  ad  ostentationem  only,  to  show  myself,  I should  have 
rather  chosen,  and  in  which  I have  been  more  conversant,  I could  have  more 
willingly  luxuriated,  and  better  satisfied  myself  and  others;  but  that  at  this 
time  I was  fatally  driven  upon  this  rock  of  melancholy,  and  carried  away  by 
this  by-stream,  wdiich,  as  a rillet,  is  deducted  from  the  main  channel  of  my 
studies,  in  which  I have  pleased  and  busied  myself  at  idle  hours,  as  a subject 
most  necessary  and  commodious,  Hot  that  I prefer  it ' before  divinity, 
which  I do  acknowledge  to  be  the  queen  of  professions,  and  to  which  all  the 
rest  are  as  handmaids,  but  that  in  divinity  I saw  no  such  great  need.  For  had 
I written  positively,  there  be  so  many  books  in  that  kind,  so  many  commen- 
tators, treatises,  pamphlets,  expositions,  sermons,  that  whole  teams  of  oxen 
cannot  draw  them;  and  had  I been  as  forward  and  ambitious  as  some  others,  I 
might  have  haply  printed  a sermon  at  Paul’s  Cross,  a sermon  in  St.  Marie’s 
Oxon,  a sermon  in  Christ-Church,  or  a sermon  before  the  right  honourable, 
right  reverend,  a sermon  before  the  right  worshipful,  a sermon  in  Latin,  in 
English,  a sermon  with  a name,  a sermon  without,  a sermon,  a sermon,  &c. 
But  I have  been  ever  as  desirous  to  suppress  my  labours  in  this  kind,  as  others 
have  been  to  press  and  publish  theirs.  To  have  written  in  controversy  had 
been  to  cut  off  an  hydra’s  head,  ^lis  litem  generat,  one  begets  another,  so 

* Frambesanus,  Sennertus,  Ferandus,  &c.  *Ter,  Adelph.  y Heaut.  Act.  1.  seen.  1.  * Gellius,  lib.  18^ 

St.  ‘Et  inde  catena  quaidam  fit,  quee  baeredes  etiam  ligat.  Cardan,  llensius. 


14 


Democritus  to  the  Reader, 


many  duplications,  triplications,  and  swarms  of  questions.  In  sacro  hello  hoo 
quod  stili  mucrone  agitur,  that  having  once  begun,  I should  never  make  an  end. 
One  had  much  better,  as  ‘’Alexander,  the  sixth  pope,  long  since  observed,, 
provoke  a great  prince  than  a begging  friar,  a Jesuit,  or  a seminary  priest,  I 
will  add,  for  inexjmgnabile  genus  hoc  hominum,  they  are  an  irrefragable  society, 
they  must  and  will  have  the  last  word ; and  that  with  such  eagerness,  impu- 
dence, abominable  lying,  falsifying,  and  bitterness  in  their  questions  they 
proceed,  that  as  he  ®said,  furorne  coccus,  an  rapit  vis  acrior,  an  culpa^ 
responsum  date  1 Blind  fury,  or  error,  or  rashness,  or  what  it  is  that  eggs 
them,  I know  not,  I am  sure  many  times,  which  ‘‘Austin  })erceived  long  since, 
tempestate  contentionis  serenitas  charitatis  obnuhilatur,  with  this  tempest  of 
contention,  the  serenity  of  charity  is  overclouded,  and  there  be  too  many 
spirits  conjured  up  already  in  this  kind  in  all  sciences,  and  more  than  we  can 
tell  how  to  lay,  which  do  so  furiously  rage,  and  keep  such  a racket,  that  as 
®Fabius  said,  “It  had  been  much  better  for  some  of  them  to  have  been  born 
dumb,  and  altogether  illiterate,  than  so  far  to  dote  to  their  own  destruction.’*' 

At  melius  fuerat  non  scribere,  namque  tacere  * 

Tutum  semper  erit, 

’Tis  a general  fault,  so  Severinus  the  Dane  complains  ^in  physic,  “ unhappy 
men  as  we  are,  we  spend  our  days  in  unprofitable  questions  and  disputations,' 
intricate  subtleties,  de  land  caprind,  about  moonshine  in  the  water,  “ leaving 
in  the  meantime  those  chiefest  treasures  of  nature  untouched,  wherein  the 
best  medicines  for  all  manner  of  diseases  are  to  be  found,  and  do  not  only 
neglect  them  ourselves,  but  hinder,  condemn,  forbid,  and  scoff  at  others,  that 
are  willing  to  inquire  after  them.”  These  motives  at  this  present  have 
induced  me  to  make  choice  of  this  medicinal  subject. 

If  any  physician  in  the  mean  time  shall  infer,  Ne  sutor  ultra  crepidam,  and 
find  himself  grieved  that  I have  intruded  into  his  profession,  I will  tell  him  iu 
brief,  I do  not  otherwise  by  them,  than  they  do  by  us.  If  it  be  for  their 
advantage,  I know  many  of  their  sect  which  have  taken  orders,  in  hope  of  a 
benefice,  ’^fcis  a common  transition,  and  why  may  not  a melancholy  divine,  that 
can  get  nothing  but  by  simony,  profess  physic?  Drusianus  an  Italian  (Cru- 
sianus,  but  corruptly,  Trithemius  calls  him)  “ ^because  he  was  not  fortunate 
in  his  practice,  forsook  his  profession,  and  writ  afterwards  in  divinity.”" 
Marcilius  Ficinus  was  semel  et  simul;  a priest  and  a physician  at  once,  and 
‘‘T.  Linacer  in  his  old  age  took  orders.  The  Jesuits  profess  both  at  this^ 
time,  divers  of  them  permissu  superiorum,  chirurgeons,  panders,  bawds,  and 
mid  wives,  &c.  Many  poor  country-vicars,  for  want  of  other  means,  are  driven 
to  their  shifts;  to  turn  mountebanks,  quacksalvers,  empirics,  and  if  our 
greedy  patrons  hold  us  to  such  hard  conditions,  as  commonly  they  do,  they 
will  make  most  of  us  work  at  some  tra  de,  as  Paul  did,  at  last  turn  taskers,^ 
\naltsters,  costermongers,  graziers,  sell  ale  as  some  have  done,  or  worse. 
Howsoever  in  undertaking  this  task,  I hope  I shall  commit  no  great  error  or 
indecorum,  if  all  be  considered  aright,  I can  vindicate  myself  with  Georgius, 
Braunus,  and  Hieronymus  Hemingius,  those  two  learned  divines;  who  (to 
borrow  a line  or  two  of  mine  ‘elder  brother)  drawn  by  a “natural  love,  the 
one  of  pictures  and  maps,  prospectives  and  corographical  delights,  writ  that 
ample  theatre  of  cities ; the  other  to  the  study  of  genealogies,  penned  theatruim 


»> Malle  so  bellnm  cam  maj^o  principe  gerere,  qnam  cum  nno  ex  fratrum  mendlcantium  ordine. 
'Hor.  epod.  lib.  od.  7.  Epist.  86,  ad  Casulam  presb.  « Lib.  12.  cap.  1.  Mutos  nasci,  et  omni  scientia. 
Ggere  satius  fuisset,  quara  sic  in  propriam  perniciem  insanire.  * But  it  would  be  better  not  to  write,  for 
silence  is  the  safer  course.  ^ Infelix  mortalitas  inutilibus  quaestionibus  ac  disceptationibus  vitam  traduci- 
mus,  naturae  principes  thesauros,  in  quibus  gravissimee  morborum  medicinse  collocatae  sunt,  interim  intactoa- 
relinquimus.  Nec  ipsi  solum  relinquimus,  sed!  et  alios  prohibemus,  inipedimus,  condemnamus,  ludi- 
briisque  afHcimus.  e Quod  in  praxi  minime  fortunatus  essct,  raedicinam  reliquit,  et  ordinibus  initiatiio 
In  Theologia  postmodum  scripsit.  Gesner  Bibliotheca.  tp.  jovius.  ‘ M.  W.  Burton,  preface 

to  bis  description  of  Leicestershire,  printed  at  London  by  W Jaggai.d,  for  J.  White,  1622. 


Democritus  to  the  Reader. 


15 


genealogicuriu^  Or  else  I can  excuse  my  studies  with  ‘‘Lessius  the  Jesuit  in 
like  case.  It  is  a disease  of  the  soul  on  which  I am  to  treat,  and  as  much 
appertaining  to  a divine  as  to  a physician,  and  who  knows  not  what  an  agree- 
ment there  is  betwixt  these  two  professions  1 A good  divine  either  is  or 
ought  to  be  a good  physician,  a spiritual  physician  at  least,  as  our  Saviour 
calls  himself,  and  was  indeed.  Mat.  iv.  23;  Luke,  v.  18;  Luke,  vii.  8.  They 
differ  but  in  object,  the  one  of  the  body,  the  other  of  the  soul,  and  use  divers 
medicines  to  cure : one  amends  animam  j)er  corpus,  the  other  corpus  per 
animam,  as  ^ our  Kegius  Professor  of  physic  well  informed  us  in  a learned 
lecture  of  his  not  long  since.  One  helps  the  vices  and  passions  of  the  soul, 
anger,  lust,  desperation,  pidde,  presumption,  &c.,  by  applying  that  spiritual 
physic ; as  the  other  uses  proper  remedies  in  bodily  diseases.  Now  this  being 
a common  infirmity  of  body  and  soul,  and  such  a one  that  hath  as  much  need 
of  spiritual  as  a corporal  cure,  I could  not  find  a fitter  task  to  busy  myself 
about,  a more  apposite  theme,  so  necessary,  so  commodious,  and  generally 
concerning  all  sorts  of  men,  that  should  so  equally  participate  of  both,  and 
require  a whole  physician.  A divine  in  this  compound  mixed  malady  can  do 
little  alone,  a physician  in  some  kinds  of  melancholy  much  less,  both  make 
an  absolute  cure. 

» Alterius  sic  altera  poscit  opem. 

when  in  friendship  join’d 

A mutual  succour  in  each  other  find. 

And  ’tis  proper  to  them  both,  and  I hope  not  unbeseeming  me,  who  am  by  my 
profession  a divine,  and  by  mine  inclination  a physician.  I had  Jupiter  in  my 
sixth  house;  I say  with  “Beroaldus,  non  sum  medieus,  nec  medicince  prorsus 
expers,  in  the  theory  of  physic  I have  taken  some  pains,  not  with  an  intent 
to  practice,  but  to  satisfy  myself,  which  was  a cause  likewise  of  the  first 
undertaking  of  this  subject. 

If  these  reasons  do  not  satisfy  thee,  good  reader,  as  Alexander  Munificus 
that  bountiful  prelate,  sometimes  bishop  of  Lincoln,  when  he  had  built  six 
castles,  ad  invidiam  operis  eluendam,  saith  ®Mr.  Cambden,  to  take  away  the 
envy  of  his  work  (which  very  words  Nubrigensis  hath  of  Boger  the  rich 
bishop  of  Salisbury,  who  in  king  Stephen’s  time  built  Shirburn  castle,  and 
that  of  Devizes),  to  divert  the  scandal  or  imputation,  which  might  be  thence 
inferred,  built  so  many  religious  houses.  If  this  my  discourse  be  over- 
medicinal,  or  savour  too  much  of  humanity,  I promise  thee  that  I will  here- 
after make  thee  amends  in  some  treatise  of  divinity.  But  this  I hope  shall 
suffice,  when  you  have  more  fully  considered  of  the  matter  of  this  my  subject, 
rem  suhstratam,  melancholy,  madness,  and  of  the  reasons  following,  which 
were  my  chief  motives:  the  generality  of  the  disease,  the  necessity  of  the 
cure,  and  the  commodity  or  common  good  that  will  arise  to  all  men  by  the 
knowledge  of  it,  as  shall  at  large  appear  in  the  ensuing  preface.  And  I doubt 
not  but  that  in  the  end  you  will  say  with  me,  that  to  anatomiseithis  hntnnng 
aright,  through  all  the  members  of  this  our  Microcosmus,  is  a task, 

as  to  reconcile  those  chronological  errors  in  the  Assyrian  ip<iirA’chy,  find  out 
the  quadrature  of  a circle,  the  creeks  and  sounds  of  th^hortJi-east,  or  North- 
west passages,  and  all  but  as  good  a discovery  as  thaj^-aungry  **  S^mard’s  of 
Terra  Australis  Incognita,  as  great  trouble  as  to  p^’fect  the  mo^n  of  Mars 
and  Mercury,  which  so  crucifies  our  astronomeje^  or  to  rectifj^he  Gregorian 
KaUnder.  I am  so  affected  for  my  part,  a^  hope  e.s  ^^^ophrastus  did  b)r 

•‘In  Hygiasticon,  neque  enim  hfec  tractatio  aiiexia  vi^l  d^\)et  a theolqfb,  &c.,  agitur  de  morbo  aniniaa. 
•D.  Clayton  in  comitiis,  anno  1621.  ">  Hor.  de  pestil.  /^In  Newark  in  Nottinghamshire. 

Cum  duo  edificasset  castella,  ad  tollendam  strjw’.onis  invidiamj^aN expiandam  maculam,  duo  instituit 
coenobia,  et  collegia  religiosis  implevit.  t'.Ferdinando  deNuir-  anno  1612.  Amsterdami  imprees. 

‘JPraefat.  ad  Characteres:  Spero  enim  (0  Politlp^)  libros  nostrds  meliores  inde  futures,  quod  istinsmodl 
memorise mandata reliqucrimus, ex  prece^is et ex  einplis nostnsad  vitara  accommodatis, ut se inde  corriganU 


16 


Democritus  to  iJie  Reader. 


his  characters,  “ That  our  posterity,  O friend  Policies,  shall  be  the  better  foi 
this  which  we  have  written,  by  correcting  and  rectifying  what  is  amiss  in 
themselves  by  our  examples,  and  applying  our  precepts  and  cautions  to  their 
own  use.”  And  as  that  great  captain  Zisca  would  have  a drum  made  of  nis 
skin  when  he  was  dead,  because  he  thought  the  very  noise  of  it  would  put  his 
• enemies  to  flight,  I doubt  not  but  that  these  following  lines,  when  they  shall 
be  recited,  or  hereafter  read,  will  drive  away  melancholy,  (though  I be  gone) 
as  much  as  Zisca’s  drum  could  terrify  his  foes.  Yet  one  caution  let  me  give 
by  the  way  to  my  present,  or  my  future  reader,  who  is  actually  melancholy, 
that  he  read  not  the  '^symptoms  or  prognostics  in  this  following  tract,  lest  by 
applying  that  which  he  reads  to  himself,  aggravating,  appropriating  things 
generally  spoken,  to  his  own  person  (as  melancholy  men  for  the  most  part  do), 
he  trouble  or  hurt  himself,  and  get  in  conclusion  more  harm  than  good. 
I advise  them  therefore  warily  to  peruse  that  tract,  Lapides  loquitur  (so  said 
* Agrippa  de  occ.  Phil.)  et  caveant  lectores  ne  cerebrum  Us  excutiat.  The  rest 
I doubt  not  they  may  securely  read,  and  to  their  benefit.  But  I am  over- 
tedious,  I proceed. 

Of  the  necessity  and  generality  of  this  which  I have  said,  if  any  man  doubt, 
I shall  desire  him  to  make  a brief  survey  of  the  world,  as  ‘Cyprian  adviseth 
Donat,  “ supposing  himself  to  be  transported  to  the  top  of  some  high  moun- 
tain, and  thence  to  behold  the  tumults  and  chances  of  this  wavering  world,  he 
cannot  chuse  but  either  laugh  at,  or  pity  it.”  S.  Hierom  out  of  a strong 
imagination,  being  in  the  wilderness,  conceived  with  himself,  that  he  then  saw 
them  dancing  in  Pome  ; and  if  thou  shalt  either  conceive,  or  climb  to  see, 
thou  shalt  soon  perceive  that  all  the  world  is  mad,  that  it  is  melancholy,  dotes ; 
that  it  is  (which  Epichthonius  Cosmopolites  expressed  not  many  years  since  in  a 
map)  made  like  a fool’s  head  (with  that  motto.  Caput  helleboro  dignum)  a crazed 
head,  cavea  stultorum,  a fool’s  paradise,  or  as  Apollonius,  a common  prison  of 
gulls,  cheaters,  flatterers,  &c.,  and  needs  to  be  reformed.  Strabo  in  the  ninth 
book  of  his  geography,  compares  Greece  to  the  picture  of  a man,  which 
comparison  of  his,  Nic.  Gerbelius  in  his  exposition  of  Sophianus’  map,  approves; 
the  breast  lies  open  from  those  A croceraunian  hills  in  Epirus,  to  the  Simian 
promontory  in  Attica;  Pagse  and  Magsera  are  the  two  shoulders ; that  Isthmus 
of  Corinth  the  neck;  and  Peloponnesus  the  head.  If  this  allusion  holds  ’tis 
sure  a mad  head ; Morea  may  be  Mori  a,  and  to  speak  what  I think,  the  in- 
habitants of  modern  Greece  swerve  as  much  from  reason  and  true  religion  at 
this  day,  as  that  Morea  doth  from  the  picture  of  a man.  Examine  the  rest 
in  like  sort,  and  you  shall  find  that  kingdoms  and  provinces  are  melancholy, 
cities  and  families,  all  creatures,  vegetal,  sensible,  and  rational,  that  all  sorts, 
sects,  ages,  conditions,  are  out  of  tune,  as  in  Cebes’  table,  omnes  errorem 
hibiint,  before  they  come  into  the  world,  they  are  intoxicated  by  error’s  cup, 
from  the  highest  to  the  lowest  have  need  of  physic,  and  those  particular  actions 
in  “Seneca,  where  father  and  son  prove  one  another  mad,  may  be  general; 
Porcius  Latro  shall  plead  against  us  all.  For  indeed  who  is  not  a fool,  melan- 
choly, mad? — * Qui  nil  molitur  inepte,  who  is  not  brain-sick?  Folly,  melan- 
choly, madness,  are  but  one  disease.  Delirium  is  a common  name  to  all. 
Alexander,  Gordonius,  Jason  Pratensis,  Savanarola,  Guiauerius,  Montaltus, 
confound  them  as  difiering  secundum  magis  et  minus;  so  doth  David, 
Psal.  xxxvii.  5.  “I  said  unto  the  fools,  deal  not  so  madly,”  and  ’twas  an 
old  Stoical  paradox,  omnes  stultos  insanire.  -’'all  fools  are  mad,  though  some 
madder  than  others.  And  who  is  not  a fool,  who  is  free  from  melancholy  ? 

’’Part  1.  sect.  3.  'Praf.  lectori.  ‘Ep.  2.  1.2.  aci  jponatum.  Paulisper  te  crede  subduci  in  ardui  montis 
vertieem  celsiorem,  speculare  inde  rerum  jacentiuni  facias,  et  oculis  in  diversa  porrectis,  fluctuantis  mundi 
turbines  intueri,  jam  simul  aut  ridebis  aut  misereberis,  “Controv.  1.  2.  cont.  7.  & 1.  6.  cont. 

» Kcratius  y Idem,  Hor.  1.  2.  Satyra  3.  Damasippus  Stoicus  probat  omucs  stultos  insanire. 


Deinocrit‘J,s  to  the  Header, 


17 


Who  is  not  touched  more  or  less  in  habit  or  disposition  ? If  in  disposition, 
“ ill  dispositions  beget  habits,  if  they  persevere,”  saith  ““  Plutarch,  habits  either 
are,  or  turn  to  diseases.  ’Tis  the  same  which  Tully  maintains  in  the  second 
of  his  Tusculans,  omnium  insipientum  aniini  in  morho  sunt,  et  perturhatorum, 
fools  are  sick,  and  all  that  are  troubled  in  mind  : for  what  is  sickness,  but  as 
“Gregory  Tholosaiius  defines  it,  “ A dissolution  or  perturbation  of  the  bodily 
league,  which  health  combines:”  and  who  is  not  sick,  or  ill-disposed?  in 
whom  doth  not  passion,  anger,  envy,  discontent,  fear  and  sorrow  reign  ? Who 
labours  not  of  this  disease  ? Give  me  but  a little  leave,  and  you  shall  see  by 
what  testimonies,  confessions,  arguments,  I will  evince  it,  that  most  men  are 
mad,  that  they  had  as  much  need  to  go  a pilgrimage  to  the  Anticyrse  (as  in 
‘’Strabo’s  time  they  did)  as  in  our  days  they  run  to  Compostella,  our  Lady  of 
Sichem,  or  Lauretta,  to  seek  for  help  ; that  it  is  like  to  be  as  prosperous  a 
voyage  as  that  of  Guiana,  and  that  there  is  much  more  need  of  hellebore  than 
of  tobacco. 

That  men  are  so  misafifected,  melancholy,  mad,  giddy-headed,  hear  the 
testimony  of  Solomon,  Eccl.  ii.  12.  “ And  I turned  to  behold  wisdom,  mad- 

ness and  folly,”  &c.  And  ver.  23  : “ All  his  days  are  sorrow,  his  travel  grief, 
and  his  heart  taketh  no  rest  in  the  night.”  So  that  take  melancholy  in  what 
sense  you  will,  properly  or  improperly,  in  disposition  or  habit,  for  pleasure  or 
for  pain,  dotage,  discontent,  fear,  sorrow,  madness,  for  part,  or  all,  truly,  or 
metaphorically,  ’tis  all  one.  Laughter  itself  is  madness  according  to  Solomon, 
and  as  St.  Paul  hath  it,  “Worldly  sorrow  brings  death.”  “ The  hearts  of 
the  sons  of  men  are  evil,  and  madness  is  in  their  hearts  while  they  live,” 
Eccl.  ix.  3.  “Wise  men  themselves  are  no  better,”  Eccl.  i.  18.  “In  the 
multitude  of  wisdom  is  much  grie^  and  he  that  increaseth  wisdom  increaseth 
sorrow,”  chap.  ii.  17.  He  hated  life  itself,  nothing  pleased  him  : he  hated 
his  labour,  all,  as  ®he  concludes,  is  “sorrow,  grief,  vanity,  vexation  of  spirit.” 
And  though  he  were  the  wisest  man  in  the  world,  sanctuarium  sapientice,  and 
had  wisdom  in  abundance,  he  will  not  vindicate  himself,  or  justify  his  own 
actions.  “ Surely  I am  more  foolish  than  any  man,  and  have  not  the  under- 
standing of  a man  in  me,”  Prov.  xxx.  2.  Be  they  Solomon’s  words,  or  the 
words  of  Agur,  the  son  of  Jakeh,  they  are  canonical.  David,  a man  after 
God’s  own  heart,  confesseth  as  much  of  himself,  Psal.  xxxvii.  21,  22,  “So 
foolish  was  I and  ignorant,  I was  even  as  a beast  before  thee.”  And  condemns 
all  for  fools,  Psal.  liii. ; xxxii.  9 ; xlix.  20.  He  compares  them  to  “ beasts, 
horses,  and  mules,  in  which  there  is  no  understanding.”  The  Apostle  Paul 
accuseth  himself  in  like  sort,  2 Cor.  xi.  21.  “I  would  you  would  suffer  a 
little  my  foolishness,  I speak  foolishly.”  “ The  whole  head  is  sick,”  saith 
Esay,  “ and  the  heart  is  heavy,”  cap.  i.  5.  And  makes  lighter  of  them  than 
of  oxen  and  asses,  “ the  ox  knows  his  owner,”  &c. : read  Deut.  xxxii.  6 ; 
Jer.  iv. ; Amos,  iii.  1 ; Ephes.  v.  6.  “ Be  not  mad,  be  not  deceived,  foolish 

Galatians,  who  hath  bewitched  you  ?”  How  often  arc  they  branded  with  this 
epithet  of  madness  and  folly  ? No  word  so  frequent  amongst  the  fathei's  of 
the  Church  and  divines ; you  may  see  what  an  opinion  they  had  of  the  world, 
and  how  they  valued  men’s  action. 

I know  that  we  think  far  otherwise,  and  hold  them  most  part  wise  men  that 
are  in  authority,  princes,  magistrates,  ‘‘rich  men,  they  are  wise  men  born,  all 
politicians  and  statesmen  must  needs  be  so,  for  who  dare  speak  against  them  ? 
And  on  the  other,  so  corrupt  is  our  judgment,  we  esteem  wise  and  honest 

* Tom.  2.  Sympos.  lib.  5.  c.  6.  Animi  alTectiones,  si  diutins  inhsereant,  pravos  generant  habitus.  • Lib. 
28.  cap.  1.  Synt.  art.  mir.  Morbus  nihil  est  aliud  ;;Uam  dissolutio  quffidam  ac  perturbatio  foederis  In  corpora 
existentis,  sicut  et  sanitas  est  consentientis  ben^j  corporis  consummatio  qusedam.  *>  Lib.  9.  Geogr.  Pluree 
olim  gentes  navigabant  illuc  sabitatis  causa.  « Ecclea.  i.  24.  * Jure  haereditario  sapere  jubentur, 

Euphormio  Satyr. 


18 


Democritus  to  tlie  Reader, 


men  fools.  Which  Democritus  well  signified  in  an  epistle  of  his  to  Hippocrates ; 
•the  “ Abderites  account  virtue  madness,”  and  so  do  most  men  living.  Shall 
I tell  you  the  reason  of  it?  ^Fortune  and  Virtue,  Wisdom  and  Folly,  theii 
seconds,  upon  a time  contended  in  the  Olympics;  every  man  thought  tha* 
Fortune  and  Folly  would  have  the  worst,  and  pitied  their  cases;  but  it  fell 
out  otherwise.  Fortune  was  blind  and  cared  not  where  she  stroke,  nor  whom 
without  laws,  Andabatarum  instar,  &c.  Folly,  rash  and  inconsiderate- 
esteemed  as  little  what  she  said  or  did.  Virtue  and  Wisdom  gave  ®place 
were  hissed  out,  and  exploded  by  the  common  people;  Folly  and  Fortune 
admired,  and  so  are  all  their  followers  ever  since:  knaves  and  fools  commonly 
fare  and  deserve  be‘^t  in  worldlings’  eyes  and  opinions.  Many  good  men  have 
no  better  fate  in  their  ages:  Achish,  1 Sam.  xxi.  14,  held  David  for  a mad- 
man. ‘‘Elisha  and  the  rest  were  no  otherwise  esteemed.  David  was  derided 
of  the  common  people,  Ps.  ix.  7,  “ I am  become  a monster  to  many.”  And 
generally  we  are  accounted  fbols  for  Christ,  1 Cor.  xiv.  “We  fools  thought 
his  life  madness,  and  his  end  without  honour,”  Wisd.  v.  4.  Christ  and  his 
Apostles  were  censured  in  like  sort,  John  x. ; Mark  iii. ; Acts  xxvi.  And  so 
were  all  Christians  in  ‘Pliny’s  fuerunt  et  alii  similis  dementice,  &c.  And 
called  not  long  after,  ^ Vesanice  sectatores,  ever  sores  hominum,  'polluti  novatores, 
fanatici,  canes,  malejici,  venejici,  Galilcei  homunciones,  &c.  ’Tis  an  ordinary 
thing  with  us,  to  account  honest,  devout,  orthodox,  divine,  religious,  jJain- 
dealing  men,  idiots,  asses,  that  cannot,  or  will  not  lie  and  dissemble,  shift, 
flatter,  accommoddre  se  ad  eum  locum  uhi  nati  sunt,  make  good  bargains, 
supplant,  thrive,  inservire ; solennes  ascendendi  modos  ap'prcliendere, 

leyes,  mores,  consuetudines  recte  dbservare,  candide  laudare,  fortiter  defendere, 
sententias  amplecti,  dubitare  de  nullis,  credere  omnia,  accipere  omnia,  nihil 
reprehendere,  cceteraque  quce  promotionem  ferunt  et  securitatem,  quce  sine 
ambage  fcelicem  reddunt  hominem,  et  vere  sapientem  aqmd  nos  ; that  cannot 
temporise  as  other  men  do,  ‘hand  and  take  bribes,  <fec.  but  fear  God,  and 
make  a conscience  of  their  doings.  But  the  Holy  Ghost  that  knows  better 
how  to  judge,  he  calls  them  fools.  “The  fool  hath  said  in  his  heart, 
'^iPsal.  liii.  1.  “ And  their  ways  utter  their  folly,”  Psal.  xlix.  14.  ““For  what 
cajif}  more  mad,  than  for  a little  worldly  pleasure  to  procure  unto  themselves 
cterV^l  punishment  ?”  As  Gregory  and  others  inculcate  unto  us. 

yAa  even  all  those  great  philosophers  the  world  hath  ever  had  in  admiration, 
whose\  works  we  do  so  much  esteem,  that  gave  precepts  of  wisdom  to  others, 
inventV^®  of  Arts  and  Sciences,  Socrates  the  wisest  man  of  his  time  by  the 
Oracle! Apollo,  whom  his  two  scholars,  "Plato  and  "Xenophon,  so  much 
extol  an3^  magnify  with  those  honourable  titles,  “ best  and  wisest  of  all  morta. 
men  the  HfM^piest,  and  most  just;”  and  as  tAlcibiades  incomparably  com- 
mends him^A  Achilles  was  a worthy  man,  but  Bracides  and  others  w^ere  as 
worthy  as  hira^^l^*!  Antenor  and  Xestor  were  as  good  as  Pericles,  and  so  o. 
the  rest ; but  present,  before,  or  after  Socrates,  nemo  veterum  nequc 

eorum  qui  nunc  sunt]  were  ever  such,  will  match,  or  come  near  him.  Those 
seven  wise  men  of  Greece,  those  Britain  Druids,  Indian  Brachmanni,  Ethio- 
pian Gymnosophists,  Magi  of  the  Persians,  Apollonius,  of  whom  Philostratus, 
Ron  doctus,  sed  natus  wise  from  his  cradle,  Epicurus  so  much  admired 

by  his  scholar  Lucretius  :\ 

• Atnd  qnos  virtus,  Insanla  & furor  esse  C^tur.  ^Calcagninns  Apol.  o\nncs  mirabantur,  putantes 

lllisum  iristu’ititiam.  Sed  prater  expectationem^s  evenit,  Audax  stultitia  in  earn  irruit,  &c.  ilia  cedit  irrisa, 
& nlures  hinc  liabet  sectatores  stultitia.  e Non  ekrespondendum  stulto  secundum  stultitiam.  » 2 Reg.  7. 
i LR>  10  ep  97  “ Aug.  ep.  178.  ‘ Quis  nisi  mentis  inops,  Ac.  Quid  insanius  quam  pro  momen- 

tanea  foelicnate  ajtemis  te  mancipare  suppliciis  ? " In  fine  Phffidonis.  Hie  finis  fuit  amici  nostri,  d 

Eucrates  nostro  quidem  judicio  omnium  quos  expert!  sui.ms  optimi  & apprime  sapientissimi,  & justissimi. 

• Xenop.’  1.  4.  de  dictis  Socratis  ad  finem,  talis  fuit  Socrates  quem  omnium  optimum  & foelicissimum 
stutuam.  i*  Lib.  25.  Platonis  Coavivio* 


Democritus  to  the  Reader. 


19 


Qnl  genus  humanum  ingenfo  snperavit,  et  omnes  Whose  wit  excell’d  the  wits  of  men  as  far, 

Perstriuxit  Rtellaa  exortus  at  aetherius  sol.  As  the  sun  rising  doth  obscure  a star. 

Or  that  so  much  renowned  Empedocles. 

• Ut  vix  humana  videatur  stirpe  crcatus. 

All  those  of  whom  we  read  such  p hyperbolical  eulogiums,  as  of  Aristotle, 
that  he  was  wisdom  itself  in  the  abstract,  miracle  of  nature,  breathing 
libraries,  as  Eunapius  of  Longinus,  lights  of  nature,  giants  for  wit,  quint- 
essence of  wit,  divine  spirits,  eagles  in  the  clouds,  fallen  from  heaven,  gods, 
spirits,  lamps  of  the  world,  dictators,  Nulla  ferant  talem  secla  futura  rirum: 
monarchs,  miracles,  superintendents  of  wit  and  learning,  ooeanus,  phoenix, 
atlas,  monstrum,  portentum  hominis,  orhis  universi  musceum,  ultimus  humivnce 
natures  conatus,  natures  maritus. 

merito  cui  doctior  orhis 

Submissis  defert  fascibus  imperiura. 

As  .<Elian  writ  of  Protagoras  and  Gorgias,  we  may  say  of  them  all,  tantum  d 
sapientibus  ahfuerunt,  quantum  a viris  pueri,  they  were  children  in  respect, 
infants,  not  eagles,  but  kites;  novices,  illiterate,  Eunuchi  sapientice.  And 
although  they  were  the  wisest,  and  most  admired  in  their  age,  as  he  censured 
Alexander,  I do  them,  there  were  10,000  in  his  army  as  worthy  captains  (had 
they  been  in  place  of  command),  as  valiant  as  himself ; there  were  myriads  of 
men  wiser  in  those  days,  and  yet  all  short  ot  what  they  ought  to  be.  ^ Lac- 
tantius,  in  his  book  of  wisdom,  proves  them  to  be  dizzards,  fools,  asses,  mad- 
men, so  full  of  absurd  and  ridiculous  tenets,  and  brain-sick  positions,  that  to 
his  thinking  never  any  old  woman  or  sick  person  doted  worse.  ® Democritus 
took  all  from  Leucippus,  and  left  saith  he,  “ the  inheritance  of  his  folly  to 
Epicurus,”  ^insanienti  dum  sapienti(E,  d'c.  The  like  he  holds  of  Plato, 
Aristippus,  and  the  rest,  making  no  difference,  ““betwixt  them  and  beasts, 
saving  that  they  could  speak.”  *Theodoret  in  his  tract.  Be  cur.  grec.  affect. 
manifestly  evinces  as  much  of  Socrates,  whom  though  that  Oracle  of  Apollo 
confirmed  to  be  the  wisest  man  then  living,  and  saved  him  from  plague, 
whom  2000  years  have  admired,  of  whom  some  will  as  soon  speak  evil  as  of  \ 
Christ,  yet  revera,  he  was  an  illiterate  idiot,  as  ^Aristophanes  calls  him,  / 
irrisor  et  ambitiosus,  as  his  master  Aristotle  terms  him,  scurra  Atticus,  as  ^ 
Zeno,  an  “enemy  to  all  arts  and  sciences,  as  Athseneus,  to  philosophers  andy 
travellers,  an  opinionative  ass,  a caviller,  a kind  of  pedant;  for  his  manners,  as  ^ 
Theod.  Cyrensis  describes  him,  a t sodomite,  an  atheist,  (so  convict  by  Anytus)  ' 
iracundus  et  ebrius,  dicax,  dc.  a pot-companion,  by  Plato’s  own  confession,  a 
sturdy  drinker;  and  that  of  all  others  he  was  most  sottish,  a very  madman 
in  his  actions  and  opinions.  Pythagoras  was  part  philosopher,  part  magician, 
or  part  witch.  If  you  desire  to  hear  more  of  Apollonius,  a great  wise  man, 
sometime  paralleled  by  Julian  the  apostate  to  Christ,  I refer  you  to  that 
learned  tract  of  Eusebius  against  Hierocles,  and  for  them  all  to  Lucian’s 
Fiscator,  Icaromenippus,  Necyomantia:  their  actions,  opinions  in  general 
were  so  prodigious,  absurd,  ridiculous,  which  they  broached  and  maintained,, 
their  books  and  elaborate  treatises  were  full  of  dotage,  which  Tully  ad  Atticum. 
long  since  observed,  delirant plerumq ; scriptores  in  libris  suis,  their  lives  being; 
opposite  to  their  words,  they  commended  poverty  to  others,  and  were  most 
covetous  themselves,  extolled  love  and  peace,  and  yet  persecuted  one  an<^thoi* 
with  virulent  hate  and  malice.  They  could  give  precepts  for  verse  and  prose, 


* Lncretius.  p Anaxagoras  olim  mens  dictus  ab  antiquis.  sUegnla  naturae,  naturae  miraculum,  ips'i 
cruditio,  daemonium  hominis,  sol  scientiarum,  mare,  sophia,  antistes  literarum  <&  sapientiae,  ut  Scioppius 
olim  de  Seal.  & Heinsius,  Aquila  in  nubibus,  Imperator  literatorum,  columen  literarum,  abyssus  eruditionis, 
ocellus  Europae,  Scaliger.  'Lib.  3.  de  sap.  c.  17.  & -0.  omnes  Phiiosophi,  aut  stulti,  aut  insani;  nulla  anus 
nullus  aeger  ineptius  deliravit.  • Democri*’  .A  a Leucippo  doctus,  haereditatem  stultitifE  reliiiuit  Epic. 

llor.  car.  lib.  1.  od.  34. 1.  epicur.  “ Nihil  interest  inter  hos  & bestias  nisi  quod  Inquantur.  de  sa.  1.  C6.  c.  S. 
“ Cap.  de  vivt.  yNeb.  & Ranis.  “Omnium  disciplinarum  igiiarus.  f Pulchrorum  adolescentuuj 

causa  frequenter  gymnasium  obibat.  &c. 


20 


Democritus  to  the  Reader. 


but  not  a man  of  tliem  (as  * Seneca  tells  them  Home)  could  moderate  his 
affections.  Their  music  did  show  us  Jlebiles  modos,  d'c.  how  to  rise  and  fall, 
but  they  could  not  so  contain  themselves  as  in  adversity  not  to  make  a lament- 
able tone.  They  will  measure  ground  by  geometry,  set  down  limits,  divide 
and  subdivide,  but  cannot  yet  prescribe  quantum  homini  satis,  or  keep  within 
compass  of  reason  and  discretion.  They  can  square  circles,  but  understand 
not  the  state  of  their  own  souls,  describe  right  lines  and  crooked,  &c.  but 
know  not  what  is  right  in  this  life,  quid  in  vita  rectum  sit,  ignorant;  so  that 
as  he  said,  Nescio  an  Anticyram  ratio  illis  destinet  omnem.  I think  all  the 
Anticyrse  will  not  restore  them  to  their  wits,  “if  these  men  now,  that  held 
Xenodotus  heart.  Crates  liver,  Epictetus  laiithorn,  were  so  sottish,  and  had 
no  more  brains  than  so  many  beetles,  what  shall  we  think  of  the  commonalty] 
what  of  the  rest? 

Yea,  but  will  you  infer,  that  is  true  of  heathens,  if  they  be  conferred  with 
Christians,  1 Cor.  iii.  19.  “ The  wisdom  of  this  world  is  foolishness  with  God, 
earthly  and  devilish,”  as  James  calls  it,  iii.  15.  “They  were  vain  in  their 
imaginations,  and  their  foolish  heart  was  full  of  darkness,”  Kom.  i.  21,  22. 
“ When  they  professed  themselves  wise,  became  fools.”  Their  witty  works 
are  admired  here  on  earth,  whilst  their  souls  are  tormented  in  hell  fire.  In 
some  sense,  Christiani  Crassiani,  Christians  are  Crassians,  and  if  compared  to 
that  wisdom,  no  better  than  fools.  Quis  est  sapiens  1 Solus  Deus,  t Pythagoras 
replies,  “ God  is  only  wise,”  Rom.  xvi.  Paul  determines  “ only  good,”  as 
Austin  well  contends,  “and  no  man  living  can  be  justified  in  his  sight.” 
“ God  looked  down  from  heaven  upon  the  children  of  men,  to  see  if  any  did 
understand,”  Psalm  liii.  2,  3.  but  all  are  corrupt,  err.  Rom.  iii.  12,  “Xone 
doth  good,  no  not  one.”  Job  aggravates  this,  iv.  18,  “Behold  he  found  no 
stedfastness  in  his  servants,  and  laid  folly  upon  his  angels,”  19.  “How  much 
more  on  them  that  dwell  in  houses  of  clay?”  In  this  sense  we  are  all  fools, 
and  the  “Scripture  alone  is  arx  Minervce,  we  and  our  writings  are  shallow  and 
imperfect.  But  I do  not  so  mean;  even  in  our  ordinary  dealings  we  are  no 
better  than  fools.  “All  our  actions,”  as  ^Pliny  told  Trajan,  “ upbraid  us  of 
folly,”  our  whole  course  of  life  is  but  matter  of  laughter : we  are  not  soberly 
wise;  and  the  world  itself,  which  ought  at  least  to  be  wise  by  reason  of  his 
antiquity,  as  “Hugo  de  Prato  Florido  will  have  it,  semper  stultizat,  is  every  day 
more  foolish  than  other ; the  more  it  is  whipped,  the  worse  it  is,  and  as  a child 
will  still  be  crowned  with  roses  and  flowers.”  We  are  apish  in  it,  asini  hipedes, 
and  every  place  is  full  inversorum  Apuleiorum,  of  metamorphosed  i.nd  two- 
legged  asses,  inversorum  Silernorum,  childish,  himuli,  tremald  patria 

dormientis  in  ulna.  J ovianus  Pontanus,  Antonio  Dial,  brings  in  some  laughing 
at  an  old  man,  that  by  reason  of  his  age  was  a little  fond,  but  as  he  admonisheth 
there,  Ne  mireris  mi  hospes  de  hoc  sene,  marvel  not  at  him  only,  for  tota  hcec 
civitas  delirat,  all  our  town  dotes  in  like  sort,  ^we  are  a company  of  fools. 
Ask  not  with  him  in  the  poet,  ^Larvae  hunc  intempericB  insaniceque  agitant 
senem?  What  madness  ghosts  this  old  man,  but  what  madness  ghosts  us  all? 
For  we  are  ad  unum  omnes,  all  mad,  semel  insanivimus  omnes,  not  once,  but 
always  so,  et  semel,  et  simul,  et  semper,  ever  and  altogether  as  bad  as  he;  and 
not  senex  hispuer,  delira  anus,  but  say  it  of  us  all,  semper  pueri,  3mung  and  old, 
all  dote,  as  Lactantius  proves  out  of  Seneca;  and  no  difference  betwixt  us  and 
children,  saving  that,  majora  ludimus,  et  grandiorihus  pupis,  they  play  with 
babies  of  clouts  and  such  toys,  we  sport  with  greater  baubles.  We  cannot 

V 

• Seneca.  Scis  rotunda  metiri,  sed  non  tuum  animun  , • Ab  uberibus  saplentia  lactati  cscutire  nca 

possunt.  6 Cor  Xenodoti  & jecur  Cratetis.  f Lib.  dfi  ^at.  boni.  «Hic  profundissimae  Sophiaj  fodlnae. 

Panegyr.  Trajano  omnes  actiones  exprobrare  stultitiam  videntur.  * Ser.  4.  in  domi  Pal.  Mundus  qui 
ob  antiquitatem  deberet  esse  sapiens,  semper  stultizat,  et  nullis  fiagellis  alteratur,  sed  ut  puer  vult  rosis  et 
doribus  coronari.  flnsanum  te  omnes  nueri,  clamantque  puellai.  Uor.  « PliU'tus  Aubular. 


Democritus  to  the  Reader, 


21 


accase  or  condemn  one  another,  being  faulty  ourselves,  deliramenta  loqueris^ 
you  talk  idly,  or  as  **  Mitio  upbraided  Demea,  insanis,  auferte,  for  we  are  as 
mad  our  own  selves,  and  it  is  hard  to  say  which  is  the  worst.  Nay,  ’tis  uni- 
versally so,  * Vitaiu  regit  fortuna,  non  sapientia. 

When  ^ Socrates  had  taken  great  pains  to  find  out  a wise  man,  and  to  that 
])urpose  had  consulted  with  philosophers,  poets,  artificers,  he  concludes  all  men 
Avcre  fools;  and  though  it  procured  him  both  anger  and  much  envy,  yet  in  all 
companies  he  would  openly  profess  it.  When  ‘Supputius  in  Pontanus  had 
travelled  all  over  Europe  to  confer  with  a wise  man,  he  returned  at  last  without 
his  errand,  and  could  find  none.  “Cardan  concurs  with  him,  “Few  there  are 
(for  aught  I can  perceive)  well  in  their  wits.”  So  doth  “Tully,  “I see  every- 
thing to  be  done  foolishly  and  unadvisedly.” 

Ille  sinistrorsum,  hie  dextrorsum,  unus  utrique  I One  reels  to  this,  another  to  that  wall; 

Error,  sed  variis  illudit  partibus  omnes.  | ’Tis  the  same  error  that  deludes  them  all. 

® They  dote  all,  but  not  alike,  Man'a  ya^  martv  o>oa,  not  in  the  same  kind, 
“ One  is  covetous,  a second  lascivious,  a third  ambitious,  a fourth  envious,” 
&c.  as  Damasippus  the  Stoic  hath  well  illustrated  in  the  poet, 


P Desipiunt  omnes  seque  ac  tu. 


And  they  who  call  you  fool,  with  equal  claim 
May  plead  an  ample  title  to  the  name. 


’Tis  an  inbred  malady  in  every  one  of  us,  there  is  seminarium  stultiticE,  a 
seminary  of  folly,  “ which  if  it  be  stirred  up,  or  get  ahead,  will  run  in  infi^ 
nitum,  and  infinitely  varies,  as  we  ourselves  are  severally  addicted,”  saith 
**  Balthazar  Castilio : and  cannot  so  easily  be  rooted  out,  it  takes  such  fast 
hold,  as  Tully  holds,  altcB  radices  stultitice,  ''so  we  are  bred,  and  so  we  con- 
tinue. Some  say  there  be  two  main  defects  of  wit,  error,  and  ignorance,  to 
which  all  others  are  reduced ; by  ignorance  we  know  not  things  necessary,  by 
error  we  know  them  falsely.  Ignorance  is  a privation,  error  a positive  act. 
From  ignorance  comes  vice,  from  error,  heresy,  &c.  But  make  how  many 
kinds  you  will,  divide  and  subdivide,  few  men  are  free,  or  that  do  not  impinge 
on  some  one  kind  or  other.  Sic  plerumque  agitat  stultos  inscitia,  as  he  that 
examines  his  own  and  other  men’s  actions  shall  find. 

* Charon  in  Lucian,  as  he  wittily  feigns,  was  conducted  by  Mercury  to  such 
a place,  where  he  might  see  all  the  world  at  once ; after  he  had  sufficiently 
viewed,  and  looked  about.  Mercury  would  needs  know  of  him  what  he  had 
observed  : He  told  him  that  he  saw  a vast  multitude  and  a promiscuous,  their 
habitations  like  molehills,  the  men  as  emmets,  “he  could  discern  cities  like  so 
many  hives  of  bees,  wherein  every  bee  had  a sting,  and  they  did  nought  else 
but  sting  one  another,  some  domineering  like  hornets  bigger  than  the  rest, 
some  like  filching  wasps,  others  as  drones.”  Over  their  heads  were  hovering 
a confused  company  of  perturbations,  hope,  fear,  anger,  avarice,  ignorance, 
<fcc.,  and  a multitude  of  diseases  hanging,  which  they  still  pulled  on  their  pates 
Some  were  brawling,  some  fighting,  riding,  running,  soUicite  ambientes,  callidh 
litigantes,  for  toys  and  trifles,  and  such  momentary  things.  Their  towns  and 
provinces  mere  factions,  rich  against  poor,  poor  against  rich,  nobles  against 
artificers,  they  against  nobles,  and  so  the  rest.  In  conclusion,  he  condemned 
them  all  for  madmen,  fools,  idiots,  asses,  0 stuUi,  queenam  hcec  est  amentia  2 
O fools,  O madmen,  he  exclaims,  insana  'studia,  insani  lahores,  &c.  Mad 
endeavours,  mad  actions,  mad,  mad,  mad,  * 0 seclum  insipiens  infacetum, 
a giddy-headed  age.  Heraclitus  the  philosopher,  out  of  a serious  meditation 


•>  Adelpb.  act.  5.  seen.  8.  * Tully  Tusc.  5.  fortune,  not  wisdom,  governs  our  lives.  ^ ^ Plato  Apologia 

Socratis.  i Ant.  dial.  “Lib.  3.  de  sap.  pauci  ut  video  sanae mentis  sunt.  " Stulte  & incaute  oinaia 
agi  video.  ® Insania  non  omnibus  eadein,  Erasm.  cliil.  3.  cent.  10.  nemo  mortalium  qui  non  aliqua  in  re 
desipit,  licet  alius  alio  morbo  laboret,  hie  libidinis,  ille  avaritias,  ambitionis,  invidiae.  _ p llor.  1.  2.  sat.  3. 
*iLib.  1.  de  aulico.  Est  in  unoquoq;  nostrum  seminarium  aliquod  stultitiae,  quod  si  quando  excitetur,  in 
infinitum  facile  excrescit.  *■  Primaque  lux  vitae  prim  a erroris  erat.  * Tibullus,  stulti  pretterount  dies, 
their  wits  are  a wool-gathering.  So  fools  commonly  dote.  * Dial.  contemt)la»t»is,  Tom.  2.  ‘ Catullus. 


22 


Democritus  to  the  Reader. 


of  men’s  lives,  fell  a weeping,  and  with  continual  tears  bewailed  their  misery, 
madness,  and  folly.  Democritus  on  the  other  side,  burst  out  a laughing,  their 
whole  life  seemed  to  him  so  ridiculous,  and  he  was  so  far  carried  with  this 
ironical  passion,  that  the  citizens  of  Abdera  took  him  to  be  mad,  and  sent 
therefore  ambassadors  to  Hippocrates,  the  physician,  that  he  would  exercise 
his  skill  upon  him.  But  the  story  is  set  down  at  large  by  Hippocrates,  in  his 
epistle  to  Damogetus,  which  because  it  is  not  impertinent  to  this  discourse,  I 
will  insert  verbatim  almost  as  it  is  delivered  by  Hippocrates  himself,  with  all 
the  circumstances  belonging  unto  it. 

When  Hippocrates  was  now  come  to  Abdera,  the  people  of  the  city  came 
flocking  about  him,  some  weeping,  some  entreating  of  him,  that  he  would  do 
his  best.  After  some  little  repast,  he  went  to  see  Democritus,  the  people  fol- 
lowing him,  whom  he  found  (as  before)  in  his  garden  in  the  suburbs  all  alone, 
“ "sitting  upon  a stone  under  a plane  tree,  without  hose  or  shoes,  with  a book 
on  his  knees,  cutting  up  several  beasts,  and  busy  at  his  study.”  The  multi- 
tude stood  gazing  round  about  to  see  the  congress.  Hippocrates,  after  a little 
pause,  saluted  him  by  his  name,  whom  he  resaluted,  ashamed  almost  that  he 
could  not  call  him  likewise  by  his,  or  that  he  had  forgot  it.  Hippocrates 
demanded  of  him  what  he  was  doing : he  told  him  that  he  was  “ * busy  in 
cutting  up  several  beasts,  to  find  out  the  cause  of  madness  and  melancholy.” 
Hippocrates  commended  his  work,  admiring  his  happiness  and  leisure.  And 
why,  quoth  Democritus,  have  not  you  that  leisure]  Because,  replied  Hippo- 
crates, domestic  affairs  hinder,  necessary  to  be  done  for  ourselves,  neighbours, 
friends;  expenses,  diseases,  frailties  and  mortalities  which  happen;  wife, 
children,  servants,  and  such  businesses  which  deprive  us  of  our  time.  At  this 
speech  Democritus  profusely  laughed  (his  friends  and  the  people  standing  by, 
weeping  in  the  meantime,  and  lamenting  his  madness).  Hqopocrates  asked 
the  reason  why  he  laughed.  He  told  him,  at  the  vanities  and  the  fopperies  of 
the  time,  to  see  men  so  empty  of  all  virtuous  actions,  to  hunt  so  far  after  gold, 
having  no  end  of  ambition;  to  take  such  infinite  pains  for  a little  glory,  and  to 
be  favoured  of  men ; to  make  sucli  deep  mines  into  the  earth  for  gold,  and 
many  times  to  find  nothing,  with  loss  of  their  lives  and  fortunes.  Some  to 
love  dogs,  others  horses,  some  to  desire  to  be  obeyed  in  many  provinces,^  and 
yet  themselves  will  know  no  obedience.  * Some  to  love  their  wives  dearly  at 
first,  and  after  a while  to  forsake  and  hate  them;  begetting  children,  with 
much  care  and  cost  for  their  education,  yet  when  they  grow  to  man’s  estate, 
"to  despise,  neglect,  and  leave  them  naked  to  the  world’s  mercy.  ‘’Do  not 
these  behaviours  express  their  intolerable  folly  % When  men  live  in  peace, 
they  covet  war,  detesting  quietness,  “deposing  kings,  and  advancing  others  in 
their  stead,  murdering  some  men  to  beget  children  of  their  wives.  How  many 
strange  humours  are  in  men  ! When  they  are  poor  and  needy,  they  seek 
riches,  and  when  they  have  them,  they  do  not  enjoy  them,  but  hide  them 
under  ground,  or  else  wastefully  spend  them.  O wise  Hippocrates,  I laugh  at 
such  things  being  done,  but  much  more  when  no  good  comes  of  them,  and 
when  they  are  done  to  so  ill  purpose.  There  is  no  truth  or  justice  found 
amongst  them,  for  they  daily  plead  one  against  another,  the  son  against  the 
father  and  the  mother,  brother  against  brother,  kindred  and  friends  of  the 
same  quality;  and  all  this  for  riches,  whereof  after  death  they  cannot  be  pos- 
sessors. And  yet  notwithstanding  they  will  defame  and  kill  one  another, 

"Subramosa  platano  sedentem,  solum,  discalceatum,  super  lapidem,valdepallidum  acmaci]cntum,pron'.issa 
barba,  librum  super  genibus  liabentem.  -^De  furore,  mania,  melancliolia  scribo,  ut  sciain  quo  pacto  in 
bominibus  gignatur,  fiat,  crescat,  cuinuletur,  minuatur ; bsec  inquit  auimalia  quse  vides  propterea  Si^co,  non 
l)ei  opera  perosus,  sed  fellia  bilisq;  naturam  disquirens.  yAust.  1.  1.  in  Gen.  Jumenti  & servi  tui  obse- 
quium  rigide  postulas,  & tu  nullum  praistas  aliis,  nee  ipsi  Deo.  * Uxores  ducunt,  mox  foras  ejiciiict- 

“Pueros  amant,  mox  fastidiunt.  Quid  iioc  ab  iiisania  deest  ? * Keges  eligunt,  deponunt.  < Contra 
pa’-eates,  fratres,  cives  perpetuo  rixau'.ur,  & iniraicitias  agunl. 


Democritus  to  tJie  Reader. 


23 


commit  all  unlawful  actions,  contemning  God  and  men,  friends  and  country 
They  make  great  account  of  many  senseless  things,  esteeming  them  as  a great 
part  of  their  treasure,  statues,  pictures,  and  such  like  movables,  dear  bought, 
and  so  cunningly  wrought,  as  nothing  but  speech  wanteth  in  them,  ® and  yet 
they  hate  living  persons  speaking  to  them.*  Others  affect  difficult  things ; 
if  they  dwell  on  firm  land  they  will  remove  to  an  island,  and  thence  to  land 
again,  being  no  way  constant  to  their  desires.  They  commend  courage  and 
strength  in  wars,  and  let  themselves  be  conquered  by  lust  and  avarice ; they 
are,  in  brief,  as  disordered  in  their  minds,  as  Thersites  was  in  his  body.  And 
now,  methinks,  O most  worthy  Hippocrates,  you  should  not  reprehend  my 
laughing,  perceiving  so  many  fooleries  in  men;  ^for  no  man  will  mock  his 
own  folly,  but  that  which  he  seeth  in  a second,  and  so  they  justly  mock  one 
another.  The  drunkard  calls  him  a glutton  whom  he  knows  to  be  sober. 
Many  men  love  the  sea,  others  husbandry;  briefly,  they  cannot  agree  in  their 
own  trades  and  professions,  much  less  in  their  lives  and  actions. 

When  Hippocrates  heard  these  words  so  readily  uttered,  without  premedi- 
tation, to  declare  the  world’s  vanity,  full  of  ridiculous  contrariety,  he  made 
answer,  that  necessity  compelled  men  to  many  such  actions,  and  divers  wills 
ensuing  from  divine  permission,  that  we  might  not  be  idle,  being  nothing  is 
so  odious  to  them  as  sloth  and  negligence.  Besides,  men  cannot  foresee  future 
events,  in  this  uncertainty  of  human  affairs ; they  would  not  so  marry,  if  they 
could  foretel  the  causes  of  their  dislike  and  separation ; or  parents,  if  they 
knew  the  hour  of  their  children’s  death,  so  tenderly  provide  for  them  ; or  an 
husbandman  sow,  if  he  thought  there  would  be  no  increase ; or  a merchant 
adventure  to  sea,  if  he  foresaw  shipwreck  ; or  be  a magistrate,  if  presently  to 
be  deposed.  Alas,  worthy  Democritus,  every  man  hopes  the  best,  and  to  that  end 
tie  doth  it,  and  therefore  no  such  cause,  or  ridiculous  occasion  of  laughter. 

Democritus  hearing  this  poor  excuse,  laughed  again  aloud,  perceiving  he 
wholly  mistook  him,  and  did  not  well  understand  what  he  had  said  concerning 
perturbations  and  tranquillity  of  the  mind.  Insomuch,  that  if  men  would 
govern  their  actions  by  discretion  and  providence,  they  would  not  declare 
themselves  fools  as  now  they  do,  and  he  should  have  no  cause  of  laughter;  but 
^quoth  he)  they  swell  in  this  life  as  if  they  were  immortal,  and  demigods,  for 
want  of  understanding.  It  were  enough  to  make  them  wise,  if  they  would  but 
consider  the  mutability  of  this  world,  and  how  it  wheels  about,  nothing  being 
firm  and  sure.  He  that  is  now  above,  to-morrow  is  beneath;  he  that  sate  on 
this  side  to-day,  to-morrow  is  hurled  on  the  other ; and  not  considering  these 
matters,  they  fall  into  many  inconveniences  and  troubles,  coveting  things  of  no 
profit,  and  thirsting  after  them,  tumbling  headlong  into  many  calamities.  So 
that  if  men  would  attempt  no  more  than  what  they  can  bear,  they  should  lead 
contented  lives,  and  learning  to  know  themselves,  would  limit  their  ambition, 
^ they  would  perceive  then  that  nature  hath  enough  without  seeking  such 
•superfluities,  and  unprofitable  things,  which  bring  nothing  with  them  but 
grief  and  nfolestation.  As  a fat  body  is  more  subject  to  diseases,  so  are 
rich  men  to  absurdities  and  fooleries,  to  many  casualties  and  cross  incon- 
veniences. There  are  many  that  take  no  heed  what  happeneth  to  others 
by  bad  conversation,  and  therefore  overthrow  themselves  in  the  same 
manner  through  their  own  fault,  not  foreseeing  dangers  manifest.  These 
are  things  (0  more  than  mad,  quoth  he)  that  give  me  matter  of  laughter, 
by  suffering  the  pains  of  your  impieties,  as  your  avarice,  envy,  malice, 
■enormous  villanies,  mutinies,  unsatiable  desires,  conspiracies,  and  othei 


«Idola  Inanimata  amant,  animata  odio  habcnt,  sic  pontificii.  * Credo  equidem  vivos  ducent  e marmore 
vultus.  <’Suam  stnltitiam  perspicit  nemo,  sed  alter  alterum  deridet.  gDenique  sit  finis  querendi, 
■cumque  habeas  plus,  panperiem  metuas  minup,  iSt  finire  I^borcm  incipias,  partis  quod  avebas,  uiere.  Hor. 


24 


Democritus  to  the  Reader, 


incurable  vices  ; besides  your  **  dissimulation  and  hypocrisy,  bearing  deadly 
hatred  one  to  the  other,  and  yet  shadowing  it  with  a good  face,  flying  out  into 
all  filthy  lusts,  and  transgressions  of  all  laws,  both  of  nature  and  civility. 
Many  things  which  they  have  left  ofi*,  after  a while  they  fall  to  again,  hus- 
bandry, navigation ; and  leave  again,  fickle  and  inconstant  as  they  are. 
When  they  are  young,  they  would  be  old ; and  old,  young.  * Princes  commend 
a private  life;  private  men  itch  after  honour:  a magistrate  commends  a quiet 
life ; a quiet  man  would  be  in  his  office,  and  obeyed  as  he  is  : and  what  is  the 
cause  of  all  this,  but  that  they  know  not  themselves?  Some  delight  to  destroy, 
j one  to  build,  another  to  spoil  one  country  to  enrich  another  and  himself 
’"In  all  these  things  they  are  like  children,  in  whom  is  no  judgment  or  counsef 
and  resemble  beasts,  saving  that  beasts  are  better  than  they,  as  being  con- 
tented with  nature.  ’ When  shall  you  see  a lion  hide  gold  in  the  ground,  or  a 
bull  contend  for  better  pasture?  When  a boar  is  thirsty,  he  drinks  what  will  \ 
serve  him,  and  no  more  ; and  when  his  belly  is  full,  ceaseth  to  eat : but  men 
are  immoderate  in  both,asinliist — they  covet  carnal  copulation  at  set  times;  men 
always,  ruinating  thereby  the  health  of  their  bodies.  And  doth  it  not  de- 
serve laughter  to  see  an  amorous  fool  torment  himself  for  a wench;  weep,  howl 
for  a mis-shapen  slut,  a dowdy  sometimes,  that  might  have  his  choice  of  the 
finest  beauties?  Is  there  any  remedy  for  this  in  physic?  I do  anatomise  and  cut 
up  these  poor  beasts,  “to  see  these  distempers,  vanities,  and  follies,  yet  such 
proof  were  better  made  on  man’s  body,  if  my  kind  nature  would  endure  it : 
“who  from  the  hour  of  his  birth  is  mo^t  miserable,  weak,  and  sickly;  when  he 
sucks  he  is  guided  by  others,  when  he  is  grown  great  practiseth  unhappiness 
®and  is  sturdy,  and  when  old,  a child  again,  and  repenteth  him  of  his  life 
past.  And  here  being  interrupted  by  one  that  brought  books,  he  fell  to  it 
again,  that  all  were  mad,  careless,  stupid.  To  prove  my  former  speeches, 
look  into  courts,  or  private  houses.  ^Judges  give  judgment  according  to  their 
own  advantage,  doing  manifest  wrong  to  poor  innocents  to  please  others. 
Notaries  alter  sentences,  and  for  money  lose  their  deeds.  Some  make  false 
monies;  others  counterfeit  false  weights.  Some  abuse  their  parents,  yea  cor- 
rupt their  own  sisters;  others  make  long  libels  and  pasquils,  defaming  men 
of  good  life,  and  extol  such  as  are  lewd  and  vicious.  Some  rob  one,  some 
another:  ** magistrates  make  laws  against  thieves,  and  are  the  veriest  thieves 
themselves.  Some  kill  themselves,  others  despair,  not  obtaining  their  desires. 
Some  dance,  sing,  laugh,  feast  and  banquet,  whilst  others  sigh,  languish, 
mourn  and  lament,  having  neither  meat,  drink,  nor  clothes.  'Some  prank  up 
their  bodies,  and  have  their  minds  full  of  execrable  vices.  Some  trot  about 
•to  bear  false  witness,  and  say  anything  for  money;  and  though  judges  know 
of  it,  yet  for  a bribe  they  wink  at  it,  and  sufier  false  contracts  to  prevail 
against  equity.  Women  are  all  day  a dressing,  to  pleasure  other  men  abroad, 
and  go  like  sluts  at  home,  not  caring  to  please  their  own  husbands  whom 
they  should.  Seeing  men  are  so  fickle,  so  sottish,  so  intemperate,  why  should 
not  I laugh  at  those  to  whom  ‘folly  seems  wisdom,  will  not  be  cured,  and 
perceive  it  not? 

It  grew  late : Hippocrates  left  him ; and  no  sooner  was  he  come  away,  but 


*»  Astutam  vapido  servas  sub  pectore  rulpem.  Et  cum  vulpe  positus  pariter  vulpinarier.  Cretizandura 
cum  Crete.  ‘ Qui  fit  Mecaeiias  ut  nemo  quam  sibi  sortem,  Seu  ratio  dederit,  seu  sors  objecerit,  ilia  con- 

tentus  vivat,  &c.,  Hor.  J Diruit,  cedificat,  mutat  quadrata/rotundis.  Trajanus  pontem  struxit  super  Danu- 
bium,  quern  successor  ejus  Adrianus  statim  demolivit.  Qua  quid  in  re  ab  infantibus  differunt,  quibua 

mens  * sensus  sine  ratione  inest,  quicquid  sese  his  otfert  volupe  est?  ildem  Plut.  “Ut  insaniae  causam 
disquiram  bruta  macto  & seco,  cum  hoc  potius  in  hominibus  investigandum  esset.  “Totus  a nativitata 
morbus  est.  ® In  vigore  furibundus,  quum  decrescit  insanabilis.  p Cyprian,  ad  Donatum,  Qui  sed.'t 
crimina  judicaturus,  &c.  <iTu  pessimus  omnium  latro  es,  as  a thief  told  Alexander  in  Curtius.  Damnat 
foras  judex,  quod  intus  operatur,  Cyprian.  «•  VultCls  magna  cura,  magna  animi  incuria.  Am.  Marcel. 
• Horrenda  res  est,  vix  duo  verba  sine  mendacio  proferuntnr : «fc  quamvis  solenniter  homines  ad  veritatem 
dicendam  invitentur,  pejerare  tamen  non  dubitant,  ut  ex  decern  testibus  vix  unus  verum  dicat.  Calv.  ia 
8 John,  Serm.  1.  ‘Sapientiara  insaniam  esse  dicunt 


Democritus  to  the  Deader. 


25 


all  tlie  citizens  came  about  flocking,  to  know  how  he  liked  him.  He  told  them 
in  brief,  that  notwithstanding  those  small  neglects  of  his  attire,  body,  diet, 
“the  world  had  not  a wiser,  a more  learned,  a more  honest  man,  and  they 
were  much  deceived  to  say  that  he  was  mad. 

Thus  Democritus  esteemed  of  the  world  in  his  time,  and  this  was  the  cause 
of  his  laughter : and  good  cause  he  had. 

V Olim  jure  quidem,  nunc  plus  Democrite  ride; 

Quin  rides  ? vita  haec  nunc  mage  ridicula  est. 

Democritus  did  well  to  laugh  of  old, 

Good  cause  he  had,  but  now  much  more ; 

This  life  of  ours  is  more  ridiculous 
Than  that  of  his,  or  long  before. 

Never  so  much  cause  of  laughter  as  now,  never  so  many  fools  and  madmen, 
’Tis  not  one  '^Democritus  will  serve  turn  to  laugh  in  these  days;  we  have  now 
need  of  a “ Democritus  to  laugh  at  Democritus;”  one  jester  to  flout  at  another, 
one  fool  to  flare  at  another:  a great  stentorian  Democritus,  as  big  as  that 
Khodian  Colossus.  For  now,  as  ^Salisburiensis  said  in  his  time,  totus  mun~ 
dus  histrionem  agit,  the  whole  world  plays  the  fool;  we  have  a new  theatre,  a 
new  scene,  a new  comedy  of  errors,  a new  company  of  personate  actors, 
rolupioe  sacra  (as  Calcagninus  willingly  feigns  in  his  Apologues)  are  celebrated 
all  the  Avoiid  over,*  where  all  the  actors  were  madmen  and  fools,  and  every 
hour  changed  habits,  or  took  that  which  came  next.  He  that  was  a mariner 
to-day,  is  an  apothecary  to-morrow;  a smith  one  while,  a philosopher  another, 
in  his  volujnce  ludis;  a king  now  with  his  crown,  robes,  sceptre,  attendants, 
by  and  by  drove  a loaded  ass  before  him  like  a carter,  &c.  If  Democritus 
were  alive  now,  he  should  see  strange  alterations,  a new  company  of  counterfeit 
vizards,  whifflers,  Cumane  asses,  maskers,  mummers,  painted  puppets,  outsides, 
fantastic  shadows,  gulls,  monsters,  gicldy-heads,  butterflies.  And  so  manjr 
of  them  are  indeed  (^if  all  be  true  that  I have  read).  For  when  Jupiter  and 
Juno’s  wedding  was  solemnized  of  old,  the  gods  were  all  invited  to  the  feast, 
and  many  noble  men  besides : Amongst  the  rest  came  Crysalus,  a Persian 
prince,  bravely  attended,  rich  in  golden  attires,  in  gay  robes,  with  a majestical 
presence,  but  otherwise  an  ass.  The  gods  seeing  him  come  in  such  pomp  and 
state,  rose  up  to  give  him  place,  ex  hahitu  hominem  metientes;  *but  Jupiter 
perceiving  what  he  was,  a light,  fantastic,  idle  fellow,  turned  him  and  his 
proud  followers  into  butterflies : and  so  they  continue  still  (for  aught  I know 
to  the  contrary)  roving  about  in  pied  coats,  and  are  called  chrysalides  by  the 
wiser  sort  of  men:  that  is,  golden  outsides,  drones,  flies,  and  things  of  no 
worth.  Multitudes  of  such,  &c. 


“ ubique  invenies 

Stultos  avai'os,  sycophantas  prodigos.”t 


Many  additions,  much  increase  of  madness,  folly,  vanity,  should  Democritus 
observe,  were  he  now  to  travel,  or  could  get  leave  of  Pluto  to  come  see  fashions, 
as  Charon  did  in  Lucian  to  visit  our  cities  of  Moronia  Pia,  and  Moronia  Foelix ; 
sure  I think  he  would  break  the  rim  of  his  belly  with  laughing.  ^Si  foret  in 
ierris  rider et  Democritus,  seu,  &c. 

A satirical  Poman  in  his  time,  thought  all  vice,  folly,  and  madness  were  all 
at  full  sea,  ^Omne  in  prceciinti  vitiuin  stetit. 


...xcep,  for 

iolerable,  but  these  ^ • x-  • • • i . 

’ uoe  admiratione  me  complevit,  oirendi  sapientissimum  virum,  qui  salvos  potest 

, V 12  Grsec.  epig.  Plures  Democriti  nunc  non  sufficiunt,  opus  Democrito  qui 

Moria.  » Polycrat.  lib.  3.  cap.  8 e Petron.  * Ubi  omnes  delirabant,  omnes 
iDum  simulant  spernerel'^^’S  philosophus;  hodie  faber,  eras  pharmacopeia ; hie  modo  regem  agebat  multc 
■•'•Et  quum  interdiu  de  viornatus,  nunc  vili  amictus  centiculo,  asinura  clitellarium  impellit.  y Calcag- 
1 Tim.  iii.  13.  But  thev  s^^teris  auro  dives,  manicato  poplo  & tiara  conspicuus,  levis  alioquin  & nulliua 
■einus  solebat  esse  nunc  litjngi’edienti  assurgunt  dii,  &c.  » Sed  hoininis  levitatem  Jupiter  perspiciens,  at 

si  horum  spectator  conrifis^c.  protinusq;  vestis  ilia  manicata  in  alas  versa  est,  & mortales  inde  Chrydalidea 
mulierculam,  vel  quod  e sttf*  t covetous  fools  and  prodigal  sycophants  everywhere, 

lum  rem  plane  bellute  nam  i 


26 


Democritus  to  the  Reader. 


* Josephus  the  historian  taxeth  his  countrymen  Jews  for  hriigging  of  their 
vices,  publishing  their  follies,  and  that  they  did  contend  amongst  themselves 
who  should  be  most  notorious  in  villanies;  but  we  flow  higher  in  madness, 
far  beyond  them, 

“ * Mox  daturi  progeniem  vitiosiorem,” 

And  yet  with  crimes  to  us  unknown, 

Our  sons  shall  mark  the  coming  age  their  own, 


and  the  latter  end  (you  know  whose  oracle  it  is)  is  like  to  be  worse.  ’Tis  not 
to  be  denied,  the  world  alters  every  day,  Ruunt  urhes,  regna  transferuntur,  &c. 
variantur  habitus,  leges  innovantur,  as  ‘^Petrarch  observes,  we  change  language, 
habits,  laws,  customs,  manners,  but  not  vices,  not  diseases,  not  the  symptoms 
of  folly  and  madness,  they  are  still  the  same.  And  as  a river,  we  see,  keeps 
the  like  name  and  place,  but  not  water,  and  yet  ever  runs,  t Labitur  et  labetur 
in  omne  volubilis  cevum;  our  times  and  persons  alter,  vices  are  the  same,  and 
ever  will  be;  look  how  nightingales  sang  of  old,  cocks  crowed,  kine  lowed, 
sheep  bleated,  sparrows  chiri^ed,  dogs  barked,  so  they  do  still ; we  keep  our 
madness  still,  play  the  fools  still,  nee  dum  finitus  Orestes;  we  are  of  the  same 
fiumours  and  inclinations  as  our  predecessors  were;  you  shall  find  us  all  alike, 
much  at  one,  we  and  our  sons,  et  na.ti  natorum,  et  qui  nascuniur  ab  illis.  And 
so  shall  our  posterity  continue  to  the  last.  But  to  speak  of  times  present. 

If  Democritus  were  alive  now,  and  should  but  see  the  superstition  of  our 
age,  our  ^religious  madness,  as  * Meteran  calls  it,  Religiosam  insaniam,  so  many 
professed  Christians,  yet  so  few  imitators  of  Christ;  so  much  talk  of  religion,  so 
much  science,  so  little  conscience;  so  much  knowledge,  so  many  preachers,  so 
little  practice ; such  variety  of  sects,  such  have  and  hold  of  all  sides, J 
obvia  signis  Signa,  &c.,  such  absurd  and  ridiculous  traditions  and  cere- 
monies: If  he  should  meet  a ^Capuchin,  a Franciscan,  a Pharisaical  Jesuit,, 
a man-serpent,  a shave-crowned  Monk  in  his  robes,  a begging  Friar,  or  see 
their  three-crowned  Sovereign  Lord  the  Pope,  poor  Peter’s  successor,  servus 
servoTum  Dei,  to  depose  kings  with  his  foot,  to  tread  on  emperors’  necks,  make 
them  stand  barefoot  and  bare-legged  at  his  gates,  hold  his  bridle  and  stirrup, 
&c.  (O  that  Peter  and  Paul  were  alive  to  see  this!)  If  he  should  observe 
a ** Prince  creep  so  devoutly  to  kiss  his  toe,  and  those  Bed-cap  Cardinals, 
poor  parish  priests  of  old,  now  Princes’  companions;  what  would  he  say!? 
Ccelum  ipsurn  petitur  stultitia.  Had  he  met  some  of  our  devout  pilgrims 
going  barefoot  to  Jerusalem,  our  lady  of  Lauretto,  Borne,  S.  lago,  S.  Thomas* 
Shrine,  to  creep  to  those  counterfeit  and  maggot-eaten  reliques;  had  he  been 
jjresent  at  a mass,  and  seen  such  kissing  of  Paxes,  crucifixes,  cringes,  duck- 
ings, their  several  attires  and  ceremonies,  pictures  of  saints,  ‘indulgences, 
pardons,  vigils,  fasting,  feasts,  crossing,  knocking,  kneeling  at  Ave-Marias, 
bells,  with  many  such; jucunda  rudi  spectacula  plebis,  Spraying  in  gib- 

berish, and  mumbling  of  beads.  Had  he  heard  an  old  woman  say  her  prayers 
in  Latin,  their  sprinkling  of  holy  water,  and  going  a procession, 

Ҥ incediint  monachorum  ag^inamille; 

Quid  memorem  vexilla,  cruces,  idolaque  culta,  &c.” 


Their  breviaries,  bulls,  hallowed  beans,  exorcisms,  pictures,  curious  crosses, 
fables,  and  baubles.  Had  he  read  the  Golden  Legend,  the  Turks’  Alcoran,  or 
Jews’  Talmud,  the  Babbins’  Comments,  what  would  he  ha^narier,  cretL..How 


* De  bello  Jud.  1.  8.  c.  11.  Iniquitates  vestrse  neminem  latent,  inque  dies  singu 
pejor  sit.  ® Hor.  Lib.  5.  Epist.  8.  f Hor.  e Superstitio  est  insan 
Belg.  J Lucan.  e Father  Angelo,  the  Duke  of  Joyeux,  going  barefoot  o:  . 

Si  cui  intueri  vacet  quse  patiuntur  superstitiosi,  invenies  tam  indecora  honestir  Donatum.  Qm  sed.*t 
<iissimilia  sanis,  ut  nemo  fuerit  dubitaturus  furere  eos,  si  cum  paucioribus  furerer 
■de  eorum  indulgentiis,  oblationibus,  votis,  solutionibus,  jejuniis,  coenobiis,  somi 
lenis,  campanis,  simulachris,  missis,  purgatoriis,  mitris,  breviariis,  bullis,  pf  homines  ad  veritatem 
nnctionibus,  candelis,  calicibus,  crucibus,  piappis,  cereis,  thuribulis,  incantatief®^^*^  dicat.  Calv.  la 
legendis,  &c.  Baleus  de  actis  Bom.  Font.  ^ Pleasing  spectacles  to  the  ignorai  i 


sors  objecerit,  ilia  con- 
m struxit  super  Danu- 
tibus  diflferunt,  quibus 
“Ut  insaniae  causam 
“Totus  a nativitata 


Democritus  ic  the  Header. 


27 


Jost  thou  think  he  might  have  been  affected  ? Had  he  more  particularly 
•examined  a Jesuit’s  life  amongst  the  rest,  he  should  have  seen  an  hypocrite 
profess  poverty,  ‘and  yet  possess  more  goods  and  lands  than  many  princes,  to 
have  infinite  treasures  and  revenues ; teach  others  to  fast,  and  play  the  gluttons 
themselves;  like  the  watermen  that  row  one  way  and  look  another.  “Yow  vir- 
ginity, talk  of  holiness,  and  yet  indeed  a notorious  bawd,  and  famous  fornicator, 
lascivum  ‘pecus,  a very  goat.  Monks  by  profession,"  such  as  give  over  the 
world  and  the  vanities  of  it,  and  yet  a Machiavelian  rout  "interested  in  all 
manner  of  state:  holy  men,  peace  makers,  and  yet  composed  of  envy,  lust 
ambition,  hatred,  and  malice;  fire-brands,  adulta  patrice  pestis,  traitors,  as- 
sassinats,  hdo  itur  ad  astra,  and  this  is  to  supererogate,  and  merit  heaven  for 
themselves  and  others.  Had  he  seen  on  the  adverse  side,  some  of  our  nice 
and  curious  schismatics  in  another  extreme,  abhor  all  ceremonies,  and  rather 
lose  their  lives  and  livings,  than  do  or  admit  anything  Papists  have  formerly 
used,  though  in  things  indifferent,  (they  alone  are  the  true  Church,  sal  terrce, 
cum  sint  omnium  insidsissimi).  Formalists,  out  of  fear  and  base  flattery,  like  so 
many  weather- cocks  turn  round,  a rout  of  temporisers,  ready  to  embrace  and 
maintain  all  that  is  or  shall  be  proposed  in  hope  of  preferment : another 
Epicurean  company,  lying  at  lurch  like  so  many  vultures,  watching  for  a 
prey  of  Church  goods,  and  ready  to  rise  by  the  downfal  of  any:  as  ^ Lucian 
said  in  like  case,  what  dost  thou  think  Democritus  would  have  done,  had  he 
been  spectator  of  these  things  ? 

Or  had  he  but  observed  the  common  people  follow  like  so  many  sheep  one 
of  their  fellows  drawn  by  the  horns  over  the  gap,  some  for  zeal,  some  lor  fear, 
quo  se  cunr  ue  rapit  tempestas,  to  credit  all,  examine  nothing,  and  yet  ready 
to  die  before  they  will  adjure  any  of  those  ceremonies  to  which  they  have 
been  accustomed?  others  out  of  hypocrisy  frequent  sermons,  knock  their  breasts, 
turn  up  their  eyes,  pretend  zeal,  desire  reformation,  and  yet  professed  usurers, 
gripers,  monsters  of  men,  harpies,  devils  in  their  lives,  to  express  nothing  less. 

What  would  he  have  said  to  see,  hear,  and  read  so  many  bloody  battles,  so 
many  thousands  slain  at  once,  such  streams  of  blood  able  to  turn  mills : unius 
ch  noxam  furiasque,  or  to  make  sport  for  princes,  without  any  just  cause, 
« *for  vain  titles  (saith  Austin),  precedency,  some  wench,  or  such  like  toy,  or 
out  of  desire  of  domineering,  vain  glory,  malice,  revenge,  folly,  madness,” 
( goodly  causes  all,  oh  quas  universus  orhis  hzllis  et  ccedibus  misceatur,)  whilst 
statesmen  themselves  in  the  mean  time  are  secure  at  home,  pampered  with  all 
delights  and  pleasures,  take  their  ease,  and  follow  their  lusts,  not  considering 
what  intolerable  misery  poor  soldiers  endure,  their  often  wounds,  hunger, 
thirst,  &c.,  the  lamentable  cares,  toiments,  calamities,  and  oppressions  that 
accompany  such  proceedings,  they  feel  not,  take  no  notice  of  it.  So  wars 
are  begun,  by  the  persuasion  of  a few  debauched,  hair-brain,  poor,  dissolute, 
hungry  captains,  parasitical  fawners,  unquiet  Hotspurs,  restless  innovators, 
green  heads,  to  satisfy  one  man’s  private  spleen,  lust,  ambition,  avarice,  &c. ; 
tales  rapiunt  scelerata  in  proelia  causoe.  Flos  hominum,  proper  men,  well 
proportioned,  carefully  brought  up,  able  both  in  body  and  mind,  sound,  led 
jjke  so  many  ‘^beasts  to  the  slaughter  in  the  flower  of  their  years,  pride,  and 
full  strength,  without  all  remorse  and  pity,  sacrificed  to  Pluto,  killed  up  as 
so  many  sheep,  for  devils’  food,  40,000  at  once.  At  once,  said  I,  that  were 
tolerable,  but  these  wars  last  always,  and  for  many  ages;  nothing  so  familiar 

1 Dum  simulant  spernere,  acquisiverunt  sibi  30  annorum  spatio  bis  cente^a  millialibrarum  annua.  Arnold. 
■^•Et  quum  interdiu  de  virtute  loquuti  sunt,  sei'o  in  latibulis  dunes  a^itant  labore  nocturno,  Agryp^pa. 
a 1 Tim.  iii.  13.  But  they  shall  prevail  no  longer,  their  madness  shall  be  known  to  all  men.  ° Benignitatie 
.sinus  solebat  esse,  nunc  litium  oflScina  curia  liomana.  Budaeus.  pQuid  tibi  videtur  facturus  Democritus, 
si  horum  spectator  conrtgisset?  *Ob  inanes  ditionura  titnlos,  ob  prereptum  locum,  ob  interceptam 

mulierculam,  vel  quod  e stultitia  natum,  vel  e malitia,  quod  cupido  domiiiandi,  libido  nocendi,  &c. 
lum  rem  plane  belluae  nara  vocat  Morus.  Utop.  lib.  2. 


28 


D&mocritus  to  the  Reader. 


as  this  hacking  and  hewing,  massacres,  murders,  desolations — ignoto  ccelum 
clangor e remugit,  they  care  not  what  mischief  they  procure,  so  that  they  may 
enrich  themselves  for  the  present;  they  will  so  long  blow  the  coals  of  con- 
tention, till  all  the  world  be  consumed  with  fire.  The  ^ siege  of  Troy  lasted 
ten  years,  eight  months,  there  died  870,000  Grecians,  670,000  Trojans,  at  the 
taking  of  the  city,  and  after  were  slain  276,000  men,  women,  and  children 
of  all  sorts.  Csesar  killed  a million,  Mahomet  the  second  Turk,  30(t,000 
persons;  Sicinius  Dentatus  fought  in  a hundred  battles,  eight  times  in  single 
combat  he  overcame,  had  forty  wounds  before,  was  rewarded  with  140  crowns, 
triumphed  nine  times  for  his  good  service.  M.  Sergius  had  32  wounds; 
Scaeva,  the  Centurion,  I know  not  how  many;  every  nation  had  their 
Hectors,  Scipios,  Caesars,  and  Alexanders!  Our  ® Edward  the  Fourth  was  in 
26  battles  afoot : and  as  they  do  all,  he  glories  in  it,  Tis  rekted  to  his  honour. 
At  the  siege  of  Hierusalem,  1,100,000  died  with  sword  and  famine.  At  the 
battle  of  Cannas,  70,000  men  wove  slain,  as  * Polybius  records,  and  as  many 
at  Battle  Abbey  with  us ; and  ’tis  no  news  to  fight  from  sun  to  sun,  as  they 
did,  as  Constantine  and  Licinius,  &c.  At  the  siege  of  Ostend  (the  devil’s 
academy)  a poor  town  in  respect,  a small  fort,  but  a great  grave,  120,000 
men  lost  their  lives,  besides  whole  towns,  dorpes,  and  hospitals  full  of  maimed 
soldiers;  there  were  engines,  fire-works,  and  whatsoever  the  devil  could 
invent  to  do  mischief  with  2,500,000  iron  bullets  shot  of  40  pounds  weight, 
three  or  four  millions  of  gold  consumed.  “‘Who  (saith  mine  author)  can 
be  sujfficiently  amazed  at  their  flinty  hearts,  obstinacy,  fury,  blindness,  who 
without  any  likelihood  of  good  success,  hazard  poor  soldiers,  ard  lead  them 
without  pity  to  the  slaughter,  which  may  justly  be  called  the  rage  of  furious 
beasts,  that  run  without  reason  upon  their  own  deaths:”  tgwis  mUus  genius, 
quce  furia,  quce  pestis,  dec.;  what  plague,  what  fury  brought  so  devilish,  so 
brutish  a thing  as  war  first  into  men’s  minds'?  Who  made  so  soft  and  peace- 
able a creature,  born  to  love,  mercy,  meekness,  so  to  rave,  rage  like  beasts, 
and  run  on  to  their  own  destruction  ? how  may  nature  expostulate  with  man- 
kind, Ego  ie  divinuin  animal  finxi,  dec.  2 I made  thee  an  harmless,  quiet,  a 
divine  creature:  how  may  God  expostulate,  and  all  good  men'?  yet,  horum 
facta  (as  |one  condoles)  tantum  admirantur,  et  heroum  numero  hdbent:  these 
are  the  brave  spirits,  the  gallants  of  the  world,  these  admired  alone,  triumph 
alone,  have  statues,  crowns,  pyramids,  obelisks  to  their  eternal  fame,  that  im- 
mortal genius  attends  on  them,  hde  itur  ad  astra.  When  Ehodes  was  besieged, 
^fossce  urbis  cadaveribus  repletce  sunt,  the  ditches  were  full  of  dead  carcasses : 
and  as  when  the  said  Solyman,  great  Turk,  beleaguered  Vienna,  they  lay 
level  with  the  top  of  the  walls.  This  they  make  a sport  of,  and  will  do  it 
to  their  friends  and  confederates,  against  oaths,  vows,  promises,  by  treachery 

or  otherwise;  * dolus  an  mrtus2  quis  in  hoste  requirat?  leases  and 

laws  of  arms,  silent  leges  inter  arma,)  for  their  advantage,  omnia  jura,  divina, 
liumana,  proculcata  plerumque  sunt;  God’s  and  men’s  laws  are  trampled 
under  foot,  the  sword  alone  determines  all;  to  satisfy  their  lust  and  spleen, 
they  care  not  what  they  attempt,  say,  or  do,  ^Rara  jides,  probitasque  viris  qui 
tastra  sequuntur.  Nothing  so  common  as  to  have  “ “father  fight  against  the 
son,  brother  against  brother,  kinsman  against  kinsman,  kingdom  against  king- 
dom, province  against  province,  Christians  against  Christians:”  a quibus  nee 
unquam  cogitations  fuerunt  Icesi,  of  whom  they  never  had  ofience  in  thought,, 


Munster.  Cosmog.  1.  5,  c.  3.  E.  Diet.  Cretens.  >■  Jovius  vit.  ejus.  •Comineus.  *LiTi.  3. 
‘ Hist,  of  the  siege  of  Ostend,  fol.  23.  f Erasmus  de  hello.  Ut  placidum  illud  animal  henevolentiao 
Datum  tam  ferina  vecordia  in  mutuam  rueret  pcrniciem.  J Rich.  Dinoth.  preefat.  Belli  eivihs  >3al. 

Jovius.  ^ Dolus,  asperitas,  in  justitia  propria  bellorum  negotia.  Tertul.  r Tuiiy.  * Lucan.  “Pater 
in  filium,  affinis  in  affinem,  amicus  in  amicuin,  &c.  Regio  cum  regione,  regnum  regno  colliditur  Populus 
populo  in  mutuam  perniciem,  belluaruiu  instar  sanguinolente  ruentium. 


Democritus  to  the  Header. 


29 


word  or  deed.  •Infinite  treasures  consumed,  towns  burned,  flourishing  cities 
sacked  and  ruinated,  quodque  animus  meminisse  horret,  goodly  countries 
depopulated  and  left  desolate,  old  inhabitants  expelled,  trade  and  traffic 
decayed,  maids  deflowered,  Virgines  nondam  thalamis  jugatce,  et  comis  nondum 
positis  ephcebi;  chaste  matrons  cry  out  with  Andromache,  * Concubitum  mox 
<r>gar  pati  ejus,  qui  interemit  llectorem,  they  shall  be  compelled  perad venture 
to  lie  with  them  that  erst  killed  their  husbands  : to  see  rich,  poor,  sick,  sound, 
lords,  servants,  eodem  omnes  incommodo  macti,  consumed  all  or  maimed,  &c, 
Et  quicquid  gaudens  scelere  animus  audet,  et  perversa  mens,  saith  Cyprian,  and 
whatsoever  torment,  misery,  mischief,  hell  itself,  the  devil,  '"fury  and  rage 
can  invent  to  their  own  ruin  and  destruction ; so  abominable  a thing  is  ‘'war, 
as  Gerbelius  concludes,  adeo  fceda  et  abominanda  res  est  bellum,  ev  quo  hominum 
ccedes,  vastationes,  dec.,  the  scourge  of  God^,  cause,  eflfect,  fruit  and  punishment 
of  sin,  and  not  tonsura  humani  generis,  as  Tertullian  calls  it,  but  ruina.  Had 
Democritus  been  present  at  the  late  civil  wars  in  France,  those  abominable 
wars bellaquematribus  detestata,  “ where,  in  less  than  ten  years,  ten  thou- 

sand men  were  consumed,  saith  Collignius,  20  thousand  churches  overthrown ; 
nay,  the  whole  kingdom  subverted  (as  ® Kichard  Dinoth  adds).  So  many 
myriads  of  the  commons  were  butchered  up,  with  sword,  famine,  war,  tanto 
odio  utrinque  ut  barbari  ad  abhorrendam  lanienam  obstupescerent,  with  such 
feral  hatred,  the  world  was  amazed  at  it : or  at  our  late  Pharsalian  fields  in 
the  time  of  Henrv  the  Sixth,  betwixt  the  houses  of  Lancaster  and  York,  a hun- 
dred  thousand  men  slain,  tone  writes;  ‘^another,  ten  thousand  families  were 
rooted  out,  “ That  no  man  can  but  marvel,  saith  Comineus,  at  that  barbarous 
immanity,  feral  madness,  committed  betwixt  men  of  the  same  nation,  lan- 
guage, and  religion.”  ^ Quis  furor,  0 cives?  “ Why  do  the  Gentiles  so  furi- 
ously rage,”  saith  the  Prophet  David,  Psal.  ii.  1.  But  we  may  ask,  why  do 
the  Christians  so  furiously  rage?  iAr7na  volimt,  quai'e  poscunt,  rapiunt- 
que  juventusV'  Unfit  for  Gentiles,  much  less  for  us  so  to  tyrannize,  as  the 
Spaniard  in  the  West  Indies,  that  killed  up  in  42  years  (if  we  may  believe 
**  Bartholomaeus  a Casa,  their  own  bishop)  12  millions  of  men,  with  stupend  and 
exquisite  torments ; neither  should  I lie  (said  he)  if  I said  50  millions.  I omit 
those  French  massacres,  Sicilian  evensongs,  Hhe  Duke  of  Alva’s  tyrannies, 
our  gunpowder  machinations,  and  that  fourth  fury,  as  ^one  calls  it,  the  Spanish 

inquisition,  which  quite  obscures  those  ten  persecutions,* scevit  toto  Mars 

impius  orbe.  Is  not  this  ^mundus  furiosus,  a mad  world,  as  he  terms  it, 
insanum  bellum?  are  not  these  mad  men,  as  §Scaliger  concludes,  qui  in 
prcelio  acerbd  morte,  msaniis  suce  memoriain  pro  perpetuo  teste  rdinquunt 
posleritati;  which  leave  so  frequent  battles,  as  perpetual  memorials  of  their 
madness  to  all  succeeding  ages?  Would  this,  think  you,  have  enforced  our 
Democritus  to  laughter,  or  rather  made  him  turn  his  tune,  alter  his  tone,  and 
weep  with  “ Heraclitus,  or  rather  howl,  ‘’roar,  and  tear  his  hair  in  commisera- 
tion, stand  amazed ; or  as  the  poets  feign,  that  Niobe  was  for  grief  quite 
stupified,  and  turned  to  a stone?  I have  not  yet  said  the  worst,  that  which 
is  more  absurd  and  ^mad,  in  their  tumults,  seditions,  civil  and  unjust  wars, 
quod  stulte  suscipitur,  impie  geritur,  miser e finitur.  Such  wars  I mean  ; for 


* Libanii  dcclam.  Ira  enim  et  furor  Bellonae  consultores,  &c.,  dementes  sacerdotes  sunt.  • Bellum 
quasi  bellua  et  ad  omnia  scelera  furor  immissus.  <iGallorum  decies  centum  millia  ceciderunt.  Ecclesiarum 
20  millia  fundamentis  excisa.  « Belli  eivilis  Gal.  1.  1 hoc  ferali  hello  et  cajdibus  omnia  repleverunt,  et 
regnum  amplissimum  a fundamentis  pene  everterunt,  plebis  tot  myriades  gladio,  bello,  fame  miserabiliter 
perierunt.  _ t Pont.  Hut erus.  ^Comineus.  Ut  nullus  non  execretur  et  admiretur  crudelitatem,  et  bar 
baramiiisaniam,  quae  inter  homines  eodem  sub  coelo  natos,  ejusdem  linguae,  sanguinis,  religionis,  exercebatur. 
« Lucan.  Virg.  ^ Bishop  of  Cuseo,  an  eye-witness.  * Head  Meteran  of  his  stupend  cruelties, 

k Hensius  Austriaco.  • Virg.  Georg.  “ Impious  war  lages  throughout  the  whole  world.”  Janseniut 
Gailobelgicus  1596.  Mundus  furiosus,  inscriptio  libri.  § Exercitat.  250.  serm.  4,  “ Fleat  Heraclitus  an 

rideat  Democritus.  “Curae  leves  loquuntur,  ingentes  stupent.  p Arma  amens  capio,  nec  sat  rationis  in 
arniis.  Erasmus. 


30 


Deinoci'itus  to  tlie  Reader. 


all  are  not  to  be  condemned,  as  those  fantastical  anabaptisti.  Vainly  conceive. 
Our  Christian  tactics  are  all  out  as  ne''essary  as  the  Roman  acies,  or  Grecian* 
phalanx;  to  be  a soldier  is  a most  noble  and  honourable  profession  (as  the* 
world  is),  not  to  be  spared,  they  are  our  best  walls  and  bulwarks,  and  I do- 
therefore  acknowledge  that  of  *Tully  to  be  most  true,  “All  our  civil  affairs, 
all  our  studies,  all  our  pleading,  industry,  and  commendation  lies  under  the 
protection  of  warlike  virtues,  and  whensoever  there  is  any  suspicion  of  tumult,, 
all  our  arts  cease;”  wars  are  most  behoveful,  et  hellatores  agricolis  civitati  sunt' 
utUior es,  ?LS  tTyrius  defends:  and  valour  is  much  to  be  commended  in  a wise 
man;  but  they  mistake  most  part,  auferre,  trucidare,  rapere,  falsis  nominihus^ 
virtutem  vacant,  &c.  (’Twas  Galgacus’  observation  in  Tacitus)  they  term  theft, 
murder,  and  rapine,  virtue,  by  a wrong  name,  rapes,  slaughters,  massacres, 
&c.  jocus  et  Indus,  are  pretty  pastimes,  as  Ludovicus  Vives  notes.  ““They 
commonly  call  the  most  hair-brain  blood-suckers,  strongest  thieves,  the  most, 
desperate  villains,  treacherous  rogues,  inhuman  murderers,  rash,  cruel  and 
dissolute  caitiffs,  courageous  and  generous  spirits,  heroical  and  worthy  cap- 
tains, ^ brave  men  at  arms,  valiant  and  renowned  soldiers,  possessed  with  a. 
brute  persuasion  of  false  honour,”  as  Pontus  Huter  in  his  Burgundian  history 
complains.  By  means  of  which  it  comes  to  pass  that  daily  so  many  volunta- 
ries offer  themselves,  leaving  their  sweet  wives,  children,  friends,  for  sixpence- 
(if  they  can  get  it)  a day,  prostitute  their  lives  and  limbs,  desire  to  enter  upon 
breaches,  lie  sentinel,  perdue,  give  the  first  onset,  stand  in  the  fore  front  of  the- 
battle,  marching  bravely  on,  with  a cheerful  noise  of  drums  and  trumpets,  such 
vigour  and  alacrity,  so  many  banners  streaming  in  the  air,  glittering  armours,, 
motions  of  plumes,  woods  of  pikes,  and  swords,  variety  of  colours,  cost  and 
magnificence,  as  if  they  went  in  triumph,  now  victors  to  the  Capitol,  and  with 
such  pomp,  as  when  Darius  army  marched  to  meet  Alexander  at  Issus.  Void 
of  all  fear  they  run  into  imminent  dangers,  cannon’s  mouth,  &c.,  ut  vidneribus^ 
suis  ferrum  liostium  hehetent,  saith  ®Barlctius,  to  get  a name  of  valour,  honour 
and  applause,  which  lasts  not  neither,  for  it  is  but  a mere  flash  this  fame,  and 
like  a rose,  intra  diem  unum  extinguitur,  ’tis  gone  in  an  instant.  Of  15,000’ 
proletaries  slain  in  a battle,  scarce  fifteen  are  recorded  in  history,  or  one  alone,, 
the  General  perhaps,  and  after  a while  his  and  their  names  are  likewise  blot- 
ted out,  the  whole  battle  itself  is  forgotten.  Those  Grecian  orators,  summa  vi 
ingenii  et  eloquentice,  set  out  the  renowned  overthrows  at  Theremopylce,  Sala- 
mis,  Marathon,  Micale,  Mantinea,  CheroncBa,  Platcea.  The  Romans  record 
their  battle  at  Gannas,  and  Pharsalian  fields,  but  they  do  but  record,  and  we- 
scarce  hear  of  them.  And  yet  this  supposed  honour,  popular  applause,  desire 
of  immortality  by  this  means,  pride  and  vain -glory  spur  them  on  many  times- 
rashly  and  unadvisedly,  to  make  away  themselves  and  multitudes  of  others. 
Alexander  was  sorry,  because  there  were  no  more  worlds  for  him  to  conquer,, 
he  is  admired  by  some  for  it,  animosa  vox  videtur,  et  regia,  ’twas  spoken  like  a 
Pri  nee;  but  as  wise ‘^Seneca  censures  him,  ’twas  vox  iniquissima  et  stultissiina, 
’twas  spoken  like  a Bedlam  fool;  and  that  sentence  which  the  same  “Seneca 
appropriates  to  his  fiither  Philip  and  him,  I apply  to  them  all.  Non  minores- 
fahe  pestes  mortalium  quam  inundatio,  quain  confiagratio,  quibus,  &c.  they  dia 
as  much  mischief  to  mortal  men  as  fire  and  water,  those  merciless  elements- 
when  they  rage.  ^ Which  is  yet  more  to  be  lamented,  they  persuade  them  this 


• Pro  M^rcna.  Omnes  urbanoe  res,  omnia  studi.^  mcnls  forensis  laus  et  indnstria  latet  in  tutelaet  praesidio 
bellicse  virtutis,  et  simul  atque  increpuit  suspicio  lumiiitfis  artes  illico  nostrte  conticescunt,  •}•  Ser.  i3. 

• Crudclissimos  saavissimosque  latrones,  fortissimos  haberi  propugnatores,  fidissimos  duces  habent,  bruti 
per.^uasione  donati.  Lobanus  Hessus.  Quibus  omnis  in  armis  vita  placet,  non  ulla  juvat  nisi  morte. 

r.ec  ullam  esse  putant  vitam,  qua?  non  assueverit  armis.  «Lib.  10.  vit.  Scanperbeg.  <1  Xulh  beatiores 
tabiti,  quam  qui  in  preeliis  cecidissent.  Brisonius  de  rep.  Persarum.  1.  3.  fol.  3.  44.  Idem  Lactantius  de 
Romanis  et  Graacis.  Idem  Ammianus,  lib.  23.  de  Parthis.  Judicatur  is  solus  beatus  apud  eos,  qui  iu  proelio 
fuderit  aiiimam.  De  Benef.  lib.  2.  c.  1.  ^Nat.  quaest.  lib.  3.  fBoterus  Amphitridion.  Busbeqmus  Turc 
Hist  Per  (xedes  et  sangu'uevn  parai-e  hominibus  asceusum  in  ccelum  putant,  Lactan.  de  falsa  relig.  1.  i.cap.  S, 


Democritus  to  tlie  Reader, 


31 


hellish  course  of  life  is  holy,  they  promise  heaven  to  such  as  venture  their 
lives  hello  sacro,  and  that  by  these  bloody  wars,  as  Persians,  Greeks,  and  Romans 
of  old,  as  modern  Turks  do  now  their  commons,  to  encourage  them  to  fight,  ui 
cadant  infeliciter.  “ If  they  die  in  the  field,  they  go  directly  to  heaven,  and 
shall  be  canonized  for  saints.”  (O  diabolical  invention !)  put  in  the  Chroni- 
cles, in  perpetuam  rei  memoriam,  to  their  eternal  memory : when  as  in  truth,  as 
^some  hold,  it  were  much  better  (since  wars  are  the  scourge  of  God  for  sin^ 
by  which  he  punisheth  mortal  men  s peevishness  and  folly)  such  brutish  stories 
were  suppressed,  because  ad  morum  institutionem  nihil  habent,  they  conduce  not 
at  all  to  manners,  or  good  life.  But  they  will  have  it  thus  nevertheless,  and 
so  they  put  note  of  “‘^divinity  upon  the  most  cruel  and  pernicious  plague  of 
human  kind,”  adore  such  men  with  grand  titles,  degrees,  statues,  images, 
Tmnour,  applaud,  and  highly  reward  them  for  their  good  service,  no  greater 
glory  than  to  die  in  the  field.  So  Africanus  is  extolled  by  Ennius:  Mars,  and 
Hercules,  and  I know  not  how  many  be.sides  of  old,  were  deified;  went  this, 
way  to,  heaven,  that  were  indeed  bloody  butchers,  wicked  destroyers,  and 
troublers  of  the  world,  prodigious  monsters,  hell-hounds,  feral  plagues,  devour- 
ers,  common  executioners  of  human  kind,  as  Lactantius  truly  proves,  and 
Cyprian  to  Donat,  such  as  were  desperate  in  wars,  and  precipitately  made  away 
themselves,  (like  those  Celtes  in  Damascen,  with  ridiculous  valour,  ut  dedecoro- 
sum  putarent  muro  ruenti  se  suhducere,  a disgrace  to  run  away  for  a rotten 
wall,  now  ready  to  fall  on  their  heads,)  such  as  will  not  rush  on  a sword’s  point, 
or  seek  to  shun  a cannon’s  shot,  are  base  cowards,  and  no  valiant  men.  By 
which  means,  Madet  orbis  mutuo  sanguine,  the  earth  wallows  in  her  own  blood, 
Scevit  amor  ferri  et  scelerati  insania  belli  ; and  for  that,  which  if  it  be  done  in 
private,  a man  shall  be  rigorously  executed,  “'’and  which  is  no  less  than  mur- 
der itself;  if  the  same  fact  be  done  in  public  in  wars,  it  is  called  manhood,  and 
the  party  is  honoured  for  it.” ® Prosperum  et  fvelix  scelus,  virtus  vocatur. 

We  measure  all  as  Turks  do,  by  the  event,  and  most  part,  as  Cyprian  notes, 
in  all  ages,  countries,  places,  scevitice  magnitudo  impunitatem  sceleris  acquirit, 
the  foulness  of  the  fact  vindicates 'the  offender.  ^ One  is  crowned  for  that 
for  which  another  is  tormented:  llle  crucem  sceleris pretiumtulit,  hie  diadema; 
made  a knight,  a lord,  an  earl,  a great  duke,  (as  ® A grippa  notes)  for  which 
another  should  have  hung  in  gibbets,  as  a terror  to  the  rest, 

“ ^ et  tamen  alter, 

Si  fecisset  idem,  caderet  sub  judice  morum.” 

A poor  sheep-stealer  is  hanged  for  stealing  of  victuals,  compelled  perad ven- 
ture by  necessity  of  that  intolerable  cold,  hunger,  and  thirst,  to  save  himself 
from  starving : but  a ® great  man  in  office  may  securely  rob  whole  provinces, 
undo  thousands,  pill  and  poll,  oppress  ad  libitum,  flea,  grind,  tyrannise,  enrich 
himself  by  spoils  of  the  commons,  be  uncontrollable  in  his  actions,  and  after 
all,  be  recompensed  with  turgent  titles,  honoured  for  his  good  service,  and 
no  man  dare  find  fault,  or  mutter  at  it. 

How  would  our  Democritus  have  been  affected  to  see  a wicked  caitiff,  or 
“ * fool,  a very  idiot,  a funge,  a golden  ass,  a monster  of  men,  to  ha  ve  many 
good  men,  wise  men,  learned  men  to  attend  upon  him  with  all  submission,  as 


8 Quoniam  bella  acerbissima  Dei  flagella  sunt  quibus  hom-inum  pertinaciam  punit,  ea  perpetuS  ''b.fv’nne 
sepelienda  potius  quam  memoriae  mandanda  plerique  judicant.  Rich.  Dinoth.  prsef.  hist.  Gall.  ' .Ti- 

entam  humani  generis  pestem  et  perniciem,  divinitatis  nota  insigniunt.  ‘ Et  quod  dolendum,  appiausum. 
habent  et  occursum  viri  tales.  ^ He-culi  eadem  porta  ad  ccelum  patuit  qui  magnam  generis  humani 

partein  perdidit.  » Virg.  .lEneid.  7.  *>  Homicidium  quum  committunt  singuli,  crimen  est,  quum 

^ublice  geritur,  virtus  vocatur.  Cyprianus.  'Seneca.  Successful  vice  is  called  virtue.  Juven. 

' De  vanit.  scient.  de  princip.  nobilitatis.  f Juven.  Sat.  4.  g Pausa  rapit,  quod  Natta  reliquit.  Tn 

pessimus  omnium  latro  es,  as  Demetrius  the  Pirate  told  Alexander  in  Curtius.  Non  ausi  mutire,  &c. 

.iEsop.  >iir.probum  et  stultum,  si  divitem  multos  bonos  viros  in  servitutem  habentem,  ob  id  duntaxafc 

quod  ei  contlngat  aureorum  numismatum  cumulus,  ut  appendices,  et  additamenta  numismatum.  Moras, 
Utopia. 


32 


Demozritus  to  the  Reader. 


an  appendix  to  liis  riches,  for  that  respect  alone,  because  he  hath  more  wealth 
and  money,  ^ and  to  honour  him  with  divine  titles,  and  bombast  epithets,”  to 
smother  him  with  fumes  and  eulogies,  whom  they  know  to  be  a dizzard,  a fool, 
a covetous* wretch,  a beast,  &c.,  “because  he  is  rich?”  To  see  suh  exuviis 
leonis  onagrum,  a filthy  loathsome  carcase,  a Gorgon’s  head  puffed  up  by  para- 
sites, assume  this  unto  himself,  glorious  titles,  in  worth  an  infant,  a Cuman 
ass,  a painted  sepulchre,  an  Egyptian  temple  ? To  see  a withered  face,  a 
diseased,  deformed,  cankered  complexion,  a rotten  carcass,  a viperous  mind, 
and  Epicurean  soul  set  out  with  orient  pearls,  jewels,  diadems,  perfumes, 
curious  elaborate  works,  as  proud  of  his  clothes  as  a child  of  his  new  coats; 
and  a goodly  person,  of  an  angel-like  divine  countenance,  a saint,  an  humble 
mind,  a meek  spirit  clothed  in  rags,  beg,  and  now  ready  to  be  starved  h To 
see  a silly  contemptible  sloven  in  apparel,  ragged  in  his  coat,  polite  in  speech, 
of  a divine  spirit,  wise?  another  neat  in  clothes,  spruce,  full  of  courtesy, 
empty  of  grace,  wit,  talk  nonsense  ? 

To  see  so  many  lawyers,  advocates,  so  many  tribunals,  so  little  justice ; so 
many  magistrates,  so  little  care  of  common  good;  so  many  laws,  yet  never 
more  disorders;  Tribunal  litium  segetein,  the  Tribunal  a labyrinth,  so  many 
thousand  suits  in  one  court  sometimes,  so  violently  followed?  To  see  injus- 
tissimum  scepe  juri  iircesidentein,  impium  religioni,  imperitissimum  eruditioni, 
otiosissimum  labori,  monstrosum  huinanitali  ? to  see  a lamb  * executed,  a wolf 
pronounce  sentence,  latro  arraigned,  and  fur  sit  on  the  bench,  the  judge 
severely  punish  others,  and  do  worse  eundem  furtum  facere  et  punire, 

'^rapinam  plectere,  quum  sit  ipse  raptor?  Laws  altered,  misconstrued,  inter- 
preted pro  and  con,  as  the  "Judge  is  made  by  friends,  bribed,  or  otherwise 
affected  as  a nose  of  wax,  good  to-day,  none  to-morrow;  or  firm  in  his  opinion, 
cast  in  his?  Sentence  prolonged,  changed,  ad  arbitrium  judicis,  still  the  same 
case,  “ **  one  thrust  out  of  his  inheritance,  another  falsely  put  in  by  favour, 
false  forged  deeds  or  wills.”  InciscB  leges  negliguntur,  laws  are  made  and  not 
kept;  or  if  put  in  execution,  **  they  be  some  silly  ones  that  are  punished.  As 
put  case  it  be  fornication,  the  father  will  disinherit  or  abdicate  his  child,  quite 
cashier  him  (out,  villain,  begone,  come  no  more  in  my  sight) ; a poor  man 
is  miserably  tormented  with  loss  of  his  estate  perhaps,  goods,  fortunes,  good 
name,  for  ever  disgraced,  forsaken,  and  must  do  penance  to  the  utmost ; a 
mortal  sin,  and  yet  make  the  worst  of  it,  nunquid  aliud  fecit,  saith  Tranio  in 
the  ’■poet,  nisi  quod  faciunt  summis  natigeneribus  ? he  hath  done  no  more  than 
what  gentlemen  usually  do.  * Neque  novum,  neque  mirum,  neque  secus  quam 
alii  solent.  For  in  a great  person,  right  worshipful  Sir,  a right  honourable 
Grandy,  ’tis  not  a venial  sin,  no,  not  a peccadillo,  ’tis  no  offence  at  all,  a com- 
mon and  ordinary  thing,  no  man  takes  notice  of  it;  he  justifies  it  in  public, 
and  peradventure  brags  of  it, 

Nam  quod  turpe  bonis,  Titio,  Scioque,  decebat 

Crispinum  ” 

For  what  would  be  base  in  good  men,  Titius,  and  Seius,  became  Crispinus. 

Many  poor  men,  younger  brothers,  &c.,  by  reason  of  bad  policy  and  idle 
education  (for  they  are  likely  brought  up  in  no  calling),  are  compelled  to  beg 
or  steal,  and  then  hanged  for  theft;  than  which,  what  can  be  more  ignominious, 
non  minus  enim  turpe principi  multa  supplicia,  quam  Tnedico  multa  funera,  ’tis 


kEornmq;  detestantur  Utopienses  insaniam,  qui  divinos  honores  iis  impertiunt,  quos  sordidos  et  avaros 
agnoscunt;  non  alio  respectu  honorantes  quam  quod  dites  sint.  Idem.  lib.  2.  i Cyp.  2.  ad 

Donat,  ep.  Ut  reus  innocens  pereat,  sit  nocens.  Judex  damnat  foras,  quod  intus  operatur.  ra  Sidonius 
Apo.  " Salvianus  1.  3.  de  providen.  ® Ergo  judicium  nihil  est  nisi  publica  merces.  Petronius.  Quid 
faciant  leges  ubi  sola  pecunia  regnat  7 Idem,  p Hie  arcentur  luereditatibus  liberi,  hie  donatur  bonis  alienis, 
ralsum  consulit,  alter  testamentum  corrumpit,  &c.  Idem.  a Vexat  censura  columbas.  Plant,  mostel. 
• Idem.  ‘ Juven.  Sat.  4.  “Quod  tot  sint  fures  et  mendici,  magistratuum  culpa  fit,  qui  malos  imitantur 
prseceptores.  qui  discipulos  libentius  verberant  ouam  docent.  Morua.  Utoo.  lib.  1. 


Democritus  to  the  Reader. 


35 


the  governor’s  fault.  Libentius  verherant  quam  docent,  as  schoolmasters  do 
rather  correct  their  pupils,  than  teach  them  when  they  do  amiss.  ‘^*They 
had  more  need  provide  there  sliould  be  no  more  thietes  and  beggars,  as  they 
ought  with  good  policy,  and  take  away  the  occasions,  than  let  them  run  on,  as 
they  do  to  their  own  destruction : root  out  likewise  those  causes  of  wrangling,  a 
multitude  of  lawyers,  and  compose  controversies,  lites  lustrales  et  seculares,  by 
some  more  compendious  means.”  Whereas  now  for  every  toy  and  trifle  they  go 
to  law,  ^mugit  litibus  insanum  forum,  et  scevit  invicem  discordantium  rabies, 
they  are  ready  to  pull  out  one  another’s  throats;  and  for  commodity  “ “to 
squeeze  blood,”  saith  Hierom,  “ out  of  their  brother’s  heart,”  defame,  lie, 
disgrace,  backbite,  rail,  bear  false  witness,  swear,  forswear,  fight  and  wrangle, 
spend  their  goods,  lives,  fortunes,  friends,  undo  one  another,  to  enrich  an 
harpy  advocate,  that  preys  upon  them  both,  and  cries  Eia  Socrates,  Eia 
Xantippe;  or  some  corrupt  Judge,  that  like  the  “Kite  in  ^sop,  while  the 
mouse  and  frog  fought,  carried  both  away.  Generally  they  prey  one  upon 
another  as  so  many  ravenous  birds,  brute  beasts,  devouring  fishes,  no  medium, 
^omnes  hie  aut  captantur  aut  captant;  aut  cadaver  a quee  lacerantur,  aut  corvi 
qui  lacerant,  either  deceive  or  be  deceived ; tear  others  or  be  torn  in  pieces 
themselves ; like  so  many  buckets  in  a well,  as  one  riseth  another  falleth,  one’s 
empty,  another’s  full ; his  ruin  is  a ladder  to  the  third ; such  are  our  ordinary 
proceedings.  What’s  the  market?  A place,  according  to  “Anacharsis,  wherein 
they  cozen  one  another,  a trap;  nay,  what’s  the  world  itself?  A vast  chaos, 
a confusion  of  manners,  as  fickle  as  the  air,  domicilium  insanorum,  a turbulent 
troop  full  of  impurities,  a mart  of  walking  spirits,  goblins,  the  theatre  of  hypo- 
crisy, a shop  of  knavery,  flattery,  a nursery  of  villany,  the  scene  of  babbling, 
the  school  of  giddiness,  the  academy  of  vice ; a warfare,  ubi  velis  nolispugnan- 
dum,  aut  vincas  aut  succumbas,  in  which  kill  or  be  killed;  wherein  every  man 
is  for  himself,  his  private  ends,  and  stands  upon  his  own  guard.  Xo  charity, 
“love,  friendship,  fear  of  God,  alliance,  affinity,  consanguinity,  christianit}^,  can 
contain  them,  but  if  they  be  any  ways  ofiended,  or  that  string  of  commodity  be 
touched,  they  fall  foul.  Old  friends  become  bitter  enemies  on  a sudden  for 
toys  and  small  offences,  and  they  that  erst  were  willing  to  do  all  mutual  ofiices 
of  love  and  kindness,  now  revile  and  persecute  one  another  to  death,  with  more 
than  V atinian  hatred,  and  will  not  be  reconciled.  So  long  as  they  are  behoveful, 
they  love,  or  may  bestead  each  other,  but  when  there  is  no  more  good  to  be 
expected,  as  they  do  by  an  old  dog,  hang  him  up  or  cashier  him  : which  ‘^Cato 
counts  a great  indecorum,  to  use  men  like  old  shoes  or  broken  glasses,  which 
are  flung  to  the  dunghill ; he  could  not  find  in  his  heart  to  sell  an  old  ox,  much 
less  to  turn  away  an  old  servant : but  they  instead  of  recompense,  revile  him, 
and  when  they  have  made  him  an  instrument  of  their  villany,  as  ^Bajazet  the 
second  Emperor  of  the  Turks  did  by  Acomethes  Bassa,  make  him  away,  or 
instead  of  ^h^eward,  hate  him  to  death,  as  Silius  was  served  by  Tiberius.  In  a 
word  every  man  for  his  own  ends.  Our  summum  honum  is  commodity,  and 
the  goddess  we  adore  Dea  moneta,  Queen  money,  to  whom  we  daily  offer 
sacrifice,  which  steers  our  hearts,  hands,  ‘affections,  all;  that  most  powerful 
goddess,  by  whom  we  are  reared,  depressed,  elevated,  ‘"esteemed  the  sole 
ccimmandress  of  our  actions,  for  which  we  pray,  run,  ride,  go,  come,  labour, 


i 

M Decemuntnr  furi  gravia  et  horrenda  supplicia,  quum  potius  providendum  multo  foret  ne  fares  sint,  ne 
«quam  tarn  dira  fuvandi  aut  pereundi  sit  necessitas.  Idem.  y Boterus  de  augment,  urb.  lib.  3.  cap.  3. 

fraterno  corde  sanguinem  eliciunt.  “ Milvus  rapit  ac  deglubit.  ^ Petronius  de  Crotone  civit. 

* quid  forum?  locus  quo  alius  alium  circumvenit.  ‘^Vastum  chaos,  larvarum  emporium,  theatrum 

hvipocrisios,  &c.  « Nemo  coelum,  nemo  jusjurandum,  nemo  Jovem  pluris  tacit,  sed  omnes  apertis  oculis 

bojna  sua  computant.  Petron.  ^ Plutarch,  vit.  ejus.  Indecorum  animatis  ut  calceis  uti  aut  vitris,  quas  ubi 
fra  eta  abjicimus,  nam  ut  de  meipso  dicam,  nec  bovem  senem  vendideram,  nedum  hominem  natu  grandem 
h aoris  socium.  e Jovius.  Cum  innumera  illius  beneficia  rependere  non  posset  aliter,  interfici  jussit. 

Beneficia  eo  usque  laeta  sunt  dura  videntur  solvi  posse,  ubi  multum  antevenere  pro  gratia  odium  redditur. 
Tac.  ‘Paucis  charior  est  tides  quam  pecunia.  Salust.  ‘‘Prima  fere  vota  et  cunctis,  S:c. 


34 


Democritus  to  the  Header. 


and  contend  as  fishes  do  for  a crumb  that  falleth  into  the  water.  It’s  not  worth, 
virtue,  (that’s  bonum  theatrale,)  wisdom,  valour,  learning,  honesty,  religion,  or 
any  sufficiency  for  which  we  are  respected,  but  bnoney,  greatness,  office, 
honour,  authority;  honesty  is  accounted  folly ; knavery,  policy;  “men  admired 
out  of  opinion,  not  as  they  are,  but  as  they  seem  to  be : such  shifting,  lying,] 
cogging,  plotting,  counterplotting,  temporizing,  flattering,  cozening,  dissem- 
bling, “ “that  of  necessity  one  must  highly  offend  God  if  he  be  conformable  to 
the  world,”  Cretizare  cum  Crete.,  “ or  else  live  in  contempt,  disgrace  and 
misery.”  One  takes  upon  him  temperance,  holiness,  another  austerity,  a third 
an  affected  kind  of  simplicity,  when  as  indeed  he,  and  he,  and  he,  and  the  rest 
are  “hypocrites,  ambidexters,”  out-sides,  so  many  turning  pictures,  a lion  on 
the  one  side,  a lamb  on  the  other.P  How  would  Democritus  have  been  affected 
to  see  these  things! 

To  see  a man  turn  himself  into  all  shapes  like  a camelion,  or  as  Proteus, 
omnia  transformans  sese  in  miracula  rerum,  to  act  twenty  parts  and  persons  at 
once,  for  his  advantage,  to  temporize  and  vary  like  Mercury  the  Planet,  good 
with  good;  bad  with  bad;  having  a several  face,  garb,  and  character  for  every 
one  he  meets;  of  all  religions,  humours,  inclinations;  to  fawn  like  a spaniel, 
mentitis  et  mimicis  obsequiis,  rage  like  a lion,  bark  like  a cur,  fight  like  a dragon, 
sting  like  a serpent,  as  meek  as  a lamb,  and  yet  again  grin  like  a tiger,  weep 
like  a crocodile,  insult  over  .some,  and  yet  others  domineer  over  him,  here 
command,  there  crouch,  tyrannize  in  one  place,  be  baffled  in  another,  a wise 
man  at  home,  a fool  abroad  to  make  others  merry. 

To  see  so  much  difference  betwixt  words  and  deeds,  so  many  parasangs 
betwixt  tongue  and  heart,  men  like  stage-players  act  variety  of  parts,  ‘^give 
good  precepts  to  others,  soar  aloft,  whilst  they  themselves  grovel  on  the  ground. 

To  see  a man  protest  friendship,  kiss  his  hand,  ^quem  mallet  truncalum 
videre,  “smile  with  an  intent  to  do  mischief,  or  cozen  him  whom  he  salutes, 
* magnify  his  friend  unworth}^  with  hyperbolical  eulogiums;  his  enemy  albeit 
a good  man,  to  vilify  and  disgrace  him,  yea  all  his  actions,  with  the  utmost 
that  livor  and  malice  can  invent. 


if  the  king  laugl 


To  see  a ^servant  able  to  buy  out  his  master,  him  that  carries  the  mace  more 
worth  than  the  magistrate,  which  Plato,  lib.  1 1,  de  leg.,  absolutely  forbids, 
Epictetus  abhors.  A horse  that  tills  the  "land  fed  with  chaff,  an  idle  jade 
have  provender  in  abundance ; him  that  makes  shoes  go  barefoot  himself,  him 
that  sells  meat  almost  pined;  a toiling  drudge  starve,  a drone  flourish. 

To  see  men  buy  smoke  for  wares,  castles  built  with  fools’  heads,  mem 
like  apes  follow  the  fashions  in  tires,  gestures,  actions ; 
all  laugh; 

“^Rides?  majore  chacliinno 

Concutitur,  flet  si  laclirynias  conspexit  amici." 

’“'Alexander  stooped,  so  did  his  courtiers;  Alphonsus  turned  his  head,  and  si 
did  his  parasites.  * Sabina  Poppea,  Hero’s  wife,  wore  amber-coloured  haiil 
so  did  all  the  Poman  ladies  in  an  instant,  her  fashion  was  theirs. 

To  see  men  wholly  led  by  affection,  admired  and  censured  out  of  opinioj 
without  judgment : an  inconsiderate  multitude,  like  so  many  dogs  in  a villagj 


• Et  genus  ct  formam  regina  pecimii  donat.  Quantum  qulsque  sua  nummorum  servat  in  area,  tantiJ 
liabet  et  fidei.  Non  a peritia  sed  ab  ornatu  et  vulgi  vocibus  habemur  excellentes.  Cardan.  1.  2. 

co»is.  “ Perjurata  suo  postponit  numina  lucro,  Mercator.  Ut  necessarium  sit  vel  Deo  displicere,  vel 
hominibus  contemni,  vexari,  negligi.  ® Qui  Curios  simulant  et  Bacchanalia  vivunt.  p Tragelapll 
similes  vel  centauris,  sursum  homines,  deorsum  equi.  aPrasceptis  suis  coelum  promittunt,  ipsi  interil 
pulveris  terreni  vrlia  mancipia.  •’.Eneas  Silv.  ■ Arridere  homines  ut  steviant,  blandiri  ut  fallarl 

Cyp.  ad  Donatum.  ♦ Love  and  hate  are  like  the  two  ends  of  a perspective  glass,  the  one  multiplies,  til 
other  makes  less.  ‘ Ministri  locupletiores  iis  quibus  ministratur,  servus  majores  opes  habens  qua! 

patronus.  “ Qui  terram  colunt  equi  paleis  pascuntur,  qui  otiantur  caballi  avena  saginantur,  discalceatf 
discurrit  qui  calces  aliis  facit.  Juven.  Do  you  laugh  ? he  is  shaken  by  still  greater  laughter : he  weej 
also  when  he  has  beheld  the  tears  ot  his  friend.  Bodin,  lib.  4.  de  repub,  cap.  6.  » Plinius  1.  37.  cap. 

capillos  habuit  succiueos,  exinde  lactum  ut  omnes  puellse  iiomanaj  colorem  ilium  afifectarent. 


Democritus  to  the  Reader. 


35 


if  one  bark  all  bark  without  a cause:  as  fortune’s  fan  turns,  if  a man  be  in 
favour,  or  commanded  by  some  great  one,  all  the  world  applauds  him ; ^if  in 
disgrace,  in  an  instant  all  hate  him,  and  as  a.t  the  sun  when  he  is  eclipsed, 
that  erst  took  no  notice,  now  gaze  and  stare  upon  him. 

To  see  a man  ^wear  his  brains  in  his  belly,  his  guts  in  his  head,  an 
hundred  oaks  on  his  back,  to  devour  a hundred  oxen  at  a meal,  nay  more, 
to  devour  houses  and  towns,  jor  as  those  anthropophagi,  ®to  eat  one 
another. 

To  see  a man  roll  himself  up  like  a snowball,  from  base  beggary  to  right 
worshipful  and  right  honourable  titles,  unjustly  to  screw  himself  into  honours 
and  offices ; another  to  starve  his  genius,  damn  his  soul  to  gather  wealth, 
which  he  shall  not  enjoy,  which  his  prodigal  son  melts  and  consumes  in  an 
instant. ’•" 

To  see  the  of  our  times,  a man  bend  all  his  forces,  means, 

time,  fortunes,  to  be  a favourite’s  favourite’s  favourite,  &c.,  a parasite’s  parasite’s 
parasite,  that  may  scorn  the  servile  world  as  having  enough  already. 

To  see  an  hirsute  beggar’s  brat,  that  lately  fed  on  scraps,  crept  and  whined, 
crying  to  all,  and  for  an  old  jerkin  ran  of  errands,  now  ruffle  in  silk  and  satin, 
bravely  mounted,  jovial  and  polite,  now  scorn  his  old  friends  and  familiars, 
neglect  his  kindred,  insult  over  his  betters,  domineer  over  all. 

To  see  a scholar  crouch  and  creep  to  an  illiterate  peasant  for  a meal's  meat; 
a scrivener  better  paid  for  an  obligation ; a falconer  receive  greater  wages  than 
a student;  a lawyer  get  more  in  a day  than  a philosopher  in  a year,  better 
reward  for  an  hour,  than  a scholar  for  a twelvemonth’s  study;  him  that  can 
* paint  Thais,  play  on  a fiddle,  cuil  hair,  &c.,  sooner  get  preferment  than  a 
philologer  or  a poet. 

To  see  a fond  mother,  like  yEsop's  ape,  hug  her  child  to  death,  a ®wittol 
wink  at  his  wife’s  honesty,  and  too  perspicuous  in  all  other  affairs;  one  stumble 
at  a straw,  and  leap  over  a block;  rob  Peter,  and  pay  Paul;  scrape  unjust 
sums  with  one  hand,  purchase  great  manors  by  corruption,  fraud  and  cozen- 
age, and  liberally  to  distribute  to  the  poor  with  the  other,  give  a remnant 
to  pious  uses,  &c.  Penny  wise,  pound  foolish;  blind  men  judge  of  colours; 
wise  men  silent,  fools  talk;  ‘^find  fault  with  others,  and  do  worse  themselves; 
t denounce  that  in  public  which  he  doth  in  secret ; and  which  Aurelius  Victor 
gives  out  of  Augustus,  severely  censure  that  in  a third,  of  which  he  is  most 
guilty  himself. 

To  see  a poor  fellow,  or  an  hired  servant  venture  his  life  for  his  new  master 
that  will  scarce  give  him  his  wages  at  year’s  end ; A country  colone  toil  and 
moil,  till  and  drudge  for  a prodigal  idle  drone,  that  devours  all  the  gain,  or 
lasciviously  consumes  with  phantastical  expences;  A noble  man  in  a bravado  to 
encounter  death,  and  for  a small  flash  of  honor  to  cast  away  himself ; A world- 
ling tremble  at  an  executor,  and  yet  not  fear  hell-fire;  To  wish  and  hope  for 
immortality,  desire  to  be  happy,  and  yet  by  all  means  avoid  death,  a necessary 
passage  to  bring  him  to  it. 

To  see  a fool-hardy  fellow  like  those  old  Danes,  qui  decollari  malunt  quam 
verherari,  die  rather  than  be  punished,  in  a sottish  humour  embrace  death  with 
alacrity,  yet  ® scorn  to  lament  his  own  sins  and  miseries,  or  his  dearest  friends’ 
departures. 

y Odit  daninatos.  Juv.  * Agrippa  ep.  28. 1.  7.  Quorum  cerebrum  est  in  ventre,  in^enium  In  patinis. 
‘ Psal.  They  eat  up  my  people  as  bread.  ^ Absumit  hoeres  caecuba  dignior  servata  centum  clavibus,  et 
niero  distinguet  pavimeatis  superbo,  pontificum  potiore  coenis.  Hor.  * Qni  Thaidem  pingere,  inffara 

tibiam,  crispare  crines.  * Doctus  spectare  lacunar.  “ Tullius.  Est  enim  proprium  stultitiiB  aliorum 
ccrnere  vitia,  oblivisci  suorum.  Idem  Aristippus  Charidemo  apud  Lucianum.  Omnino  stultitias  Gujusdarn  esso 
pato,  &c.  t Execrari  publice  quod  occulte  agat.  Salvianus  lib.  de  pro.  acres  ulciscendis  vitiis  quibus  ipsi 
vehementer  indulgent.  « Adamus  eccl.  hist.  cap.  212.  Siquis  damnatus  fuerit,  lajtus  esse  gloria  est;  nain 
l.achrymas  et  phvnctum  ceeteraciue  compunctionum  genera  qu®  nos  salubria  censemus,  ita  aboininantur  Da:u, 
ut  nec  pro  peecaiis  nec  pro  det'unctis  amicis  ulli  flerc  liceat. 


36 


Devwcriius  to  the  Reader, 


Tosee  wise  men  degraded,  fools  preferred, one  govern  towns  and  cities,  andyefc 
a silly  woman  overrules  him  at  home ; * Command  a province,  and  yet  his  own 
servants  or  children  prescribe  laws  to  him,  as  Themistocles’  son  did  in  Greece; 

What  I will  (said  he)  my  mother  will,  and  what  my  mother  will,  my  hither 
doth.”  To  see  horses  ride  in  a coach,  men  draw  it ; dogs  devour  their 
masters;  towers  build  masons;  children  rule;  old  men  go  to  school;  women 
wear  the  breeches;  ®^sheep  demolish  towns,  devour  men,  &c.  And  in  a word, 
the  world  turned  upside  downward.  0 viveret  Democritus  I 

^ To  insist  in  every  particular  were  one  of  Hercules’  labours,  there’s  so 
many  ridiculous  instances,  as  motes  in  the  sun.  Quantum  est  in  rebus  inane  I 
(How  much  vanity  there  is  in  things!)  And  who  can  speak  of  all?  Crimine 
ah  uno  disce  omnes,  take  this  for  a taste. 

But  these  are  obvious  to  sense,  trivial  and  well  known,  easy  to  be  discerned. 
How  would  Democritus  have  been  moved,  had  he  seen  t the  secrets  of  their 
hearts?  If  every  man  had  a window  in  his  breast,  which  Momus  would  have 
had  in  Vulcan’s  man,  or  tliat  which  Tully  so  much  wished  it  were  written  in 
every  man’s  forehead.  Quid  quisque  de  republicd  sentiret,  what  he  thought ; or 
that  it  could  be  effected  in  an  instant,  which  Mercury  did  by  Charon  in  Lucian, 
by  touching  of  his  eyes,  to  make  him  discern  semel  et  sirnul  rumores  et  susurros. 

“Spas  hominurn  coecas,  morbos,  votumquc  labores,  I “ Blind  hopes  and  wishes,  their  thoughts  and  affairs, 

Et  passim  toto  volitantes  sethere  curas.”  ] Whispers  and  rumours,  and  those  flying  cares.” 

That  he  could  cubiculorum  obductas  foras  recludere  et  secreta  cordium  penetrarc, 
which  * Cyprian  desired,  open  doors  and  locks,  shoot  bolts,  as  Lucian’s  Callus 
did  with  a feather  of  his  tail:  or  Gyges’  invisible  ring,  or  some  rare  perspec- 
tive glass,  or  Otacousticon,  which  would  so  multiply  species,  that  a man  might 
hear  and  see  all  at  once  (as  ’‘Martianus  Capella’s  Jupiter  did  in  a spear  which 
he  held  in  his  hand,  which  did  present  unto  him  all  that  was  daily  done  upon 
the  face  of  the  earth),  observe  cuckolds’  horns,  forgeries  of  alchemists,  the 
philosopher’s  stone,  new  projectors,  &c.,  and  all  those  works  of  darkness, 
foolish  vows,  hopes,  fears  and  wishes,  what  a deal  of  laughter  would  it  have 
afforded?  He  should  have  seen  windmills  in  one  man’s  head,  an  hornet’s  nest 
in  another.  Or  had  he  been  present  with  Icaromenippus  in  Lucian  at  Jupiter’s 
whispering  yjlace,  ‘and  heard  one  pray  for  rain,  another  for  fair  weather;  one 
for  his  wife’s,  another  for  his  father’s  death,  &c. ; “ to  ask  that  at  God’s  hand 
which  they  are  abashed  any  man  should  hear;”  How  would  he  have  been 
confounded?  Would  he,  think  you,  or  any  man  else,  say  that  these  men  were 
well  in  their  wits?  Hcec  sani  esse  hominis  quis  sanus  juret  Orestes?  Can  all 
the  hellebore  in  the  Anticyrje  cure  these  men?  No  sure,  “ Jan  acre  of  helle- 
bore will  not  do  it.” 

That  which  is  more  to  be  lamented,  they  are  mad  like  Seneca’s  blind  woman, 
and  will  not  acknowledge,  or  ’"seek  for  any  cure  of  it,  for  pauci  vident  morbum 
suum,  omnes  amant.  If  our  leg  or  arm  offend  us,' we  covet  by  all  means  pos- 
sible to  redress  it ; "and  if  we  labour  of  a bodily  disease,  we  send  for  a physician ; 
but  for  the  diseases  of  the  mind  we  take  no  notice  of  them:"  Lust  harrows  us 
on  the  one  side;  envy,  anger,  ambition  on  the  other.  We  are  torn  in  pieces  by 

* Orhi  flat  leges  foras,  vix  famulum  regit  sine  strepitu  tlomi.  *‘Quicqnid  ego  volo  hoc  vult  mater  mea, 
ot  quod  mater  vult,  tacit  pater,  e Oves,  olim  mite  pecus,  nunc  tarn  indomitum  et  edax  ut  homines  devorent, 
&c.  Morus  Utop.  lib.  1.  *•  Diversos  variis  tribuit  natura  furores.  fDemocrit.  ep.  pr?ed.  Hos  dejerantes 

et  potantes  deprehendet,  hos  vomentes,  illos  litigantes,  insidias  molientes,  suffragantes,  venena  miscentes,  in 
umicorum  accusationem  suhscribentes,  hos  gloria,  illos  ambitione,  cupiditate,  mente  captos,  &c.  'Ad 

Donat,  ep.  2.  1.  1.  0 si  posses  in  specula  subiimi  constitutus,  &c.  Lib.  1.  de  nup.  Philol.  in  qua  quid 

pinguli  nationum  populi  quotidianis  motibus  agitarent,  relucebat.  ^ 0 Jupiter  contingat  mihi  aurum  htere- 
ditas,  &c.  Multos  da,  Jupiter,  annos,  Dementia  quanta  est  liominum,  turpissima  vota  diis  insusurrant,  si  quis 
admoverit  aurem,  conticescunt;  et  quod  scire  homines  nolunt,  Deo  narrant.  Senec.  ep.  10.  1.  1.  $ Biautiu 
Menech.  non  potest  liaec  res  llellebori  jugere  obtinerier.  Eoquegravior  morbus  quo  ignotior  periclitanti. 

Qme  laedunt  oculos,  festinas  demere;  si  quid  est  animum,  differs  curandi  tempus  in  annum.  Hor.  " Si 
caput,  crus  dolet,  hrachium,  &c.,  mediciim  accersimus,  recte  et  honeste,  si  par  etiam  industria  in  animl 
niorbis  ponerctur.  Joh.  Pelcnus  Jesuita.  lib.  2.  de  hum.  affec.  morborumque  cura. 


Democritus  to  the  Reader. 


37 


our'passions,  as  so  many  wild  horses,  one  in  disposition,  another  in  hahit;  one 
is  melancholy,'another  mad;  ^and  which  of  us  all  seeks  for  help,  dotliacknow^ 
ledge  his  error,  or  knows  he  is  sick  1 As  that  stupid  fellow  put  out  the  candle 
because  the  biting  fleas  should  not  find  him;  he  shrouds  himself  in  an  unknown 
habit,  borrowed  titles,  because  nobody  should  discern  him.  Every  man  thinks 
with  himself,  Egomet  videor  inihi  sanus,  I am  well,  I am  wise,  and  laughs. at 
others.  And  ’tis  a general  fault  amongst  them  all,,  that  **  which  our  forefathers 
have  approved,  diet,  apparel,  opinions,  humours,  customs,  manners,  we  deride 
and  reject  in  our  time  as  absurd.  Old  men  account  juniors  all  fools,  when  they 

are  mere  dizzards;  and  as  to  sailors, terrceque  urhesque  recedunt they 

move,  the  land  stands  still,  the  world  hath  much  more  wit,  they  dote  them- 
selves. Turks  deride  us,  we  them;  Italians,  Frenchmen,  accounting  them  light 
headed  fellows;  the  French  scoff  again  at  Italians,  and  at  their  several  customs; 
Greeks  have  condemned  all  the  world  but  themselves  of  barbarism,  the  world 
as  much  vilifies  them  now;  we  account  Germans  heavy,  dull  fellows,  explode 
many  of  their  fashions ; they  as  contemptibly  tliink  of  us ; Spaniards  laugh  at 
all,  and  all  again  at  them.  So  are  we  fools  and  ridiculous,  absurd  in  our 
actions,  carriages,, diet,  apparel,  customs,  and  consultations;  we ‘‘scoff  and 
point  one  at  another,  when  as  in  conclusion  all  are  fools,  * and  they  the 
veriest  asses  that  hide  their  ears  most.”  A private  man  if  he  be  resolved  with 
himself,  or  set  on  an  opinion,  accounts  all  idiots  aDd  asses  that  are  not  affected 

as  he  is, ^nil  rectum,  nisi  quod  jdacuit  sibi,  ducit,  tliat  are  not  so  minded, 

* {quodque  volunt  homines  se  bene  velle  puta^it,)  all  fools  that  think  not  as  he 
doth : he  will  not  say  with  Atticus,  Suam  quisque  sponsam,  mihi  meam,  let 
every  man  enjoy  his  own  spouse;  but  his  alone  is  fair,  suus  amor,  (fic.,  and 
scorns  all  in  respect  of  himself,  “will  imitate  none,  hear  none  ’^but  himself,  as 
Plin}^-  said,  a law  and  example  to  himself.  A nd  that  which  Hippocrates,  in  his 
epistle  to  Dionysius,  reprehended  of  old,  is  verified  in  our  times,  Quisque  in 
alio  superjluum  esse  censet,  ipse  quod  non  habet  nee  curat,  that  which  he  hath 
not  himself,  or  doth  not  esteem,  he  accounts  superfluity,  an  idle  quality,  a mere 
foppery  in  another : like  Esop’s  fox,  when  he  had  lost  his  tail,  would  have  all 
Ins  fellow  foxes  cut  ojff  theirs.  The  Chinese  say,  that  we  Europeans  have  one 
eye,  they  themselves  two,  all  the  world  else  is  blind : (though  t Scaliger 
accounts  them  brutes  too,  merum  pecusi)  so  thou  and  thy  sectaries  are  only 
wfise,  others  indifferent,  the  rest  beside  themselves,  mere  idiots  and  asses. 
Thus  not  acknowledging  our  own  errors  and  imperfections,  we  securely  deride 
others,  as  if  we  alone  were  free,  and  spectators  of  the  rest,  accounting  it  an 
excellent  thing,  as  indeed  it  is,  Aliena  optimum  frui  insanid,  to  make  our- 
selves merry  with  other  men’s  obliquities,  when  as  he  himself  is  more  faulty 
than  the  rest,  mutato  nomine,  de  te  fabula  narratur,  he  may  take  himself  by  the 
nose  for  a fool;  and  which  one  calls  maximum  stultitice  specimen,  to  be 
ridiculous  to  others,  and  not  to  perceive  or  take  notice  of  it,  as  Marsyas  was 
when  he  contended  with  Apollo,  non  intelligens  se  deridiculo  liaberi,  saith 
Apuleius;  ’tis  his  own  cause,  he  is  a convicted  madman,  as  "^Austin  well 
infers  “in  the  eyes  of  wise  men  and  angels  he  seems  like  one,  that  to  our 
thinking  walks  with  his  heels  upwards.”  So  thou  laughest  at  me,  and  I at  thee, 
both  at  a third ; and  he  returns  that  of  the  poet  upon  us  again,  “ Hei  mihi, 
insanire  me  aiunt,  quum  ipsi  idtrb  insaniant.  We  accuse  others  of  madness. 


PEt  quotusqiiisque  tamen  est  qui  contra  tot  pestes  medicum  reqirirat  vel  a;grotare  se  agnoscat?  ebullit 
ira,  &c.  Et  nos  tamen  fcgros  esse  negamus.  Incolumes  medicum  recusant.  Prsesens  aetas  stultitiam  priscb 
exprobrat.  Bud.  de  affec.  lib.  5.  Senes  pro  stultis  habent  juvenes.  Balth.  Cast.  •'Clodius  accusat 

msechos.  * Omnium  stultissimi  qui  auriculas  studiose  tegunt.  Sat.  Menip.  » Hor.  Epist.  2. 

‘Prosper.  " Statim  sapiunt,  statim  sciunt,  neminem  reverentur,  neminem  imitantur,  ipsi  sibi  exemplo. 
Plin.  epist.  lib.  8.  ''Xulli  alteri  sapere  concedit,  ne  desipere  videatur.  Agrip.  f Omnis  orbis  persechio 
a Fersis  ad  Lusitaniam.  $ 2 Florid.  August.  Qualis  in  oculis  hominum  qui  inversis  pedibus  ambulat, 
tails  in  oculis  sapientum  et  aiigelorum  qui  sibi  placet,  aut  cui  passiones  dominantur.  * Plautus  MenechmL 


38 


Democritus  to  the  Header. 


of  folly,  and  are  the  veriest  dizzards  ourselves.  For  it  is  a great  sign  and 
property  of  a fool  (which  Eccl.  x,  3,  points  at)  out  of  pride  and  self-conceit, 
to  insult,  vilify,  condemn,  censure,  and  call  other  men  fools  (xVon  videmus 
inaiiticce  quod  d ter  go  est)  to  tax  that  in  others  of  which  we  are  most  faulty; 
teach  that  which  we  follow  not  ourselves : For  an  inconstant  man  to  write  of 
constancy;  a profane  liver  prescribe  rules  of  sanctity  and  piety;  a dizzard  him- 
self make  a treatise  of  wisdom;  or  with  Sallust  to  rail  downright  at  spoilers 
of  countries,  and  yet  in  * office  to  be  a most  grievous  poler  himself.  This 
argues  weakness,  and  is  an  evident  sign  of  such  jxirties’  indiscretion.  Peccat 
liter  nostrum  cruce  dignius  1 “Who  is  the  fool  now?”  Or  else  perad venture 
in  some  places  we  are  all  mad  for  company,  and  so  ’tis  not  seen,  Satietas  erroris 
et  dementicB,  pariter  absurditatem  et  adniirationem  tollit.  ’Tis  with  us,  as  it  was 
of  old  (in  ® Tally’s  censure  at  least)  with  C.  Fimbria  in  "Rome,  a bold,  hair- 
brain,  mad  fellow,  and  so  esteemed  of  all,  such  only  excepted,  that  were  as 
mad  as  himself:  now  in  such  a case  there  is  “ no  notice  taken  of  it. 

“Ximirum  insanus  paucis  videatur ; ed  quod  I “ When  all  are  mad,  where  all  are  like  opprest 

Maxima  pars  hominum  morbo  jactatur  eodem.”  | Who  can  discern  one  mad  man  from  the  rest  ?” 

But  put  case  they  do  perceive  it,  and  some  one  be  manifestly  convicted  of 
madness,  ‘'he  now  takes  notice  of  his  folly,  be  it  in  action,  gesture,  speech,  a 
vain  humour  he  hath  in  building,  bragging,  jangling,  spending,  gaming, 
courting,  scribbling,  prating,  for  which  he  is  ridiculous  to  others,  ®on  which  he 
dotes,  he  doth  acknowledge  as  much : yet  with  all  the  rhetoric  thou  hast,  thou 
canst  not  so  recall  him,  but  to  the  contrary  notwithstanding,  he  will  persevere 
in  his  dotage.  ’Tis  amahilis  iasania,  et  mentis  gratissinius  error,  so  pleasing, 
so  delicious,  that  he  ^ cannot  leave  it.  He  knows  his  error,  but  will  not  seek 
to  decline  it,  tell  him  what  the  event  will  be,  beggary,  sorrow,  sickness,  dis- 
grace, shame,  loss,  madness,  yet  ® “ an  angry  man  will  prefer  vengeance,  a 
lascivious  his  whore,  a thief  his  booty,  a glutton  his  belly,  before  his  welfare.” 
Tell  an  epicure,  a covetous  man,  an  ambitious  man,  of  his  irregular  course, 
wean  him  from  it  a little,  pol  me  occidistis  amici,  he  cries  anon,  you  have 
undone  him,  and  as  ^a  “dog  to  his  vomit,”  he  returns  to  it  again;  no  per- 
Buasion  will  take  place,  no  counsel,  say  what  thou  canst, 

“ Clames  licet  et  mare  ccelo 
Confundas,  surdo  narras,”  f 

demonstrate  as  Ulysses  did  to  ^Elpenor  and  Gryllus,  and  the  rest  of  his 
companions,  “ those  swinish  men,”  he  is  irrefragable  in  his  humour,  he  will  be 
a hog  still;  bray  him  in  a mortar,  he  will  be  the  same.  If  he  be  in  an  heresy, 
or  some  perverse  opinion,  settled  as  some  of  our  ignorant  Papists  are,  convince 
his  understanding,  show  him  the  several  follies  and  absurd  fopperies  of  that 
sect,  force  him  to  say,  veris  vincor,  make  it  as  clear  as  the  sun,  ^ he  will  err 
still,  peevish  and  obstinate  as  he  is;  and  as  he  said  ^si  in  hoc  erro,  lihenter 
erro,  nec  hunc  errorem  auferri  mihi  volo ; I will  do  as  I have  done,  as  my 
predecessors  have  done,  ^ and  as  my  friends  now  do : I will  dote  for  company. 
Say  now,  are  these  men  ‘mad  or  no,  ^Heus  age  responded  are  they  ridiculous? 
cedo  quemvis  arbitrum,  are  they  sauce  mentis,  sober,  wise,  and  discreet  ? have 
they  common  sense  ? ” uter  est  insanior  horum  f I am  of  Democritus’ 


* Governor  of  Asnich  b}'  Cfesar’s  appointment,  y Nunc  sanitatis  patrocinium  est  insanientium  turba.  Sen, 

* Pro  PkOseio  Amerino,  et  quod  inter  omnes  constat  insanissimus,  nisi  inter  eos,  qui  ipsi  quoque  insaniunt. 

* Necesse  est  cum  insanientibus  furere,  nisi  solus  relinqueris.  Petronius.  Quoniam  non  est  genus  unum 
ptultitiae  qua  me  insanire  putas.  'Stultum  me  fateor,  liceat  concedere  verum,  Atque  etiam  insanum.  Hor. 
^ Odi  nec  possum  cupiens  nec  esse  quod  odi.  Ovid.  Errore  grato  libenter  omnes  insanimus.  e Amator 
l^i/itum  vitae  praeponit,  iracundus  vindictam ; fur  praedam,  parasitus  gulam,  ambitiosus  lionores,  avarus 

* pcs,  &c.,  odimus  hacc  et  accersimus.  Cardan.  1.  2.  de  conso.  fProv.  xxvi.  11.  f Although  you  call 

out,  and  confound  the  sea  and  sky,  you  still  address  a deaf  man.  e Plutarch.  Gryllo.  suilli  lioniines  sic 

Clem.  Alex.  vo.  ‘‘Non  persuadebis,  etiamsi  persuaseris.  ‘Tully,  ‘^Malo  cum  illis  insanire, 

quam  cum  aliis  bene  sentire.  *Qui  inter  hos  enutriuntur.  non  magis  sapere  possunt,  quara  qui  in  culina 
bene  olere.  Patron.  Persius.  “ Hor.  2.  ser.  which  of  these  is  the  more  mad. 


Democritus  to  the  Reader. 


39 


opinion  for  my  part,  1 hold  them  worthy  to  he  laughed  at;  a company  of 
brain-sick  dizzards,  as  mad  as  “Orestes  and  Athamas,  that  they  may  go  “ride 
the  ass,”  and  all  sail  along  to  the  Anticyree,  in  the  “ ship  of  fools”  for  com- 
pany together.  I need  not  much  labour  to  prove  this  which  I say  otherwise 
than  thus,  make  any  solemn  protestation,  or  swear,  I think  you  will  believe 
me  without  an  oath ; say  at  a word,  are  they  fools  1 I refer  it  to  you,  though 
you  be  likewise  fools  and  madmen  yourselves,  and  I as  mad  to  ask  the  ques- 
tion; for  what  said  our  comical  Mercury? 

Justum  ab  injustis  petere  insipientia  est. 

I ll  stand  to  your  censure  yet,  what  think  you  ?” 

But  forasmuch  as  I undertook  at  first,  that  kingdoms,  provinces,  families, 
were  melancholy  as  well  as  private  men,  I will  examine  them  in  particular, 
and  that  which  I have  hitherto  dilated  at  random,  in  more  general  terms,  I 
will  particularly  insist  in,  prove  with  more  special  and  evident  arguments,  tes- 
timonies, illustrations,  and  that  in  brief.  ^Nunc  accipe  quare  desipiant  omnes 
eeque  ac  tu.  My  first  argument  is  borrowed  from  Solomon,  an  arrow  drawn 
out  of  his  sententious  quiver.  Pro.  iii.  7,  “Be  not  wise  in  thine  own  eyes.” 
And  xxvi.  12,  “ Seest  thou  a man  wise  in  his  own  conceit?  more  hope  is  ot 
a fool  than  of  him.”  Isaiah  pronounceth  a woe  against  such  men,  chap.  v.  21, 
“ that  are  wise  in  their  own  eyes,  and  prudent  in  their  own  sight.”  For  hence 
we  may  gather,  that  it  is  a great  offence,  and  men  are  much  deceived  that 
think  too  well  of  themselves,  an  especial  argument  to  convince  them  of  folly. 
Many  men  (saith  ® Seneca)  “ had  been  without  question  wise,  had  they  not 
had  an  o])inion  that  they  had  attained  to  perfection  of  knowledge  already,  even 
before  they  had  gone  half  way,”  too  forward,  too  ripe,  proeproperi,  too  quick 
and  ready,  ^ citb  prudentes,  citb  pii,  citb  mariti,  citb  patres,  cltb  sacerdotes,  cite 
omnes  officii  capaces  et  curiosi,  they  had  too  good  a conceit  of  themselves,  and 
that  marred  all;  of  their  worth,  valour, skill,  art,  learning,  judgment,  eloquence, 
their  good  parts;  all  their  geese  are  swans,  and  that  manifestly  proves  them  to 
be  no  better  than  fools.  In  former  times  they  had  but  seven  wise  men,  now 
you  can  scarce  find  so  many  fools.  Thales  sent  the  golden  Tripos,  which  the 
fishermen  found,  and  the  oracle  commanded  to  be  ^ “ given  to  the  wisest,  to 
Bias,  Bias  to  Solon,”  &c.  If  such  a thin"  were  now  found,  we  should  all  fi"ht 
for  it,  as  the  three  goddesses  did  for  the  golden  ap])le,  we  are  so  wise:  we  have 
women  politicians,  children  metaphysicians;  every  silly  fellow  can  square  a 
circle,  make  perpetual  motions,  find  the  philosopher’s  stone,  interpret 
A})ocalypses,  make  new  Theories,  a new  system  of  the  world,  new  logic,  new 
Philosophy,  &c.  Nostra  utique  regio,  saith  “ Petronius,  “ our  country  is  so 
full  of  deified  spirits,  divine  souls,  that  you  may  sooner  find  a god  than  a man 
amongst  us,”  we  think  so  well  of  ourselves,  and  that  is  an  ample  testimony 
of  much  folly. 

My  second  argument  is  grounded  upon  the  like  place  of  Scripture,  which 
though  before  mentioned  in  effect,  yet  for  some  reasons  is  to  be  repeated 
(and  by  Plato’s  good  leave,  I may  do  it,  '' Si;  ro  xaXov  oLSiv  07^a7rTei'j  “Fools 
(saith  David)  by  reason  of  their  transgressions,”  &c.  Psal.  evii.  17.  Hence 
Musculus  infers  all  transgressors  must  needs  be  fools.  So  we  read  Bom.  ii. 
“Tribulation  and  anguish  on  the  soul  of  every  man  that  doeth  evil;”  but  all 
do  evil.  And  Isaiah,  Ixv.  14,  “My  servants  shall  sing  for  joy,  and  '^ye  shall 
cry  for  sorrow  of  heart,  and  vexation  of  mind.”  ’Tis  ratified  by  the  common 
consent  of  all  philosophers.  “ Dishonesty  (saith  Cardan)  is  nothing  else  but 


® Vesanum  exagitant  piieri,  innuptaaque  puellae.  i Plautus.  rifer.  1.  2.  sat.  2.  Superbam 

Btultitiam  Plinius  vocat.  7.  epist.  21.  quod  semel  dixi,  fixum  ratuinque  sit.  » Multi  sapientes  proculdubio 
fiiissent,  si  se  non  putassent  ad  sapientiaj  summum  pervenisse.  ‘Idem.  * Plutarchus  Solone. 

Detur  sapieiitiori.  “ Tam  praesentibus  plena  est  numinibus,  ut  facilius  poscis  deuiii  quam  homineiu 

luvenire.  Pulchrum  bis  dicere  non  nocet.  ^ jjalefactors. 


40 


Democritus  to  iJie  Header. 


folly  and  madness.  ^ Frohus  quis  nohiscum  vivit  ?'  Shew  me  an  honest  man, 
Nemo  malus  qui  non  stuUus,  ’tis  Fabius’  aphorism  to  the  same  end.  If  none 
honest,  none  wise,  then  all  fools.  And  well  may  they  be  so  accounted:  for 
who  will  account  him  otherwise,  Qici  iter  adornat  in  occidentem,  quum  'pro- 
peraret  in  orientem  1 that  goes  backward  all  his  life,  westward,  when  he  is 
bound  to  the  east  1 or  hold  him  a wise  man  (saith  'Musculus)  “that  prefers 
momentary  pleasures  to  eternity,  that  spends  his  master’s  goods  in  his  absence, 
forthwith  to  be  condemned  for  it  1 ” Nequicquam  sapit  qui  sibi  non  sapit, 
who  will  say  that  a sick  man  is  wise,  that  eats  and  drinks  to  overthrow  the 
temperature  of  his  body?  Can  you  account  him  wise  or  discreet  that  would 
willingly  have  his  health,  and  yet  will  do  nothing  that  should  procure  or  con- 
tinue it  ? “ Theodoret,  out  of  Plotinus  the  Platonist,  “ holds  it  a ridiculous 

thing  for  a man  to  live  after  his  own  laws,  to  do  that  which  is  offensive  to 
God,  and  yet  to  hope  that  he  should  save  him:  and  when  he  voluntarily 
neglects  his  own  safety,  and  contemns  the  means,  to  think  to  be  delivered 
by  another:”  who  will  say  these  men  are  wise? 

A third  argument  may  be  derived  from  the  precedent,  ^ all  men  are  carried 
away  with  passion,  discontent,  lust,  pleasures,  &c. ; they  generally  hate  those 
virtues  they  should  love,  and  love  such  vices  they  should  hate.  Therefore 
more  than  melancholy,  quite  mad,  brute  beasts,  and  void  of  reason,  so  Chry- 
sostom contends;  “or  rather  dead  and  buried  alive,”  as  “Philo  Judeus 
concludes  it  for  a certainty,  “ of  all  such  that  are  carried  away  with  passions, 
or  labour  of  any  disease  of  the  mind.”  “ Where  is  fear  and  sorrow,”  there 
^ Lactantius  stiffly  maintains,  “ wisdom  cannot  dwell. 

‘ qui  ciipiet,  motuet  quoqiie  porro, 

Qui  metuens  vivit,  iiber  milii  non  erit  uuquara.’  ” • 

Seneca  and  the  rest  of  the  stoics  are  of  opinion,  that  where  is  any  the  least 
perturbation,  wisdom  may  not  be  found.  “What  more  ridiculous,”  as  “Lac- 
tantius urges,  “ than  to  hear  how  Xerxes  whipped  the  Hellespont,”  threatened 
the  Mountain  Athos,  and  the  like  ? To  speak  ad  rem,  who  is  free  from  passion? 
^Mortalis  nemo  est  quern  non  attingat  dolor,  morbusve,  as  ^Tully  determines  out 
of  an  old  poem,  no  mortal  men  can  avoid  sorrow  and  sickness,  and  sorrow  is  an 
inseparable  companion  from  melancholy.  ^ Chrysostom  pleads  farther  yet, 
that  they  are  more  than  mad,  very  beasts,  stupified,  and  void  of  common 
sense:  “For  how  (saith  he)  shall  I know  thee  to  be  a man,  when  thou  kmkest 
like  an  ass,  neighest  like  a horse  after  women,  ravest  in  lust  like  a bull, 
ravenest  like  a bear,  stingest  like  a scorpion,  rakest  like  a wolf,  as  subtle  as  a 
fox,  as  impudent  as  a dog  ? Shall  I say  thou  art  a man,  that  hast  all  the 
symptoms  of  a beast?  How  shall  I know  thee  to  be  a man  ? by  thy  shape  ? 
That  affrights  me  more,  when  I see  a beast  in  likeness  of  a man.” 

‘Seneca  calls  that  of  Epicurus,  magnijicam  vocem,  an  heroical  speech,  “A  fool 
still  begins  to  live,”  and  accounts  it  a lilthy  lightness  in  men,  every  day  to  lay 
new  foundations  of  their  life,  but  who  doth  otherwise  ? One  travels,  another 
builds ; one  for  this,  another  for  that  business,  and  old  folks  are  as  far  out  as 


y Who  can  find  a faithful  man  ? Prov.  xx.  6.  *In  Psal.  xlix.  Qui  momentanea  sempiternis,  qui  dila- 
pidat  heri  absentis  bona,  mox  in  jus  vocandus  et  damnandus.  “Perquam  ridiculum  est  homines  ex  animi 
sententia  vivere,  et  quiE  diis  ingrata  sunt  exequi,  et  tamen  a solis  diis  velle  salvos  fieri,  quum  proprise  saliitis 
curam  abjecerint.  Theod.  c.  6.  de  provid.  lib.  de  curat,  groec.  affect.  ^ Sapiens  sibi  qui  imperiosus,  &.c. 
Hor.  2.  ser.  7.  ® Conclus.  lib.  de  vie.  offer,  certum  est  animi  morbis  laborantes  pro  mortuis  censendos. 

‘iLib.  de  sap.  Ubi  timor  adest,  sapientia  adesse  nequit.  * He  ■who  is  desirous,  is  also  fearful,  and  ha 

•u'ho  lives  in  fear  never  can  be  free.  « Quid  insanius  Xerxe  Hellespontum  verberante?  &c.  ‘ F.ccl.  xxi.  12. 

"Where  is  bitterness,  there  is  110  understanding.  Prov.  xii.  IG.  An  angry  man  is  a fool,  e 3 Tusc.  Injuria 
in  sapientem  non  cadit.  •>  Horn.  6.  in  2 Epist.  ad.  Cor.  Homiiiem  te  agnoscere  nequeo,  cum  tanquaiu 

asinus  recalcitrcs,  lascivias  ut  taurus,  hinnias  ut  equus  post  mulieres,  ut  ursus  ventri  indulgeas,  quum  rapias 
ut  lupus,  &c.,  at,  inquis,  formam  hominis  habco.  Id  magis  terret,  quum  feram  humana  specie  videre  me  putem. 
‘Epist.  lib.  2.  13.  Stultus  semper  inciuit  , vivere.  fetda  hominum  levitas.  nova  quotidie  fundanieuta  vitm 
ponere,  novas  spes,  &c. 


Democritus  to  tlie  Readen*. 


41 


the  rest;  0 dementem  senectutem,  Tiilly  exclaims.  Therefore  young,  olth 
middle  age,  all  are  stupid,  and  dote. 

* ^Tineas  Sylvius,  amongst  many  other,  sets  down  three  special  ways  to  find 
a fool  by.  He  is  a fool  that  seeks  that  he  cannot  find : he  is  a fool  that  seeks 
that,  which  being  found  will  do  him  more  harm  than  good : he  is  a fool,  that 
having  variety  of  ways  to  bring  him  to  his  journey’s  end,  takes  that  which  is 
worst.  If  so,  methinks  most  men  are  fools;  examine  their  courses,  and  you 
shall  soon  perceive  what  dizzards  and  mad  men  the  major  part  are. 

Beroaldus  will  have  drunkards,  afternoon  men,  and' such  as  more  than  ordi- 
narily delight  in  drink,  to  be  mad.  The  first  pot  quencheth  thirst,  so  Panyasis 
the  poet  determines  in  Athenceus,  secunda  gratiis,  horis  et  Dyonisio:  the 
second  makes  merry,  the  third  for  pleasure,  quarta  ad  insaniam,  the  fourth 
makes  them  mad.  If  this  position  be  true,  what  a catalogue  of  mad  men 
shall  we  have?  what  shall  they  be  that  drink  four  times  four?  Nonne  supra 
omnein  farorem,  supra  omnem  insaniam  reddunt  insanissimos  ? I am  of  his 
opinion,  they  are  more  than  mad,  much  worse  than  mad. 

The  ‘'Abderites  condemned  Democritus  for  a mad  man,  because  he  was 
sometimes  sad,  and  sometimes  again  profusely  merry.  Ildc  R atria  (saith 
Hippocrates)  oh  risum  farere  et  insanire  dicunt,  his  countrymen  hold  him  mad\ 
because  he  laughs;  ^and  therefore  “he  desires  him  to  advise  all  his  friends 
at  Phodes,  that  they  do  not  laugh  too  much,  or  be  over  sad.”  Had  those 
Abderites  been  conversant  with  us,  and  but  seen  what  “fleering  and  gidnning 
there  is  in  this  age,  they  would  certainly  have  concluded,  we  had  been  all  out 
of  our  wits. 

Aristotle  in  his  ethics  holds  fcelix  idemque  sapiens^  to  be  wise  and  happy,  are 
reciprocal  terms,  bonus  idemque  sapiens  honestus.  ’Tis  "Tully’s  paradox, 

“ wise  men  are  free,  but  fools  are  slaves,”  liberty  is  a power  to  live  according 
to  liis  own  laws,  as  we  will  ourselves:  who  hath  this  liberty?  who  is  free? 

o “ sapiens  sibiqne  imperiosus, 

Quern  neque  pauperis,  neque  mors,  neque  vincula  terrent, 
liesponsare  cupidinibus,  contemnere  honores 
Fortis,  et  in  seipso  totus  teres  atque  rotundus.” 

“ He  is  wise  that  can  command  his  own  will, 

Valiant  and  constant  to  himself  still. 

Whom  poverty  nor  death,  nor  bands  can  fright, 

Checks  his  desires,  scorns  honours,  j ust  and  right.” 

But  where  shall  such  a man  be  found?  If  no  where,  then  e diametro,  we  are 
all  slaves,  senseless,  or  worse.  Nemo  malus  fcelix.  But  no  man  is  happy  in 

this  life,  none  good,  therefore  no  man  wise.  '^Rari  quippe  honi For  one 

virtue  you  shall  find  ten  vices  in  the  same  party;  pauci  Promethei,  multi 
Epimethei.  We  may  peradventure  usurp  the  name,  or  attribute  it  to  others 
for  favour,  as  Carolus  Sapiens,  Bhilippus  Bonus,  Lodovicus  Pius,  (fee.,  and 
describe  the  properties  of  a wise  man,  as  Tully  doth  an  orator,  Xenophon 
Cyrus,  Castilio  a courtier,  Galen  temperament,  an  aristocracy  is  described  by 
politicians.  But  where  shall  such  a man  be  found? 

“ Vir  bonus  et  sapiens,  qualem  vix  repperit  unura  1 **  A wise,  a good  man  in  a million, 

ilillibus  e multis  hominum  consultus  Apollo.”  | Apollo  consulted  could  scarce  find  one.” 

A man  is  a miracle  of  himself,  but  Trismegistus  adds.  Maximum  miraculum 
homo  sapiens,  a wise  man  is  a wonder : multi  Thirsigeri,  pauci  Bacchi. 

Alexander  when  he  was  presented  with  that  rich  and  costly  casket  of  king 
Darius,  :md  every  man  advised  him  what  to  put  in  it,  he  reserved  it  to  keep 


* Dz  cr.rial.  miser.  Stultus,  qui  qu£Erit  quod  nequit  invenire,  stultus  qui  qiuerit  quod  nocet  inventum, 
BtuUus  qui  cum  plures  habet  calles,  deteriorem  deligit.  Mihi  videntur  omnes  delin,  amentes,  &c.  Ep. 
Damageto.  i Amicis  nostris  Hhodi  dicito,  ne  nimium  rideant,  aut  nimium  tristes  sint.  “ Per  multum 
risum  poteris  cognoscere  stultum.  Offic.  3.  c.  9.  "Sauientes  liberi,  stulti  servi,  libertas  est  potestas  &c. 

«j[lor.  2.  ser.  7.  f Juven.  “Good  people  are  scarce.” 


42 


Democritus  to  tJte-  Deader. 


Homer’s  works,  as  the  most  precious  jewel  of  human  wit,  and  yet  °Scaliger 
upbraids  Homer’s  muse,  Nutricem  insance  sapientice,  a nursery  of  madness, 
^impudent  as  a court  lady,  that  blushes  at  nothing.  Jacobus  Mycillus,  Gil- 
bertus  Cognatus,  Erasmus,  and  almost  all  posterity  admire  Lucian’s  luxuriant 
wit,  yet  Scaliger  rejects  him  in  his  censure,  and  calls  him  the  Cerberus  of  the 
muses.  Socrates,  whom  all  the  world  so  much  magnified,  is  by  Lactantiiis 
and  Theodoret  condemned  for  a fool.  Plutarch  extols  Seneca’s  wit  beyond 
all  the  Greeks,  nulli  secundus,  yet  ^Seneca  saith  of  himself,  “when  I would 
solace  myself  with  a fool,  I reflect  upon  myself,  and  there  I have  hiin.’‘ 
Cardan,  in  his  Sixteenth  Book  of  Subtilties,  reckons  up  twelve  super-eminent, 
acute  philosophers,  for  worth,  subtlety,  and  wisdom:  Archimedes,  Galen, 
Vitruvius,  Architas  Tarentinus,  Euclid,  Geber,  that  first  inventor  of  Algebra, 
Alkindus  the  Mathematician,  both  Arabians,  with  others.  But  his  triumviri 
terrarum  far  beyond  the  rest,  are  Ptolonneus,  Plotinus,  Hippocrates.  Scaliger 
exercitat.  224,  scoffs  at  this  censure  of  his,  calls  some  of  them  carpenters  and 
mechanicians,  he  makes  Galen  fimbriam  Hippocratis,  a skirt  of  Hippocrates : 
and  tlie  said  Cardan  himself  elsewhere  condemns  both  Galen  and  Hippocrates 
for  tediousness,  obscurity,  confusion.  Paracelsus  will  have  them  both  mere 
idiots,  infants  in  physic  and  philosophy.  Scaliger  and  Cardan  admire  Suisset 
the  Calculator,  qui  pene  moduin  excessit  humani  ingenii,  and  yet  ®Lod.  Vives 
calls  them  nugas  Suisseticas:  and  Cardan,  opposite  to  himself  in  another 
place,  contemns  those  ancients  in  respect  of  times  present,  ^ Majoresque 
nostros  ad  presentes  collatos  juste  pueros  appellari.  In  conclusion,  the  said 
Cardan  and  Saint  Bernard  will  admit  none  into  this  catalogue  of  wise  men, 
'"but  only  prophets  and  apostles;  how  they  esteem  themselve.s,  you  have  heard 
before.  We  are  worldly-wise,  admire  ourselves,  and  seek  for  applause : but 
hear  Saint  '^Bernard,  quanto  magis  foras  es  sapiens,  tanto  magis  intus  stultus 
ejficeris,  dvc.  in  omnibus  es  prudens,  circa  teipsum  insipiens:  the  more  wise 
thou  art  to  others,  the  more  fool  to  thyself  I may  not  deny  but  that  there  is 
some  folly  approved,  a divine  fury,  a holy  madness,  even  a spiritual  drunken- 
ness in  the  saints  of  God  themselves;  sanctum  insaniam  Bernard  calls  it 
(though  not  as  blaspheming  * Vorstius,  would  infer  it  as  a 2)assion  incident  to 
Cod  himself,  but),  familiar  to  good  men,  as  that  of  Paul,  2 Cor.  “ he  was  a 
fool,”  &c.  and  Kora.  ix.  he  wisheth  himself  to  be  anathematized  for  them. 
Such  is  that  drunkenness  which  Eicinus  speaks  of,  when  the  soul  is  elevated 
and  ravished  with  a divine  taste  of  that  heavenly  nectar,  which  poets  deci- 
])hered  by  the  sacrifice  of  Dionysius,  and  in  this  sense  with  the  poet,  ^insanire 
lubet,  as  Austin  exhorts  us,  ad  ebrietatem  se  quisque  paret,  let’s  all  bemad  and 
* drunk.  But  we  commonly  mistake,  and  go  beyond  our  commission,  we  reel 
to  the  opposite  part,  “we  are  not  capable  of  it,  ‘’and  as  he  said  of  the  Creeks, 
Vos  Greed  semper  jmeri,  vos  Britanni,  GaUii,  Germani,  Itali,  dec.  you  are  a 
company  of  fools. 

Proceed  now  a partihus  ad  totum,  or  from  the  whole  to  parts,  and  you  shall 
find  no  other  issue,  the  parts  shall  be  sufficiently  dilated  in  this  following 
Preface.  The  whole  must  needs  follow  by  a sorites  or  induction.  Every 
multitude  is  mad,  '"bellua  multorum  capitum,  (a  many-headed  beast,)  precipi- 
tate and  rash  without  judgment,  stullum  animal,  a roaring  rout.  ‘‘Koger 
Bacon  proves  it  out  of  Aristotle,  Vulgus  dividi  in  op)posLtum  contra  sapientes, 


*■  Hypocrit.  p Ut  mulier  aulica  milliiis  pudens.  ^ Epist.  33.  Quando  fatuo  daleotari  volo,  r-on  est 
longe  <iua2rendus,  me  video.  »■  Primo  contradicentium.  » Lib.  de  causis  corrupt,  artiuin.  ‘ Actione 
ad  subtil,  in  Seal.  fol.  1226.  « Lib.  1.  de  sap.  Vide  miser  homo,  quia  totum  est  vanitas,  totum 

ttultitla,  totum  dementia,  quicquid  facis  in  hoc  mundo,  prater  hoc  solum  quod  propter  Deum  facis.  Ser. 
de  miser,  horn.  " In  2 Platonis  dial.  1.  de  justo.  * Dum  iram  et  odium  in  Deo  revera  ponit. 

y Virg.  1.  Ed.  3.  *Ps.  inebriabuntur  ab  ubertate  domils.  »In  Psal.  civ.  Austin.  •>In  Platonis 
Tim.  sacerdos  Algyptius.  « Hor.  vulgus  insanum.  ' <1  Patet  ea  divisio  probablHs,  &c.  ex.  Arist.  Top. 
ib.  1.  c.  8.  Log.  Bac.  Epist.  de  secret,  art.  et  uat.  c.  8.  non  est  judicium  in  vulgo. 


Democritus  to  the  Reader. 


43 


quod  vulgo  videtur  veruin,  falsum  est;  that  which  the  commonalty  accounts 
true,  is  most  part  false,  they  are  still  opposite  to  wise  men,  but  all  the  world 
is  of  this  humour  (yulgus),  and  thou  thyself  art  de  vulgo,  one  of  the  commonalty; 
and  he,  and  he,  and  so  are  all  the  rest ; and  therefore,  as  Phocion  concludes, 
to  be  approved  in  nought  you  say  or  do,  mere  idiots  and  asses.  Begin  then 
where  you  will,  go  backward  or  forward,  choose  out  of  the  whole  pack,  wink 
and  choose,  you  shall  find  them  all  alike,  “ never  a barrel  better  herring.” 

Copernicus,  Atlas  his  successor,  is  of  opinion,  the  earth  is  a planet,  move? 
and  shines  to  others,  as  the  moon  doth  to  us.  Digges,  Gilbert,  Keplerus, 
Origanus,  and  others,  defend  this  hypothesis  of  his  in  sober  sadness,  and  that 
the  moon  is  inhabited : if  it  be  so  that  the  earth  is  a moon,  then  are  we  also 
giddy,  vertiginous  and  lunatic  within  this  sublunary  maze. 

I could  2)roduce  such  arguments  till  dark  night : if  you  should  hear  the 
rest, 


“Ante  diem  clauso  component  vesper  Olympo 


“ Through  such  a train  of  words  if  I should  run,. 
The  day  would  sooner  than  the  tale  be  done  : ’ 


but  according  to  my  promise,  I will  descend  to  particulars.  This  melancholy 
extends  itself  not  to  men  only,  but  even  to  vegetals  and  sensibles.  I speak 
not  of  those  creatures  which  are  saturnine,  melancholy  by  nature,  as  lead,  and 
such  like  minerals,  or  those  plants,  rue,  cypress,  &c.  and  hellebore  itself,  of 
which  ®Agrippa  treats,  fishes,  birds,  and  beasts,  hares,  conies,  dormice,  <fec., 
owls,  bats,  nigh  thirds,  but  that  artificial,  which  is  perceived  in  them  all. 
Bemove  a plant,  it  will  pine  away,  which  is  especially  perceived  in  date  trees, 
as  you  may  read  at  large  in  Constantine’s  husbandry,  that  antipathy  betwixt 
the  vine  and  the  cabbage,  vine  and  oil.  Put  a bird  in  a cage,  he  will  die  for 
sullenness,  or  a beast  in  a pen,  or  take  his  young  ones  or  companions  from 
him,  and  see  what  effect  it  will  cause.  But  who  perceives  not  these  common 
passions  of  sensible  creatures,  fear,  sorrow,  &c.  Of  all  other,  dogs  are  most 
subject  to  this  malady,  in.somuch  some  hold  they  dream  as  men  do,  and 
through  violence  of  melancholy  run  mad;  I could  relate  many  stories  of  dogs 
that  have  died  for  grief,  and  pined  away  for  loss  of  their  masters,  but  they 
are  common  in  every  ^author. 

Kingdoms,  provinces,  and  politic  bodies  are  likewise  sensible  and  subject  to 
this  disease,  as  ^ Boterus  in  his  politics  hath  proved  at  large.  As  in  human 
bodies  (saith  he)  there  be  divers  alterations  proceeding  from  humours,  so  there 
be  many  diseases  in  a commonwealth,  which  do  as  diversely  happen  from 
several  distempers,”  as  you  may  easily  perceive  by  their  particular  symptoms. 
Por  where  you  shall  see  the  people  civi],  obedient  to  God  and  princes,  judicious, 
peaceable  and  quiet,  rich,  fortunate,  ^ and  flourish,  to  live  in  peace,  in  unity 
and  concord,  a country  well  tilled,  many  fair  built  and  populous  cities,  ubi 
incolce  nitent,  as  old  ‘ Cato  said,  the  people  are  neat,  polite  and  terse,  ubi  bene, 
beateque  vivunt,  which  our  politicians  make  the  chief  end  of  a commonwealth; 
and  which  ^Aristotle  Polit.  lib.  3,  cap.  4,  calls  Commwue  bonum,  Polybius 
lib.  6,  optahilem  et  selectum  statum,  that  country  is  free  from  melancholy ; as 
it  was  in  Italy  in  the  time  of  Augustus,  now  in  China,  now  in  many  other 
flourishing  kingdoms  of  Europe.  But  whereas  you  shall  see  many  discon- 
tents, common  grievances,  complaints,  poverty,  barbarism,  beggary,  plagues, 
wars,  rebellions,  seditions,  mutinies,  contentions,  idleness,  riot,  epicurism,  the 
land  lie  untilled,  waste,  full  of  bogs,  fens,  deserts,  &c.,  cities  decayed,  base 


• De  occult.  Philosoph.  1.  1.  c 25  et  19.  ejusd.  1.  Lib.  10.  cap.  4.  ^ See  Lipsius  epist.  6 Da 

politia  illustrium  lib.  1.  cap.  4.  ut  in  humanis  corporibus  variae  accidunt  mutationes  corporis,  animique,  sic 
in  republica,  &c.  Ubi  reges  philosophantur,  Plato.  > Lib.  de  re  rust.  Vel  publicam  utilitatein  r 
fialus  publica  suprema  lex  esto.  Beata  civitas  non  ubi  pauci  beati,  sed  tota  civitas  beata.  Plato  quarto  de 
republica. 


44 


Democritus  to  tlie  Reader. 


and  poor  towns,  villages  depopulated,  tlie  people  squalid,  ugh",  uncivil  j that 
kingdom,  tliat  country,  must  needs  be  discontent,  melancholy,  hath  a sick 
body,  and  had  need  to  be  reformed. 

Now  that  cannot  well  be  effected,  till  the  causes  of  these  maladies  be  first 
removed,  which  commonly  proceed  from  their  own  default,  or  some  accidental 
inconvenience  : as  to  be  situated  in  a bad  clime,  too  far  north,  sterile,  in  a 
barren  place,  as  the  desert  of  Lybia,  deserts  of  Arabia,  places  void  of  waters, 
as  those  of  Lop  and  Belgian  in  Asia,  or  in  a bad  air,  as  at  Alexandretta, 
Bantam,  Pisa,  Durazzo,  B.  John  de  Ulloa,  6cc.,  or  in  danger  of  the  sea’s  con- 
tinual inundations,  as  in  many  places  of  the  Low  Countries  and  elsewhere, 
or  near  some  bad  neighbours,  as  Hungarians  to  Turks,  Podolians  to  Tartars, 
or  almost  any  bordering  countries,  they  live  in  fear  still,  and  by  reason  of 
hostile  incursions  are  oftentimes  left  desolate.  So  are  cities,  by  reason  ^ of  wars, 
fires,  plagues,  inundations,  "wild  beasts,  decay  of  trades,  barred  havens,  the 
•sea’s  violence,  as  Antwerp  may  witness  of  late,  Syracuse  of  old,  Brundusium 
in  Italy,  Bye  and  Dover  with  us,  and  many  that  at  this  day  suspect  the  sea’s 
fury  and  rage,  and  labour  against  it  as  the  Venetians  to  their  ine.stimable 
charge.  But  the  most  frequent  maladies  are  such  as  proceed  from  themselves, 
as  first  when  religion  and  God’s  service  is  neglected,  innovated  or  altered, 
where  they  do  not  fear  God,  obey  their  prince,  where  atheism,  epicurism, 
sacrilege,  simony,  &c.,  and  all  such  impieties  are  freely  committed,  that  coun- 
try cannot  prosper.  When  Abraham  came  to  Gerar,  and  saw  a bad  land,  he 
said,  sure  the  fear  of  God  was  not  in  that  place.  " Cyprian  Echovins,  a Spanislr 
chorographer,  above  all  other  cities  of  Spain,  commends  “ Borcino,  in  which 
there  was  no  beggar,  no  man  poor,  ko,.,  but  all  rich,  and  in  good  estate,  and 
he  gives  the  reason,  because  they  were  more  religious  than  their  neighbours 
why  was  Israel  so  often  spoiled  by  their  enemies,  led  into  captivity,  <fcc.,  but 
for  their  idolatry,  neglect  of  God’s  word,  for  sacrilege,  even  for  one  Achan’s 
fault?  And  what  shall  we  expect  that  have  such  multitudes  of  Achans, 
church  robbers,  sirnoniacal  patrons,  &c.,  how  can  they  hope  to  flourish,  that 
neglect  divine  duties,  that  live  most  part  like  Epicures? 

Other  common  grievances  are  generally  noxious  to  a body  politic ; alteration 
of  lavv's  and  customs,  breaking  privileges,  general  oppressions,  seditions,  &c., 
observed  by  "Aristotle,  Bodin,  Boterus,  Junius,  Arniscus,  &c.  I will  only  point 
at  some  of  the  chiefest.  ^ Imj}ote7itia  gubernandi,  ataxia,  confusion,  ill-govern- 
ment, which  proceeds  from  unskilful,  slothful,  griping,  covetous,  unjust,  rash, 
or  tyrannizing  magistrates,  when  they  are  fools,  idiots,  children,  proud,  wilful, 
partial,  indiscreet,  oppressors,  giddy  heads,  tyrants,  not  able  or  unfit  to  manage 
such  offices  : ‘^many  noble  cities  and  flourishing  kingdoms  by  that  means  are 
desolate,  the  whole  body  groans  under  such  heads,  and  all  the  members  must 
needs  be  disaffected,  as  at  this  day  those  goodly  provinces  in  Asia  Minor,  &c. 
groan  under  the  burden  of  a Turkish  government ; and  those  vast  kingdoms 
of  Muscovia,  Bussia,  under  a tyrannizing  duke.  Who  ever  heard  of  more 
civil  and  rich  populous  countries  than  those  of  “ Greece,  Asia  Minor,  abound- 
ing with  all  ® wealth,  multitudes  of  inhabitants,  force,  power,  splendour  and 
magnificence  ? and  that  miracle  of  countries,  * the  Holy  Land,  that  in  so 
small  a compass  of  ground  could  maintain  so  many  towns,  cities,  produce  so 
many  fighting  men  ? Egypt  another  paradise,  now  barbarous  and  desert,  and 


1 Mantua  vso  niiser.Tj  nimium  vicina  Cremonaj.  "’Intenlum  a feris,  itt  olim  Mauritania,  &c.  "Deliciic 
Hiapaniae  anno  1604.  Nemo  malus,  nemo  pauper,  optimus  quisque  atque  ditissimus.  Tiesancteque  vivebant, 
fiauimaque  cum  veneratione  et  timore,  divfno  cultui,  sacrisque  rebus  incumbebant.  oPolit.  1.  5.  c.  3. 

p Boterus  Polit.  lib.  1.  c.  1.  Cura  nempe  princeps  rerum  gerendarum  imperitus,  segnis,  oscitans,  suiqqo 
muueris  immemor,  aut  fatuus  est.  a Non  viget  respublica  cujus  caput  infirmatur.  Salisburiensis,  c.  22. 
' See  Dr.  Fletcher's  relation,  and  Alexander  Gagninus’  history.  » Abundans  omni  divitiarum  affluentlb 
incolarum  multitudine  splendore  ac  potentia.  ‘Not  above  200  miles  in  length,  GO  in  breadth,  according 
to  Adiicomius. 


Democritus  to  the  Reader. 


4a 


almost  waste,  by  tlie  despotical  government  of  an  imperious  Turk,  intolerahili 
servitutis  jugo  premitur  (“one  saith)  not  only  fire  and  watt  r,  goods  or  lands,  sed 
ipse  spiritus  ah  insolentissimi  victoris  pendet  nutu,  such  it;  their  slavery,  their 
lives  and  souls  depend  upon  his  insolent  will  and  command.  A tyrant  that 
spoils  all  wheresoever  he  comes,  insomuch  that  an  ^historian  complains,  “if 
an  old  inhabitant  should  now  see  them,  he  would  not  know  them,  if  a traveller, 
or  strano-er,  it  would  grieve  his  heart  to  behold  them.”  Whereas  ^ Aristotk 
notes,  Novce  exactiones,  nova,  onera  imposita,  new  burdens  and  exactions  daily 
come  upon  them,  like  those  of  which  Zosimus,  lib.  2,  so  grievous,  ut  viri 
uxores,  patres  filios  prostituerent  ut  exactorihus  e questu,  <&c.,  they  must  needs 
be  discontent,  hinc  civitatum  gemitus  et  ploratus,  as  “ Tully  holds,  hence  come 
those  complaints  and  tears  of  cities,  “ poor,  miserable,  rebellious,  and  des- 
perate subjects,  as  “Hippolitus  adds;  and  ‘'as  a judicious  countryman  of  ours 
observed  not  long  since,  in  a survey  of  that  great  Duchy  of  Tuscany,  the 
people  lived  much  grieved  and  discontent,  as  appeared  by  their  manifold  and 
manifest  com2:)lainings  in  that  kind.  “That  the  state  was  like  a sick  body 
which  had  lately  taken  physic,  whose  humours  are  not  yet  well  settled,  and 
weakened  so  much  by  purging,  that  nothing  was- left  but  melancholy. 

Whereas  the  jorinces  and  potentates  are  immoderate  in  lust,  hypocrites, 
epicures,  of  no  religion,  but  in  shew : Quid  hypocrisi  fragilius  ? what  so  brittle 
and  unsure  1 what  sooner  subverts  their  estates  than  wandering  and  raging 
lusts,  on  their  subjects’  wives,  daughters'?  to  say  no  worse.  That  they  should 
facem  prcEferre,  lead  the  way  to  all  virtuous  actions,  are  the  ringleaders  often- 
times of  all  mischief  and  dissolute  courses,  and  by  that  means  their  countries 
are  plagued,  “ ° and  they  themselves  often  ruined,  banished,  or  murdered  by 
conspiracy  of  their  subjects,  as  Sardanapalus  was,  Dionysius,  junior,  Helio- 
gabalus,  Periander,  Pisistratus,  Tarquinius,  Timocrates,  Childericus,  A232)ius 
Claudius,  Andronicus,  Galeacius  Sforsia,  Alexander  Medices,”  &c. 

Whereas  the  princes  or  great  men  are  malicious,  envious,  factious,  ambitious, 
emulators,  they  tear  a commonwealth  asunder,  as  so  many  Guelfs  and  Gibe- 
lines disturb  the  quietness  of  it,  ‘‘  and  with  mutual  murders  let  it  bleed  to 
death;  our  histories  are  too  full  of  such  barbarous  inhumanities,  and  the 
miseries  that  issue  from  them. 

Whereas  they  be  like  so  many  horse-leeches,  hungry,  grij)ing,  corrupt, 
* covetous,  avaritice  mancipia,  ravenous  as  wolves,  for  as  Tully  writes : qui 
prceest  prodest,  et  qui  pecuclihus  prcBest,  dehet  eovum  utilitati  inservire:  or  such 
as  prefer  their  private  before  the  joublic  good.'  For  as  ‘"he  said  long  since,  res 
pi'ivatce  puhlicis  semper  officere.  Or  whereas  they  be  illiterate,  ignorant, 
empirics  in  policy,  uhi  deest  facultas  ^ virtus  {Aristot.  pol.  5,  cap.  8,)  et  scientia, 
wise  only  by  inheritance,  and  in  authority  by  birth-right,  favour,  or  fijr  their 
wealth  and  titles ; there  must  needs  be  a fault,  ^ a great  defect : because  as 
an  * old  philosopjher  affirms,  such  men  are  not  always  fit.  “ Of  an  infinite 
number,  few  noble  are  senators,  and  of  those  few,  fewer  good,  and  of  that 
small  number  of  honest,  good,  and  noble  men,  few  that  are  learned,  wise, 
discreet,  and  sufficient,  able  to  discharge  such  places,  it  must  needs  turn  to 
the  confusion  of  a state.” 


''Romulus  Amascus.  * Sabellicus.  Si  quis  incola  vetus,  non  asnoscdret,  si  quis  percgvinus,  ingerals- 
eeret.  y Polit.  1.  5.  c.  6.  Crudelitas  principum,  impunitas  sce'erum,  violatio  legum,  peculatus  pecuniie 
publicae,  etc.  * Epist.  » De  increm.  urb.  cap.  20.  subditi  miseri,  rebelled,  dssperati,  &c. 

'•'R.  Darlington.  1596.  conclusio  libri.  e Boterus  1.  9.  c.  4.  Polit.  Quo  fit  ut  aut  rebus  desperatis  exulent, 
aut  conjuratione  subditorum  crudelissime  tandem  trucidentur.  **  Mutuis  odiis  et  csedibus  exhausti,  &c. 
®Lucra  ex  malis,  sceleratisque  causis.  ^ Sallust.  s,For  most  part  we  mistake  the  name  of  Politi- 
cians, accounting  such  as  read  Machiavel  and  Tacitus,  great  statesmen,  that  can  dispute  of  political 
precepts,  supplant  and  overthrow  their  adversaries,  enrich  themselves,  get  honours,  dissemble;  but  what  is 
this  to  the  bene  esse,  or  preservation  of  a Commonwealth  ? Imperium  suapte  sponte  comiit.  * Apul. 
Prim.  Flor.  Ex  innumerabilibus,  pauci  Senatores  genere  nobiles  e consularibus  pauci  boni,  A bonis  adhuc 
pauci  eruditi. 


46 


Dmiocritus  to  the  Reader. 


For  as  tlie Priii  ;es  are,  so  are  the  people;  Qualis  Rex,  tails  grex:  and 
which  ^ Antigonus  r ght  well  said  of  old,  qui  Macedonice  regem  erudit,  omnes 
eiiam  subditos  erud.t,  he  that  teaches  the  king  of  Macedon,  teaches  all  his 
subjects,  is  a true  spying  still. 

“ For  Princes  are  the  glass,  the  school,  the  book, 

Where  subjects’  eyes  do  learn,  do  read,  do  look.” 

“ Velocius  et  citius  nos 

Corrumpunt  vitiorum  exempla  domestica,  magnis 
Cum  subeant  animos  auctoribus.” =*= 

Their  examples  are  soonest  followed,  vices  entertained,  if  they  be  profane, 
irreligious,  lascivious,  riotous,  epicures,  factious,  covetous,  ambitious,  illiterate, 
so  will  the  commons  most  part  be,  idle,  unthrifts,  prone  to  lust,  drunkards, 
and  therefore  poor  and  needy  (« fl^-racrtv  ii^ironi  na]  naxovfytav,  for  poverty 
begets  sedition  and  villany)  upon  all  occasions  ready  to  mutiny  and  rebel, 
discontent  still,  complaining,  murmuring,  grudging,  apt  to  all  outrages,  thefts, 
treasons,  murders,  innovations,  in  debt,  shifters,  cozeners,  outlaws,  FroJUgatce 
famcB  ac  vitce.  It  was  an  old  politician’s  aphorism,  “ They  that  are  poor 
and  bad  envy  rich,  hate  good  men,  abhor  the  present  government,  wish  for  a 
new,  and  would  have  all  turned  topsy  turvy.”  When  Catiline  rebelled  in 
Rome,  he  got  a company  of  such  debauched  rogues  together,  they  were  his 
familiars  and  coadjutors,  and  such  have  been  your  rebels  most  part  in  all 
ages.  Jack  Cade,  Tom  Straw,  Kette,  and  his  companions. 

Where  they  be  generally  riotous  and  contentious,  where  there  be  many 
discords,  many  laws,  many  lawsuits,  many  lawyers  and  many  physicians,  it  is 
a manifest  sign  of  a distempered,  melancholy  state,  as  "Plato  long  since  main- 
tained : for  where  such  kind  of  men  swarm,  they  will  make  more  work  for 
themselves,  and  that  body  politic  diseased,  which  was  otherwise  sound.  A 
general  mischief  in  these  our  times,  an  insensible  plague,  and  never  so  many 
of  them ; “which  are  now  multiplied  (saith  Mat.  Geraldus,  ®a  lawyer  himself,) 
as  so  many  locusts,  not  the  parents,  but  the  plagues  of  the  country,  and  for 
the  most  part  a supercilious,  bad,  covetous,  litigious  generation  of  men.  ^Cru- 
menimulga  natio,  d’c.  A purse-milking  nation,  a clamorous  company,  gowned 
vultures,  qui  ex  injuria  vivent  et  sanguine  civium,  thieves  and  seminaries  of 
discord;  worse  than  anypolers  by  the  highway  side,  auri  accipitres,  auri  exte~ 
rebronides,  pecuniarum  hamiolce,  quadruplatores,  curice  harpagones,  fori  tinti- 
nabida,  monstra  hominum,  mangones,  tkc.,  that  take  upon  them  to  make  peace, 
but  are  indeed  the  very  disturbers  of  our  peace,  a company  of  irreligious 
harpies,  scraping,  griping  catchpoles,  (1  mean  our  common  hungry  pettifoggers, 
^rabulas  forenses,  love  and  honour  in  the  meantime  all  good  laws,  and  worthy 
lawyers,  that  are  so  many  ®oracles  and  pilots  of  a well-governed  commonwealth.) 
Without  art,  without  judgment,  that  do  more  harm,  as  * Livy  said,  quam 
hella  externa,  fames,  morbive,  than  sickness,  wars,  hunger,  diseases;  “and 
cause  a most  incredible  destruction  of  a commonwealth,”  saith  " Sesellius,  a 
famous  civilian  sometimes  in  Paris,  as  ivy  doth  by  an  oak,  embrace  it  so  long, 
until  it  hath  got  the  heart  out  of  it,  so  do  they  by  such  places  they  inhabit;  no 
counsel  at  all,  no  justice,  no  speech  to  be  had,  nisi  eum  premulseris,  he  must 
be  fed‘ still,  or  else  he  is  as  mute  as  a fish,  better  open  an  oyster  without  a 
knife.  Experto  crede  (saith  Salibburiensis)  in  manus  eorum  millies  incidi,  et 


It  Non  solum  vitia  concipiunt  ipsi  principes,  sed  etiam  infundunt  in  civitatem,  plusque  exemplo  quam 
peccato  nocent.  Cic.  1.  de  legibus.  ‘ Epist.  ad  Zen.  Juven.  Sat.  4.  Paupertas  seditionem  gignit  et 

maleficium,  Arist.  Pol.  2.  c.  7.  * Vicious  domestic  examples  operate  more  quickly  upon  us  when 

suggested  to  our  minds  by  high  authorities.  Sallust.  Semper  in  civitate  quibus  opes  iiulliB  sunt, 

bonis  invident,  vetera  odere,  nova  exoptant,  odio  suarum  rerum  mutari  omnia  petunt.  “ De  legibus. 

profligatJE  in  repub.  discipline  est  indicium  jurisperitorum  numerus,  et  medicorum  copia.  <>  In  pref.  stud, 
juris,  ilultiplicantur  nunc  in  tends  ut  locuste  non  patrie  parentes,  sed  pestes,  pessimi  homines,  majore  ex 
parte  superciliosi,  contentia*?,  &c.,  licitum  latrocinium  exercent.  PDousa  epid.  loquieleia  turba,  yvultm’es 
'.logati.  iBarc.  Argen.  »■  jurisconsulti  donius  oraculum  civitatis.  Tully.  ‘Lib.  3.  ‘ Lib.  3. 

® Lib.  1.  de  rep.  Galloruu',  ina-edibilsm  reipub.  pernioiem  aflferimt.  * Polycrat.  lib. 


Democritus  to  the  Reader. 


47 


Charon  immitis,  qid  nulli  pepercit  unquam,  his  longe  clementior  est ; “ I speak 
out  of  experience,  1 have  been  a thousand  times  amongst  them,  and  Charon 
himself  is  more  gentle  than  they;  ^he  is  contented  with  his  single  pay,  but 
they  multiply  still,  they  are  never  satisfied,”  besides  they  have  damnijicas 
linguas,  as  he  terms  it,  nisi  ftinibus  argenleis  vincias,  they  must  be  fed  to  say 
nothing,  and  *get  more  to  hold  their  peace  than  we  can  to  say  our  best. 
They  will  speak  their  clients  fair,  and  invite  them  to  their  tables,  but  as  he 
follows  it,  ‘‘"‘.of  all  injustice  there  is  none  so  pernicious  as  that  of  theirs,  which 
when  they  deceive  most,  will  seem  to  be  honest  men.”  They  take  upon  them 
to  be  peacemakers,  et  fovere  causas  humilium,  to  help  them  to  their  right, 
patrocinantur  ajflictis,  “ but  all  is  for  their  own  good,  ut  loculos  pleniorum 
exhauriant,  they  plead  for  poor  men  gratis,  but  they  are  but  as  a stale  to  catch 
others.  If  there  be  no  jar,  ^ they  can  make  a jar,  out  of  the  law  itself  find 
still  some  quirk  or  other,  to  set  them  at  odds,  and  continue  causes  so  long, 
lustra  aliquot,  I know  not  how  many  years  before  the  cause  is  heard,  and 
when  ’tis  judged  and  determined  by  reason  of  some  tricks  and  errors,  it  is  as 
fresh  to  begin,  after  twice  seven  years  some  times,  as  it  was  at  first ; and  so 
they  prolong  time,  delay  suits  till  they  have  enriched  themselves,  and  beggared 
their  clients.  And,  as  ® Cato  inveighed  against  Isocrates’  scholars,  we  may 
justly  tax  our  wrangling  lawyers,  they  do  consenescere  in  litihus,  are  so  litigious 
and  busy  here  on  earth,  that  I think  they  will  plead  their  client’s  causes  here- 
after, some  of  them  in  hell.  ‘^Simlerus  complains  amongst  the  Suissers  of  the 
advocates  in  his  time,  that  when  they  should  make  an  end,  they  began  con- 
troversies, and  “ protract  their  causes  many  years,  persuading  them  their  title 
is  good,  till  their  patrimonies  be  consumed,  and  that  they  have  spent  more  in 
seeking  than  the  thing  is  worth,  or  they  shall  get  by  the  recovery.”  So  that 
he  that  goes  to  law,  as  the  proverb  is,  ® holds  a wolf  by  the  ears,  or  as  a sheep 
in  a storm  runs  for  shelter  to  a brier,  if  he  prosecute  his  cause  he  is  consumed, 
if  he  surcease  his  suit  he  loseth  all;^  what  difference  ? They  had  wont  hereto- 
fore, saith  Austin,  to  end  matters,  per  communes  arhitros;  and  so  in  Switzer- 
land (we  are  iifformed  by  ^ SimJerus),  ‘They  had  some  common  arbitrators  or 
daysmen  in  every  town,  that  made  a friendly  composition  betwixt  man  and  man, 
and  he  much  wonders  at  their  honest  simplicity,  that  could  keep  peace  so  well, 
and  end  such  great  causes  by  that  means.  At  ‘’Fez  in  Africa,  they  have  neither 
lawyers  nor  advocates  ; but  if  there  be  any  controversies  amongst  them,  both 
parties  plaintiff  and  defendant  come  to  their  Alfakins  or  chief  judge,  “and  at 
once  without  any  farther  appeals  or  pitiful  delays,  the  cause  is  heard  and 
ended.”  Our  forefathers,  as  ’a  worthy  chorographer  of  ours  observes,  had 
wont  pauculis  crucidis  aureis,  with  a few  golden  crosse.s,  and  lines  in  verse, 
make  all  conveyances,  assurances.  And  such  was  the  candour  and  integrity 
of  succeeding  ages,  that  a deed  (as  I have  often  seen)  to  convey  a whole  manor, 
was  implicite  contained  in  some  twenty  lines  or  thereabouts ; like  that  scede  or 
Sytala  Laconica,  so  much  renowned  of  old  in  all  contracts,  which  ‘‘  Tully  sc 
earnestly  commends  to  Atticus,  Plutarch  in  his  Lysander,  Aristotle  polit.: 
Thucydides,  lib.  1.  ‘Diodorus  and  Suidas  approve  and  magnify,  for  that 
laconic  brevity  in  this  kind;  and  well  they  might,  for,  according  to  “ Tertullian, 

f Is  stipe  contentus,  et  hi  asses  integros  sibi  multiplicari  jubent.  * Plus  accipiunt  tacere,  quara  nosloqui. 
'Totiiis  injustitijB  nulla  capitalior,  quam  eorum  qui  cum  maxime  decipiunt,  id  agunt,  ut  boni  viri  esse  videantur, 
•Nam  quocunque  mode  causa  proeedat,  hoc  semper  agitur,  ut  locu  i impleantur,  etsi  avaritia  nequit 
satiari.  ^ Camden  in  Norfolk  : qui  si  nihil  sit  litium  e juris  apicibus  lites  tamen  serere  callent.  'Plu- 
tarch. vit.  Cat.  causas  apud  inferos  quas  in  suam  fidem  receperunt,  patrocinio  suo  tuebuntur.  Lib.  2.  de 
Helvet.  repub.  non  explicandis,  sed  moliendis  controversiis  operam  danf,  ita  ut  lites  in  multns  annos  extra- 
hantur  summa  cum  molestia  utrisque ; partis  et  dum  iiiterea  patrimonia  exhauriantur.  « Lupum  auribua 
tenent.  fHor.  PLib.  de  Helvet.  repub.  Judices  quocunque  pago  constituunt  qui  arnica  aliqua  transac- 
tione,  si  fieri  possit,  lites  tollanr.  Ego  majorum  nostrorum  simplicitatem  admiror,  quisle  causas  gravissimas 
couiposuerint;  &c.  *>Clenard  1.  1.  ep.  Si  quae  controversiae  utraque  pars  judicem  adit,  is  semel  et  simul 
rein  transigit,  audit ; nee  quid  sit  appellatio,  lachrymosaeque  morae  noscunt.  ‘ Camden.  ^Lib.  10. 
epist.  ad  Atticum,  epist.  IJ.  ‘ Biblioth.  1.  3 “Lib.  de  Anim. 


48 


Democritus  to  the  Reader. 


ceria  sunt  paucis,  tliere  is  mucli  more  certainty  in  fewer  words.  And  so  was 
it  of  old  tliroughoiit : but  now  many  skins  of  parchment  will  scarce  serve  turn  ; 
lie  that  buys  and  sells  a house,  must  have  a house  full  of  writings,  there  be  so 
many  circumstances,  so  many  words,  such  tautological  repetitions  of  all  par- 
ticulars, (to  avoid  cavillation  they  say ;)  but  we  find  by  our  woful  experience, 
that  to  subtle  wits  it  is  a cause  of  much  more  contention  and  variance,  and 
scarce  any  conveyance  so  accurately  penned  by  one,  which  another  will  not  find 
a crack  in,  or  cavil  at;  if  any  one  word  be  misplaced,  any  little  error,  all  is 
disannulled.  That  which  is  a law  to-day,  is  none  to-morrow;  that  which  is 
sound  in  one  man’s  opinion,  is  most  faulty  to  another ; that  in  conclusion,  here 
is  nothing  amongst  us  but  contention  and  confusion,  we  bandy  one  against 
another.  And  that  which  long  since  "Plutarch  complained  of  them  in  Asia, 
may  be  verified  in  our  times.  “ These  men  here  assembled,  come  not  to  sacri- 
fice to  their  gods,  to  offer  Jupiter  their  first-fruits,  or  merriments  to  Bacchus  ; 
but  an  yearly  disease,  exasperating  Asia,  hath  brought  them  hither,  to  make  an 
end  of  their  controversies  and  lawsuits.”  ’Tis  midtitudo  perdentium  etpereun- 
tium,  a destructive  rout  that  seek  one  another’s  ruin.  Such  most  part  are  our 
ordinary  suitors,  termers,  clients,  new  stirs  every  day,  mistakes,  errors,  cavils, 
and  at  this  present,  as  I have  heard  in  some  one  court,  I know  not  how  many 
thousand  causes  : no  person  free,  no  title  almost  good,  with  such  bitterness  in 
following,  so  m-any  slights,  procrastinations,  delays,  forgery,  such  cost  (for 
infinite  sums  are  inconsiderately  spent),  violence  and  malice,  I know  not  by 
whose  fault,  lawyers,  clients,  laws,  both  or  all : but  as  Paul  reprehended  the 
° Corinthians  long  since,  I may  more  positively  infer  now  : There  is  a fault 
amongst  you,  and  I speak  it  to  your  shame.  Is  there  not  a ^ wise  man  amongst 
you,  to  judge  between  his  brethren?  but  that  a brother  goes  to  law  with  a 
brother.”  And  '^Christ’s  counsel  concerning  lawsuits,  was  never  so  fit  to  be 
inculcated  as  in  this  age:  Agree  with  thine  adversary  quickly,”  &c. 

Matth.  V.  2-5.  s 

I could  repeat  many  such  particular  grievance.s,  which  must  disturb  a body 
politic.  To  shut  up  all  in  brief,  where  good  government  is,  prudent  and  wise 
princes,  there  all  things  thrive  and  prosper,  peace  and  happiness  is  in  that 
land : where  it  is  otherwise,  all  things  are  ugly  to  behold,  incult,  barbarous, 
uncivil,  a paradise  is  turned  to  a wilderness.  This  island  amongst  the  rest, 
our  next  neighbours  the  French  and  Germans,  may  be  a sufficient  witness,  that 
in  a short  time  by  that  prudent  policy  of  the  Pomans,  was  brought  from  bar- 
barism ; see  but  what  Caesar  reports  of  us,  and  Tacitus  of  those  old  Germans, 
they  were  once  as  uncivil  as  they  in  Virginia,  yet  by  planting  of  colonies  and 
good  laws,  they  became  from  barbarous  outlaws,  ’^to  be  full  of  rich  and  popu- 
lous cities,  as  now  they  are,  and  most  flourishing  kingdoms.  Even  so  might 
Virginia,  and  those  wild  Irish  have  been  civilized  long  since,  if  that  order  had 
been  heretofore  taken,  which  now  begins,  of  planting  colonies,  <fec.  I have 
read  a * discourses,  printed  anno  1612.  “Discovering  the  true  causes  why 
Ireland  was  never  entirely  subdued,  or  brought  under  obedience  to  tlie  crown 
of  England,  until  the  beginning  of  his  Majesty’s  happy  reign.”  Yet  if  his 
reasons  were  thoroughly  scanned  by  a judicious  politician,  I am  afraid  he 
would  not  altogether  be  approved,  but  that  it  would  turn  to  the  dishonour  of 
our  nation,  to  suffer  it  to  lie  so  long  waste.  Yea,  and  if  some  travellers  should 
see  (to  come  nearer  home)  those  rich,  united  provinces  of  Holland,  Zealand  <tc., 


- Lib.  major  morb.  corp.  an  animi.  Hi  non  conveninnt  ut  diis  more  majorum  sacra  faciant,  non  ut  Jovi 
primitias  offerant,  aut  Baccho  commessationes,  sed  anniversarius  morbus  exasperans  Asiam  hue  eos  coegii, 
ut  contentiones  hie  peragant.  " 1 Cor.  vl.  5,  6.  p Stulti  quando  demum  sapietis  ? Ts.  xlix.  8. 

* so  intituled,  and  preached  by  our  Regius  Professor,  D.  Prideaui;  printed  at  London  by  Fajlix  Kingstcc, 
1G21.  q Of  >Thich  Text  read  two  learned  Sermons.  ^ Saepius  bona  materia  cessat  sine  artifice. 

Sabellicus  de  Germania.  Si  quis  videret  Gennaniam  urbibus  hodie  excultam,  non  diceret  ut  olim  tristeic 
cultu,  asperam  ccelo,  teiram  informem.  » By  liis  Majesty's  Attorney  General  tliere. 


Democritus  to  the  Reader. 


49 


over  againsr  us;  those  neat  cities  and  populous  towns,  full  of  most  industrioua 
^irtificers,  *so  much  land  recovered  from  the  sea,  and  so  painfully  preserved  by 
those  artificial  inventions,  so  wonderfully  approved,  as  that  of  Bemster  in 
Holland,  ut  nihil  huic  par  aut  simile  invenias  in  toto  orhe,  saith  Bertius  the 
geographer,  all  the  world  cannot  match  it,  "so  many  navigable  channels  from 
place  to  place,  made  by  men’s  hands,  &c.  and  on  the  other  side  so  many 
tliousand  acres  of  our  fens  lie  drowned,  our  cities  thin,  and  those  vile,  poor, 
and  ugly  to  behold  in  respect  of  theirs,  our  trades  decayed,  our  still  running 
rivei's  stopped,  and  that  beneficial  use  of  transportation,  wholly  neglected,  so 
many  havens  void  of  ships  and  towns,  so  many  parks  and  forests  for  pleasure, 
barren  heaths,  so  many  villages  depopulated,  &c.  I think  sure  he  would  find 
some  fault. 

I may  not  deny  but  that  this  nation  of  ours,  doth  hene  audire  apud  exteros, 
is  a most  noble,  a most  flourishing  kingdom,  by  common  consent  of  all  ""geo- 
graphers, historians,  politicians,  ’tis  arnica  velut  arx^^  and  which  Quintius  in 
Livy  said  of  the  inhabitants  of  Peloponnesus,  may  be  well  applied  to  us,  we 
are  testudines  testa  sud  inclusi,  like  so  many  tortoises  in  our  shells,  safely 
defended  by  an  angry  sea,  as  a wall  on  all  sides.  Our  island  hath  many  such 
honourable  eulogiums ; and  as  a learned  countryman  of  ours  right  well  hath 
it,  ‘‘  "'Ever  since  the  Normans  first  coming  into  England,  this  country  both  for 
military  matters,  and  all  other  of  civility,  hath  been  paralleled  with  the  most 
flourishing  kingdoms  of  Europe  and  our  Christian  world,”  a blessed,  a rich 
country,  and  one  of  the  fortunate  isles : and  for  some  things  * preferred  before 
other  countries,  for  expert  seamen,  our  laborious  discoveries,  art  of  navigation, 
true  merchants,  they  carry  the  bell  away  from  all  other  nations,  even  the 
Portugals  and  Hollanders  themselves;  ‘‘^without  all  fear,”  saith  Boterus, 

furrowing  the  ocean  winter  and  summer,  and  two  of  their  captains,  with  ifo- 
less  valour  than  fortune,  have  sailed  round  about  the  world.”  “"We  have  besides 
many  particular  blessings,  which  our  neighbours  want,  the  Gospel  truly 
preached,  church  discipline  established,  long  peace  and  quietness  free  from 
exactions,  foreign  fears,  invasions,  domestical  seditions,  well  manured,  “forti- 
fied by  art,  and  nature,  and  now  most  happy  in  that  fortunate  union  of  Eng- 
land and  Scotland,  which  our  forefathers  have  laboured  to  effect,  and  desired 
to  see.  But  in  which  we  excel  all  others,  a wise,  learned,  religious  king, 
another  Numa,  a second  Augustus,  a true  Josiah;  most  worthy  senators,  a 
learned  clergy,  an  obedient  commonalty,  &c.  Yet  amongst  many  roses,  some 
thistles  grow,  some  bad  weeds  and  enormities,  which  much  disturb  the  peace 
of  this  body  politic,  eclipse  the  honour  and  glory  of  it,  fit  to  be  rooted  out,  and 
with  all  speed  to  be  reformed. 

The  first  is  idleness,  by  reason  of  which  we  have  many  swarms  of  rogues, 
and  beggars,  thieves,  drunkards,  and  discontented  persons  (whom  Lycurgus  in 
Plutarch  calls  morbos  reipuhlicce,  the  boils  of  the  commonwealth),  many  poor 
people  in  all  our  towns.  Civitates  ignobiles  as  ‘^Polydore  calls  them,  base  built 
cities,  inglorious,  poor,  small,  rare  in  sight,  ruinous,  and  thin  of  inhabitants 
Our  land  is  fertile  we  may  not  deny,  full  of  all  good  things,  and  why  doth  it  not 
then  abound  with  cities,  as  well  as  Italy,  France,  Germany,  the  Low-countries? 
because  their  policy  hath  been  otherwise,  and  we  are  not  so  thrifty,  circum- 
spect, industrious.  Idleness  is  the  inalus  ganius  of  our  nation.  For  as 

* Boterus  justly  argues,  fertility  of  a country  is  not  enough,  except  art  and 

* As  Zeipland,  Bemster  in  Holland,  &c.  f From  Gaunt  to  Since,  from  Bruges  to  the  sea,  Ac. 

♦ Ortelius,  Boterus,  Jlercator,  Meteranus,  Ac.  * “ The  citadel  par  excellence."  Jam  inde  non  minus 

belli  gloria,  quam  humanitatis  cultu  inter  florentissimas  orbis  Christiani  gentes  imprimis  floruit.  Camden 
Brit,  de  Normannis.  * Geog.  Keeker.  y Tam  hieme  quam  ajstate  intrepide  sulcant  Oceanum,  et  duo 
illorum  duces  non  minore  audacia  quam  fortuna  totius  orbem  terrae  circumnavigarnnt.  Amphitheatro 
Boterus.  * A fertile  soil,  good  air,  &c  Tin,  Lead,  Wool,  Saffron,  &c.  “ Tota  Britannia  unica 

velut  urx.  Boter.  ^ Lib.  1.  hist.  « Increment,  urb.  1.  1.  c.  9. 


50 


Democritus  to  the  Reader. 


industry  be  joined  unto  it,  according  to  Aristotle,  riches  are  either  natural  or 
artificial;  natural,  are  good  land,  fair  mines,  &c.  artificial,  are  manufactures, 
coins,  &c.  Many  kingdoms  are  fertile,  but  thin  of  inhabitants,  as  that 
Duchy  of  Piedmont  in  Italy,  which  Leander  Albertus  so  much  magnifies  for 
corn,  wine,  fruits,  &c.,  yet  nothing  near  so  populous  as  those  which  are  more 
barren.  “ ^England,”  saith  he,  “ London  only  excepted,  hath  never  a popu- 
lous city,  and  yet  a fruitful  country.”  I find  46  cities  and  walled  towns  iu 
Alsatia,  a small  province  in  Germany,  50  castles,  an  infinite  number  of  vil- 
lages, no  ground  idle,  no  not  rocky  places,  or  tops  of  hills  are  untilled,  an 
^Minister  inforrneth  us.  In  ‘"Greichgea,  a small  territory  on  the  Necker,  24 
Italian  miles  over,  I read  of  20  walled  towns,  innumerable  villages,  each  one 
containing  150  houses  most  part,  besides  castles  and  noblemen’s  palaces.  I 
observe  in  ^Turinge,  in  Dutchland  (twelve  miles  over  by  their  scale)  12  coun- 
ties, and  in  them  144  cities,  2000  villages,  144  towns,  250  castles.  In 
' ** Bavaria,  34  cities,  46  towns,  &c.  ^ Portugallia  interamnis,  a small  plot  of 

ground,  hath  1460  parishes,  130  monasteries,  200  bridges.  Malta,  a barren 
island,  yields  20,000  inhabitants.  But  of  all  the  rest,  I admire  Lues  Guicciar- 
dine’s  relations  of  the  Low-countries.  Holland  hath  26  cities,  400  great  vil- 
lages. Zeland,  10  cities,  102  parishes.  Brabant,  26  cities,  102  parishes. 
Flanders,  28  cities,  90  towns,  1154  villages,  besides  abbeys,  castles,  &c.  The 
Low-countries  generally  have  three  cities  at  least  for  one  of  ours,  and  those  far 
more  populous  and  rich : and  what  is  the  cause,  but  their  industry  and  excel- 
lency in  all  manner  of  trades'?  Their  commerce,  which  is  maintained  by  a 
multitude  of  tradesmen,  so  many  excellent  channels  made  by  art  and  oppor- 
tune havens,  to  which  they  build  their  cities;  all  which  we  have  in  like 
measure,  at  at  least  may  have.  But  their  chiefest  loadstone  which  draws  all 
maimer  of  commerce  and  merchandise,  which  maintains  their  present  e, state,  is 
not  fertility  of  soil,  but  indirstry  that  enricheth  them,  the  gold  mines  of  Peru, 
or  Nova  Hispania  may  not  compare  with  them.  They  have  neither  gold  noi 
silver  of  their  own,  wine  nor  oil,  or  scarce  any  corn  growing  in  those  united 
provinces,  little  or  no  wood,  tin,  lead,  iron,  silk,  wool,  any  stuff  almost,  or 
metal;  and  yet  Hungary,  Transylvania,  that  brag  of  their  mines,  fertile  Eng- 
land cannot  compare  with  them.  I dare  boldly  say,  that  neither  France, 
Tarentum,  Apulia,  Lombardy,  or  any  part  of  Italy,  Valentia  in  Spain,  or  that 
pleasant  Andalusia,  with  their  excellent  fruits,  wine  and  oil,  two  harvests,  no 
not  any  part  of  Europe  is  so  flourishing,  so  rich,  so  populous,  so  full  of  good 
ships,  of  well-built  cities,  so  abounding  with  all  things  necessary  for  the  u.se  of 
man.  ’Tis  our  Indies,  an  epitome  of  China,  and  all  by  reason  of  their  indus- 
try, good  policy,  and  commerce.  Industry  is  a loadstone  to  draw  all  good 
things;  that  alone  makes  countries  flourish,  cities  populous,  jand  will  enforce 
by  reason  of  much  manure,  which  necessarily  follows,  a barren  soil  to  bf 
fertile  and  good,  as  sheep,  saith  ‘‘Dion,  mend  a bad  pasture. 

Tell  me,  politicians,  why  is  that  fruitful  Palestina,  noble  Greece,  Egypt, 
Asia  Minor,  so  much  decayed,  and  (mere  carcases  now)  fallen  from  that  they 
were?  The  ground  is  the  same,  but  the  government  is  altered,  the  people  are 
grown  slothfid,  idle,  their  good  husbandry,  policy,  and  industry  is  decayed. 
Non  fatigata  aut  efceta  humus,  as  ‘Columella  well  informs  Sylvinus,  sed nostra 
fit  inertia,  cfic*.  May  a man  believe  that  which  Aristotle  in  his  politics,  Pau- 
sanias,  Stephanus,  Sojihianus,  Gerbelius  relate  of  old  Greece?  I find  hereto- 

d Angliae,  excepto  Lonclino,  nulla  est  civitas  memorabilis,  licet  ea  natio  reinim  omnium  copia  abundet. 

« Cosmog.  Lib.  3.  cop.  119.  Villarum  non  est  numerus,  nullus  locus  otiosus  aut  incultus.  fChytreus 
orat.  edit.  Francof.  1583.  e Maginus  Geog.  *>  Ortelius  e Vaseo  et  Pet.  de  Medina.  ‘ An 

hundred  families  in  each.  J Populi  multitude  diligente  eultura  foecundat  solum.  Boter.  1.  8 c.  .3. 

^Orat.  35.  Terra  ubi  oves  stabulantur  optima  agricolis  ob  stercus.  *L)e  re  rust.  1.  2.  cap.  1.  The  soil 
is  not  tired  or  exhausted,  but  has  become  barren  through  our  sloth 


Deniocrilus  to  the  Reader. 


51 


fore  70  cities  in  Epirus  overthrown  by  Paulus  ^miliiis,  a goodly  province  in 
times  past,  ™now  left  desolate  of  good  towns  and  almost  inhabitants.  G2  cities 
in  Macedonia  in  Strabo’s  time.  I find  30  in  Laconia,  but  now  scarce  so  many 
villages,  saith  Gerbelius.  If  any  man  from  Mount  Taygetus  should  view  the 
country  round  about,  and  see  tot  delicias,  tot  urbes  Peloponnesum  dispersas, 
so  many  delicate  and  brave  built  cities  with  such  cost  and  exquisite  cunning, 
so  neatly  set  out  in  Pelo2:)onnesus,  °he  should  perceive  them  now  ruinous  and 
overtlirown,  burnt,  waste,  desolate,  and  laid  level  with  the  ground.  Incredihile 
dictu,  &c.  And  as  he  laments,  Qais  talia  fando  Temper et  a lachrymis  ? Quis 
tain  duTus  aut  ferreus?  (so  he  prosecutes  it.)*  Who  is  he  that  can  sufficiently 
condole  and  commiserate  these  ruins'?  Where  are  those  4000  cities  of  Egypt, 
those  100  cities  in  Crete?  Are  they  now  come  to  two?  What  saith  Pliny 
and  ..^Elian  of  old  Italy?  There  were  in  former  ages  11  G6  cities;  Blondu.s 
and  Machiavel,  both  grant  them  now  nothing  near  so  populous,  and  full  of 
good  towns  as  in  the  time  of  Augustus  (for  now  Leander  Albertus  can  find 
but  300  at  most),  and  if  we  may  give  credit  to  ”Livy,  not  then  so  strong 
and  puissant  as  of  old:  “ They  mustered  70  Legions  in  former  times,  which 
now  the  known  world  will  scarce  yield.  Alexander  built  70  cities  in  a short 
space  for  his  part,  our  Sultans  and  Turks  demolish  twice  as  many,  and  leave 
all  desolate.  Many  will  not  believe  but  that  our  island  of  Great  Britain  is  now 
more  populous  than  ever  it  was;  yet  let  them  read  Bede,  Leland  and  others, 
they  shall  find  it  most  flourished  in  the  Saxton  Heptarchy,  and  in  the  Conque- 
ror’s time  was  far  better  inhabited  than  at  this  present.  See  that  Domesday 
Book,  and  show  me  those  thousands  of  parishes,  which  are  now  decayed,  cities 
ruined,  villages  depopulated,  &c.  The  lesser  the  territory  is,  commonly,  the 
richer  it  is.  Fai'vus  sed  bene  cultus  ager.  As  those  Athenian,  Lacedsemonian, 
Arcadian,  Aelian,  Sycionian,  Messenian,  &c.,  commonwealths  of  Greece  make 
ample  proof,  as  those  imperial  cities  and  free  states  of  Germany  may  witness, 
those  Cantons  of  Switzers,  Bheti,  Grisons,  W alloons.  Territories  of  Tuscany, 
Luke  and  Senes  of  old,  Piedmont,  Mantua,  Venice  in  Italy,  Hsgusa,  &c. 

That  prince  therefore,  as  p Boterus  adviseth,  that  will  have  a rich  country, 
and  fair  cities,  let  him  get  good  trades,  privileges,  painful  inhabitants,  arti- 
ficers, and  sufter  no  rude  matter  un  wrought,  as  tin,  iron,  wool,  lead,  &c.,  to  be 
transported  out  of  his  country, — '^a  thing  in  part  seriously  attempted  amongst 
us,  but  not  effected.  And  because  industry  of  men,  and  multitude  of  trade  so 
much  avails  to  the  ornament  and  enriching  of  a kingdom;  those  ancient  *'Mas 
silians  would  admit  no  man  into  their  city  that  had  not  some  trade.  Selym 
the  first  Turkish  emperor  procured  a thousand  good  artificers  to  be  brought 
from  Taurus  to  Constantinople.  The  Polanders  indented  with  Henry  Duke  of 
Anjou,  their  new  chosen  king,  to  bring  with  him  an  hundred  families  of  arti- 
ficers into  Poland.  James  the  First,  in  Scotland  (as  ® Buchanan  writes),  sent 
for  the  best  artificers  he  could  get  in  Europe,  and  gave  them  great  rewards  to 
teach  his  subjects  their  several  trades.  Edward  the  Third,  our  most  renowned 
king,  to  his  eternal  memory,  brought  clothing  first  into  this  island,  transport- 
ing some  families  of  artificers  from  Gaunt  hither.  How  many  goodly  cities 
could  I reckon  up,  that  thrive  wholly  by  trade,  where  thousands  of  inhabitants 
live  singular  well  by  their  fingers’  ends ! As  Florence  in  Italy  by  making  cloth 
of  gold ; great  Milan  by  silk,  and  all  curious  works ; Arras  in  Artois  by  those 
fair  hangings;  many  cities  in  Spain,  many  in  France,  Germany,  have  none 

Ilodie  urbibus  desolatur,  et  magna  ex  parte  incolis  destituitur.  Gerbelius  desc.  Grsecise,  lib.  6.  «^Videbit 
eab  fere  omnes  aut  eversas,  aut  solo  aequatas,  aut  in  rudera  foedissime  dejectas.  Gerbelius. 

* Not  even  the  hardest  of  our  foes  could  hear, 

Nor  stern  Ulysses  tell  without  a tear. 

» Lib.  7.  Septuaginta  olim  legiones  scriptae  dicuntur;  quas  vires  hodie,  &c.  P Polit.  1.  3.  c.  8.  a For 
dyeing  of  Cloths,  and  dressing,  &c.  »■  Valer.  1.  2.  c.  1.  »Ui«tj,  Scot.  Lib.  10.  MagnLs  propositia 

praemiis,  ut  Scoti  ab  iis  edocerentur. 


62 


Democritus  to  tlie  Reader. 


otlier  maintenance,  especially  those  within  the  land.  ‘Mecca  in  Arabia 
Fetrsea,  stands  in  a most  unfruitful  country,  that  wants  water,  amongst  the 
rocks  (as  Vertomanus  describes  it),  and  yet  it  is  a most  elegant  and  pleasant 
city,  by  reason  of  the  traffic  of  the  east  and  west.  Orinus  in  Persia  is  a most 
famous  mart-town,  hath  nought  else  but  the  oj)portunity  of  the  haven  to  make 
it  flourish.  Corinth,  a noble  city  (Lumen  Gra3ci8e,  Tully  calls  it)  the  Eye  of 
Greece,  by  reason  of  Cenchreas  and  Lecheus  those  excellent  ports,  drew  all 
that  traffic  of  the  Ionian  and  ^dilgean  seas  to  it;  and  yet  the  country  about  it 
was  curva  et  superciliosa,  as  “Strabo  terms  it,  rugged  and  harsh.  We  may 
say  the  same  of  Athens,  Actium,  Thebes,  Sparta,  and  most  of  those  towns  in 
Greece.  Nuremberg  in  Germany  is  sited  in  a most  barren  soil,  yet  a noble 
imperial  city,  by  the  sole  industry  of  artificers,  and  cunning  trades,  they  draw 
the  riches  of  most  countries  to  them,  so  expert  in  manufactures,  that  as  Sallust 
long  since  gave  out  of  the  like,  Sedem  animce  in  extremis  digitis  hahent,  their 
soul,  or  intellectus  agens,  was  placed  in  their  fingers’  end ; and  so  we  may  say 
of  Basil,  Spire,  Cambray,  Frankfort,  &c.  It  is  almost  incredible  to  speak 
what  some  write  of  Mexico  and  the  cities  adjoining  to  it,  no  place  in  the  world 
at  their  first  discovery  more  populous,  *Mat.  Biccius,  the  Jesuit,  and  some 
others,  relate  of  the  industry  of  the  Chinese  most  populous  countries,  not  a 
beggar  or  an  idle  person  to  be  seen,  and  how  by  that  means  they  prosper  and 
flourish.  We  have  the  same  means,  able  bodies,  pliant  wits,  matter  of  all 
sorts,  wool,  flax,  iron,  tin,  lead,  wood,  &c.,  many  excellent  subjects  to  work 
upon,  only  industry  is  wanting.  We  send  our  best  commodities  beyond  the 
seas,  which  they  make  good  use  of  to  their  necessities,  set  themselves  a work 
about,  and  severally  improve,  sending  the  same  to  us  back  at  dear  rates,  or 
else  make  toys  and  baubles  of  the  tails  of  them,  which  they  sell  to  us  again, 
at  as  great  a reckoning  as  the  whole.  In  most  of  our  cities,  some  few  excepted, 
like  ^ Spanish  loiterers,  we  live  wholly  by  tippling-inns  and  ale-houses.  Malt- 
ing are  their  best  j)loughs,  their  greatest  traffic  to  sell  ale.  Meteran  and 
some  others  object  to  us,  that  we  are  no  whit  so  industrious  as  the  Hol- 
landers : “ Manual  trades  (saith  he)  which  are  more  curious  or  troublesome, 
are  wholly  exercised  by  strangers:  they  dwell  in  a sea  full  of  fish,  but  they 
are  so  idle,  they  will  not  catch  so  much  as  shall  serve  their  own  turns,  but 
buy  it  of  their  neighbours.”  Tush  Mare  liberum,  they  fish  under  our  noses, 
and  sell  it  to  us  when  they  have  done,  at  their  own  prices. 

“ Pudet  htec  opprobria  nobis 

Et  dici  potuisse,  et  non  potuisse  refelli.” 

I am  ashamed  to  hear  this  objected  by  strangers,  and  know  not  how  to 
answer  it. 

Amongst  our  towns,  there  is  only  ^ London  that  bears  the  fiice  of  a city, 

® Epitome  Britannice,  a famous  emporium,  second  to  none  beyond  seas,  a noble 
mart:  but  sola  crescit,  decrescentibus  aliis;  and  yet  in  my  slender  judgment, 
defective  in  many  things.  The  rest  (‘‘some  few  excepted)  are  in  mean  estate, 
ruinous  most  part,  poor,  and  full  of  beggars,  by  reason  of  their  decayed  trades, 
neglected  or  bad  policy,  idleness  of  their  inhabitants,  riot,  which  had  rather 
beg  or  loiter,  and  be  ready  to  starve,  than  work. 

I cannot  deny  but  that  something  may  be  said  in  defence  of  our  cities,  ®that 
they  are  not  so  fair  built,  (for  the  sole  magnificence  of  this  kingdom,  concern- 


‘Munst.  cosm.  1.  5.  c.  74.  Agro  omnium  rcnim  infcccundissimo,  aqua  indigente,  inter  saxeta,  urbs 
tamen  elegantissima,  ob  Orientis  ncgotiationcs  et  Occidentis.  “Lib.  8.  Geogr : ob  asperum  situm. 

>^Lib.  Edit,  a Nic.  Tregant.  Belg.  A.  1(516.  expedit.  in  Sinas.  y Ubi  nobiles  probi  loco  liabent 

artcm  aliquam  profiteri.  Cleonard.  ep.  1.  1.  * Lib.  13.  Belg.  Hist,  non  tarn  laboriosi  ut  Belgse,  sed  ut 

llisiiani  otiatores  vitam  ut  plurimum  otiosam  agentes;  artes  inanuariiE  quoe  pluriinurn  liabent  in  se  laboris 
et  difficultatis,  majoremq;  requirunt  industriam,.a  peregrinis  et  extcris  exercentur ; habitant  in  piscosissimo 
luari,  interea  tantum  non  piscantur  quantum  insulae  sufi'ecerit,  sed  a vicinis  emere  coguntur.  » Groiil 

Liber.  6 Urbs  animis  numeroque  potens,  et  robore  gentis.  Scaliger.  ‘Camden.  York,  Bristow, 
Eonvicli,  Worc»ester,  &c.  « M.  Gainst'ord's  Argument.  Btcause  gentlemen  dwell  with  us  in  the  country 


Democritus  to  the  Reader, 


53 


ing  buildings,  bath  been  of  old  in  those  Norman  castles  and  religious  houses,) 
so  rich,  thick  sited,  populous,  as  in  some  other  countries;  besides  the  reasons 
Cardan  gives,  Subtil.  Lib.  11.  we  want  wine  and  oil,  their  two  harvests,  we 
dwell  in  a colder  air,  and  for  tliat  cause  must  a little  more  liberally  ^feed  of 
flesh,  as  all  northern  countries  do:  our  provisions  will  not  therefore  extend  to 
the  maintenance  of  so  many;  yet  notwithstanding  we  have  matter  of  all  sorts, 
an  open  sea  for  traffic,  as  well  as  the  rest,  goodly  havens.  And  how  can  we 
excuse  our  negligence,  our  riot,  drunkenness,  &c.,  and  such  enormities  that 
follow  it?  We  have  excellent  laws  enacted,  you  will  say,  severe  statutes, 
houses  of  correction,  &c,,  to  small  purpose  it  seems;  it  is  not  houses  will 
serve,  but  cities  of  correction ; ^ our  trades  generally  ought  to  be  reformed, 
wants  supplied.  In  other  countries  they  have  the  same  grievances,  I confess, 
but  that  doth  not  excuse  us,  ^ wants,  defects,  enormities,  idle  drones,  tumults, 
discords,  contention,  law -suits,  many  laws  made  against  them  to  repress  those 
innumerable  brawls  and  law-suits,  excess  in  apparel,  diet,  decay  of  tillage, 
depopulations,*  especially  against  rogues,  beggars,  Egyptian  vagabonds  (so 
termed  at  least)  which  have  ’swarmed  all  over  Germany,  France,  Italy,  Poland, 
as  you  may  read  in  ‘‘Munster,  Cranzius,  and  Aventinus ; as  those  Tartars  and 
Arabians  at  this  day  do  in  the  eastern  countries : yet  such  has  been  the 
iniquity  of  all  ages,  as  it  seems  to  small  purpose.  Nemo  in  nostra  civitate 
mendicus  saith  Plato : he  will  have  them  purged  from  a ‘ commonwealth, 

“ as  a bad  humour  from  the  body,”  that  are  like  so  many  ulcers  and  boils, 
and  must  be  cured  before  the  melancholy  body  can  be  eased. 

AVhat  Carolus  Magnus,  the  Chinese,  the  Spaniards,  the  Duke  of  Saxony, 
and  many  other  states  have  decreed  in  this  case,  vQd^di  Arniseus,  cap.  19; 
Boterus,  libro  8,  cap.  2;  Osorius  de  Rebus  gest.  Eman.  lib.  11.  When  a countr;y 
is  overstocked  with  people,  as  a ]msture  is  oft  overlaid  with  cattle,  they  had 
wont  in  former  times  to  disburden  themselves,  by  sending  out  colonies,  or  by 
wars,  as  those  old  Poinans;  or  by  employing  them  at  home  about  some  public 
buildings,  as  bridges,  road-Avays,  for  which  those  Pomans  were  famous  in  this 
island ; as  Augustus  Caesar  did  in  Pome,  the  Spaniards  in  their  Indian  mines, 
as  atPotosi  in  Peru,  where  some  30,000  men  are  still  at  work,  6000  furnaces 
ever  boiling,  &c.  "aqueducts,  bridges,  havens,  tiiose  ‘^t  upend  works  of  Trajan, 
Claudius,  at  ° Ostium,  Dioclesiani  Therraa,  Fucinus  Lacus,  that  Pirseum  in 
Athens,  made  by  Themistocles,  amphitheatrums  of  curious  marble,  as  at  Verona, 
Civitas  Philippi,  and  Heraclea  in  Thrace,  those  Appian  and  Flaminian  ways, 
prodigious  works  all  may  witness;  and  rather  than  they  should  be  ^ idle,  aa 
those  ‘^Egyptian  Pharaohs,  Maris,  and  Sesostris  did,  to  task  their  .subjects  to 
build  unnecessary  pyramids,  obelisks,  labyrinths,  channels,  lakes,  gigantic'' 
works  all,  to  divert  them  from  rebellion,  riot,  drunkenness,  Quo  scilicet 
alantur.  et  ne  vagando  laborare  desuescant. 

Another  eye-  sore  is  that  want  of  conduct  and  navigable  rivers,  a great 
blemish  as  “Boterus,  ^Hijppolitus  a Collibus,  and  other  politicians  hold,  if  it  bo 


villages  our  cities  are  less,  is  nothing  to  the  purpose;  put  three  hundred  or  four  hundred  villages  in  a shire, 
and  every  village  yield  a gentleman,  what  is  four  hundred  families  to  increase  one  of  our  cities,  or  to  con- 
tend with  theirs,  which  stand  thicker  ? And  whereas  ours  usually  consist  of  seven  thousand,  theirs  consist 
of  forty  thousand  inhabitants,  f Maxima  pars  victus  in  came  consistit.  Polyd.  Lib.  1.  Plist.  eRefra?- 

nate  monopolii  licentiam,  pauciores  alantur  otio,  redintegretur  agricolatio,  laniticium  instauretur,  ut  sit 
honestum  negotium  quo  se  exerceat  otiosa  ilia  turba.  Nisi  his  malis  medentur,  frustra  exercent  justitiam. 
Mor,  Utop.  Lib.  1,  Mancipiis  locuples  eget  saris  Cappadocum  rex.  Hor,  * Regis  dignitatis  non  est 
exercere  imperiura  in  mendicos  sed  in  opulentos.  Non  est  regni  decus,  sed  carceris  esse  custos.  Idem. 
* Colluvies  hominum  niirabiles  excocti  solo,  immundi  vestes  foedi  visu,  furti  imprimis  acres,  &c.  t Cqs- 
mog.  lib.  3.  cap.  5.  f “ no  one  in  our  city  be  a beggar.”  ^ Seneca,  llaud  minus  turpia  principi 
multa  supplicia,  quam  medico  multa  funera.  Ac  pituitara  et  bilem  a corpore  (11  de  legg.)  omnes  vult 

exterminari.  “ See  Lipsius  Admiranda.  ® De  quo  Suet,  in  Claudio,  et  Plinius,  c.  36  i>  Ut  egestati 
simul  et  ignavise  occurratur,  opificia  condiscantur,  tenues  subleventur  Bodin.  1 6.  c.  2,  num.  G,  7. 
a Ainasis  yEgypti  rex  legem  promulgavit,  ut  omnes  subditi  quotannis  rationem  redderent  unde  viverenk 
f Buscoldus  discursu  polit.  cap.  2.  “whereby  they  are  supported,  and  do  not  become  vagrants  by  being  less 
accustomed  to  labour-.”  ‘Lib.  1,  de  increm.  Urb.  cap.  6.  ‘ Cap.  5.  de  increm.  urb,  Quas  tluinen,  lacus 

aut  mare  alluit. 


54 


Democritus  to  tJie  Reader, 


neglected  in  a common  wealth.  Admirable  cost  and  charge  is  bestowed  in  the 
Low-countries  on  this  behalf,  in  the  duchy  of  Milan,  territory  of  Padua,  in 
® France,  Italy,  China,  and  so  likewise  about  cordvations  of  water  to  moisten 
and  refresh  barren  grounds,  to  drain  fens,  bogs,  and  moors.  Massinissa  made 
many  inward  parts  of  Barbary  and  Numidia  in  Africa,  before  his  time  incult 
and  horrid,  fruitful  and  bartable  by  this  means.  Great  industry  is  generally 
used  all  over  the  eastern  countries  in  this  kind,  especially  in  Egypt,  about 
Babylon  and  Damascus,  as  Vertomannus  and  ^Gotardus  Arthus  relate;  about 
Barcelona,  Segovia,  Murcia,  and  many  other  places  of  Spain,  Milan  in  Italy ; 
by  reason  of  which  their  soil  is  much  impoverished,  and  infinite  commodities 
arise  to  the  inhabitants. 

The  Turks  of  late  attempted  to  cut  that  Isthmus  betwixt  Africa  and  Asia, 
which  ^ Sesostris  and  Darius,  and  some  Pharaohs  of  Egypt  had  formerly 
undertaken,  but  with  ill  success,  as  * Diodorus  Siculus  records,  and  Pliny,  for 
that  Bed-sea  being  thre^  ^ cubits  higher  than  Egypt,  would  have  drowned  all 
the  country,  coepto  destiterant,  they  left  ofif;  yet  as  the  same  Diodorus  writes, 
Ptolemy  renewed  the  work  many  years  after,  and  absolved  it  in  a more  oppor- 
tune place. 

That  Isthmus  of  Corinth  was  likewise  undertaken  to  be  made  navigable  by 
Demetrius,  by  Julius  Caesar,  Hero,  Domitian,  Hcrodes  Atticus,  to  make  a 
speedy  ® passage,  and  less  dangerous,  from  the  Ionian  and  ^gean  seas;  but 
because  it  could  not  be  so  well  afiected,  the  Peloponnesians  built  a wall  like  our 
Piets’  wall  about  Schaenute,  where  Heptune’s  temple  stood,  and  in  the  shortest 
cut  over  the  Isthmus,  of  which  Diodorus,  lib.  11.  Herodotus,  lib.  8.  Yran.  Our 
latter  writers  call  it  Hexamilium,  which  Ainurath  the  Turk  demolished,  the 
Venetians,  anno  1453,  repaired  in  15  daj^s  with  30,000  men.  Some,  saith 
Acosta,  would  have  a passage  cut  from  Panama  to  Hombre  de  Dios  in 
Amei'ica;  but  Thuanus  and  Serres  the  French  historians  speak  of  a famous 
aqueduct  in  France,  intended  in  Henry  the  Fourth’s  time,  from  the  Loire  to 
the  Seine,  and  from  Bhodanus  to  the  Loire.  The  like  to  which  was  formerly 
assayed  by  Domitian  the  emperor,  ‘ from  Arar  to  Moselle,  which  Cornelius 
Tacitus  speaks  of  in  the  13th  of  his  ’nnals,  after  by  Charles  the  Great  and 
others.  Much  cost  hath  in  former  times  been  bestowed  in  either  new  making 
or  mending  channels  of  rivers,  and  their  passage.s,  (as  Aurclianus  did  by  Tiber 
to  make  it  navigable  to  Borne,  to  convey  corn  from  Egypt  to  the  city,  vadum 
alvei  tumentis  effodit  saith  Vopiscus,  et  Tiheris  ripas  extruxit,  he  cut  fords, 
made  banks,  &c.)  decayed  havens,  which  Claudius  the  emperor,  with  infinite 
pains  and  charges,  attempted  at  Ostia,  as  I have  said,  the  Venetians  at  this 
day  to  preserve  their  city ; many  excellent  means  to  enrich  their  territories, 
have  been  fostered,  invented  in  most  provinces  of  Europe,  as  planting  some 
Indian  plants  amongst  us,  silk- worms,  ®the  very  mulberry  leaves  in  the  plains 
of  Granada  yield  30,000  crowns  per  annum  to  the  king  of  Spain’s  coffers, 
besides  those  many  trades  and  artificers  that  are  busied  about  them  in  the 
kingdom  of  Granada,  Murcia,  and  all  over  Spain.  In  France  a great  benefit 
is  raised  by  salt,  &c.,  whether  these  things  might  not  be  as  happily  attempted 
with  us,  and  with  like  success,  it  may  be  controverted,  silk-worms  (I  mean), 
vines,  fir  trees,  tfec.  Cardan  exhorts  Edward  the  Sixth  to  plant  olives,  and  is 


n Incredibilem  commoditatem,  vcctiira  mercium  tres  fluvii  navigabiles,  &c.  Boterus  de  Gallia.  * HercK 
dotus.  y Ind.  Orient,  cap.  2.  Kotam  in  medio  tlumine  constituunt,  cui  ex  pellibus  animalium  consutoa 
titeres  appendant,  hi  dum  rota  movetur,  aquam  per  canales,  «&c.  * Centum  pedes  lata  fossa,  30.  alta. 

» Contrary  to  that  of  Archimedes,  who  holds  the  superficies  of  all  waters  even.  Lib.  1.  cap.  3. 

cDion.  Pausanias,  et  Nic.  Gerbelius.  llunster.  Cosm.  Lib.  4.  cap.  36.  Ut  brevior  foret  navigatio  et  minus 
periculosa.  Charles  the  Great  went  about  to  make  a channel  from  the  Rhine  to  the  Danube.  Bil.  Pir- 
kimerus  descript.  Ger.  the  ruins  are  yet  seen  about  Wessenburg  from  Rednich  to  Altimul.  Ut  navigabilia 
inter  se  Occidentis  et  Septentrionis  littora  fierent.  « Maginus  Geogr.  Simlerus  de  rep.  Helvet. 

lib.  i.  describit. 


Democritus  to  the  Reader. 


55 


fully  persuaded  they  would  prosper  in  this  island.  "With  us,  navigable  rivers 
are  most  part  neglected ; our  streams  are  not  great,  I confess,  by  reason  of  the 
narrowness  of  the  island,  yet  they  run  smoothly  and  even,  not  headlong,  swift, 
or  amongst  rocks  and  shelves,  as  foaming  E-hodanus  and  Loire  in  France, 
Tigris  in  Mesopotamia,  violent  Durius  in  Spain,  with  cataracts  and  whirl- 
pools, as  the  Ehine,  and  Danubius,  about  Shaffausen,  Lausenburgh,  Linz,  and 
Cremmes,  to  endanger  navigators;  or  broad  shallow,  as  Neckar  in  the  Pala- 
tinate, Tibris  in  Italy ; but  calm  and  fair  as  Arar  in  France,  Hebrus  in  Mace- 
donia, Eurotas  in  Laconia,  they  gently  glide  along,  and  might  as  well  bo 
repaired  many  of  them  (I  mean  Wye,  Trent,  Ouse,  Thamisis  at  Oxford,  the 
defect  of  which  we  feel  in  the  mean  time)  as  the  Kiver  of  Lee  from  Ware  to 
London.  B.  Atwater  of  old,  or  as  some  will  Henry  I,,  ^made  a channel  from 
Trent  to  Lincoln,  navigable;  which  now,  saith  Mr.  Camden,  is  decayed,  and 
much  mention  is  made  of  anchors,  and  such  like  monuments  found  about  old 
* Verulamium,  good  ships  have  formerly  come  to  Exeter,  and  many  such  places, 
whose  channels,  havens,  ports,  are  now  barred  and  rejected.  We  contemn  this 
benefit  of  carriage  by  waters,  and  are  therefore  compelled  in  the  inner  parts  of 
this  island,  because  portage  is  so  dear,  to  eat  up  our  commodities  ourselves, 
and  live  like  so  many  boars  in  a sty,  for  want  of  vent  and  utterance. 

We  have  many  excellent  havens,  royal  havens,  Falmouth,  Portsmouth,  Mil- 
ford, &c.  equivalent  if  not  to  be  preferred  to  that  Indian  Havanna,  old  Brun- 
dusium  in  Italy,  Aulis  in  Greece,  Ambracia  in  Acarnia,  Suda  in  Crete,  which 
have  few  ships  in  them,  little  or  no  traffic  or  trade,  which  have  scarce  a village 
on  them,  able  to  bear  great  cities,  sed  viderint  politici.  I could  here  justly  tax 
many  other  neglects,  abuses,  errors,  defects  among  us,  and  in  other  countries, 
depopulations,  riot,  drunkenness,  &c.  and  many  such,  quce  nunc  in  aurem 
susurrare  non  libet.  But  I must  take  heed,  ne  quid  gravius  dicam,  that  I do 
not  overshoot  myself,  Sus  Minervam,  I am  forth  of  my  element,  as  you  perad- 
venture  suppose;  and  sometimes  veritas  odium  parit,  as  he  said,  “verjuice  and 
oatmeal  is  good  for  a parrot.”  For  as  Lucian  said  of  an  historian,  I say  of  a 
politician.  He  that  will  freely  speak  and  write,  must  be  for  ever  no  subject, 
under  no  prince  or  law,  but  lay  out  the  matter  truly  as  it  is,  not  caring  what 
any  can,  will,  like  or  dislike. 

We  have  good  laws,  I deny  not,  to  rectify  such  enormities,  and  so  in  all 
other  countries,  but  it  seems  not  always  to  good  purpose.  We  had  need  of 
some  general  visitor  in  our  age,  that  should  reform  what  is  amiss;  a just 
army  of  Bosie-crosse  men,  for  they  will  amend  all  matters  (they  say),  religion, 
policy,  manners,  with  arts,  sciences,  &c.  Another  Attila,  Tamerlane,  Hercules, 
to  strive  with  Achelous,  Augece  stahulum  purgare,  to  subdue  tyrants,  as  ^he 
did  Diomedes  and  Busiris:  to  expel  thieves,  as  he  did  Cacus  and  Lacinius: 
to  vindicate  poor  captives,  ^as  he  did  Hesione:  to  pass  the  torrid  zone,  the 
deserts  of  Lybia,  and  purge  the  world  of  monsters  and  Centaurs:  or  another 
Theban  Crates  to  reform  our  manners,  to  compose  quarrels  and  controversies, 
as  in  his  time  he  did,  and  was  therefore  adored  for  a god  in  Athens.  “As 
Hercules  ^ purged  the  world  of  monsters,  and  subdued  them,  so  did  he  fight 
against  envy,  lust,  anger,  avarice,  &c.  and  all  those  feral  vices  and  monsters  of 
the  ininffi^  It  were  to  be  wished  we  had  some  such  visitor,  or  if  wishing 
would  serve,  one  had  such  a ling  or  rings,  as  Timolaus  desired  in  ‘Lucian,  by 
virtue  of  which  he  should  be  as  strong  as  10,000  men,  or  an  army  of  giants, 
go  invisible,  open  gates  and  castle  doors,  have  what  treasure  he  would,  trans- 


fCamdcn  in  Lincolnshire.  Fossedike.  * Near  S.  Albans,  “which  must  not  now  be  whispered  in 

the  ear.”  eLisius  Girald.  Nat.  comes.  •*  Apuleius,  lib.  4.  Flor.  Lar.  familiaris  inter  homines  setatis 
Buaj  cultus  est,  litium  omnium  et  jurgiorum  inter  propinquos  arbiter  et  disceptator.  Adversus  iracundiara, 
invidiam,  avaritiam,  libidinem,  ceteraq;  animi  human!  vitia  et  monstra  philosophus  iste  Hercules  fuit. 
■Pestes  eas  mentibus  exegit  omnes,  &c.  ‘ Votis  navig. 


56 


Democritus  to  the  Reader. 


port  himself  in  an  instant  to  what  place  he  desired,  alter  affections,  cure  ali 
manner  of  diseases,  that  he  might  range  over  the  world,  and  reform  all  dis- 
tressed states  and  person^,  as  he  would  himself.  He  might  reduce  those 
wandering  Tartars  in  order,  that  infest  China  on  the  one  side,  Muscovy,  Poland, 
on  the  other;  and  tame  the  vagabond  Arabians  that  rob  and  spoil  those  eastern 
countries,  that  they  should  never  use  more  caravans,  or  janizaries  to  conduct 
them.  He  might  root  out  barbarism  out  of  America,  and  fully  discover  Terra, 
Australis  Incognita,  find  out  the  north-east  and  north-west  passages,  drain 
those  mighty  Mseotian  fens,  cut  down  those  vast  Hircinian  woods,  irrigate  those 
barren  Arabian  deserts,  &c.  cure  us  of  our  epidemical  diseases,  scorhutum, 
plica,  morhus  N eapolitanus,  dec.  end  all  our  idle  controversies,  cut  off  our  tumul- 
tuous desires,  inordinate  lusts,  root  out  atheism,  impiety,  heresy,  schism,  and 
superstition,  which  now  so  crucify  the  world,  catechise  gross  ignorance,  purge 
Italy  of  luxury  and  riot,  Spain  of  superstition  and  jealousy,  Germany  of  drunk- 
enness, all  our  northern  country  of  gluttony  and  intemperance,  castigate  our 
hard-hearted  parents,  masters,  tutors;  lash  disobedient  children,  negligent 
servants,  correct  these  spendthrifts  and  prodigal  sons,  enforce  idle  persons  to 
work,  drive  drunkards  off  the  alehouse,  repress  thieves,  visit  corrupt  and  tyran- 
nizing magistrates,  (fee.  But  as  L.  Licinius  taxed  Timolaus,  you  may  us. 
These  are  vain,  absurd  and  ridiculous  wishes  not  to  be  hoped  : all  must  be  as 
it  is,  ^Bocchalinus  may  cite  commonwealths  to  come  before  Apollo,  and  seek 
to  reform  the  world  itself  by  commissioners,  but  there  is  no  remedy,  it  may 
not  be  redressed,  desinent  homines  turn  demum  stultescere  quando  esse  desinent, 
so  long  as  they  can  wag  their  beards,  they  will  play  the  knaves  and  fools. 
Because,  therefore,  it  is  a thing  so  difficult,  impossible,  and  far  beyond  Her- 
cules’ labours  to  be  performed;  let  them  be  rude,  stupid,  ignorant,  incult,  lapis 
supper  lapidem  sedeat,  and  as  the  ‘apologist  will,  resp.  tussi,  et  graveolentia 
lahoret,  mundus  vitio,  let  them  be  barbarous  as  they  are,  let  them  “tyrannize, 
epicurize,  oppress,  luxuriate,  consume  themselves  with  factions,  superstitions, 
lawsuits,  wars  and  contentions,  live  in  riot,  poverty,  want,  misery;  rebel, 
wallow  as  so  many  swine  in  their  own  dung,  with  Ulysses’  companions,  stultos 
jubeo  esse  lihenter,  I will  yet,  to  satisfy  and  please  myself,  make  an  Utopia 
of  mine  own,  a new  Atlantis,  a poetical  commonwealth  of  mine  own,  in  which 
I will  freely  domineer,  build  cities,  make  laws,  statutes,  as  I list  myself.  And 

why  may  I not? Pictorihus  atque  poetis,  dec.  You  know  what  liberty 

poets  ever  had,  and  besides,  my  predecessor  Democritus  was  a politician,  a 
recorder  of,Abdera,  a law  maker  as  some  say;  and  why  may  not  I presume  so 
much  as  he  did?  Howsoever  I will  adventure.  For  the  site,  if  you  will 
needs  urge  me  to  it,  I am  not  fully  resolved,  it  may  be  in  Terra  Australi 
Incognita,  there  is  room  enough  (for  of  my  knowledge  neither  that  hungry 
Spaniard,!  nor  Mercurius  Britannicus,  have  yet  discovered  half  of  it)  or  else 
one  of  those  floating  islands  in  Mare  del  Zur,  which  like  the  Cyanian  isles  in 
the  Euxine  sea,  alter  their  place,  and  are  accessible  only  at  set  times,  and  to 
some  few  persons ; or  one  of  the  Fortunate  isles,  for  who  knows  yet  w'here,  or 
which  they  are?  there  is  room  enough  in  the  inner  parts  of  America,  and 
northern  coasts  of  Asia.  But  I will  choose  a site,  whose  latitude  shall  be  45 
degrees  (I  respect  not  minutes)  in  the  midst  of  the  temperate  zone,  or  perhaps- 
under  the  equator,  that  ^paradise  of  the  world,  uhi  semper  vvrens  laurus,  dec. 
where  is  a perpetual  spring : the  longitude  for  some  reasons  I will  conceal. 
Yet  “ be  it  known  to  all  men  by  these  presents,”  that  if  any  honest  gentle- 
man will  send  in  so  much  money,  as  Cardan  allows  an  astrologer  for  casting 
a nativity,  he  shall  be  a sharer,  I will  acquaint  him  with  my  project,  or  if  any 

kRaggnalios,  part  2,  cap.  2,  et  part  3,  c.  17.  ’Velent.  Andreje  Apolog.  manip.  604.  “ Qul 

sordidus  est,  sordescat  adhuc.  * llor.  f Ferdinando  Quir.  1612.  J Vide  Acosta  et  Laiet. 


Democritus  to  the  Reader. 


57 


worthy  man  will  stand  for  any  temporal  or  spiritual  office  or  dignity,  (for  as 
he  said  of  his  archbishopric  of  Utopia,  ’tis  sanctus  ambitus,  and  not  amiss  to 
be  sought  after,)  it  shall  be  freely  given  without  all  intercessions,  bribes,, 
letters,  &c.  his  own  worth  shall  be  the  best  spokesman;  and  because  we  shall 
admit  of  no  deputies  or  advowsons,  if  he  be  sufficiently  qualified,  and  as  able’ 
as  willing  to  execute  the  place  himself,  he  shall  have  present  possession.  It 
shall  be  divided  into  12  or  13  provinces,  and  those  by  hills,  rivers,  road- ways, 
or  some  more  eminent  limits  exactly  bounded.  Each  province  shall  have  a 
metropolis,  which  shall  be  so  placed  as  a centre  almost  in  a circumference,  and 
the  rest  at  equal  distances,  some  12  Italian  miles  asunder,  or  thereabout,  and 
in  them  shall  be  sold  all  things  necessary  for  the  use  of  man;  statis  horis  et 
diehus,  no  market  towns,  markets  or  fairs,  for  they  do  but  beggar  cities  (nO' 
village  shall  stand  above  6,  7,  or  8 miles  from  a city)  except  those  emporiums 
which  are  by  the  sea  side,  general  staples,  marts,  as  Antwerp,  Venice,  Bergen 
of  old,  London,  &c.  cities  most  part  shall  be  situated  upon  navigable  rivers  or 
lakes,  creeks,  havens;  and  for  their  form,  regular,  round,  square,  or  long  square, 
“ with  fair,  broad,  and  straight  “streets,  houses  uniform,  built  of  brick  and  stone, 
like  Bruges,  Brussels,  Bhegium  Lepidi,  Berne  in  Switzerland,  Milan,  Mantua„ 
Crema,  Cambalu  in  Tartary,  described  by  M.  Bolus,  or  that  Venetian  palma.  I 
will  admit  very  few  or  no  suburbs,  and  those  of  baser  building,  walls  only  to  keep 
out  man  and  horse,  except  it  be  in  some  frontier  towns,  or  by  the  sea  side,  and 
those  to  be  fortified  “after  the  latest  manner  of  fortification,  and  situated  upon 
convenient  havens,  or  opportune  places.  In  every  so  built  city,  I will  have 
convenient  churches,  and  separate  places  to  bury  the  dead  in,  not  in  church- 
yards; a citadella  (in  some,  not  all)  to  command  it,  prisons  for  offenders,  oppor- 
tune market  places  of  all  sorts,  for  corn,  meat,  cattle,  fuel,  fish,  commodious 
courts  of  justice,  public  halls  for  all  societies,  bourses,  meeting  places,  armouries, 
Pin  which  shall  be  kept  engines  for  quenching  of  fire,  artillery  gardens,  public 
walks,  theatres,  and  spacious  fields  allotted  for  all  gymnastic  sports,  and  honest 
recreations,  hospitals  of  all  kinds,  for  children,  orphans,  old  folks,  sick  men, 
mad  men,  soldiers,  pest  houses,  <fec.  not  built  precarid,  or  by  gouty  benefactors, 
who,  when  by  fraud  and  rapine  they  have  extorted  all  tlieir  lives,  oppressed 
whole  provinces,  societies,  &c.  give  something  to  pious  uses,  build  a satisfactory 
alms-house,  school  or  bridge,  &c.  at  their  last  end  or  before  perhaps,  which  is 
no  otherwise  than  to  steal  a goose,  and  stick  down  a feather,  rob  a thousand 
to  I'elieve  ten;  and  those  hospitals  so  built  and  maintained,  not  by  collections, 
benevolences,  donaries,  for  a set  number,  (as  in  ours,)  just  so  many  and  no 
more  at  such  a rate,  but  for  all  those  who  stand  in  need,  be  they  more  or  less, 
and  that  ex  publico  cerario,  and  so  still  maintained,  non  nobis  solum  nati 
sumus,  dec.  I will  have  conduits  of  sweet  and  good  water,  aptly  disposed  in 
each  town,  common  ^granaries,  as  at  Dresden  in  Misnia,  Stetein  in  Pomer- 
land,  Noremberg,  &c.  Colleges  of  mathematicians,  musicians,  and  actors,  a.s 
of  old  at  Labedum  in  Ionia,  *'alchy mists,  physicians,  artists,  and  philosophers  :, 
that  all  arts  and  sciences  may  sooner  be  perfected  and  better  learned ; and' 
public  historiographers,  as  amongst  those  ancient  ® Persians,  qui  in  commen- 
tarios  referebant  quee  memoratu  digna  gerebantur,  informed  and  appointed  by 
the  state  to  register  all  famous  acts,  and  not  by  each  insufficient  scribbler, 
partial  or  parasitical  pedant,  as  in  our  times.  I will  provide  public  schools  of 
all  kinds,  singing,  dancing,  fencing,  &c.  especially  of  grammar  and  languages^ 
not  to  be  taught  by  those  tedious  precepts  ordinarily  used,  but  by  use,  example. 


“Vide  Patritmm,  lit).  8.  tit.  10.  de  Instit.  Reipub.  " Sic  olim  Ilippodamus  Milesius  Arist.  polit.  cap. 
11.  et  Vitruvius  1.  1.  c.  ult.  <>  With  -walls  of  earth,  &c.  p De  his  Plin.  epist.  42.  lib.  2.  et  Tacit, 

Annal.  13.  lib.  <1  Vide  Brisonium  de  regno  Perse  lib.  3.  de  his  et  Vegetiura,  lib.  2.  cap.  3.  de  Annona. 

••Xot  to  make  gold,  but  for  matters  of  physic.  * Bresonius  Josephus,  lib.  21.  antiquit.  Jud.  cap. 

Herod,  lib.  3. 


58 


. Democritus  to  the  Reader. 


conversation/  as  travellers  learn  abroad,  and  nurses  teach  their  children : as 
I will  have  all  such  places,  so  will  I ordain  "public  governors,  fit  officers  to 
each  place,  treasurers,  sediles,  questors,  overseers  of  pupils,  widows’  goods, 
and  all  public  houses,  &c.  and  those  once  a year  to  make  strict  accounts  of  all 
receipts,  expenses,  to  avoid  confusion,  et  sic  Jiet  ut  non  ahsuinant  (as  Pliny  to 
Trajan,)  quodpudeat  dicere.  They  shall  be  subordinate  to  those  higher  officers 
and  governors  of  each  city,  which  shall  not  be  poor  tradesmen,  and  mean 
artificers,  but  noblemen  and  gentlemen,  which  shall  be  tied  to  residence  in 
those  towns  they  dwell  next,  at  such  set  times  and  seasons:  for  I see  no 
reason  (which  ^Hippolitus  complains  of)  ^‘that  it  should  be  more  dishonour- 
able for  noblemen  to  govern  the  city  than  the  country,  or  unseemly  to  dwell 
there  now,  than  of  old,”  will  have  no  bogs,  fens,  marshes,  vast  woods, 
deserts,  heaths,  commons,  but  all  inclosed;  (yet  not  depopulated,  and  there- 
fore take  heed  you  mistake  me  not)  for  that  which  is  common,  and  every 
man’s,  is  no  man’s;  the  richest  countries  are  still  inclosed,  as  Essex,  Kent, 
with  us,  &c.  Spain,  Italy;  and  where  inclosures  are  least  in  quantity,  they  are 
best  "'husbanded,  as  about  Florence  in  Italy,  Damascus  in  Syria,  &c.  which 
are  liker  gardens  than  fields.  I will  not  have  a barren  acre  in  all  my  terri- 
tories, not  so  much  as  the  tops  of  mountains : where  nature  fails,  it  shall  be 
supplied  by  art : "lakes  and  rivers  shall  not  be  left  desolate.  All  common 
highways,  bridges,  banks,  corrivations  of  waters,  aqueducts,  channels,  public 
works,  building,  &c.  out  of  a '’common  stock,  curiously  maintained  and  kept 
in  repair ; no  depopulations,  engrossings,  alterations  of  wood,  arable,  but  by  the 
consent  of  some  supervisors  that  shall  be  appointed  for  that  purpose,  to  see 
what  reformation  ought  to  be  had  in  all  places,  what  is  amiss,  how  to  help  it, 
et  quid  quoeque  ferat  reyio,  et  quid  quceque  recuset^  what  ground  is  aptest  for 
wood,  what  for  corn,  what  for  cattle,  gardens,  orchards,  fishponds,  &c.  wuth  a 
charitable  division  in  every  village,  (not  one  domineering  house  greedily  to 
swallow  up  all,  which  is  too  common  with  us)  what  for  lords,  ®what  for 
tenants;  and  because  they  shall  be  better  encouraged  to  improve  such  lands 
they  hold,  manure,  plant  trees,  drain,  fence,  &c.,  they  shall  have  long  leases,  a 
known  rent,  and  known  fine  to  free  them  from  those  intolerable  exactions  of 
tyrannizing  landlords.  These  supervisors  shall  likewise  appoint  what  quantity 
of  land  in  each  manor  is  fit  for  the  lord’s  demesnes,  ‘'what  for  holding  of 
tenants,  how  it  ought  to  be  husbanded,  ut^  magnetis  equis,  Minyoe  gens  cognita 
remis,  how  to  be  manured,  tilled,  rectified,  segetes  veniunt,  illic  fodiciiis 
tivce,  arbor ei  foetus  alibi,  alque  injussa  virescunt  Gramina,  and  what  proportion 
is  fit  for  all  callings,  because  private  professors  are  many  times  idiots,  ill 
husbands,  oppressors,  covetous,  and  know  not  how  to  improve  their  own,  or 
else  wholly  respect  their  own,  and  not  public  good. 

Utopian  parity  is  a kind  of  government,  to  be  wished  for,  '’rather  than 
■efiected,  Respub.  Christianopolitana,  Campanella’s  city  of  the  Sun,  and  that 
new  Atlantis,  witty  fictions,  but  mere  chimeras  and  Plato’s  community  in  many 


‘So  Lod.  Vires  thinks  best,  Commineus,  and  others.  " Plato  3.  de  legg.  .Ediles  creari  vult,  qui  fora,  fontes, 
vias,  portus,  plateas,  et  id  genus  alia  procurent.  Vide  Isaacum  Pontanum  de  civ.  Amstel.  hsec  omnia,  <fec. 
Gotardum  et  alios.  *De  Increm.  urb.  cap.  13.  Ingenue  fateor  me  non  intelligere  cur  ignobilius  sit  urbes 
bene  munitas  colere  nunc  quam  olim,  aut  cas£E  rusticse  prseesse  quam  urbi.  Idem  Ubertus  Foliot.,  de  Neapoli. 
y Ne  tantillum  quidem  soli  incultum  relinquitur,  ut  verum  sit  nepollicem  quidem  agri  in  his  regionibus  sterilera 
aut  infcecundum  reperiri.  Marcus  Hemingius  Augustanus  d-e  regno  Chinte,  1.  1.  c.  ? * M.  Carew,  in  his 

survey  of  Cornwall,  saith  that  before  that  country  was  inclosed,  the  husbandmen  drank  water,  did  eat  little 
or  no  bread,  fol.  66.  lib.  1.  their  apparel  was  coarse,  they  went  bare-legged,  their  dwelling  was  correspond, 
ent;  but  since  inclosure,  they  live  decently,  and  have  money  to  spend  (fol.  23);  when  their  fields  were 
common,  their  wool  was  coarse,  Cornish  hair;  but  since  inclosure,  it  is  almost  as  good  as  Cotswol,  and 
their  soil  much  mended.  Tusser,  cap.  52.  of  his  husbandly,  is  of  his  opinion,  one  acre  inclosed,  is  worth 
three  common.  The  country  inclosed  I praise;  the  other  delighteth  not  me,  for  nothing  of  wealth  it  doth 
raise,  <fcc.  • Incredibilis  navigiorum  copia,  nihilo  pauciores  in  aquis,  quam  in  continenti  commorantur. 
M.  Ricceus  expedit.  in  Sinas,  1.  1.  c.  3.  To  this  purpose,  Arist.  polit.  2.  c.  6.  allows  a third  part  of 

their  revenues,  Hippodamus  half.  <=  Ita  lex  Agraria  olim  Komse.  *1  Hie  segetes,  illic  veniunt  foelicius 
uvae,  Arborei  foetus  alibi,  atq;  injussa  virescunt  Gramina.  Virg.  1.  Georg.  « Lucanus,  1.  6.  * Virg. 

* Joh.  Valent.  Andreas,  Lord  Yerulam. 


Democritus  to  live  Reader. 


59 


things  is  impious,  absurd  and  ridiculous,  it  takes  away  all  splendour  and  mag’ 
nificence.  I will  have  several  orders,  degrees  of  nobility,  and  those  hereditary, 
not  rejecting  younger  brothers  in  the  mean  time,  for  they  shall  be  sufficiently 
provided  for  by  pensions,  or  so  qualified,  brought  up  in  some  honest  calling, 
they  shall  be  able  to  live  of  tliemselves.  I will  have  such  a proportion  of 
ground  belonging  to  every  barony,  he  that  buys  the  land  shall  buy  the 
barony,  he  that  by  riot  consumes  his  patrimony,  and  ancient  demesnes,  shall 
forfeit  his  honours.^  As  some  dignities  shall  be  hereditary,  so  some  again  by 
election,  or  by  gift  (besides  free  offices,  pensions,  annuities,)  like  our  bishop- 
rics, prebends,  the  Basso’s  palaces  in  Turkey,  the  ‘‘j^^ocurator’s  houses  and 
offices  in  Venice,  which,  like  the  golden  apple,  shall  be  given  to  the  v/orthiest, 
and  best  deserving  both  in  war  and  peace,  as  a reward  of  their  worth  and  good 
service,  as  so  man}^  goals  for  all  to  aim  at,  [honos  alit  artes)  and  encourage- 
ments to  others.  For  T hate  these  severe,  unnatural,  harsh,  German,  French, 
and  Venetian  decrees,  which  exclude  plebeians  from  honours,  be  they  never  so 
■'vise,  rich,  virtuous,  valiant,  and  well  qualified,  they  must  not  be  patricians, 
but  keep  their  own  rank,  this  is  naturce  helium  inferre,  odious  to  God  and  men, 
J abhor  it.  My  form  of  government  shall  be  monarchical. 

♦ “ nunquam  libertas  gratior  extat, 

Quam  sub  Kege  pio,”  &c. 

Few  laws,  but  those  severely  kept,  plainly  put  down,  and  in  the  mother  tongue, 
that  every  man  may  understand.  Every  city  shall  have  a peculiar  trade  or 
privilege,  by  which  it  shall  be  chiefly  maintained : ‘and  parents  shall  teach  their 
children  one  of  three  at  least,  bring  up  and  instruct  them  in  the  mysteries 
of  their  own  trade.  In  each  town  these  several  tradesmen  shall  be  so  aptly 
disposed,  as  they  shall  free  the  rest  from  danger  or  offence:  fire-trades,  as 
smiths,  forge-men,  brewers,  bakers,  metal-men,  &c.,  shall  dwell  apart  by  them- 
selves; dyers,  tanners,  felmongers,  and  such  as  use  water  in  convenient  places 
by  themselves:  noisome  or  fulsome  for  bad  smells,  as  butchers’  slaughter- 
houses, chandlers,  curriers,  in  remote  places,  and  some  back  lanes.  Frater- 
nities and  companies,  I approve  of,  as  merchants’  bourses,  colleges  of  druggists, 
physicians,  musicians,  &c.,  but  all  trades  to  be  rated  in  the  sale  of  wares,  as 
our  clerks  of  the  market  do  bakers  and  brewers ; corn  itself,  what  scarcity 
soever  shall  come,  not  to  exceed  such  a price.  Of  such  wares  as  are  trans- 
ported or  brought  in,  l"if  they  be  necessary,  commodious,  and  such  as  nearly 
concern  man’s  life,  as  corn,  wood,  coal,  &c.,  and  such  provision  we  cannot 
want,  I will  have  little  or  no  custom  paid,  no  taxes;  but  for  such  things  as  are 
for  pleasure,  delight,  or  ornament,  as  wine,  spice,  tobacco,  silk,  velvet,  cloth  of 
gold,  lace,  jewels,  &c.,  a greater  impost.  I will  have  certain  ships  sent  out  for 
new  discoveries  every  year,  ’and  some  discreet  men  appointed  to  travel  into  all 
neighbouring  kingdoms  by  land,  which  shall  observe  what  artificial  inventions 
and  good  laws  are  in  other  countries,  customs,  alterations,  or  aught  else, 
concerning  war  or  peace,  which  may  tend  to  the  common  good.  Ecclesiastical 
discipline,  Episcopos,  subordinate  as  the  other.  No  impropriations,  no  lay 
patrons  of  church  livings,  or  one  private  man,  but  common  societies,  corjDora- 
tions,  &c.,  and  those  rectors  of  benefices  to  be  chosen  out  of  the  Universities, 
examined  and  approved,  as  the  literati  in  China.  No  parish  to  contain  above 
a thousand  auditors.  If  it  were  possible,  I would  have  such  priests  as  should 


8 So  Is  it  in  the  kingdom  of  Naples  and  France.  *>  See  Contarenus  and  Osorius  de  rebus  gestis  Ema- 
nuelis.  * Claudian  1.7.  “ Liberty  never  is  more  gratifying  than  under  a pious  king.”  » Herodotus 
Erato  lib.  6.  Cum  ^gyptiis  Lacedemonii  in  hoc  congruunt,  quod  eorura  prsecones,  tibicines,  coqui,  et  reliqui 
artifices,  in  paterno  artificio  succedunt,  et  coquus  a coquo  gignitur,  et  paterno  opere  pefseverat.  Idem 
JIarcus  Polus  de  Quinzay.  Idem  Osorius  de  Emanuele  rege  Lusitano.  Riccius  de  Sinis.  ^ Hippol.  a 

collibus  de  increm.  urb.  c.  20.  Plato  idem  7.  de  legibus,  quae  ad  vitam  necessaria,  et  quibus  carere  non 
possumus,  nullum  depend!  vectigal,  &c.  'Plato  12  de  legibus.  40  annos  natos  vult,  ut  si  quid  memorabilo 
viderent  apud  exteros,  hoc  ipsum  in  rempub.  recipiatur. 


60 


Democritus  to  the  Deader. 


imitate  Christ,  charitable  lawyers  should  love  their  neighbours  as  themselves, 
temperate  raid  modest  physicians,  politicians  contemn  the  world,  philosophers 
should  know  themselves,  noblemen  live  honestly,  tradesmen  leave  lyiug  and 
cozening,  magistrates,  corruption,  &c.,  but  this  is  impossible,  I must  get  such 
as  I may.  I will  therefore  have  “of  lawyers,  judges,  advocates,  physicians, 
chirurgeons,  &c,,  a set  number,  “and  every  man,  if  it  be  possible,  to  plead  his 
own  cause,  to  tell  that  tale  to  the  judge  which  he  doth  to  his  advocate,  as  at 
Fez  in  Africa,  Bantam,  Aleppo,  Bagusa,  suam  quisque  causam  dicere  tenetur. 
Those  advocates,  chirurgeons,  and  “physicians,  which  are  allowed  to  be  main- 
tained out  of  the  P common  treasury,  no  fees  to  be  given  or  taken  upon  pain  of 
losing  their  places;  or  if  they  do,  very  small  fees,  and  when  the  cause  is  fully 
ended.  ''He  that  sues  any  man  shall  put  in  a pledge,  which  if  it  be  proved  be 
hath  wrongfully  sued  his  adversary,  rashly  or  maliciously,  he  shall  forfeit,  and 
lose.  Or  else  before  any  suit  begin,  the  plaintiff  shall  have  his  complaint 
approved  by  a set  delegacy  to  that  purpose ; if  it  be  of  moment  he  shall  be 
suffered  as  before,  to  proceed,  if  otherwise,  they  shall  determine  it.  All  causes 
shall  be  pleaded  suppresso  nomine,  the  parties’  names  concealed,  if  some  circum- 
stances do  not  otherwise  require.  Judges  and  other  officers  shall  be  aptly 
disposed  in  each  province,  villages,  cities,  as  common  arbitrators  to  hear  causes, 
a'i'd  end  all  controversies,  and  those  not  single,  but  three  at  least  on  the  bench 
at  once,  to  determine  or  give  sentence,  and  those  again  to  sit  by  turns  or  lots, 
and  not  to  continue  still  in  the  same  office.  ISTo  controversy  to  depend  above  a 
year,  but  without  all  delays  and  further  appeals  to  be  speedily  dispatched,  and 
linall}^  concluded  in  that  time  allotted.  These  and  all  other  inferior  magis- 
trates to  be  chosen  ®as  the  literati  in  China,  or  by  those  exact  suffrages  of  the 
‘Venetians,  and  such  again  not  to  be  eligible,  or  capable  of  magistracies, 
honours,  offices,  except  they  be  sufficiently  “qualitied  for  learning,  manners,  and 
that  by  the  strict  approbation  of  reputed  examiners:  * first  scholars  to  take 
place,  then  soldiers ; for  I am  of  Vigetius  his  opinion,  a scholar  deserves  better 
than  a soldier,  because  Unius  cetatis  sunt  quoe  for  titer  Jiunt,  quae  rero  pro- 
utilitate  Reipuh.  scribuntur,  ceterna:  a soldier’s  work  lasts  for  an  age,  a 
scholar’s  for  ever.  If  they  ^misbehave  themselves,  they  shall  be  deposed,  and 
accordingly  punished,  and  whether  their  offices  be  annual  ‘“or  otherwise,  once  a 
year  they  shall  be  called  in  question,  and  give  an  account;  for  men  are  partial 
and  passionate,  merciless,  covetous,  corrupt,  subject  to  love,  hate,  fear,  favour, 
&c.,  omne  sub  regno  graviore  regnum:  like  Solon’s  Areopagites,  or  those  Homan* 
Censors,  some  shall  visit  others,  and  “be  visited  invicem  themselves,  ^they  shall 
oversee  that  no  prowling  officer,  under  colour  of  authority,  shall  insult  over  his 
inferiors,  as  so  many  wild  beasts,  oppress,  domineer,  flea,  grind,  or  trample  on,, 
be  partial  or  corrupt,  but  that  there  be  cequabile  jus,]\xs>ticQ  equally  done,  live 
as  friends  and  brethren  together;  and  which  “Sesellius  would  have  and  so  much 
desires  in  his  kingdom  of  France,  “ a diapason  and  sweet  harmony  of  kings, 


m Simlerus  in  Helvetia.  " Utopienses  causiaicos  excludunt,  qui  causas  callide  et  vafre  tractent  et 

disputent.  Iniquissimum  censent  hominem  ullis  obligari  legibus,  quae  aut  numerosiores  sunt,  quam  ut  perlegi: 
queant,  aut  obscuriores  quam  ut  k quovis  possint  intelligi.  Volunt  ut  suam  quisque  causam  agat,  eamq; 
referat  Judici  quam  narraturus  fuerat  patrono;  sic  minus  erit  ambagura,  et  veritas  facilius  elicietur.  Moi'. 
Utop.  1.  2.  o Medici  ex  publico  victum  sumunt.  Boter.  1.  1.  c.  5.  de  O^gyptiis.  p De  his  lege  Patrit. 
1.  3.  tit.  8.  de  reip.  Instit.  a Nihil  h clientibus  patroni  accipiant,  priusquam  lis  finita  est.  Bard.  Argeiu 
lib.  3.  '■  It  is  so  in  most  A-ee  cities  in  Germany.  » Mat.  Riccius  exped.  in  Sinas,  1.  1.  c.  5.  de  exarai- 

natione  electionum  copiose  Agit,  &c.  ‘Contar.  de  repub.  Venet.  1.  1.  “ Osor.  1.  11.  de  reb.  gest. 

Eman.  Qui  in  literis  maximos  progressus  fecerint  maximis  honoribus  afficiuntur,  secundus  honoris  gradus 
militibus  assignatur,  postremi  ordinis  mechanicis,  doctorum  hominum  judiciis  in  altiorem  locum  qui.sq; 

priEfCrtUr  * ' * in  rUr^nH-rti-aa  /»rtn  .sonn  i f n T»  in 

primas  ' 

arma  togiu.  . . - . , . r o x* 

if  a Senator,  instantly  deposed.  Simlerus.  * Not  above  three  years,  Arist.  poht.  o.  c.  8.  “JNain 

quis  custodiet  ipsos  custodes  ? ^ Cytreus  in  Greisgeia._  Qui  non  ex  sublimi  despiciant  infeiores,  nec  ut 

bestias  conculccnt  sibi  subditos,  auctoritatis  nomini  confisi,  &c. 

1 ii  2. 


<Sesellius  de  rep.  Gallorum,  lib. 


Democritus  to  tlie  Read&r. 


61- 


princes,  noLles,  and  plebeians  so  mutually  tied  and  involved  in  love,  as  well  as 
laws  and  authority,  as  that  they  never  disagree,  insult  or  encroach  one  upon 
another.”  If  any  man  deserve  well  in  his  office  he  shall  be  rewarded. 

“ quis  enim  virtutcm  amplectitur  ipsam, 

Proemia  si  tollas?” * 

He  that  invents  anything  for  public  good  in  anyart  or  science,  writes  a treatise, 
^ or  performs  any  noble  exploit,  at  home  or  abroad,  ® shall  be  accordingly 
enriched,  ^ honoured,  and  jireferred.  I say  with  Hannibal  in  Ennius,  Hostem 
qui  feriet  erit  mihi  Carthaginiensis,  let  him  be  of  what  condition  he  will,  in  all 
offices,  actions,  he  that  deserves  best  shall  have  best. 

Tilianus  in  Philonius,  out  of  a charitable  mind  no  doubt,  wished  all  his  books 
were  gold  and  silver,  jewels  and  precious  stones,  tto  redeem  captives,  set  free 
prisoners,  and  relieve  all  poor  distressed  souls  that  wanted  means ; religiously 
done,  I deny  not,  but  to  what  purpose!  Suppose  this  were  so  well  done,  within 
a little  after,  though  a man  had  Croesus’  wealth  to  bestow,  there  would  be  as 
many  more.  Wherefore  I will  suffer  no  ^beggars,  rogues,  vagabonds,  or  idle 
persons  at  all,  that  cannot  give  an  account  of  their  lives  how  they  ^ maintain 
themselves.  If  they  be  impotent,  lame,  blind,  and  single,  they  shall  be  suffi- 
ciently maintained  in  several  hospitals,  built  for  that  purpose ; if  married  and 
inhrm,  past  work,  or  by  inevitable  loss,  or  some  such  like  misfortune  cast 
behind,  by  distribution  of  ‘ corn,  Kouse-rent  free,  annual  pensions  or  money, 
they  shall  be  relieved,  and  highly  rewarded  for  their  good  service  they  have 
formerly  done;  if  able,  they  shall  be  enforced  to  work.  “'‘For  I see  no  reason 
(as  'he  said)  why  an  epicure  or  idle  drone,  a rich  glutton,  a usurer,  should  live 
at  ease  and  do  nothing,  live  in  honour,  in  all  manner  of  pleasures,  and  oppress 
others,  when  as  in  the  meantime  a poor  labourer,  a smith,  a carpenter,  an 
husbandman  that  hath  spent  his  time  in  continual  labour,  as  an  ass  to  carry 
burdens  to  do  the  commonwealth  good,  and  without  whom  we  cannot  live,  shall 
be  left  in  his  old  age  to  beg  or  starve,  and  lead  a miserable  life  worse  than  a 
jument.”  As  “'all  conditions  shall  be  tied  to  their  task,  so  none  shall  be  over- 
tired, but  have  their  set  times  of  recreations  and  holidays,  indulgere  genio, 
feasts  and  merry  meetings,  even  to  the  meanest  artificer,  or  basest  servant, 
once  a week  to  sing  or  dance,  (though  not  all  at  once)  or  do  whatsoever  he 
shall  please;  like  "that  Saccarum  festum  amongst  the  Persians,  those  Saturnals 
in  Pome,  as  well  as  his  master.  ® If  any  be  drunk,  he  shall  drink  no  more  wine 
or  strong  drink  in  a twelvemonth  after.  A bankrupt  shall  be  ^ Gatademiatus 
^?^fi[77^J[?^i^^6a^ro,publiclyshamed,  and  he  that  cannot  pay  his  debts,  if  by  riot  or 
negligence,  he  have  been  impoverished,  shall  be  for  a twelvemonth  imprisoned, 
if  in  that  space  his  creditors  be  not  satisfied,  ‘^he  shall  be  hanged.  He  ''that 


♦ “ For  -who  would  cultivate  virtue  itself,  if  you  were  to  take  away  the  rcAvard  ?”  d si  quis  egregium 
aut  hello  aut  pace  perfecerit.  Sesel.  1.  1.  e Ad  regendara  rempub.  soli  literati  admittuntur,  nec 

ad  cam  rem  gratia  magistratuum  aut  regis  indigent,  omnia  explorata  cujusq;  scientia  et  virtute  pendent. 
Kiccius  lib,  1.  cap.  5.  fin  defuncti  locum  eum  jussit  subrogari,  qui  inter  majores  virtute  I'eliquis 

praiiret;  non  fuit  apud  mortales  ullum  excellentius  certamen,  aut  cujus  victoria  magis  esset  expetenda,  non 
■enim  inter  celeres  celerrimo,  non  inter  robustos  robustissimo,  &c.  f Nullum  videres  vel  in 

hac  vel  in  vicinis  regionibus  pauperem,  nullum  obieratum,  &c.  s Nullus  mendicus  apud  Sinas, 

nemini  sano,  quamvis  oculis  turbatus  sit,  mendicare  permittitur,  omnes  pro  viribus  laborare  coguntur, 
caeci  molis  trusatilibus  versandis  addicuntur,  soli  hospitiis  gaudent,  qui  ad  labores  sunt  inepti.  Osor.  1.  11. 
<le  reb.  gest.  Eman.  Homing,  de  reg.  Chin.  1.  1,  c.  3.  Gotard.  Arth.  Orient.  Ind.  descr.  h Alex,  ab 

Alex.  3.  c.  12.  ‘ Sic  olim  liomae  Isaac.  Tontan.  de  his  optime.  Amstel.  1.  2.  c.  9.  ki(jem  Aristot. 

pol.  5.  c.  8.  Vitiosum  quum  soli  pauperum  liberi  educantur  ad  labores,  nobilium  et  divitum  in  voluptatibus 
et  deliciis.  > Quae  base  injustitia  ut  nobilis  quispiam,  aut  feenerator  qui  nihil  agat,  lautam  et  splendidam 
vitara  agat,  otio  et  deliciis,  quum  interim  auriga,  faber,  agricola,  quo  respub.  carere  non  potest,  vitam  adeo 
iniseram  ducat,  ut  pejor  quam  jumentorum  sit  ejus  conditio  ? Iniqua  resp.  quee  dat  parasitis,  adulatoribus, 
inanium  voluptatum  artiticibus  generosis  et  otiosis  tanta  munera  prodigit,  at  contra  agricolis,  carbonariis, 
aurigis,  fabris,  &c.  nihil  prospicit,  sed  eorum  abusa  labore  florentis  setatis,  fame  penset  et  aerumnis,  Mor. 
Utop.  1.2.  “In  Segovia  nemo  otiosus,  nemo  mendicus  nisi  per  setatem  aut  morbum  opus  facere 

non  potest : nulli  deest  unde  victum  quaerat,  aut  quo  se  exerceat.  Cypr.  Echovius  Delit.  Hispan.  Nullus 
Genevae  otiosus,  ne  septennis  puer.  Paulus  lleuzner  Itiner.  " Athensus,  1.  12.  “Simlerus  de 

reptib.  Ilelvet.  i-  Spartian.  olim  Komae  sic.  *1  He  that  provides  not  for  his  family,  Is  worse  than 

a thief.  PauL  ^ Alfredi  lex : utraq;  man  us  et  lingua  praecidatur,  nisi  earn  capite  redemerit. 


1 


62 


jjefmcritus  to  the  Reader. 


commits  sacrilege  sliall  lose  his  hands ; he  that  bears  false  witness,  or  is  of 
perjury  convicted,  shall  have  his  tongue  cut  out,  except  ho  redeem  it  with  his 
head.  Murder,  * adultery,  shall  be  punished  by  death,  * but  not  theft,  except 
it  be  some  more  grievous  oftence,  or  notorious  offenders:  otherwise  they  shall 
be  condemned  to  the  galleys,  mines,  be  his  slaves  whom  they  have  offended, 
during  their  lives.  I hate  all  hereditary  slaves,  and  that  durain  Persarum 
legem  as  " Brisonius  calls  it;  or  as  ^ Ammianus,  impendio  formidatas  et  abo- 
minandas  leges,  per  quas  ob  noxam  unius,  omnis  propinquitas  peril,  hard  law 
that  wife  and  children,  friends  and  allies,  should  suffer  for  the  father’s  offence. 

No  man  shall  marry  until  he  ^be  25,  no  woman  till  she  be  20,  ^nisi  aliter 
dispensatuin  faerit.  If  one  ® die,  the  other  party  shall  not  marry  till  six 
months  after;  and  because  many  families  are  compelled  to  live  niggardl}^, 
exhaust  and  undone  by  great  dowers,  none  shall  be  given  at  all,  or  very 
little,  and  that  by  supervisors  rated,  they  that  are  foul  shall  have  a greater 
portion ; if  fair,  none  at  all,  or  very  little : ® howsoever  not  to  exceed  such  a 
rate  as  those  supervisors  shall  think  lit.  And  when  once  they  come  to  those 
years,  poverty  shall  hinder  no  man  from  marriage,  or  any  other  respect,  “ but 
all  shall  be  rather  enforced  than  hindered,  ® except  they  be  ^ dismembered,  or 
grievously  deformed,  infirm,  or  visited  with  some  enormous  hereditary  disease, 
in  body  or  mind;  in  such  cases  upon  a great  pain,  or  mulct,  ^man  or  woman 
shall  not  marry,  other  order  shall  be  taken  for  them  to  their  content.  If 
people  overabound,  they  shall  be  eased  by  ^ colonies. 

*No  man  shall  wear  w'eapons  in  any  city.  The  same  attire  shall  be  kept, 
and  that  proper  to  several  callings,  by  which  they  shall  be  distinguished. 
^ Luxus  fanerum  shall  be  taken  away,  that  intempestive  expense  moderated, 
and  many  others.  Brokers,  takers  of  pawns,  biting  usurers,  I will  not  admit; 
yet  because  hie  cum  hominibus  non  cum  diis  agitur,  we  converse  here  with 
men,  not  with  gods,  and  for  the  hardness  of  men’s  hearts,  I will  tolerate  some 
kind  of  usury.*  If  we  were  honest,  I confess,  si  probi  essemus,  we  should 
have  no  use  of  it,  but  being  as  it  is,  vre  must  necessarily  admit  it.  Howsoever 
most  divines  contradict  it,  dicimus  injicias,  sed  vox  ea  sola  reperta  est,  it  must 
be  winked  at  by  politicians.  And  yet  some  great  doctors  approve  of  it,  Calvin, 
Bucer,  Zanchius,  P.  Martyr,  because  by  so  many  grand  lawyers,  decrees  of 
emperors,  princes’  statutes,  customs  of  commonwealths,  churches’  approbations, 
it  is  permitted,  &c.  I will  therefore  allow  it.  But  to  no  private  persons,  nor 
to  every  man  that  will,  to  orphans  only,  maids,  widows,  or  such  as  by  reason  of 
their  age,  sex,  education,  ignorance  of  trading,  know  not  otherwise  how  to 
employ  it ; and  those  so  approved,  not  to  let  it  out  apart,  but  to  bring  their 
money  to  a “ common  bank  which  shall  be  allowed  in  every  city,  as  in  Genoa, 
Geneva,  Nuremberg,  Venice,  at  “5,  6,  7,  not  above  8 per  centum,  as  the 


’ Si  quis  nuptam  stupi'arit,  virga  virilis  ei  praeciciatur;  si  mulier,  nasus  et  aiii-icula  praecidantur.  Alfrecii  i 

le^s.  En  leges  ipsi  Veneri  Martiq;  timendas.  ‘ I’auperes  non  peccant,  quum  extrema  necessitate  coacti,  i 

rem  alienam  capiunt.  Maldonat.  summula  qiiisst.  8.  art.  3.  Ego  cum  illis  sentio  qui  licere  putant  a ^ 

divite  clam  accipere,  qui  tenetur  pauperi  subvenire.  Emmanuel  Sa.  Aplior.  confess.  “Lib.  2. 

de  reg.  Persarum.  ■*Lib.  24.  y Aliter  Aristoteles,  a man  at,25,  a woman  at  20.  polit.  ; 

* Lex.  olim  Licurgi,  hodie  Cliinensium ; vide  Plutarchum,  Iticcium,  Hemmingium,  Arniseum,  Nevisanum,  i 
et  alios  de  liac  quicstione.  “ Alfredus.  Apud  Lacones  olim  virgines  sine  dote  nubebant. 

Boter.  1.  3.  c.  3.  «Lege  cautum  non  ita  pridem  apud  Venetos,  ne  quis  Patritius  dotem  excederet 

1500  coron.  <ibux.  Synag.  Jud.  Sic  Judsei.  l.eo  Afer  Africae  descript,  nesint  aliter  incontinenteS’ 

ob  reipub.  bonum.  Ut  August.  Coesar.  orat.  ad  cielibes  Romanos  olim  edocuit.  .Morbo  laborans, 

qui  in  prolem  facile  diffunditur,  ne  genus  humanum  fceda  contagione  Isdatur,  juventute  castratur,  mulieres 
tales  procul  a consortio  virorum  ablegantur,  &c.  Hector  Boethius  hist.  lib.  1.  de  vet.  Scotorum  moribus. 
‘’Speciosissimi  juvenes  liberis  dabunt  operam.  Plato  5.  de  legibus.  eTlie  Saxons  exclude  dumb, 

blind,  leprous,  and  such  like  persons  from  all  inheritance,  as  we  do  fools.  ^ Ut  olim  Romani, 

Ilispani  hodie,  &c.  'Riccius  lib.  11.  cap.  5.  de  Sinarum  expedit.  sic  Hispani  cogunt  Mauros  armu 

deponere.  So  it  is  in  most  Italian  cities.  Idem  Plato  12.  de  legibas,  it  hath  ever  been  immoderate, 

vide  Guil.  Stuckium  antiq.  convival.  lib.  1.  cap.  26.  > Plato  a.  de  legibus.  "'As  those 

Lombards  beyond  Seas,  though  with  some  reformation,  mons  pietatis,  or  bank  of  charity,  as  JIalines  terms 
it,  cap.  33.  Lex  mercat  part  2.  that  lend  money  upon  easy  pawns,  or  take  money  upon  adventure  for  men  a 
lives.  " That  proportion  will  make  merchandise  increase,  land  dearer,  and  better  improved,  as  re  hath 
Judicially  proved  in  his  tract  of  usury,  exhibited  to  the  Parliament  anno  1621. 


Democritus  to  the  Reader, 


supervisors,  or  CBrarii  prcefecti  shall'  think  fit.  ®And  as  it  shall  not  be  lawfi" 
for  each  man  to  be  an  usurer  that  will,  so  shall  it  not  be  lawful  for  all  to  takd 
up  money  at  use,  not  to  prodigals  and  spendthrifts,  but  to  merchants,  youn^ 
tradesmen,  such  as  stand  in  need,  or  know  honestly  how  to  employ  it,  whose 
necessity,  cause  and  condition  the  said  supervisors  shall  approve  of. 

I will  have  no  private  monopolies,  to  enrich  one  man,  and  beggar  a multi- 
tude, ^multiplicity  of  offices,  of  supplying  by  deputies,  weights  and  measures, 
the  same  throughout,  and  those  rectified  by  the  Frimum  mobile,  and  sun’s 
motion,  threescore  miles  to  a degree  according  to  observation,  1000  geometri- 
cal paces  to  a mile,  five  foot  to  a pace,  twelve  inches  to  a foot,  &c.  and  from 
measures  known  it  is  an  easy  matter  to  rectify  weights,  &c.  to  cast  up  all,  and 
resolve  bodies  by  algebra,  stereometry.  I hate  wars  if  they  be  not  ad  loopuli 
salutem,  upon  urgent  occasion,  “ * odimus  accipitrem,  quia  semper  vivit  in  armis,^\ 
^oflensive  wars,  except  the  cause  be  very  just,  I will  not  allow  of  For  I 
highly  magnify  that  saying  of  Hannibal  to  Scipio,  in  Livy,  “ It  had  beeil 
blessed  thing  for  you  and  us,  if  God  had  given  that  mind  to  our  predecessoi 
that  you  had  been  content  with  Italy,  we  with  Africa.  For  neither  Sicily  noF 
Sardinia  are  worth  such  cost  and  pains,  so  many  fleets  and  armies,  or  so  many 
famous  Captains’  lives.”  Omnia  prius  teiitanda,  fair  means  shall  first  be 
tried.  ^ Per agit  tranqidlla  potestas,  Quod  violenta  nequit.  I will  have  them) 
proceed  with  all  moderation  : but  hear  you,  Fabius  my  general,  not  Minutius,' 
nam  t qui  Consilio  nititur  plus  hostibus  nocet,  qudm  qui  sine  animi  ratione, 
viribus:  And  in  such  wars  to  abstain  as  much  as  is  possible  from  *depopula-| 
tions,  burning  of  towns,  massacring  of  infants,  &c.  For  defensive  wars,  l| 
will  have  forces  still  ready  at  a small  warning,  by  land  and  sea,  a prepar^ 
navy,  soldiers  in  procinctu,  et  quam  Bonjinius  apud  Hungaros  suos  m 
virgam  ferream,  and  money,  which  is  nervus  belli,  still  in  a readiness,  anc 
sufficient  revenue,  a third  part  as  in  old  "Home  and  Egypt,  reserved  for  tl 
commonwealth;  to  avoid  those  heavy  taxes  and  impositions,  as  well  to  defr| 
this  charge  of  wars,  as  also  all  other  public  defalcations,  expenses,  fees,  pc 
sions,  reparations,  chaste  sports,  feasts,  donaries,  rewards,  and  entertain  men! 
All  things  in  this  nature  especially  I will  have  maturely  done,  and  with  gret 
* deliberation:  ne  quid  ^temere,  ne  quid  remisse  ac  timide  fiat;  Bed  quo  fere 
hospesl  To  prosecute  the  rest  would  require  a volume.  Manum  de  tabellX 
I have  been  over  tedious  in  this  subject ; I could  have  here  willingly  range 
but  these  straits  wherein  I am  included  will  not  permit. 

From  commonwealths  and  cities,  I will  descend  to  families,  which  have 
many  corsives  and  molestations,  as  frequent  discontents  as  the  rest.  Grc 
affinity  there  is  betwixt  a political  and  economical  body ; they  differ  only] 
magnitude  and  proportion  of  business  (so  Scaliger  ^writes)  as  they  have  bol 
likely  the  same  j^eriod,  as  “ Bodin  and  ^ Peucer  hold,  out  of  Plato,  six  or  sev^ 
hundred  years,  so  many  times  they  have  the  same  means  of  their  vexation  aj 
overthrows ; as  namely,  riot,  a common  ruin  of  both,  riot  in  building,  riot/ 
ise  spending,  riot  in  apparel,  <fec.  be  it  in  what  kind  soever,  it  produce 
ime  effects.  A “corographer  of  ours  speaking  obiter  of  ancient  famill 


[fere  Zanchius  com.  in  4 cap.  ad  Ephes.  £equi.ssimam  vocat  usuram,  et  charitati  Christianae 
un,  modo  non  exigant,  &c.  nec  oranes  dent  ad  foenus,  sed  ii  qui  in  pecuniis  bona  habent,  el 
'^exum,  artis  alicujus  ignorantiam,  non  possunt  uti.  Nec  omnibus  sed  mercatoribus  et  iis  quA  hor 
lent,  &c.  p Idem  apud  Persas  olim,  lege  Brisonium.  * “ We  hate  the  hawk,  beci| 

lys  lives  in  battle.”  Idem  Plato  de  legibus.  •'Lib.  30.  Optimum  quidem  fueratj 

stris  mentem  a diis  datam  esse,  ut  vos  Italiaj,  nos  Africae imperio  contend  esseinus.  Neque 
inia  satis  digna  precio  sunt  pro  tot  classibus,  &c.  ^ Claudian.  f Thucidl 

?ndi_is.  et  ^usmodi  factis  immanibus.  Plato.  J Hungar.  dec.  1.  lil 

^ h quod  praeter  opinionem  accidit,  dicere,j 

idorus  Siculus  lib. 


[4 


Democritus  to  tlie  Reader. 


fvhy  they  are  so  frequent  in  the  north,  continue  so  long,  are  so  soon  extin- 
guished in  the  south,  and  so  few,  gives  no  other  reason  but  this,  luxus  omnia 
Vissipavit,  riot  hath  consumed  all,  fine  clothes  and  curious  buildings  came  into 
this  island,  as  he  notes  in  his  annals,  not  so  many  years  since;  non  sine  dis- 
pendio  hospitalitatis,  to  the  decay  of  hospitality.  Howbeit  many  times  that 
word  is  mistaken,  and  under  the  name  of  bounty  and  hospitality,  is  shrouded’ 
riot  and  prodigality,  and  that  which  is  commendable  in  itself  well  used,  hath 
been  mistaken  heretofore,  is  become  by  his  abuse,  the  bane  and  utter  ruin  of 
many  a noble  family.  For  some  men  live  like  the  rich  glutton,  consuming 
themselves  and  their  substance  by  continual  feasting  and  invitations,  with 
^ Axilon  in  Homer,  keep  open  house  for  all  comers,  giving  entertainment  to 
such  as  visit  them,  ® keeping  a table  beyond  their  means,  and  a company  of 
jclle  servants  (though  not  so  frequent  as  of  old)  are  blown  up  on  a sudden ; and 
.Actseon  was  by  his  hounds,  devoured  by  their  kinsmen,  friends,  and  multi- 
ie  of  followers.  ^It  is  a wonder  that  Paulus  Jovius  relates  of  our  northern 
Fintries,  what  an  infinite  deal  of  meat  we  consume  on  our  tables;  that  I may 
^uly  say,  ’tis  not  bounty,  not  hospitality,  as  it  is  often  abused,  but  riot  and 
excess,  gluttony  and  prodigality;  a mere  vice;  it  brings  in  debt,  want,  and 
beggary,  hereditary  diseases,  consumes  their  fortunes,  and  overthrows  the  good 
temperature  of  their  bodies.  To  this  I might  here  well  add  their  inordinate 
expense  in  building,  those  fantastical  houses,  turrets,  walks,  parks,  &c.  gaming, 
[excess  of  pleasure,  and  that  prodigious  riot  in  apparel,  by  which  means  they 
ire  compelled  to  break  up  house,  and  creep  into  holes.  Sesellius  in  his  com- 
lon wealth  of  France,  gives  three  reasons  why  the  French  nobility  were  so 
■equently  bankrupts : “ First,  because  they  had  so  many  law-suits  and  con- 
ations one  upon  another,  which  were  tedious  and  costly ; b}’’  which  means  it 
le  to  pass,  that  commonly  lawyers  bought  them  out  of  their  possessions.  A 
)nd  cause  was  their  riot,  they  lived  beyond  their  means,  and  were  therefore 
[allowed  up  by  merchants.”  (La  Nove,  a French  writer,  yields  five  reasons 
Jhis  countrymen’s  poverty,  to  the  same  effect  almost,  and  thinks  verily  if  the 
Intry  of  France  were  divided  into  ten  parts,  eight  of  them  would  be  found 
ich  impaired,  by  sales,  mortgages,  and  debts,  or  wholly  sunk  in  their 
Itates.)  ‘^The  last  was  immoderate  excess  in  apparel,  which  consumed  their 
i^enues.”  How  this  concerns  and  agrees  with  our  present  state,  look  you. 
lit  of  this  elsewhere.  As  it  is  in  a man’s  body,  if  either  head,  heart,  stomach, 
ler,  spleen,  or  any  one  part  be  misaffected,  all  the  rest  suffer  with  it : so  is 
dth  this  economical  body.  If  the  head  be  naught,  a spendthrift,  a drunk- 
a whoremaster,  a gamester,  how  shall  the  family  live  at  ease  ? ^ Ipsa  si 

hiat  solus  servare  proi'sus,  non  potest,  hanc  familiam,  as  Demea  said  in  the 
(nedy.  Safety  herself  cannot  save  it.  A good,  honest,  painful  man  many 
lues  hath  a shrew  to  his  wife,  a sickly,  dishonest,  slothful,  foolish,  careless 
\man  to  his  mate,  a proud,  peevish  flirt,  a liquorish,  prodigal  quean,  and  by 
means  all  goes  to  ruin or  if  they  differ  in  nature,  he  is  thrifty,  she  spends 
he  wise,  she  sottish  and  soft;  what  agreement  can  there  be?  Avhat  fri^ 

► 2 Like  that  of  the  thrush  and  swallow  in  Hlsop,  instead  of  inutuaL 
|d  compellations,  whore  and  thief  is  heard,  they  fling  stools  at  one  anoj 
Is.  ^Quce  intemperies  vexat  hanc  familiam?  All  enforced  marj 
[imonly  produce  such  effects,  or  if  on  their  behalfs  it  be  well,  as  to  li\i 
ie  lovingly  together,  they  may  have  disobedient  and  unruly  childreifl 


liad.  6.  lib.  « Vide  Puteani  Comum,  Goclcnium  de  portentosis  coenig^ 

ibile  dictu  est,  quantum  opsoniorum  una  dpmus  sin^ 

[boras,  calentibus  semner  edu^ 


Democritus  to  the  Reader. 


65 


take  ill  courses  to  disquiet  them,  ^ “ their  son  is  a thief,  a spendthrift,  their 
daughter  a whore;”  a step  * mother,  or  a daughter-in-law,  distempers  all;™* 
or  else  for  want  of  means,  many  torturers  arise,  debts,  dues,  fees,  dowries, 
jointures,  legacies  to  be  paid,  annuities  issuing  out,  by  means  of  which,  they 
liave  not  wherewithal  to  maintain  themselves  in  that  jDomp  as  their  predeces- 
sors have  done,  bring  up  or  bestow  their  children  to  their  callings,  to  their 
l^h  and  quality,  “ and  will  not  descend  to  their  present  fortunes.  Often- 
is,  too,  to  aggravate  the  rest,  concur  many  other  inconveniences,  unthank- 
^friends,  decayed  friends,  bad  neighbours,  negligent  servants,  ® send  faraces, 
^ersipelles,  callidi,  occlusa  sibi  mille  clavibus  resen' ant,  furtimque;  raptant, 
consumunt,  Uguriunt;  casualties,  taxes,  mulcts,  chargeable  offices,  vain  ex- 
penses, entertainments,  loss  of  stock,  enmities,  emulations,  frequent  invitations, 
losses,  suretyship,  sickness,  death  of  friends,  and  that  which  is  the  gulf  of 
all,  improvidence,  ill  husbandry,  disorder  and  confusion,  by  which  means 
they  are  drenched  on  a sudden  in  their  estates,  and  at  unawares  precipitated 
insensibly  into  an  inextricable  labyrinth  of  debts,  cares,  woes,  want,  grief, 
discontent  and  melancholy  itself. 

I have  done  with  families,  and  will  now  briefly  run  over  some  few  sorts  and 
conditions  of  men.  The  most  secure,  happy,  jovial,  and  merry  in  the  world’s 
esteem  are  princes  and  great  men,  free  from  melancholy : but  for  their  cares, 
miseries,  suspicions,  jealousies,  discontents,  folly  and  madness,  I refer  you  to 
Xenophon’s  Tyrannus,  where  king  Hieron  discourseth  at  large  with  Simonides 
the  poet,  of  this  subject.  Of  all  others  they  are  most  troubled  with  per- 
petual fears,  anxieties,  insomuch  that,  as  he  said  in  ^ Valerius,  if  thou  knewest 
with  what  cares  and  miseries  this  robe  were  stuffed,  thou  wouldst  not  stoop 
to  take  it  up.  Or  put  case  they  be  secure  and  free  from  fears  and  discon- 
tents, yet  they  are  void  of  reason  too  oft,  and  precipitate  in  their  actions, 
read  all  our  histories,  qurs  de  stultis  prodidere  stulti,  Iliades,  ^neides,  Annales, 
and  what  is  the  subject  ? 

“ Stultorum  regum,  et  populorum  continet  sestus.” 

The  giddy  tumults  and  the  foolish  rage 
■ > Of  kings  and  people. 

How  mad  they  are,  how  furious,  and  upon  small  occasions,  rash  and  incon- 
siderate in  their  proceedings,  how  they  doat,  every  page  almost  will  witness, 

“delirant  reges,  plectuntur  Achivi.” 

When  doating  monarchs  urge 

Unsound  resolves,  their  subjects  feel  the  scourge. 

Xext  in  place,  next  in  miseries  and  discontents,  in  all  manner  of  hair-brain 
actions,  are  great  men,  procul  a J ove,  procul  a fulmine,  the  nearer  the  worse. 
If  they  live  in  court,  they  are  up  and  down,  ebb  and  flow  with  their  princes’ 
favours,  Ingenium  vultu  statque  caditque  suo,  now  aloft,  to-morrow  down,  as 
^ Polybius  describes  them,  “ like  so  many  casting  counters,  now  of  gold,  to- 
Lorrow  of  silver,  that  vary  in  worth  as  the  computant  will ; now  they  stand  for 
pits,  to-morrow  for  thousands;  now  before  all,  and  anon  behind.”  Beside, 
\y  torment  one  another  with  mutual  factions,  emulations:  one  is  ambitious, 
ler  enamoured,  a third  in  debt,  a prodigal,  overruns  his  fortunes,  a fourth 
»us  with  cares,  gets  nothing,  &c.  But  for  these  men’s  discontents, 
lies,  I refer  you  to  Lucian’s  Tract,  de  mercede  conductis,  ^JEneas  Sylvius 
}iis  et  stultitioe  servos,  he  calls  them),  Agrippa,  and  many  others. 


ig.  Filius  aut  fur.  i Catus  cum  mure,  duo  galli  simul  in  sede,  Et  glotes  binse  nunquam  virunt 

“ Res  angusta  domi.  “ When  pride  and  beggary  meet  in  a family,  they  roar  and  howl, 

my  flashes  ^discontents,  as  fire  and  water,  when  they  concur,  make  thunder-claps  in  the 
_pjjib,  7.  cap.  6.  <i  Pellitur  in  bellis  sapientia,  vi  geritur  res.  Vetus 
1.  hist.  Rom.  Similes  tot  bacculorum  calculi^ 

-V._-  ^ 


t)G 


Democritus  to  the  Header. 


Of  philosophers  and  scholars  'priscoe  sajneniice  dlctatires,  I have  already 
spoken  in  general  terms,  those  superintendents  of  wit  and  learning,  men  above 
men,  those  relined  men,  minions  of  the  muses, 


Et  esse  "corculis  datum  est.’ 


‘mentemque  habere  qu§is  bonam 


* These  acute  and  subtle  sophisters,  so  much  honoured,  have  as  much  need 


hellebore  as  others. 


0 medici  mediam  pertundite  venam. 
Lucian’s  Piscator,  and  tell  how  he  esteemed  them ; Agrippa’s  Tract  of 


;ed^l 

giou^ 


vanity  of  Sciences  ; nay,  read  their  own  works,  their  absurd  tenets,  prodigiou 
paradoxes,  et  risum  teneatis  amici  ? You  shall  find  that  of  Aristotle  true, 
nullum  magnum  ingenium  sine  mixtura  dementice,  they  have  a worm  as  well 
as  others;  you  shall  find  a fantastical  strain,  a fustian,  a bombast,  a vain- 
glorious humour,  an  afiected  style,  &c.,  like  a prominent  thread  in  an  uneven 
woven  cloth,  run  parallel  throughout  their  works.  And  they  that  teach  wisdom, 
patience,  meekness,  are  the  veriest  dizzards,  hairbrains,  and  most  discontent. 


In  the  multitude  of  wisdom  is  grief,  and  he  that  increaseth  wisdom,  in- 


creaseth  sorrow.”  I need  not  quote  mine  author;  they  that  laugh  and  contemn 
others,  condemn  the  world  of  folly,  deserve  to  be  mocked,  are  as  giddy- 
headed,  and  lie  as  open  as  any  other.  •Democritus,  that  common  flouter  of 
folly,  was  ridiculous  himself,  barking  Menippus,  scoffing  Lucian,  satirical 
Lucilius,  Petronius,  Yarro,  Persius,  &c.,  may  be  censured  with  the  rest,  Zori- 
pedem  rectus  derideat,  .^thiopem  albus.  Bale,  Erasmus,  Hospinian,  Vives, 
Kemnisius,  explode  as  a vast  ocean  of  obs  and  sols,  school  divinity.  A laby- 
rinth of  intricable  questions,  unprofitable  contentions,  incredibilem  delirationem^ 
one  calls  it.  If  school  divinity  be  so  censured,  subtilis  Scotus  lima  veritatisy 
Occam  irrefragabilis,  cujus  ingenium  vetera  omnia  ingenia  subvertit,  d’c, 
Baconthrope,  Dr.  Besolutus,  and  Corculum  llieologice,  Thomas  hiir.self,  Doctor 
Seraphicus,  cui  dictavit  Angelus,  dc.  What  shall  become  of  humanity?  xlrs 
stulta,\N\\dA  can  she  plead?  What  can  her  followers  say  for  themselves?  Much 
learning,  ^ cere-diminuit-brum,  hath  cracked  their  sconce,  and  taken  such  root, 
that  tribus  Anticyris  caput  insanabile,  hellebore  itself  can  do  no  good,  nor 
that  renowned  ^ lanthorn  of  Epictetus,  by  which  if  any  man  studied,  he  should 
be  as  wise  as  he  was.  But  all  will  not  serve;  rhetoricians,  in  ostentationem 
loquacitatis  multa  agitant,  out  of  their  volubility  of  tongue,  will  talk  much  to 
no  purpose,  orators  can  persuade  other  men  what  they  will,  quo  volant,  unde 
volunt,  move,  jmcify,  &c.,  but  cannot  settle  their  own  brains,  what  saitli 
Tully?  Maloindesertamprudeniiam,  quamloquacemstultitiam;  and  as  ^Seneca 
seconds  him,  a wise  man’s  oration  should  not  be  polite  or  solicitous.  ‘‘Eabius 
esteems  no  better  of  most  of  them,  either  in  speech,  action,  gesture,  than  as 
men  beside  themselves,  insanos  declarnatores ; so  doth  Gregory,  Non  miJii  sapit 


qui  sermone,  sed  qui  factis  sajnt.  Make  the  best  of  him,  a good  orator  is 


turncoat,  an  evil  man,  bonus  orator  pessimus  vir,  his  tongue  is  set  to  sale. 


is  a mere  voice,  as  ’ he  said  of  a nightingale,  dat  sine  mente  sonum,  an  Iia 


perbolical  liar,  a flatterer,  a parasite,  and  as  ‘‘Ammianus  Marcellinus  wilj 
corrupting  cozener,  one  that  doth  more  mischief  by  his  fair  speeches,  tlui 
that  bribes  by  money;  for  a man  may  with  more  facility  avoid  him  tf 
cum  vents  by  money,  than  him  that  deceives  with  glozing  terms ; whicl] 


*F.  Dousre  Epid.  lib.  1.  c.  13.  " Hoc  cognomento  cohonest&ti  Romse,  qui  ciBteros  moi'tales  J 

prsestarent,  testis  Pliu.  lib.  7.  cap.  34.  * Insanire  parant  eeqa  ratione  modoque,  ma| 


book  they,  &c.  y Juvenal.  “0  Physicians!  open  the  middle  vein.” 

munis  irrisor  stultiti®.  **  Wit  whither  wilt?  ® Scaliger  exercitat.  324. 
f Lucian.  Ter  mille  drachmis  olim  empta;  studens  inde  sapientiam  adipiscet 
Non  oportet  orationem  sapientis  esse  politam  aut  solicitj 
inrentes-nectus.  frontem  ciBdj  ' ^ ' 


* Solomon, 
d Vit.  ejus. 


Democritus  to  the  Reader. 


or 


'Socrates  so  mucli  abhor  and  explode  them.  *”EracastorIns,  a famous  poet, 
freely  grants  all  poets  to  be  mad;  so  doth  "Scaliger;  and  who  doth  not? 
Aut  insanit  homo,  aid  versus  facit  (He’s  mad  or  making  verses),  Hor.  Sat.  vii. 
1.  2.  Insanire  luhet,  i.e  versus  componere.  Virg.'S  Eel. ; So  Servius  interprets  it; 
all  poets  are  mad,  a company  of  bitter  satirists,  detractors,  or  else  parasitical 
applauders : and  what  is  poetry  itself,  but  as  Austin  holds,  Vinum  erroris  ab 
ebriis  doctorihus  propinatuml  You  may  give  that  censure  of  them  in  general, 
which  Sir  Thomas  More  once  did  of  Germanus  Brixius’  poems  in  particular. 


“vehuntur 

In  rate  stultitioe,  sylvara  habitant  Furise.®” 

Budreus,  In  an  epistle  of  his  to  Lupsetus,  will  have  civil  law  to  be  the  towei 
of 'wisdom;  another  honours  physic,  the  quintessence  of  nature;  a third  tum- 
bles them  both  down,  and  sets  up  the  flag  of  his  own  peculiar  science.  Your 
supercilious  critics,  grammatical  triflers,  note-makers,  curious  antiquaries,  find 
out  all  the  ruins  of  wit,  ineptiarum  (:/e/^aa5,  amongst  the  rubbish  of  old  writers; 
^ Pro  stultis  hahent  nisi  oXiquid  sufficiant  invenire,  quod  in  aliorum  script  is 
vertant  vitio,  all  fools  with  them  that  cannot  find  fault;  they  correct  others, 
and  are  hot  in  a cold  cr.»use,  puzzle  themselves  to  find  out  how  many  streets  in 
Borne,  houses,  gates,  towers,  Homer’s  country,  .^Eneas’s  mother,  iSTiobe’s 
daughters,  an  Sappho  publica  fuerill  ovum  "^prius  extiterit  an  gallina!  dec. 
et  alia  quee  dediscenda  essent  scire,  si  scires,  as  '"Seneca  holds.  What  clothes 
the  senators  did  wear  in  Borne,  what  shoes,  how  they  sat,  where  they  went  to 
the  closestool,  how  many  dishes  in  a me.ss,  what  sauce,  which  for  the  present 
for  an  historian  to  relate,  ^according  to  Lodovic.  Vives,  is  very  ridiculous,  is 
to  them  most  precious  elaborate  stuff,  they  admired  for  it,  and  as  proud,  as 
triumphant  in  the  meantime  for  this  discovery,  as  if  they  had  won  a city,  or 
conquered  a province;  as  rich  as  if  they  had  found  a mine  of  gold  ore.  Quos~ 
vis  auctores  absurdis  commentis  suis  percacant  et  stercorant,  one  saith,  they 
bewray  and  daub  a company  of  books  and  good  authors,  with  their  absurd 
comments,  sterquilinia^'^cdiigQV  calls  them,  and  show  their  wit  in 

censuring  others,  a comjiany  of  foolish  note-makers,  humble-bees,  dors,  or 
beetles,  inter  stercora  id  plurimum  versantur,  they  rake  over  all  those  rubbisli 
and  dunghills,  and  jirefer  a manuscript  many  times  before  the  Gospel  itself, 
^thesaurum  criticum,  before  any  treasure,  and  with  their  deleaturs,  alii  legunt 
sic,  meus  codex  sic  hahet,  with  their  postrew.ee  editiones,  annotations,  casti- 
gations, &c.,  make  books  dear,  themselves  ridiculous,  and  do  nobody  good, 
yet  if  any  man  dare  oppose  or  contradict,  they  are  mad,  up  in  arms  on  a sudden, 
how  many  sheets  are  written  in  defence,  how  bitter  invectives,  what  apologies? 

^ Ejnjdlilledes  hce  sunt  vd  mefi'ce  nugee.  But  I dare  say  no  more  of,  for,  with, 
or  against  them,  because  I am  liable  to  their  lash  as  well  as  others.  Of  these 
and  the  rest  of  our  artists  and  philosophers,  I will  generally  conclude  they  are 
a kind  of  madmen,  as  ^Seneca  esteems  of  them,  to  make  doubts  and  scruples, 
how  to  read  them  truly,  to  mend,  old  authors,  but  will  not  mend  their  own  lives, 
or  teach  us  ingenia  sanare,  memoriam  ojficiorum  ingerere,  ac  fidem  in  rebus 
humanis  retiaere,  to  keep  jur  wits  in  order,  or  rectify  our  manners.  Numquid 
tibi  demens  videtur,  si  istf^s  operam  impenderit  2 Is  not  he  mad  that  draws  lines 
with  Archimedes,  whilst  his  house  is  ransacked,  and  his  city  besieged,  when 
the  whole  world  is  in  combustion,  or  we  whilst  our  souls  are  in  danger,  (niors 
sequitur,  vita  fugit)  to  spend  our  time  in  toys,  idle  questions,  and  things  of 
ao  worth? 

1 In  Gorg.  Platonis.  m in  naugerio.  " Si  furor  sit  Lyseus,  &c.  quoties  furit,  furit,  furit. 

iinans,  bibens,  et  Poeta,  &c.  » “T^iey  are  borne  in  the  bark  of  folly,  and  dwell  in  the  grove  of 

nadness.”  Pilorus  Utop.  lib.  11.  Macrob.  Satur.  7.  16.  ^Kpist.  16.  *Lib.  de  causis 

:oiTup.  artiura.  ‘ Lib.  2.  in  Au.sonium,  cap.  19  et  32.  “ Edit.  7.  volum.  Jano  Gutero.  * Aristo- 

)hanis  Uanis.  i Lib.  de  beneficils. 


68 


Democritus  to  the  Reader. 


That  *lovers  are  mad,  I think  no  man  will  deny,  Amare  siniut  et  sapor's, 
ipsi  Jovi  non  datur,  Jupiter  himself  cannot  intend  both  at  once. 

““Xon  bene  conveniunt,  nec  in  una  sede  morantur 
Slajestns  et  amor.” 


Tally,  when  he  was  invited  to  a second  marriage,  replied,  he  could  not  simul 
amare  et  sapere,  be  wise  and  love  both  together.  ^Est  orcus  ille,  vis  est 
immedicahilis,  est  rabies  insana,  love  is  madness,  a hell,  an  incurable  dis- 
ease; impotentem  et  insanam  libidinem  “ Seneca  calls  it,  an  impotent  and 
raging  lust.  I shall  dilate  this  subject  apart;  in  the  meantime  let  lovers 
sigh  out  the  rest. 

‘^Nevisanus  the  lawyer  holds  it  for  an  axiom,  “ most  women  are  fools,’' 
^consilium  feeminis  invalidum;  Seneca,  men,  be  they  young  or  old;  who 
doubts  it,  youth  is  mad  as  Elius  in  Tully,  Stulti  adolescentuli,  old  age  little 
better,  deliri  senes,  &c.  The-ophrastus,  in  the  107th  year  of  his  age,  ^said  he 
then  began  to  be  wise,  turn  sapere  ccepit,  and  therefore  lamented  his  departure. 
If  wisdom  come  so  late,  where  shall  we  find  a wise  man?  Our  old  ones  doat 
at  threescore-and-ten.  I would  cite  more  proofs,  and  a better  author,  but  for 
the  present,  let  one  fool  point  at  another.  ^Nevisanus  hath  as  hard  an  opinion 
of  ‘'rich  men,  “ wealth  and  wisdom  cannot  dwell  together,”  stultitiam  patiuntur 
opes,  ‘and  they  do  commowlj^ inf atuare  cor  hominis,  besot  men;  and  as  we 
see  it,  “ fools  have  fortune:”  ^Sapientia  non  invenitur  in  terra  suaviter  viven- 
tium.  For  beside  a natural  contempt  of  learning,  which  accompanies  such  kind 
of  men,  innate  idleness  (for  they  will  take  no  pains),  and  which  “Aristotle 
observes,  ubi  mens  plurirna,  ibi  minima  fortuna,  ubi  plurima  fortuna,  ibi  mens 
prerexigua,  great  wealth  and  little  wit  go  commonly  together : they  have  as 
much  brains  some  of  them  in  their  heads  as  in  their  heels ; besides  this  inbred 
neglect  of  liberal  sciences,  and  all  arts,  which  should  excolere  mentem,  polish 
the  mind,  they  have  most  part  some  gullish  humour  or  other,  by  which  they 
are  led ; one  is  an  Epicure,  an  Atheist,  a second  a gamester,  a third  a v/hore- 
mastcr  (fit  subjects  all  for  a satirist  to  work  upon); 

* “ “ Ilic  nuptarum  insanit  amoribus,  hie  puerorum." 

One  burns  to  madness  for  the  wedded  dame; 

Unnatural  lusts  another’s  heart  inflame. 

®one  is  mad  of  hawking,  hunting,  cocking;  another  of  carousing,  horse-riding, 
spending;  a fourth  of  building,  fighting,  &c.,  Insanit  veteres  statuas  Duma-  ' 
sippus  emendo,  Damasippus  hath  an  humour  of  his  own,  to  be  talked  of : 
‘'Heliodorus  the  Carthaginian,  another.  In  a word,  as  Scaliger  concludes  of  ‘ 
them  all,  they  are  Statuce  erectee  stultitice,  the  very  statues  or  pillars  of  folly. 
Choose  out  of  all  stories  him  that  hath  been  most  admired,  you  shall  still 
find,  multa  ad  laudem,  multa  ad  vituperationem  magnifica,  as  ‘^Berosus  of 
Semiramis;  omnes  mortales  militia,  triumphis,  divitiis,  d'c.,  turn  et  luxu,  ccede, 
cceterisqiie  vitiis  antecessit,  as  she  had  some  good,  so  had  she  many  bad  parts. 

Alexander,  a worthy  man,  but  furious  in  his  anger,  overtaken  in  drink : 
Ctesar  and  Scipio  valiant  and  wise,  but  vain-glorious,  ambitious ; Y espasian 
a worthy  prince,  but  covetous:  'Hannibal,  as  he  had  mighty  virtues,  so  had 
he  many  vices;  unam  virtutem  mille  vitia  comitantur,  as  Machiavel  of  Cosmo 

*Delirus  et  amens  dicatur  amans.  Hor.  Seneca.  ® Ovid.  Met.  “ Majesty  and  Love  do  not  aj^ee 

well,  nor  dwell  together.”  ^ Plutarch.  Amatorio  est  amor  insanus.  ^ ppist.  39.  “ S}'lva 

nuptialis,  1.  1,  num.  11.  Omnes  mulieres  ut  plurimum  stultrn.  e Aristotle.  ^Dolere  se  dixit  quod 
turn  vita  egrederetur.  e Lib.  1.  num.  11.  sapientia  et  divitise  vix  simul  possideri  possuut.  They  get 
their  wisdom  by  eating  pic-crust  some.  roit  0vr)Toii  •ylveTm  a<pijca-vi/ri.  Opes  quidem  mortalibus 

sunt  amentia.  Theognis.  it  Fortuna  nimium  quern  fovet,  stultum  facit.  i Joh.  28.  "^Mag.  ‘ 

moral,  lib.  2.  et  lib.  1.  sat.  4.  “ Hor.  lib.  1.  sat.  4.  <>  Insana  gula,  insanae  obstructiones,  insanum  * ; 

venandi  studiura  discordia  demens.  Virg.  Ain.  p Heliodorus  Carthaginiensis.  ad  extremum  orbis  sar-  i 
cophagb  testamento  me  liic  Jussi  condier,  et  ut  viderem  an  quis  insanior  ad  me  visendum  usque  ad  haac  loca  i 
penetrarct.  Ortelius  in  Gad.  1 1f  it  be  his  work,  which  Gasper  Veretus  suspects,  ‘ Livy,  Ingentes  ■ 


Democritus  to  the  Deader. 


G9 

vie  Medici,  he  had  ^^vo  distinct  persons  in  him.  I will  determine  of  them  all, 
they  are  like  these  double  or  turning  pictures ; stand  before  which  you  see  a 
tail*  maid,  on  the  one  side  an  ape,  on  the  other  an  owl ; look  upon  them  at  the 
first  sight,  all  is  well,  but  further  examine,  you  shall  find  them  wise  on  the  one 
side,  and  fools  on  the  other;  in  some  few  things  praiseworthy,  in  the  rest 
incomparably  faulty.  I will  say  nothing  of  their  diseases,  emulations,  dis- 
contents, wants,  and  such  miseries : let  poverty  plead  the  rest  in  Aristophanes 
Plutus. 

Covetous  men,  amongst  others,  are  most  mad,  ®They  have  all  the  symptoms 
of  melancholy,  fear,  sadness,  suspicion,  &c.,  as  shall  be  proved  in  its  prcmer 
place. 

‘•Danda  est  Helleborl  multo  pars  maxima  avaris.” 

Misers  mate  Anticyra  their  own ; 

Its  hellebore  reserv’d  for  them  alone.  ' 

And  yet  methinks  prodigals  are  much  madder  than  they,  be  of  what  con- 
dition they  will,  that  bear  a public  or  private  purse;  as  ‘Dutch  writer 
censured  Richard  the  rich  duke  of  Cornwall,  suing  to  be  emperor,  for  his 
profuse  spending,  qui  effadit  pecuniam  ante  pedes  principium  Electoruin  sioii 
aquam,  that  scattered  money  like  water;  I do  censure  them,  Stulta  Anglit^ 
(saith  he)  quce  tot  denariis  sponte  est  qirivata,  stulti  principes  Alemanice,  qu[ 
nohile  jus  suum  pro  pecunid  vendddemnt;  spendthrifts,  bribers,  and  bribe- 
takers are  fools,  and  so  are  " all  they  that  cannot  keep,  disburse,  or  spend 
their  moneys  well. 

I might  say  the  like  of  angry,  peevish,  envious,  ambitious;  Anticyra 
melior  sorhere  meracas;  Epicures,  Atheists,  Schismatics,  Heretics;  hi  omnes 
hahent  imaginationem  Icesam  (saith  Nymannus)  “ and  their  madness  shall  be 
evident.”  2 Tim.  iii,  9.  ^ Eabatus,  an  Italian,  holds  seafaring  men  all  mad ; 
“the  ship  is  mad,  for  it  never  stands  still;  the  mariners  are  mad,  to  expose 
themselves  to  such  imminent  dangers:  the  waters  are  raging  mad,  in  perpetual 
motion;  the  winds  are  as  mad  as  the  rest,  they  know  not  whence  they  come, 
whither  they  would  go:  and  those  men  are  maddest  of  all  that  go  to  sea;  for 
one  fool  at  home,  they  find  forty  abroad.”  He  "was  a madman  that  said  it, 
and  thou  peradventure  as  mad  to  read  it.  “ Eielix  Platerus  is  of  opinion  all 
alchemists  are  mad,  out  of  their  wits;  ® Atheneus  saith  as  much  of  fiddlers, 
et  musarum  luscinias,  Musicians,  omnes  tibicines  insaniunt;  uhi  semel  pjjiant, 
avolat  illico  mens,  in  comes  music  at  one  ear,  out  goes  wit  at  another.  Proud 
and  vain-glorious  persons  are  certainly  mad ; and  so  are  ® lascivious ; I can  feel 
their  pulses  beat  hither;  horn-mad  some  of  them,  to  let  others  lie  with  their 
wives,  and  Avink  at  it. 

To  insist  '^in  all  particulars,  were  an  Herculean  task,  to  "reckon  up  ^insanas 
suhstructiones,  insanos  labor es,  insanum  luxum,  mad  labours,  mad  books,  endea- 
vours, carriages,  gross  ignorance,  ridiculous  actions,  absurd  gestures ; insanam 
gulam,  insaniam  villarum,  insana  jurgia,  as  Tully  terms  them,  madness  of 
villages,  stupend  structures;  as  those  Hlgyptian  Pyramids,  Labyrinths  and 
Sphinxes,  Avhich  a company  of  crowned  asses,  ad  ostentationem  opum,  vainly,, 
built,  when  neither  the  architect  nor  king  that  made  them,  or  to  what  use  and 
])urpose,  are  yet  known:  to  insist  in  their  hypocrisy,  inconstancy,  blindness, 
rashness,  demeniem  temeritatem,  fraud,  cozenage,  malice,  anger,  impudence, 

sllor.  Quisquis  ambitione  mala  aut  argenti  pallet  amore,  Quisquis  luxaria,  tristique  superstitione. 
Per.  ‘ Cronica  Slavoiiica  ad  annum  1257.  de  cujus  pecunia  jam  incredibilia  dixerunt. 

“ A fool  and  his  money  are  soon  parted.  * Orat.  de  imag.  ambitiosus  et  audax  naviget  Anticyra, s. 

y Navis  stulta,  quai  continuo  movetur ; nauta?,  stulti  qui  se  periculis  exponunt;  aqua  insana  quos  sic  fremit 
&c. ; aer  jactatur,  &c. ; qiii  mari  se  committit  stolidum  unum  terra  fiigiens,  40  mari  invenit.  Gaspar  Ena. 
Moros.  * Cap.  de  alien,  mentis.  “ Uipnosophist.  lib.  8.  tq  ibicines  mente  Capti.  Erasm.  Chi.  14. 
cer.  7.  «Prov.  50.  Insana  libido,  llic  rogo  non  furor  est,  non  est  hajc  mentula  demens.  Mart.  ep.  74 

1.  3.  '•  Alille  puellarum  et  puerorum  miile  jurores.  «Uter  est  insanior  horum  ? Uor.  Ovid.  Yir^.  i’Ui) 

^ fPlia.  lib.  36. 


70 


JJemocritus  to  the  Reader. 


ingratitude,  ambition,  gross  superstition,  ^tempora  infecta  et  adulatione  sordida, 
as  in  Tiberius’  times,  such  base  flattery,  stupend,  parasitical  fawning  and 
colloguing,  &c.,  brawls,  conflicts,  desires,  contentions,  it  would  ask  an  expert 
'X'esalius  to  anatomise  every  member.  Shall  I say?  Jupiter  himself,  Apollo, 
Mars,  &c.,doated;  and  monster-conquering  Hercules  that  subdued  the  world, 
and  helped  others,  could  not  relieve  himself  in  this,  but  mad  he  was  at  last. 
And  where  shall  a man  walk,  converse  with  whom,  in  what  province,  city,  and 
not  meet  with  Signior  Deliro,  or  Hercules  Furens,  Msenades,  and  Corybantes  h 
Their  speeches  say  no  less.  ^ E fungis  nati  homines,  or  else  they  fetched  their 
pedigree  from  those  that  were  struck  by  Samson  with  the  jaw-bone  of  an  ass. 
Or  from  Deucalion  and  Pyrrha’s  stones,  for  durum  genus  sumus,  ^marmorei 
sumus,  we  are  stony-hearted,  and  savour  too  much  of  the  stock,  as  if  they  had 
all  heard  that  enchanted  horn  of  Astolpho,  that  English  duke  in  Ariosto,  which 
never  sounded  but  all  his  auditors  were  mad,  and  for  fear  ready  to  make  away 
with  themselves  or  landed  in  the  mad  haven  in  theEuxine  sea  of  Daphnis 
insana,  which  had  a secret  quality  to  dementate;  they  are  a company  of  giddy- 
heads,  afternoon  men,  it  is  Midsummer  moon  still,  and  the  dog-days  last  all 
the  year  long,  they  are  all  mad.  Whom  shall  I then  except  ? Ulricus  Hut- 
tcnus  * nemo,  nam  nemo  omnibus  horis  sapit.  Nemo  nascitur  sine  vitiis,  Cri- 
mine  Nemo  caret.  Nemo  sorte  sua  vivit  contentus,  Nemo  in  amove  sapit.  Nemo 
bonus,  Nemo  sapiens,  Nemo  est  ex  omni  parte  heatus,  (fbc.*  and  therefore 
Nicholas  I'femo,  or  Monsieur  No- body,  shall  go  free.  Quid  valeat  nemo.  Nemo 
referre  potost  2 But  whom  shall  I except  in  the  second  place?  such  as  are 
s’.lent,  vir  sapit  qui  pauca  loquitur;  "^no  better  way  to  avoid  folly  and  mad- 
ness, than  by  taciturnity.  Whom  in  a third?  all  senators,  magistrates;  for  all 
fortunate  men  are  wise,  and  conquerors  valiant,  and  so  are  all  great  men,  non 
e^t  bonum  ludere  cum  diis,  they  are  wise  by  authority,  good  by  their  office  and 
])lace,  his  licet  impune  pessimos  esse  (some  say)  we  must  not  speak  of  them, 
neither  is  it  fit ; per  mesint  omnia  protinus  alba,  I will  not  think  amiss  of  them. 
Whom  next  ? Stoics?  Sapiens  Stoicus,  and  he  alone  is  subject  to  no  jDertur- 
bations,  as  “Plutarch  scoffs  at  him,  “he  is  not  vexed  with  torments,  or  burnt 
with  fire,  foiled  by  his  adversary,  sold  of  his  enemy:  though  he  be  wrinkled, 
sand-blind,  toothless,  and  deformed;  yet  he  is  most  beautiful,  and  like  a god, 
a king  in  conceit,  though  not  worth  a groat.”  “He  never  doats,  never  mad, 
never  sad,  drunk,  because  virtue  cannot  be  taken  away,”  as  “Zeno  holds,  “by 
reason  of  strong  apprehension,”  but  he  was  mad  to  say  so.  ^ Anticyrce.  coelo 
huic  est  opus  aut  dolabra,  he  had  need  to  be  bored,  and  so  had  all  his  fellows, 
as  wise  as  they  would  seem  to  be.  Chrysippus  himself  liberally  grants  them 
to  be  fools  as  well  as  others,  at  certain  times,  upon  some  occasions,  amitti  vir- 
tutem  ait  per  ebrietatem,  aut  atribilarium  morbum,  it  may  be  lost  by  drunken- 
ness or  melancholy,  he  may  be  sometimes  crazed  as  well  as  the  rest:  sum- 

mum  sapiens  nisi  quum  pituita  molesta.  I should  here  except  some  Cynics, 
Menippus,  Diogenes,  that  Theban  Crates;  or  to  descend  to  these  times,  that 
omniscious,  only  wise  fraternity  ''of  the  Posicrucians,  those  great  theologues, 
politicians,  philosophers,  physicians,  philologers,artists,<fcc.of  whom  S.  Bridget, 


e Tacitus  3.  Anna!.  *>Ovid.  7.  met.  E fungis  nati  homines  ut  olim  Corintlii  primaevi  illius  loci 

accolte,  quia  stolidi  et  fatui  fungis  nati  dicebantur,  idem  et  alibi  dicas.  * Famian.  Strade  de 

bajulis,  de  marmore  semisculpti.  Arianus  periplo  maris  Euxini  portus  ejus  meminit,  et 

Gillius,  1.  3.  de  Bosphor.  Thracio  et  laurus  insana  qute  allata  in  convivium  convivas  omnes  insania  affecit. 
Guliel.  Stucchius  comment.,  &c.  iLepidum  poema  sic  inscriptum.  * “ No  one  is  wise  at  all  hours, — no 
one  born  without  faults, — no  one  free  from  crime, — no  one  content  with  his  lot,—  no  one  in  love  wise,— no 
good,  or  wise  man  perfectly  happy.”  Stultitiam  simulare  non  potes  nisi  taciturnitate.  “Extortiis  non 
cruciatur,  ambustus  non  lasditur,  prostratus  in  lucta,  non  vincitur ; non  fit  captivus  ab  hoste  venundatus. 
Etsi  rugosus,  senex  edentulus,  luscus,  deformis,  formosus  tamen,  et  dco  similis,  felix,  dives,  rex  nullius 
egens,  etsi  denario  non  sit  dignus.  ‘’Ilium  contendunt  non  injuria  attici,  non  insania,  non  inebriari, 

quia  virtus  non  eripitur  ob  constantes  comprehensiones.  Lips.  phys.  Stoic,  lib.  3.  ditii.  IS.  vTarreus 
Hebus  epig.  102.  1.  8.  ‘iHor.  «■  Fratres  sanct  Roseae  crucis. 


Democritus  to  the  Reader. 


71 


Albas  JoaccKimus,  Leicenbergius.  and  such  divine  spirits  have  prophesied, 
and  made  promise  to  the  world,  if  at  least  there  be  any  such  (Hen.  ® Neuhusiua 
makes  a doubt  of  it,  ‘Yalentinus  Andreas  and  others)  or  an  Elias  artifex 
their  Theophrastian  master  ; whom  though  Libavius  and  many  deride  and 
carp  at,  yet  some  will  have  to  be  “ the  “renewer  of  all  arts  and  sciences,” 
reformer  of  the  world,  and  now  living,  for  so  Johannes  Montanus  Strigo- 
niensis,  that  great  patron  of  Paracelsus,  contends,  and  certainly  avers  “ a 
most  divine  man,”  and  tlie  quintessence  of  wisdom  wheresoever  he  is  ; for  he, 
his  fraternity,  friends,  &c.  are  all  ^ “ betrothed  to  wisdom,”  if  we  may  believe 
their  disciples  and  followers.  I must  needs  except  Lipsius  and  the  Pope, 
and  expunge  their  name  out  of  the  catalogue  of  fools.  For  besides  that  para- 
sitical testimony  of  Dousa, 

“ A Sole  exoriente  Maioticlas  usque  paludcs, 

Xemo  est  qui  justo  se  {equiparure  qucat.”  * 

Lipsius  saith  of  himself,  that  he  was  ^humani  generis  quidem  pcedagogus  voce 
et  stylo,  a grand  signior,  a master,  a tutor  of  us  all,  and  for  thirteen  years  he 
brags  how  he  sowed  wisdom  in  the  Low  Countries,  as  Ammonius  the  philo- 
sopher sometimes  did  in  Alexandria,  cum  humanitate  literas  et  sapientiam 
cum  prudentia:  antistes  saqnentice,  he  shall  be  Saqnentum  Octavus.  The 
Pope  is  more  than  a man,  as  ^his  parats  often  make  him,  a demi-god,  and 
besides  his  holiness  cannot  err,  in  Cathedra  belike  : and  yet  some  of  them 
have  been,  magicians,  Heretics,  Atheists,  children,  and  as  Platina  saith  of 
John  22.  Etsi  vir  literatus,  multa  stoliditatem  et  Icevitatem  proe  se  ferentia 
egit,  stolidi  et  socordis  vir  iagenii,  a scholar  sufficient,  yet  many  things  he  did 
foolishly,  liglitly.  I can  say  no  more  than  in  particular,  but  in  general  terms 
to  the  rest,  they  are  all  mad,  their  wits  are  evaporated,  and  as  Ariosto  feigns 
1.  34.  kept  in  jars  above  the  moon. 

“ Some  lose  their  wits  with  love,  some  with  ambition. 

Some  following  'Lords  and  men  of  high  condition. 

Some  in  fair  jewels  rich  and  costly  set, 

Others  in  Poetry  their  wits  forget, 

Another  thinks  to  be  an  Alchemist, 

Till  all  be  spent,  and  that  his  numbers  mist.” 

Convicted  fools  they  are,  madmen  upon  record ; and  I am  afraid  past  cure 
many  of  them,  * crepunt  inguina,  the  symptoms  are  manifest,  they  are  all  of 
Gotam  parish : 

**  Quum  furor  baud  dubius,  quum  sit  manifesta  phrenesis,” 

(Since  madness  is  indisputable,  since  frenzy  is  obvious.) 

what  remains  then  ® but  to  send  for  Lorarios,  those  officers  to  carry  them  all 
together  for  company  to  Bedlam,  and  set  Pabelais  to  be  their  physician. 

If  any  man  shall  ask  in  the  meantime,  who  I am  that  so  boldly  censure 
others,  tu  nidlane  hahes  vitia  ? have  I no  faults?  ^Yes,  more  than  thou  hast, 
whatsoever  thou  art.  Eos  numerus  sumus,  I confess  it  again,  I am  as  foolish, 
as  mad  as  any  one. 

“ 6 Insanus  vobis  videor,  non  deprccor  Ipse, 

Quo  minus  insanus,” ' 

I do  not  deny  it,  demens  de  populo  dematur.  My  comfort  is,  I have  more 
fellows,  and  those  of  excellent  note.  And  though  I be  not  so  right  or  so  dis- 
creet as  I should  be,  yet  not  so  mad,  so  bad  neither,  as  thou  perhaps  takest 
me  to  be. 


» An  sint,  quales  sint,  unde  nomcn  illud  asciverint.  »Turri  Babel.  “ Omnium  artium  et 

scientiarum  instaurator.  *Diviiius  ille  vir  auctor  notarum  in  epist.  Rog.  Bacon,  ed.  Hambur.  1608. 

> Sapientjas  desponsati.  _ * “ From  the  Rising  Sun  to  the  Maaotid  Lake,  there  was  not  one  that  could 

fairly  be  put  in  comparison  with  them.”  * Solus  hie  est  sapiens  alii  volitant  velut  umbras.  • In 

ep.  ad  Balthas.  Moretum.  b Rejectiunculae  ad  Patavum.  P'elinus  cum  reliquis.  ® Magnum 

viriim  sequi  est  sapere,  some  think;  others  desipere.  Catul.  * Plaut.  Menec.  ^ In  Sat.  14. 

Or  to  send  for  a cook  to  the  Anticyrie  to  make  hellebore  pottage,  settle-brain  pottage.  Aliquan- 

tiilum  tamen  inde  me  solabor,  quod  unit  cum  multis  et  sapientibus  et  ccleberrimis  viris  ipse  insipiens  sim, 
quod  se  Menippus  Luciani  in  Xecyomantio.  a Petronius  in  Catalect. 


72 


Democritus  to  the  Reader. 


To  conclude,  this  being  granted,  that  all  the  world  is  melancholy,  or  mad, 
doats,  and  every  member  of  it,  I have  ended  my  task,  and  sufficiently  illus- 
trated that  which  I took  upon  me  to  demonstrate  at  first.  At  this  present  I 
have  no  more  to  say ; His  sanam  mentem  Democritus,  I can  but  wish  myself 
and  them  a good  physician,  and  all  of  us  a better  mind. 

And  although  for  the  abovenamed  reasons,  I had  a just  cause  to  undertaka 
this  subject,  to  point  at  these  particular  species  of  dotage,  that  so  men  might 
acknowledge  their  imperfections,  and  seek  to  reform  what  is  amiss ; yet  I have 
a more  serious  intent  at  this  time ; and  to  omit  all  impertinent  digressions, 
to  say  no  more  of  such  as  are  improperly  mielancholy,  or  metaphorically  mad, 
lightly  mad,  or  in  disposition,  as  stupid,  angry,  drunken,  silly,  sottish,  sullen, 
proud,  vain-glorious,  ridiculous,  beastly,  peevish,  obstinate,  impudent,  extrava- 
gant, dry,  doting,  dull,  desperate,  harebrain,  &c.,  mad,  frantic,  foolish,  hetero- 
elites,  which  no  new  hospital  can  hold,  no  physic  help ; my  purpose  and 
endeavour  is,  in  the  following  discourse  to  anatomize  this  humour  of  melan- 
choly, through  all  its  parts  and  species,  as  it  is  an  habit,  or  an  ordinary  dis- 
ease, and  that  philosophically,  medicinall}*,  to  show  the  causes,  symptoms,  and 
several  cures  of  it,  that  it  may  be  the  better  avoided.  Moved  thereunto  for 
the  generality  of  it,  and  to  do  good,  it  being  a disease  so  frequent,  as  ^Mercu- 
rialis  observes,  “in  these  our  days;  so  often  happening,”  saith  ^Laurentius, 
“ in  our  miserable  times,”  as  few  there  are  that  feel  not  the  smart  of  it.  Of 
the  same  mind  is  ^lian  Montalius,  ^Melancthon,  and  others  ; ‘"Julius  Ckesar 
Claudinus  calls  it  the  fountain  of  all  other  diseases,  and  so  common  in  this 
crazed  age  of  ours,  that  scarce  one  of  a thousand  is  free  from  it and  that 
splenetic  hypochondriacal  wind  especially,  which  proceeds  from  the  spleen 
and  short  ribs.  Being  then  a disease  so  grievous,  so  common,  I know  not 
wherein  to  do  a more  general  service,  and  spend  my  time  better,  than  to  pre- 
scribe means  how  to  prevent  and  cure  so  universal  a malady,  an  epidemical 
disease,  that  so  often,  so  much  crucifies  the  body  and  mind. 

If  I have  overshot  myself  in  this  which  hath  been  hitherto  said,  or  that  it  is, 
which  I am  sure  some  will  object,  too  fantastical,  “ too  light  and  comical  for  a 
Divine,  too  satirical  for  one  of  my  profession,”  I will  loresume  to  answer  with 
" Erasmus,  in  like  case,  ’tis  not  I,  but  Democritus,  Democritus  dixit : you 
must  consider  what  it  is  to  speak  in  one’s  own  or  another’s  person,  an  assumed 
habit  and  name  ; a diflference  betwixt  him  that  afiects  or  acts  a prince’s,  a 
philosopher’s,  a magistrate’s,  a fool’s  part,  and  him  that  is  so  indeed ; and 
what  liberty  those  old  satirists  have  had ; it  is  a cento  collected  from  others  ; 
not  I,  but  they  that  say  it.  ' 

“ o Dixero  si  quid  forte  jocosius,  hoc  milii  juris 

Cum  venia  dabis.” 

Yet  some  indulgence  I may  justly  claim, 

If  too  familiar  with  another’s  fame. 

Take  heed,  you  mistake  me  not.  If  I do  a little  forget  myself,  I hope  you 
will  pardon  it.  And  to  say  truth,  why  should  any  man  be  ofiended,  or  take 
eiiceptions  at  it '? 

“ I.icuit,  semperque  licebit, 

Parcere  personis,  dicerp  de  vitiis.” 

It  lawful  was  of  old,  and  still  will  be, 

To  speak  of  vice,  but  let  the  name  go  free. 

I hate  their  vices,  not  their  persons.  If  any  be  displeased,  or  take  aught  unto 


»>  That  I mean  of  Andr.  Vale.  Apolog.  manip.  1. 1 et  26,  Apol.  * Hcec  affectio  nostris  temporlbus 

frequentissima.  Cap.  15.  de  Mel.  ‘ De  animo  nostro  hoc  sajculo  morbus  frequentissimus. 

“ Consult.  98.  adeo  nostris  temporibus  frequenter  in gruit  ut  nullus  fere  ab  eius  labe  immunis  reperiatur  et 
omnium  fere  morborum  occasio  existat.  " ilor.  Encom.  si  quis  calumnietur  levius  esse  quara  decet 

Theologum,  aut  mordacius  quam  deceat  Christianum.  ® Ilor.  Sat  I 1.  1. 


Uemocritus  to  the  Reader. 


73 


himself,  let  him  not  expostulate  or  cavil  with  him  that  said  it  (so  did  ^ Erasmus 
excuse  himself  to  Dorpius,  si  parva  licet  componere  magnis)  and  so  do  I j but 
let  him  be  angry  with  himself,  that  so  betrayed  and  opened  his  own  hxults 
in  applying  it  to  himself : ” ^if  he  be  guilty  and  deserve  it,  let  him  amend, 

: whoever  he  is  and  not  be  angry.  He  that  hateth  correction  is  a fool,”  Prov, 

xii.  1.  If  he  be  not  guilty,  it  concerns  him  not;  it  is  not  my  freeness  of  speecbi 
I but  a guilty  conscience,  a galled  back  of  his  own  that  makes  him  wince. 

‘'Suspicione  si  qiiis  errabit  su!?, 

Et  rapiet  ad  se,  quod  erit  commune  omnium, 

Stulte  nudabit  animi  conscientiam.”  * 

; I “deny  not  this  which  I have  said  savours  a little  of  Democritus;  'Quamvia 
j ridentem  dicere  reruin  quid  vetat;  one  may  speak  in  jest,  and  yet  speak  truth, 
j It  is  somewhat  tart,  I grant  it;  acriora  orexim  excitant jembammata,  as  he 
said,  sharp  sauces  increase  appetite,  “jzec  cihus  ipse  jurat  morsu,  fraudatus 
aceti.  Object  then  and  cavil  what  thou  wilt,  I ward  all  with  ‘Democritus’s 
I buckler,  his  medicine  shall  salve  it;  strike  where  thou  wilt,  and  when : Demo- 
critus dixit,  Democritus  will  answer  it.  It  was  written  by  an  idle  fellow,  at 
idle  times,  about  our  Saturnalian  or  Dyonisian  feasts,  when  as  he  said,  nullum 
libertati  pericidum  est,  servants  in  old  Pome  had  liberty  to  say  and  do  what 
them  list.  When  our  countrymen  sacrificed  to  their  goddess  “Vacuna,  and 
sat  tippling  by  their  Vacunal  fires,  I writ  this,  and  published  this  oim  hsysv, 
it  is  neminis  nihil.  The  time,  place,  persons,  and  all  circumstances  apologise 
for  me,  and  why  may  I not  then  be  idle  with  others'?  speak  my  mind  freely? 
If  you  deny  me  this  liberty,  upon  these  presumptions  I will  take  it:  I say 
again,  I will  take  it. 

“ ^ Si  quis  est  qui  dictum  in  se  inclementius 
Existimavit  esse,  sic  existimet.” 

If  any  man  take  exceptions,  let  him  turn  the  buckle  of  his  girdle,  I care  not. 

I owe  thee  nothing  (Deader),  I look  for  no  favour  at  thy  hands,  I am  inde- 
pendent, I fear  not. 

No,  I recant,  I will  not,  I care,  I fear,  I confess  my  fault,  acknowledge  a 
great  offence, 

** motos  prasstat  componere  fluctus.” 

( let’s  first  assuage  the  troubled  waves.) 

I have  overshot  myself,  I have  spoken  foolishly,  rashly,  unadvisedly,  absurdly, 

I have  anatomized  mine  own  folly.  And  now  methinks  upon  a sudden  I am 
awaked  as  it  were  out  of  a dream ; I have  had  a raving  fit,  a fantastical  fit, 
ranged  up  and  down,  in  and  out,  I have  insulted  over  the  most  kind  of  men, 
abused  some,  offended  others,  wronged  myself ; and  nov/  being  recovered,  and 
perceiving  mine  error,  cry  with  ^Orlando,  Solvite  me,  pardon  {p  boni)  that 
which  is  past,  and  I will  make  you  amends  in  that  which  is  to  come;  I promise 
you  a more  sober  discourse  in  my  following  treatise. 

If  through  weakness,  folly,  passion,  * discontent,  ignorance,  I have  said 
amiss,  let  it  be  forgotten  and  forgiven.  I acknowledge  that  of  “Tacitus  to  be 
true,  Asperce  facetice  ubi  nimis  ex  vero  traxere,  acrem  sui  memoriam  relinquunt, 
a bitter  jest  leaves  a sting  behind  it:  and  as  an  honourable  man  observes. 

They  fear  a satirist’s  wit,  he  their  memories.”  I may  justly  suspect  the 


p Epi.  ad  Dorpium  de  Moria.  si  quispiam  offendatur  et  sibi  vindicet,  non  habet  quod  expostulet  cum  eo  qui 
scripsit,  ipse  si  volet,  secum  agat  injuriam,  utpote  sui  proditor,  qui  declaravit  hoc  ad  se  proprie  pert|nere. 
<1  Si  quis  se  Isesum  clamabit,  aut  conscientiam  prodit  suam,  aut  certe  metum.  Pheedr.  lib.  3.  .Esop.  Eab. 
* If  any  one  shall  err  through  his  own  suspicion,  and  shall  apply  to  himself  what  is  common  to  all,  he  will 
foolishly  betray  a consciousness  of  guilt.  >■  Hor.  * Mart.  1.  7.  22.  t Ut  lubet  feriat,  abstergant 
iios  ictus  Democriti  pharmacos.  " Rusticorum  dea  preesse  vacantibus  et  otiosis  putabatur,  cui  post 

labores  agricola  sacrificabat.  Plin,  1.  3.  c.  12.  Ovid.  1. 6.  Fast.  Jam  quoque  cum  fiuiit  antiquse saci-a  Vacunae, 
Vacunales  stantque  sedentque  focos.  Rosinus.  * Ter.  prol.  Eunuch.  y Ariost.  1.  39.  Staf.  58. 
*L’t  cnim  ex  studiis  gaudium,  sic  studia  ex  hilaritate  proveniunt.  Plinius  Maximo  suo,  ep.  lib.  8.  » Annal. 

15.  b Sir  Francis  Bacon  in  his  Essays,  now  Viscount  St.  Albans. 


74 


Democritus  to  the  Deader. 


worst;  and  though  I hope  I have  wronged  no  man,  yet  in  Medea’s  words  I 
will  crave  pardon. 

“ Tllucl  jam  voce  extrema  peto, 

Ne  si  qua  noster  dubius  effudit  dolor, 

Maneant  in  animo  verba,  sed  melior  tibi 
:Memoria  nostri  subeat,  hfec  irae  data 
Obiiterentur ” I 

I earnestly  request  every  private  man,  as  Scaliger  did  Cardan  not  to  take 
ofFence.  I will  conclude  in  his  lines,  Si  me  cognitum  haheres,  non  solum 
donares  nobis  has  facetias  nostras,  sed  etiain  indignum  duceres,  tarn  humanum 
animum,  lene  ingenium,  vel  minimam  suspicionem  deprecari  oportere.  If  thou 
knewest  my  * modesty  and  simplicity,  thou  wouldst  easily  pardon  and  for- 
give what  is  here  amiss,  or  by  thee  misconceived.  If  hereafter  anatomizing 
this  surly  humour,  my  hand  slip,  as  an  unskilful  ’prentice  I lance  too  deep, 
and  cut  through  skin  and  all  at  unawares,  make  it  smart,  or  cut  awry,  ° pardon 
a rude  hand,  an  unskilful  knife,  ’tis  a most  difficult  thing  to  keep  an  even  tone, 
a perpetual  tenor,  and  not  sometimes  to  lash  out;  difficile  est  Satyram  non 
scrihere,  there  be  so  many  objects  to  divert,  inward  perturbations  to  molest, 
and  the  very  best  may  sometimes  err;  aliquando  bonus  dormitat  Homerus 
(sometimes  that  excellent  Homer  takes  a nap),  it  is  impossible  not  in  so  much 

to  overshoot;  opere  in  longo  fas  est  obrepere  somnwin.  But  what  needs 

all  this  ? 'I  hope  there  will  no  such  cause  of  offence  be  given ; if  there  be, 
‘‘  ^ Nemo  aliquid  recognoscat,  nos  mentimur  omnia.  I’ll  deny  all  (my  last 
refuge),  recant  all,  renounce  all  I have  said,  if  any  man  except,  and  with  as 
much  facility  excuse,  as  he  can  accuse;  but  I presume  of  thy  good  favour, 
and  gracious  acceptance  (gentle  reader).  Out  of  an  assured  hope  and  confi- 
dence thereof,  I will  begin. 

♦ Quod  Probns  Persii  ^toypacpov  virginali  verecundia  Pirsiuin  fuisse  dicit,  ego,  &c.  «Quas  aut 

Jncuvia  fudit,  aut  hiunana  panim  oavit  natura.  Hor.  ^ Prol.  quer.  Plaat,  “ Let  not  any  one  t,ak«» 

these  things  to  himscl/,  they  are  all  but  fictions.” 


And  m my  last  words  this  I do  desire, 
That  what  in  passion  I have  said,  or  ire, 
May  be  forgotten,  and  a better  mind 
Be  had  of  us,  hereafter  as  you  find. 


LECTOPJ  MALP  FERTATO. 


Tu  verocavcsis  eclico  quisquis  es,  ne  temeve  sugilles  Auctorcm  hiijiisce  opens, 
aiit  cavillator  iriideas.  Imo  ne  vel  ex  aliorum  censiira  tacite  obloquaris  (vis 
dicam  verbo)  ne  quid  nasntuliis  inepte  improbes,  aut  false  fingas.  Nam  si  talis 
revera  sit,  qualem  prse  se  fert  Junior  Democritus,  senior!  Democrito  saltern 
affinis,  aut  ejus  Genium  vel  taiitillum  sapiat;  actum  de  te,  censorem  seque  ac 
delatorem  ®aget  e contra  [petulanti  splenecum  sit),  sufflabit  te  in  jocos,  comm'i- 
nuot  in  sales,  addo  etiam,  et  deo  risui  te  sacrificabit. 

Iterum  moneo,  ne  quid  cavillere,  nedum  Democritum  Juniorem  conviciis 
infames,  aut  ignominiose  vituperes,  de  te  non  male  sentientem:  tu  idem  audias 
ab  amico  cordato,  quod  olim  vulgus  Ahderitanum  ab  ^ Ilippocrate,  concivem 
bene  meritum  et  popularem  suum  Democritum,  pro  insano  habens.  N e cic 
Democrite  sapis,  stulti  autem  et  insani  Abderitce, 

«“  Abderitanas  pectora  plebis  babes.” 

Ilsec  te  paucis  admonitum  volo  (male  feriate  Lector),  abL 


TO  THE  READER  xVT  LEISURE. 


Whoever  you  may  be,  I caution  you  against  rashly  defaming  the  author  of 
this  work,  or  cavilling  in  jest  against  him.  Nay,  do  not  silently  reproach  him 
in  consequence  of  others’  censure,  nor  employ  your  wit  in  foolish  disapproval, 
or  false  accusation.  For,  should  Democritus  Junior  prove  to  be  what  h( 
professes,  even  a kinsman  of  his  elder  namesake,  or  be  ever  so  little  of  the 
same  kidney,  it  is  all  over  wdth  jmu : he  will  become  both  accuser  and  judge 
of  you  in  your  spleen,  will  dissipate  you  in  jests,  pulverise  you  into  salt,  and 
sacrifice  yon,  I can  promise  you,  to  the  god  of  Mirth. 

I further  advise  you,  not  to  asperse,  or  calumniate,  or  slander,  Democritus 
J unior,  who  possibly  does  not  think  ill  of  you,  lest  you  may  hear  from  some 
discreet  friend,  the  same  remark  the  people  of  Abdera  did  from  Hippocrates, 
of  their  meritorious  and  popular  follow-citizen,  whom  they  had  looked  on  as  a 
madman;  “ It  is  not  that  you,  Democritus,  that  art  wuse,  but  that  the  people  of 
Abdera  are  fools  and  madmen.”  “You  have  yourself  an  Abderitian  soul;”  and 
having  just  given  you,  gentle  reader,  these  few  words  of  admonition,  farewell. 

» Si  me  commorit,  melius  non  tangere  clamo.  Ilor.  Ilippoc.  epist.  Damageto.  Accersitus  sum  ut 

Democritum  tanquam  insanum  curarem,  seel  postquam  conveni,  non  per  Jovem  dcsipienti®  negotium,  sed 
rerurn  omnium  receptaculum  deprehendi,pjusque  ingenium  demiratus  sum.  Abderitanos  vero  tanquam  non 
sanos  accusavl,  veratri  potione  ipsos  potius  eguisse  dicens.  'Mart. 


Heraclite  fleas,  misero  sic  convccit  8370, 

Nil  nisi  turpe  vicles,  nil  nisi  triste  vicles. 

Hide  etiam,  quantumque  lubet,  Democrite  ride, 
Non  nisi  vana  vicles,  non  nisi  stulta  vides. 

Is  fletn,  bic  risu  modb  gaudeat,  unus  utrique 
Sit  licet  usque  labor,  sit  licet  usque  dolor. 
Nunc  opus  est  (nam  totus  ebeu  jam  desipit  orbis) 
Mille  Heraclitis,  milleque  Democritis. 

Nunc  opus  est  (tanta  est  insania)  transeat  omiiis 
Mundus  in  Anticyras,  graraen  in  Helleborum. 


Weep,  0 Heraclitus,  it  suits  the  age. 

Unless  you  see  nothing  base,  nothing  sad. 

Laugh,  0 Democritus,  as  much  as  you  please. 

Unless  you  see  nothing  either  vain  or  foolish. 

Let  one  rejoice  in  smiles,  the  other  in  tears; 

Let  the  same  labour  or  pain  be  the  office  of  both. 

Now  (for  alas!  how  foolish  the  world  has  become), 

A thousand  Heraclitus’,  a thousand  Democritus’  are  reqiii 
Now  (so  much  does  madness  prevail),  all  the  world  must  be 
Sent  to  Anticyra,  to  graze  on  Hellebore. 


THE 


SYNOPSIS  OF  THE  FIRST  PARTITION. 


r Their 
Causes, 
Subs.  1. 


In  diseases, 
consider 
Sect.  1. 
Memb.  1. 


Or 


Definition, 
Member, 
]3ivision. 
Subs.  2. 


^Impulsive;  | Sin,  concupiscence,  &c. 
(Instrumental;  \ Intemperanee,  all  second  causes,  &c. 


Of  the  body 
300,  which  are 

Or 


( Epidemical,  as  Plague,  Plica,  &c. 
j or 

( Particular,  as  Gout,  Dropsy,  &c. 

In  disposition;  as  all  perturbations,  evil 
affection,  &c. 


Of  the  head 
or  mind. 
Subs.  3. 


Or 


Habits,  as 
^Subs.  4. 


' Dotage. 

Prenzy. 

Madness. 

Ecstasy. 

Lycanthropia. 

’ Choreus  sancti  Viti. 
Hydrophobia. 

Possession  or  obsession  of 
Devils. 

Melancholy.  See 


CY» 

Melancholy: 
in  which 
consider 


Its  Equivocations,  in  Disposition,  Improper,  &c.  Siibsect.  5. 


Memb.  2. 
To  its  ex- 


{ Body 


plication,  a I liath 


digression 
of  anatomy 
in  which 
observe 
parts  of 
Subs.  1. 


J 


parts 
Subs.  2. 


contained  as 


or 


containing 


Soul  and  its  faculties,  as 


3 Humours,  4.  Blood,  Phlegm,  &c; 

( Spirits ; vital,  natural,  animal. 

r Similar;  spennatical,  or  flesh, 

\ bones,  nerves,  &c.  Subs.  3. 
i Dissimilar;  brain,  heart,  liver,  &c. 
i Subs.  4. 

( V egctal.  Subs.  5. 

] Sensible.  Subs.  6,  7,  8. 
(Rational.  Subsect.  9,  10,  11. 


Memb.  3. 

Its  definition,  name,  difference.  Subs.  1. 

/ The  part  and  parties  affected,  affectation,  &c.  Subs.  ?.. 

The  matter  of  melancholy,  natural,  unnatural,  &c.  Subs.  4. 


Species,  or 
kinds, 
which  are 


Proper  to 
parts,  as 

Or 


'Of  the  head  alone,  Hvpo-  f i 

I chondriacal,  or  windy  *me-  sevcia 

I lancholy.  Of  the  whole 
body.  (_ 


causes,  symptoms, 
prognostics,  cures. 


Indefinite;  as  Love-melancholy,  the  subject  of  the  third  Par- 
tition. 


Its  Causes  in  general.  Sect.  2.  A. 

Its  Symptoms  or  signs.  Sect.  3.  B. 

Its  Prognostics  or  indications.  Sect.  4.  4. 

Its  cures;  the  subject  of  the  second  Partition. 


78 


Syno2:)sis  of  the  First  'Partition. 


Super- 

natural. 


A. 

Sdct.  2. 
Causes  of  ^ 
Melancholy 
are  either 


Or 


Natural 


'As  from  God  immediately,  or  by  second  causes.  Subs.  1. 

I Or  from  the  devil  immediately,  with  a digression  of  the 
I nature  of  spirits  and  devils.  Subs.  2. 

_Or  mediately,  by  magicians,  witches.  Subs.  3. 

( Primary,  as  stars,  proved  by  aphorisms,  signs  from  phy- 
siognomy, metoposcopy,  chiromancy.  Subs.  4.  / 


Congenite, 

inward 

from 


Or 


Or 


Outward 
or  adven- 
titious, 
which  are 


C Old  age,  temperament.  Subs.  5. 

•<  Parents,  it  being  an  hereditary  disease, 
^ Subs.  6. 


Necessary,  see  y. 

Nurses,  Subs.  1. 
Education,  Subs.  2. 
Terrors,  affrights. 
Subs.  3. 

Scoffs,  calumnies, 
bitter  jests,S'«6s.  4. 
Loss  of  liberty,  sei'- 
/ vitude,  imprison- 
ment, Subs.  5. 
Poverty  and  want. 
Subs.  6. 

A heap  of  other  ac- 
cidents, death  of- 
friends,  loss,  &c 
Subs.  7. 


Evident, 
outward, 
remote,  ad- 
ventitious, 


Or 


Contingent, 
inward,  an- 
tecedent, 
nearest. 
Memb.  5. 
feet.  2. 


Particular  to  the  three  species.  See  n. 


In  which  the  body  works 
on  the  mind,  and  this 
malady  is  caused  by 
precedent  diseases;  as 
agues,  pox,  &c.,  or 
tcmperatiu-e,  innate 
Subs.  1.  ' 

Or  by  particular  parts 
distempered,  as  brain, 
heart,  spleen,  liver, 
mesentery,  pylorus 
stomach,  &c.  Subs.  2. 


n. 

Particular 
causes. 
Sect.  2. 
Memb.  5. 


Of  head  Me- 
lancholy are, 
Subs.  3. 


j Innate  humour,  or  from  distemperature  adust. 

I A hot  brain,  corrupted  blood  in  the  brain. 
Inward  Excess  of  venery,  or  defect. 

I Agues,  or  some  precedent  disease. 

IPumes  arising  from  the  stomach,  &c. 

or  f Heat  of  the  sun  immoderate. 

A blow  on  the  head. 

] Overmuch  use  of  hot  wines,  spices,  garlic,  onions, 
\ hot  baths,  overmuch  waking,  &c. 

Outward  Idleness,  solitariness,  or  overmuch  study,  vehe- 
ment labour,  &c. 

(^Passions,  perturbations,  &c. 


Of  hypochon- 
driacal, or 
windy  Melan- 
choly are. 


Inward 
( or 
Outward 


C Default  of  spleen,  belly,  bowels,  stomach,  mesen- 
J tery,  miseraic  veins,  liver,  &c. 
j Months  or  hemorrhoids  stopped,  or  any  other 
(_  ordinary  evacuation. 

-(  Those  six  nou-natural  things  abused. 


Over  all  the 
body  are. 
Subs.  5. 


Inward  JLiver  distempered,  stopped,  over-hot,  apt  to  en- 
gender  melancholy,  temperature  innate, 
f Bad  diet,  suppression  of  hemorrhoids,  &c.,  and 
, Outward.  ■<  such  evacuations,  passions,  cares,  &c.,  those 
( six  uon-natuial  tilings  abused. 


Si/nojysis  of  the  First  Fartition. 


70 


' Sub- 
stance 


Diet 
oft'end-  I 
ing  in  > 

Subs.3. 

ty,asin 


Bread;  coarse  and  black,  &c. 

Drink;  thick,  thin,  sour,  &c. 

Water  unclean,  milk,  oil,  vinegar,  wine,  spices,  &c. 

r Parts;  heads,  feet,  entrails,  fat,  bacon,  blood,  &c. 

< Flesh  ■<  T--  -I  5 ^^eef,  pork,  venison,  hares,  goats,  pigeons, 
( \ peacocks,  fen-fowl,  &c. 

Herbs,  f Of  fish;  all  shell-fish,  hard  and  slimy  fish,  &c. 

Fish,  ■<  Of  herbs;  pulse,  cabbage,  melons,  garlick,  onions,  ikc. 
&c.  ( All  roots,  raw  fruits,  liard  and  windy  meats. 

5 Preparing,  dressing,  sharp  sauces,  salt  meats,  indurate,  soused, 
\ fried,  broiled,  or  made  dishes,  &c. 


« 

Keccs- 

sary 

causes, 

as 

those 

six  j 

non-  ' 

natural 

things, 

Avhicli 

are. 

Sect.  2. 
Merab. 

2. 


Quan- 

tity 

Eetention  and 
evacuation. 
Subs.  4. 


f Disorder  in  eating,  immoderate  eating,  or  at  unseasonable 
■<  times,  &c..  Subs.  2, 

(Custom;  delight,  appetite,  altered,  &c..  Subs.  3. 

3 Costiveness,  hot  baths,  sweating,  issues  stopped,  Venus  in 
1 excess,  or  in  defect,  phlebotomy,  purging,  &c. 


Air;  hot,  cold,  tempestuous,  dark,  thick,  foggy,  moorish,  &c..  Subs.  5. 

Exercise,  ( Unseasonable,  excessive,  or  defective,  of  body  or  mind,  solitariness. 
Subs.  6.  ( idleness,  a life  out  of  action,  &c. 

Sleep  and  Avaking,  unseasonable,  inordinate,  overmuch,  overlittle,  &c..  Subs.  7. 


Memh.  3,  Sect.  2. 
Passions  and 
perturbations  of 
tlie  mind. 

Subs.  2.  With 
a digression  of  ^ 
the  force  of 
imagination. 
Subs.  2.,  and  di- 
vision of  passions 
into.  Subs.  3. 


Irascible 


or 


concupis- 

cible. 


SorroAv,  cause  and  symptom.  Subs.  4.  Fear,  cause 
and  symptom,  Subs.  5.  Shame,  repulse,  disgrace, 

1&C.,  Subs.  6.  Envy  and  malice.  Subs.  7.  Emu- 
lation, hatred,  faction,  desire  of  revenge.  Sabs.  8. 
Anger  a cause.  Subs.  9.  Discontents,  cares,  mise- 
ries, &c..  Subs.  10. 

{Vehement desires,ambition,S^M&s.ll.  Covetousness, 
<pi'hapyvplciv,  Subs.  12.  Love  of  pleasures,  gaming  in 
exeess,  &c..  Subs.  13.  Desire  of  praise,  pride,  vain- 
glory, &c..  Subs.  14.  Love  of  learning,  study  in 
excess,  Avith  a digression  of  the  misery  of  scholars, 
and  Avhy  the  muses  are  melancholy,  Subs.  15. 


Body,  as  ill  digestion,  crudity,  Avind,  dry  brains,  hard  belly,  thick  blood,  much 
Avaking,  heaAdness  and  palpitation  of  heart,  leaping  inmany  places,&c.,  Subs.l. 


B. 

Symp- 
toms 
of  me- 
lancho- 
ly are 
either 
Sect.  3. 


-'■< 


Common  ^Fear  and  sorroAV  without  a just  cause,  suspicion,  jealousy. 


to  all  or 
most. 


Or, 


Particu- 
lar to 
private 
persons, 
accord- 
ing to 
Subs.3  4. 


discontent,  solitariness,  irksomeness,  continual  cogitations, 
restless  thoughts,  vain  imaginations,  &c..  Subs.  2. 

Celestial  influences,  as  Tj  If  &c.,  parts  of  the  body,  heart, 
brain,  liver,  spleen,  stomach,  &c. 

Sanguine  are  merry  still,  laughing,  pleasant,  medi- 
tating on  plays,  Avomen,  music,  &c. 

Phlegmatic,  slothful,  dull,  heavy,  &c. 

Choleric,  furious,  impatient,  subject  to  hear  and 
see  strange  apparitions,  &c. 

Black,  solitary,  sad ; they  think  they  are  bcAAdtehed, 
dead,  &c. 

Or  mixed  of  these  four  humours  adust,  or  not  adust,  infi- 
nitely varied,  &c. 


Hu- 

mours 


Their  several 
customs,  con- 
ditions, incli- 
nations, disci- 
pline, &c. 


Ambitious,  thinks  himself  a king,  a lord;  co- 
A^etous,  runs  on  his  money;  lascivious,  on 
his  mistress;  religious,  hath  revelations, 
visions,  is  a prophet,  or  troubled  in  mind; 
a scholar,  on  his  l)Ook,  &c. 

Pleasant  at  first,hardlydisccrned;  afterwards 
harsh  and  intolerable,  if  inveterate. 

1.  Falsa  cogitatio. 
Cogitaia  loqui. 
Exequi  loquutum. 

By  fits,  or  continuate,  as  the  object  varies, 
pleasing,  or  displeasing. 

Simple,  or  as  it  is  mixed  with  other  diseases,  apoplexies,  gout,  caninus  appetitus, 
&c.,  so  the  symptoms  are  various. 


Continuance 
of  time  as  the 
humour  is  in-  ( 
tended  or  re- 
mitted, &c. 


Hence  some  make 
three  degrees. 


11 


80 


Synopsis  of  tlie  First  Partition. 


Head  me- 
lancholy. 
Subs.  1. 


In  body 
or 

In  mind. 


rileadach,  binding  and  heaviness,  vertigo,  lightness, 
3 singing  of  the  ears,  much  waking,  fixed  eyes, 
i high  colour,  red  eyes,  hard  belly,  dry  body;  no 
(_  great  sign  of  melancholy  in  the  other  parts. 

f Continual  fear,  sorrow,  suspicion,  discontent,  su  - 
3 perfluous  cares,  solicitude,  anxiety,  perpetual 
j cogitation  of  such  toys  they  are  possessed  with, 
(_  thoughts  like  dreams,  &c. 


25 

Particular 
symptoms  to 
the  three  dis- 
tinct species. 
Sect.  3. 

Memb.  2. 


Hypo- 
chondria- 
cal, or  j 
windy 
melan- 
choly. 
Subs.  2. 


In  body 


or 

In  mind. 


Over  all 
the  body. 
I Subs.  3. 


(In  body 
or 

In  mind. 


Wind,  rumbling  in  the  guts,  belly-ach,  heat  in 
the  bowels,  convulsions,  crudities,  short  wind, 

] sour  and  sharp  belchings,  cold  sweat,  pain  in 
I the  left  side,  suffocation,  palpitation,  heaviness 
of  the  heart,  singing  in  the  ears,  much  spittle, 

[ and  moist,  &c. 

f Fearful,  sad,  suspicious,  discontent,  anxiet}’-,  &o. 

< Lascivious  by  reason  of  much  wind,  troublesome 
( dreams,  affected  by  fits,  &c. 

( Black,  most  part  lean,  broad  veins,  gross,  thick 
( blood,  their  hemorrhoids  commonly  stopped,  &c.' 

( Fearful,  sad,  solitary,  hate  light,  averse  from  com-- 
( pany,  fearful  dreams,  &c. 


Symptoms  of  nuns’,  maids’,  and  widows’  melancholy,  in  body  and  mind,  die. 


A reason 
of  these 
symp- 
toms. 
Memb.  3. 

V 


Why  they  are  so  fearful,  sad,  suspicious  without  a cause,  why 
solitary,  Avhy  melancholy  men  are  witty,  why  they  suppose 
they  hear  and  see  strange  voices,  visions,  apparitions- 

I "Why  they  prophesy,  and  speak  strange  languages;  whence 
comes  their  crudity,  rumbling,  convulsions,  cold  sweat, 
heaviness  of  heart,  palpitation,  cardiaca,  fearful  dreams, 
much  waking,  prodigious  fantasies.  , 


Tending  to  good,  as 


TMorphew,  scabs,  itch,  breaking  out,  dtc. 
3 Black  jaundice. 

ilf  the  hemorrhoids  voluntarily  open. 

{li  varices  appear. 


C. 

Prognostics 
of  melancholy. 
Sect.  4. 


1 Leanness,  dryness,  hollow-eyed,  &c. 

Inveterate  melancholy  is  incurable. 

If  cold,  it  degenerates  often  into  epilepsy,  apo- 
plexy, dotage,  or  into  blindness. 

. If  hot,  into  madness,  despair,  and  violent  death. 


Corollaries  and  ques- 
tions. 


' The  grievousness  of  this  above  all  other  diseases. 
The  diseases  of  the  mind  are  more  grievous  than 
those  of  the  body. 

^ Whether  it  be  lawful,  in  this  case  of  melancholy, 
for  a man  to  offer  violence  to  himself.  Neg. 
How  a melancholy  or  mad  man  offering  vioience 
I to  liimself,  is  to  be  censured. 


THE  FIRST  PARTITION. 


THE  FIEST  SECTION,  MEMBER,  SUBSECTION 


Mans  Excellency,  Fall,  Miseries,  Infirmities ; The  causes  of  them. 

Mans  Excellency Man,  the  most  excellent  and  noble  creature  of  the 
v.’-orld,  “ the  principal  and  mighty  work  of  God,  wonder  of  nature,”  as  ZorO' 
aster  calls  him ; audacis  naturae  miraculum,  the  * marvel  of  marvels,”  as 
Plato ; “ the**  abridgment  and  epitome  of  the  world,”  as  Pliny;  Microcosmus, 
a little  world,  a model  of  the  world,  “ sovereign  lord  of  the  earth,  viceroy  of  the 
world,  sole  commander  and  governor  of  all  the  creatures  in  it ; to  whose  empire 
they  are  subject  in  particular,  and  yield  obedience;  far  surpassing  all  the  rest, 
not  in  body  only,  but  in  soul  f Enaymis  Imago,  “created  to  God’s  own  ^ image, 
to  that  immortal  and  incorporeal  substance,  with  all  the  faculties  and  powers 
belonging  unto  it;  was  at  first  pure,  divine,  perfect,  happy,  “^created  after 
God  in  true  holiness  and  righteousness;”  Deo  congruens,  free  from  all  manner 
of  infirmities,  and  put  in  Paradise  to  know  God,  to  praise  and  glorify  him,  to 
do  his  will,  Ut  diis  consimiles  parturiat  deos  (as  an  old  poet  saith)  to  propagate 
the  church. 

Man's  Fall  and  Misery^  But  this  most  noble  creature,  lieu  tristis,  et 
lachrymosa  commutatio  (^one  exclaims)  0 pitiful  change ! is  fallen  from  that  he 
was,  and  forfeited  his  estate,  become  mise^'abilis  homuncio,  a cast- away,  a 
caitiff,  one  of  the  most  miserable  creatures  of  the  world,  if  he  be  considered  in 
his  own  nature,  an  unregenerate  man,  and  so  much  obscured  by  his  fall  that 
(some  few  reliques  excepted)  ^ is  inferior  to  a beast,*^^“ ‘Man  in  honour  that 
understandeth  not,  is  like  unto  beasts  that  perish,”  so  David  esteems  him : a 
monste*  by  stupend  metamorphosis,  ^ a fox,  a dog,  a hog,  what  not?  Quantum 
mutatus  ab  illo?  How  much  altered  from  that  he  was;  before  blessed  and 
happy,  now  miserable  and  accursed;  “*He  must  eat  his  meat  in  sorrow,” 
subject  to  death  and  all  manner  of  infirmities,  all  kind  of  calamities. 

d Description  of  Melancholy.^  Great  fu^yail  is  created  for  all  men,  and 
~on  heavy  yoke  on  the  sons  of  Adam,  from  the  day  that  they  go  out  of  their 
mother’s  womb,  unto  that  day  they  return  to  the  mother  of  all  things.  Namely, 
their  thoughts,  and  fear  of  their  hearts,  and  their  imagination  of  things  they 
\vait  for,  and  the  day  of  death.  Prom  him  that  sitteth  in  the  glorious  throne. 


miraculutn.  *>Mundl  epitome,  natur®  delicise.  « Finis  rerum  omnium,  cui  sublunaria 
■ terviunt.  Scalig.  exercit.  365.  sec.  3.  Vales,  de  sacr.  Phil.  c.  5.  ^Ut  in  numismate  Cassaris  imago,  sic  in 
• homine  Dei.  'Gen.  1,_  ‘’Imago  mundi  in  corpore,  Dei  in  anima.  Exemplumque  dei  quisque  est  in 
I imagine  parva.  s Epli.  ir.  24.  ‘‘Palanterius.  ‘Psal.  xlix.  20.  Lascivia  superat  equum,  iinpu- 
I dentia  canem,  astu  vulpem,  fu/  ore  leonerr  ^lirj's.  23.  Gen.  ‘ Gen.  iii.  13.  “ Ecclus.  iv.  1,  2,  3,  4,  5,  i* 

I G 

I ■; 


82 


Diseases  in  General. 


[Part.  1.  Sect.  1. 


to  him  that  si  ;teth  beneath  in  the  earth  and  ashes;  from  him  that  is  clothed  in 
blue  silk  and  weareth  a crown,  to  him  that  is  clothed  in  simple  linen.  Wrath, 
envy,  trouble,  and  unquietness,  and  fear  of  death,  and  rigour,  and  strife,  and 
such  things  come  to  both  man  and  beast,  but  sevenfold  to  the  ungodly.’^  All 
this  befalls  him  in  this  life,  and  perad venture  eternal  misery  in  the  life  to  come.  , 

Impulsive  Cause  of  Mans  Misery  and  Infirmities. The  impulsive  cause  of 
these  miseries  in  Man,  this  privation  of  destruction  of  God’s  image,  the  cause 
of  death  and  diseases,  of  all  temporal  and  eternal  punishments,  was  the  sin  of 
our  first  parent  Adam,  “ in  eating  of  the  forbidden  fruit,  by  the  devil’s  insti- 
gation and  allurement.  His  disobedience,  pride,  ambition,  intemperance,  incre 
dulity,  curiosity;  from  whence  proceeded  original  sin,  and  that  general  corrup- 
tion of  mankind,  as  from  a fountain  flowed  all  bad  inclinations  and  actual 
transgressions  which  cause  our  several  calamities  inflicted  upon  us  for  our  sins. 
And  this  belike  is  that  which  our  fabulous  poets  have  shadowed  unto  us  in  the 
tale  of  ° Pandora’s  box,  which  being  opened  through  her  curiosity,  filled  the 
world  full  of  all  manner  of  diseases.  It  is  not  curiosity  alone,  but  those  other 
crying  sins  of  ours,  which  pull  these  several  plagues  and  miseries  upon  our 
heads.  For  Ubi  peccatum,  ibi  procella,  as  ^ Chrysostom  well  observes.  Fools 
by  reason  of  their  transgression,  and  because  of  their  iniquities,  are  afflicted. 
‘‘Fear  cometh  like  sudden  desolation,  and  destruction  like  a whirlwind,  afflic- 
tion and  anguish,”  because  they  did  not  fear  God,  “ ® Are  you  shaken  with 
wars?”  as  Cyprian  well  urgeth  to  Demetrius,  “ are  you  molested  with  dearth 
and  famine?  is  your  health  crushed  with  raging  diseases?  is  mankind  gene- 
rally tormented  with  epidemical  maladies?  ’tis  all  for  your  sins,”  Hag.  i.  9, 
10;  Amos  i. ; Jer.  vii.  God  is  angry,  punisheth  and  threateneth,  because  of 
their  obstinacy  and  stubbornness,  they  will  not  turn  unto  liim.  “Hf  the  earth 
be  barren  then  for  want  of  rain,  if  dry  and  squalid,  it  yield  no  fruit,  if  your 
fountains  be  dried  up,  your  wine,  corn,  and  oil  blasted,  if  the  air  be  corrupted, 
and  men  troubled  with  diseases,  ’tis  by  reason  of  their  sins:”  which  like  the 
blood  of  Abel  cry  loud  to  heaven  for  vengeance,  Lam.  v.  15.  “ That  we  have 

sinned,  therefore  our  hearts  are  heavy,”  Isa.  lix.  11,  12.  “We  roar  like 
bears,  and  mourn  like  doves,  and  want  health,  &c.  for  our  sins  and  trespasses.” 
But  this  we  cannot  endure  to  hear  or  to  take  notice  of,  Jer.  ii.  30.  “ We  are 
smitten  in  vain  and  receive  no  correction;”  and  cap.  v.  3.  “Thou  hast 
stricken  them,  but  they  have  not  sorrowed;  they  have  refused  to  receive  cor- 
rection ; they  have  not  returned.  Pestilence  he  hath  sent,  but  they  have  not 
turned  to  him,”  Amos  iv.  "Herod  could  not  abide  John  Baptist,  nor  * Domitian 
endure  Apollonius  to  tell  the  causes  of  the  plague  at  Ephesus,  his  injustice, 
incest,  adultery,  and  the  like. 

To  punish  therefore  this  blindness  and  obstinacy  of  ours  as  a concomitant 
cause  and  principal  agent,  is  God’s  just  judgment  in  bringing  these  calamities 
upon  us,  to  chastise  us,  I say,  for  our  sins,  and  to  satisfy  God’s  wrath.  For  the 
law  requires  obedience  or  punishment,  as  you  may  re.ad  at  large,  Deut.  xxviii. 
15.  “ If  they  will  not  obey  the  Lord,  and  keep  his  commandments  and'ordi- 

nances,  then  all  these  curses  shall  come  upon  them.  ^Cursed  in  the  town  and 
in  the  field,  &c.  'Cursed  in  the  fruit  of  the  body,  &c.  "The  Lord  shall  send 
thee  trouble  and  shame,  because  of  thy  wickedness.”  And  a little  after, 
‘“"The  Lord  shall  smite  thee  with  the  botch  of  Egypt,  and  with  emrods,  and 


” Gen.  iii.  17.  <>  Ilia  cadens  teamen  manibus  decussit,  ct  una  perniciem  immisit  miseris  mortalibn.s 

fttram.  Hesiod.  1.  opcr.  Horn.  5.  ad  pop.  Antioch.  a Psal.  cvii.  17.  ‘‘Pro  i.  27.  *Qudd 

autem  crebrius  bella  concutiant,  quod  sterilitas  et  fames  solicitudinem  cumulent,  quod  saevientibus  morbi.s 
valetudo  franpitur,  quod  humanum  genus  luis  populatione  vastatur;  ob  peccatum  omnia.  Cypr.  * .SI  raro 
desuper  pluvia  descendat,  si  terra  situ  pulveris  squalleat,  si  vix  jejunas  et  pallidas  herbas  sterilis  gleba 
producat,  si  turbo  vineam  debilitet,  &c.  Cypr.  “ Mat.  xiv.  3.  » Pliilostratus,  lib.  8.  vit.  Apollonii. 

Injustitiam  ejus,  et  sceleratas  nuptias,  et  cte;era  quce  prmter  rationem  feccrat,  morborum  causas  di.xit.  >'  IG. 
• 18.  *20.  ‘•Verse  27. 


J 

87 

Mem.  1.  ShIds.  1.]  Diseases  in  General. 

i 

scab,  and  itch,  and  thou  canst  not  be  healed.  ®\Vith  madness,  blindness,  and 
astonishing  of  heartJ^  This  Paul  seconds,  Rom.  ii.  9,  “ Tribulation  and 
anguish  on  the  soul  of  every  man  that  doth  evil.”  Or  else  these  chastise- 
ments are  inflicted  upon  us  for  our  humiliation,  to  exercise  and  try  our  patience 
here  in  this  life,  to  bring  us  home,  to  make  us  to  knowOod  ourselves,  to  inform 
and  teach  us  wisdom.  ‘“^Therefore  is  my  people  gone  into  captivity,  because 
they  had  no  knowledge ; therefore  is  the  wrath  of  the  Lord  kindled  against  his 
people,  and  he  hath  stretched  out  his  hand  upon  them.”  He  is  desirous  of 
our  salvation.  ^Nostrce  salutis  avidus,  saith  Lemnius,  and  for  that  cause  pulls 
us  by  the  ear  many  times,  to  put  us  in  mind  of  our  duties : “That  they  which 
erred  might  have  understanding,  (as  Isaiah  speaks  xxix.  24)  and  so  to  be 
reformed,*  I am  afl3icted,  and  at  the  point  of  death,”  so  David  confesseth  of 
himself,  Psalm  Ixxxviii.  v.  15,  v.  9.  “Mine  eyes  are  sorrowful  through  mine 
affliction:”  and  that  made  him  turn  unto  God.  Great  Alexander  in  the  midst 
of  all  his  prosperity,  by  a company  of  parasites  deified,  and  now  made  a god, 
when  he  saw  one  of  his  wounds  bleed,  remembered  that  he  was  but  a man,  and 
remitted  of  his  pride.  In  morho  recolligit  se  animus/"'  as  ^ Pliny  well  perceived; 

“ In  sickness  the  mind  reflects  upon  itself,  with  judgment  surveys  itself,  and 
abhors  its  former  courses  ;”  insomuch  that  he  concludes  to  his  friend  Marius, 
““that  it  were  the  period  of  all  philosophy,  if  we  could  so  continue,  sound,  or 
perform  but  a part  of  that  which  we  promised  to  do,  being  sick.”  Whoso  is  wise 
then,  will  consider  these  things,  as  David  did  (Psal.  cxliv.,  verse  last) ; and 
whatsoever  fortune  befall  him,  make  use  of  it.  If  he  be  in  sorrow,  need,  sick- 
ness, or  any  other  adversity,  seriously  to  recount  with  himself,  why  this  or  that 
malady,  misery,  this  or  that  incurable  disease  is  inflicted  upon  him;  it  maybe 
for  his  good,  ^ sic  exjoedit,  as  Peter  said  of  his  daughter’s  ague.  Bodily  sick- 
ness is  for  his  soul’s  health,  periisset  nisi  periisset,  had  he  not  been  visited,  he 
had  utterly  perished;  for  “‘the  Lord  correcteth  him  whom  he  loveth,  even  as 
a father  doth  his  child  in  whom  he  delighteth.”  If  he  be  safe  and  sound  on 
the  other  side,  and  free  from  all  manner  of  infirmity  ] ^ et  cui 

“Gratia,  forma,  vaietudo  contingat  abunde  I “And  that  he  have  grace,  beauty,  favour,  health, 

Et  mundus  victus,  non  deficiente  crumena.”  j A cleanly  diet,  and  abound  in  wealth.” 

Yet  in  the  midst  of  his  prosperity,  let  him  remember  that  caveat  of  Moses, 
“^Beware  that  he  do  not  forget  the  Lord  his  God;”  that  he  be  not  pufledu]'>, 
but  acknowledge  them  to  be  his  good  gifts  and  benefits,  and  “tthe  more  he 
hath,  to  be  more  thankful,”  (as  Agapetianus  adviseth)  and  use  them  aright. 

Instrumental  Causes  of  our  Infirmities/\  Now  the  instrumental  causes  of 
these  our  infirmities,  are  as  diverse  as  the  infirmities  themselves;  stars, 
heavens,  elements,  &c.  And  all  those  creatures  which  God  hath  made,  are 
armed  against  sinners.  They  were  indeed  once  good  in  themselves,  and  that 
they  are  now  many  of  them  pernicious  unto  us,  is  not  in  their  nature,  but  our 
corruption,  which  hath  caused  it.  For  from  the  fall  of  our  first  parent  Adam, 
they  have  been  changed,  the  earth  accursed,  the  influence  of  stars  altered,  the 
four  elements,  beasts,  birds,  plants,  are  now  ready  to  offend  us.  “The  prin- 
cipal things  for  the  use  of  man,  are  water,  fire,  iron,  salt,  meal,  wheat,  honey, 
milk,  oil,  wine,  clothing,  good  to  the  godly,  to  the  sinners  turned  to  evil,” 
Ecclus.  xxxix.  26.  “Fire,  and  hail,  and  famine,  and  dearth,  all  these  are  created 

*28.  Heiis  quos  diligit,  castigat.  Isa.  v.  13.  verse  15.  * Nostrae  salutis  avidus  continenter  aures 

velicat,  ac  calamitate  subinde  nos  exercet,  Levinus  Lemn.  1.  2.  c.  2y.  de  occult,  iiat.  mir.  * Vexatio  dat 
intellectum.  Isa.  xxviii.  19.  In  sickness  the  mind  recollects  itself.  ‘ Lib.  7.  Cum  judicio,  mores 

et  farta  recognoscit  et  se  intuetur.  Dum  fero  languorem,  fero  religionis  amorem.  Expers  languoris  nou 
sum  memor  hujus  amoris.  e Summum  esse  totius  philosophise,  ut  tales  esse  perseveremus,  quales  nos 
futures  esse  infirmi  profitemur.  Petrarch.  ‘ Prov.  iii.  12.  ^ Hor.  Epis.  lib.  1.4.  i Deut.  viii.  1 1. 
Qui  stat  vidcat  ne  cadut.  + Quanto  majoribus  beneticiis  a Deo  cumulatur,  tauto  obligatiorem  ao 

debitorem  laterL 


82 


Diseases  in  General. 


[Part.  1.  Sec.  1. 


for  v'engeance,’’  Ecclus.  xxxix.  29,  Tlie  heavens  threaten  us  with  their  comets, 
stars,  planets,  with  their  great  conjunctions,  eclipses,  oppositions,  quartiles, 
and  such  unfriendly  aspects.  The  air  with  his  meteors,  thunder  and  lightning, 
intemperate  heat  and  cold,  mighty  winds,  tempests,  unseasonaole  weather ; 
from  which  proceed  dearth,  famine,  plague,  and  all  sorts  of  epidemical  diseases, 
consuming  infinite  myriads  of  men.  At  Cairo  in  Egypt,  every  third  year,  (as 
it  is  related  by  ™Boterus,  and  others)  300,000  die  of  the  plague;  and  200,000, 
in  Constantinople,  every  fifth  or  seventh  at  the  utmost.  How  doth  the  earth 
terrify  and  oppress  us  with  terrible  earthquakes,  which  are  most  frequent  in 
“China,  Japan,  and  those  eastern  climes,  swallowing  up  sometimes  six  cities 
at  once  % How  doth  the  water  rage  with  his  inundations,  irruptions,  flinging 
down  towns,  cities,  villages,  bridges,  &c.,  besides  shipwrecks;  whole  islands 
are  sometimes  suddenly  overwhelmed  with  all  their  inhabitants  in  “Zealand, 
Holland,  and  many  parts  of  the  continent  drowned,  as  the  ^ lake  Erne  in  Ire- 
land? "^Nihilque  prceter  arcium  cadavera  patenti  cernimus  freto.  In  the 
fens  of  Friesland  1230,  by  reason  of  tempests,  '"the  sea  drowned  'inulta  homi- 
nmn  millia,  etjwnienta  sine  numero,  all  the  country  almost,  men  and  cattle  in 
it.  How  doth  the  fire  rage,  that  merciless  element,  consuming  in  an  instant 
whole  cities?  What  town  of  any  antiquity  or  note  hath  not  been  once,  again 
and  again,  by  the  fury  of  this  merciless  element,  defaced,  ruinated,  and  left 
desolate?  In  a word. 


“ E Ignis  pepercit,  unda  mergit,  a'eris 
Vis  pestilentis  a^quori  ereptum  necat, 
Bello  superstes,  tabidus  morbo  perit,” 


“ Whom  fire  spares,  sea  doth  drown ; whom  sea. 
Pestilent  air  doth  send  to  clay; 

Whom  war  ’scapes,  sickness  takes  away.” 


To  descend  to  more  particulars,  how  many  creatures  are  at  deadly  feud  with 
men?  Lions,  wolves,  bears,  &c.  Some  with  hoofs,  horns,  tusks,  teeth,  nails: 
How  many  noxious  serpents  and  venomous  creatures,  ready  to  offend  us  with 
stings,  breath,  sight,  or  quite  kill  us  ? How  many  pernicious  fishes,  i>lants, 
gums,  fruits,  seeds,  flowers,  &c.,  could  I reckon  up  on  a sudden,  which  by  their 
very  smell  many  of  them,  touch,  taste,  cause  some  grievous  malady,  if  not 
death  itself?  Some  make  mention  of  a thousand  several  poisons:  but  these 
are  but  trifles  in  respect.  Uhe  greatest  enemy  to  man,  is  man,  who  by  the 
devil’s  instigation  is  still  ready  to  do  mischief,  his  own  executioner,  a wolf, 
a devil  to  himself,  and  others.*  We  are  all  brethren  in  Christ,  or  at  least 
should  be,  members  of  one  body,  servants  of  one  Lord,  and  yet  no  fiend  can 
so  torment,  insult  over,  tyrannize,  vex,  as  one  man  doth  another.  Let  me 
iic<  fall  therefore  (saith  David,  when  wars,  plague,  famine  were  offered)  into 
the  hands  of  men,  merciless  and  wicked  men : 


•}* “ Vix  sunt  homines  hoc  nomine  aign4 

Quumque  lupi,  saiv®  plus  feritatis  habent.” 

IWc  can  most  part  foresee  these  epidemical  diseases,  and  likely  avoid  them ; 
Dearths,  tempests,  plagues,  our  astrologers  forelel  us;  Earthquakes,  inunda- 
tions, ruins  of  houses,  consuming  fires,  come  by  little  and  little,  or  make  some 
noise  beforehand;  but  the  knaveries,  impostures,  injuries  and  villanies  of  men 
no  art  can  avoid.  Y We  can  keep  our  professed  enemies  from  our  cities,  by 
gates,  walls,  and  towers,  defend  ourselves  from  thieves  and  robbers  by  watchful- 
ness and  weapons;  but  this  malice  of  men,  and  their  pernicious  endeavours, 
no  caution  can  divert,  no  vigilancy  foresee,  we  have  so  many  secret  plots  and 
devices  to  mischief  one  another. 

Sometimes  by  the  devil’s  help  as  magicians,  Svitches : sometimes  by  impos- 


Boterus  de  Inst,  urbium.  “ Lege  hist,  relationem  Lod.  Frois  de  rebus  Japonicis  ad  annum  1596. 

®Guicciard.  descript.  Belg.  anno  1421.  p Giraldus  Cambrens.  <i  Janus  Dousa,  ep.  lib.  1.  car.  10.  And 
we  perceive  nothing,  except  the  dead  bodies  of  cities  in  the  open  sea.  ^ Munster.  1 . 3.  Cos.  cap.  462. 

“Buchanan.  Baptist.  * Homo  homini  lupus,  homo  homiui  daemon.  f Orid.  ds  Trist.  1.  5.  Eleg.  8. 

‘Miscent  aconita  noverexe 


Mem.  1.  Subs.  1.] 


Diseases  in  Cfeneral. 


87 


tures,  mixtures,  poisons,  stratagems,  single  combats,  wars,  we  hack  and  hew, 
as  if  we  were  ad  internecionem  nati,  like  Cadmus’  soldiers  born  to  consume  one 
another.  ’Tis  an  ordinary  thing  to  read  of  a hundred  and  two  hundred  thou- 
sand men  slain  in  a battle.  Besides  all  manner  of  tortures,  brazen  bulls, 
racks,  wheels,  strapadoes,  guns,  engines,  &c.  '^Ad  unum  corpus  humanum 
supplicia jolura,  quain  membra:  We  have  invented  more  torturing  instruments, 
than  there  be  several  members  in  a man’s  body,  as  Cyprian  well  observes.  To 
come  nearer  yet,  our  own  parents  by  their  offences,  indiscretion  and  intem- 
perance, are  our  mortal  enemies.  “ ^ The  fathers  have  eaten  sour  grapes,  and 
the  children’s  teeth  are  set  on  edge.”  They  cause  our  grief  many  times, 
and  put  upon  us  hereditary  diseases,  inevitable  infirmities  : they  torment  us, 
and  we  are  ready  to  injure  our  posterity; 

“mox  datiiri  progeniem  vitiosiorem.”  j “ And  yet  with  crimes  to  us  unknown, 

I Our  sons  shall  mark  the  coming  age  their  own.” 

and  the  latter  end  of  the  world,  as  *Paul  foretold,  is  still  like  to  be  the  worst. 
(W e aie  thus  bad  by  nature,  bad  by  kind,  but  far  worse  by  art,  every  man  the 
greatest  enem.y  unto  himself.  We  study  many  times  to  undo  ourselves,  abus- 
ing those  good  gifts  which  God  hath  bestowed  upon  us,  health,  wealth, 
strength,  wit,  learning,  art,  memory  to  our  own  destruction,  ^ Ferditio  tua  ex 
te.  As  * Judas  Maccabeus  killed  Apollonius  with  his  own  weapons,  we  arm 
ourselves  te  our  own  overthrows ; and  use  reason,  art,  judgment,  all  that 
should  help  us,  as  so  many  instruments  to  undo  us.  Hector  gave  Ajax  a 
sword,  which  so  long  as  he  fought  against  enemies,  served  for  his  help  and 
defence  ; but 'after  he  began  to  hurt  harmless  creatures  with  it,  turned  to  his 
own  hurtless  bowels.  Those  excellent  means  God  hath  bestowed  on  us,  well 
employed,  cannot  but  much* avail  us  ; but  il  otherwise  perverted,  they  ruin  and 
confound  us  : and  so  by  reason  of  our  indiscretion  and  weakness  they  com- 
monly do,  we  have  too  many  instances.  This  St.  Austin  acknowledgeth  of 
himself  in  his  humble  confessions,  “ promptness  of  wit,  memory,  eloquence, 
they  were  God’s  good  gifts,  but  he  did  not  use  them  to  his  glory.”  If  you 
will  particularly  know  how,  and  by  what  means,  consult  physicians,  and  they 
will  tell  you,  that  it  is  in  offending  in  some  of  those  six  non-natural  things,  of 
which  I shall  * dilate  more  at  large;  they  are  the  causes  of  our  infirmities,  our 
surfeiting,  and  drunkenness,  our  immoderate  insatiable  lust,  and  prodigious 
riot.  Plures  crapula,  quam  gladius,  is  a true  saying,  the  board  consumes 
more  than  the  sword.  Our  intemperance  it  is,  that  pulls  so  many  several 
incurable  diseases  upon  our  heads,  that  hastens  ** old  age,  perverts  our  temper- 
ature, and  brings  upon  us  sudden  death.  And  last  of  all,  that  which  crucifies 
us  most,  is  our  own  folly,  madness,  [quos  Jupiter  perdit,  dementat ; by  sub- 
traction of  his  assisting  grace  God  permits  it)  weakness,  want  of  government, 
our  facility  and  proneness  in  yielding  to  several  lusts,  in  giving  way  to  every 
' passion  and  perturbation  of  the  mind : by  which  means  we  metamorphose  our- 
selves and  degenerate  into  beasts.  All  which  that  prince  of  ® poets  observed 
of  Agamemnon,  that  when  he  was  well  pleased,  and  could  moderate  his  passion, 
he  was — os  oculosque  Jovi  par:  like  Jupiter  in  feature.  Mars  in  valour.  Pallas 
in  wisdom,  another  god ; but  when  he  became  angry,  he  was  a lion,  a tiger,  a 
dog,  &c.,  there  appeared  no  sign  or  likeness  of  Jupiter  in  him  ; so  we,  as  long 
as  we  are  ruled  by  reason,  correct  our  inordinate  appetite,  and  conform  our- 
selves to  God’s  word,  are  as  so  many  saints  : but  if  we  give  reins  to  lust, 
anger,  ambition,  pride,  and  follow  our  own  ways,  we  degenerate  into  beasts. 


" Lib.  2.  Epist.  2.  ad  Donatum.  ’Ezech.  xviiL  2.  Ilor.  1.  3.  Od.  6.  * 2 Tim.  iii.  2. 

y Ezec.  xviii.  31.  Thy  destruction  is  from  thyself.  * 21  Macc.  iii.  12.  *Part  1.  Sec.  2.  Memb.  2. 

•>  Nequitia  est  quse  te  non  sinet  esse  senem.  • Homer.  Iliad. 


82 


Def.,  Nirni.,  Div.  of  Diseases. 


[Part.  1.  Sec.  1. 


transform  ourselves,  overthrow  our  constitutions,  '^provoke  God  to  anger,  and 
heap  upon  us  this  of  melancholy,  and  all  kinds  of  incurable  diseases,  as  a just 
and  deserved  punishment  of  our  sins. 

Subsect.  II. — The  Dfinilion,  Number,  Dinision  of  Dise<Lses. 

What  a disease  is,  almost  every  physician  defines.  'Perneliiis  calleth  it  an 
“ Affection  of  the  body  contrary  to  nature.”  ^Fuschius  and  Crato,  “ an  hin- 
derance,  hurt,  or  alteration  of  any  action  of  the  body,  or  part  of  it.”  ^ Tho- 
losanus,  “ a dissolution  of  that  league  which  is  between  body  and  soul,  and  a 
perturbation  of  it  j as  health  the  perfection,  and  makes  to  the  preservation 
of  it.”  ^ Labeo  in  Agellius,  “ an  ill  habit  of  the  body,  opposite  to  nature, 
hindering  the  use  of  it.”  Others  otherwise,  all  to  this  effect. 

Number  of  Diseases.^  How  many  diseases  there  are,  is  a question  not  yet 
determined  ; ‘ Pliny  reckons  up  300  from  the  crown  of  the  head  to  the  sole  of 
the  foot : elsewhere  he  saith,  morborum  infnita  multitudo,  their  number  is 
infinite.  Howsoever  it  was  in  those  times,  it  boots  not ; in  our  days  I am 
sure  the  number  is  much  augmented  : 

* “macies,  ct  nova  fcbrium 

Terris  incubat  coliors.” 

For  besides  many  epidemical  diseases  unheard  of,  and  altogether  unknown  to 
Galen  and  Hippocrates,  as  scorbutum,  small-pox,  plica,  sweating  sickness, 
morbus  Gallicus,  &c.,  we  have  many  proper  and  peculiar  almost  to  every  part. 

No  man  free  from  some  Disease  or  other  ^ No  man  amongst  us  so  sound,  of 
so  good  a constitution,  that  hath  not  some  impediment  of  body  or  mind. 
Quisque  suos  patimur  manes,  we  have  all  our  infirmities,  first  or  last,  more  or 
less.  There  will  be  peradv^enture  in  an  age,  or  one  of  a thousand,  like  Zeno- 
philus  the  musician  in  ^ Pliny,  that  may  happily  live  105  years  without  any 
manner  of  impediment ; a Pollio  Pomulus,  that  can  preserve  himself  “ “with 
wine  and  oil ;”  a man  as  fortunate  as  Q.  Metellus,  of  whom  Valerius  so  much 
brags  ; a man  as  healthy  as  Otto  Herwardus,  a senator  of  Augsburg  in  Ger- 
many, whom  “ Leovitius  the  astrologer  brings  in  for  an  example  and  instance  of 
•certainty  in  his  art ; who  because  he  had  the  significators  in  his  geniture 
fortunate,  and  free  from  the  hostile  aspects  of  Saturn  and  Mars,  being  a very 
•cold  man,*  “ ® could  not  remember  that  ever  he  was  sick.”  ^ Paracelsus  may 
brag  that  he  could  make  a man  live  400  years  or  more,  if  he  might  bring  him 
up  from  his  infancy,  and  diet  him  as  he  list ; and  some  physicians  hold,  that 
there  is  no  certain  period  of  man’s  life ; but  it  may  still  by  temperance  and 
physic  be  prolonged.  We  find  in  the  meantime,  by  common  experience,  that 
no  man  can  escape,  but  that  of '’Hesiod  is  true  ; 

**  nXetrj  fiev  "yttp  ■yata  KaKwv,  TrXeir]  6e  0ci\cia(ra,  I “ Th’  earth’s  full  of  maladies,  and  full  the  sea, 
Nouo-Oii’  avOpianoi  eiv  rtfitpn,  ejri  vvKTt  Which  set  upon  us  both  by  night  and  day.” 

' kvrofjLaTOi  {ponuxrt." | 

Division  of  Diseases^  If  you  require  a more  exact  division  of  these  ordinary 
diseases  which 'are  incident  to  men,  I refer  you  to  physicians  ; ® they  will  tell 
you  of  acute  and  chronic,  first  and  secondary,  lethales,  salutares,  errant,  fixed, 
simple,  compound,  connexed,  or  consequent,  belonging  to  parts  or  the  whole,  in 


d Intemnerantia,  luxiis,  ingluvies,  et  infinita  hujusinodi  flagitia,  quae  divinas  poeuas  merentur.  Crato. 
• Fern.  Path.l.  1.  c 1.  Xlorbus  est  aflfectus  contra  iiaturam  corpori  iiisidens.  f Fu-<cli.  Instit.  1.  3. 

Sect.  1.  c.  3.  hquo  primum  vitiatur  actio.  g Dissolutio  foederis  in  corpore,  ut  sanitas  est  consummatio. 
J>  Lib.  4.  cap.  2.  Morbus  est  habitus  contra  naturam,  qui  usuin  ejus,  &c.  i Cap.  11.  lib.  7.  * Horat. 

lib.  1.  ode  3.  “ Emaciation,  and  a new  cohort  of  fevers  broods  over  the  earth.”  k Cap.  50.  lib.  7.  Centum 
ft  quinque  vixit  annos  sine  ullo  incommodo.  m Intus  inulso,  foras  oleo.  nExemplis  genitur.  prajfixis 
Ephemer.  cap.  de  inflnnitat.  oQui,  quoad  pucritiae  ultimam  memoriam  recordan  potest  non  meminit  se 
aegrotum  decubuisse  p Lib  de  vita  lonva.  Oper.  et  Dies.  • See  Ferne’.ius  Path.  lib.  L cap.  9. 
10, 11, 12.  Fuschius  instit  1. 3.  sect.  1.  c.  7.  Wecker.  Synt. 


Mem.  1.  Subs.  4.]  Div.  of  the  Diseases  of  the  Head, 


87 


habit,  or  in  disposition,  &c.  My  division  at  this  time  (as  most  befitting  my 
purpose)  shall  be  into  those  of  the  body  and  mind.  JFor  them  of  the  body,  a 
brief  catalogue  of  which  Fuschius  hath  made,  Institut.  lib.  3,  sect.  1,  cap.  11. 
I refer  you  to  the  voluminous  tomes  of  Galen,  Areteus,  Khasis,  Avicenna, 
Alexander,  Paulus  -^tius,  Gordonerius:  and  those  exact  Neoterics,'S:avana- 
rola,  Capivaccius,  Donatus  Altomarus,  Hercules  de  Saxonia,  Mercurialis;, 
Victorius  Faventinus,  Wecker,  Piso,  &c.,  that  have  methodically  and  elabo- 
rately written  of  them  all.  Those  of  the  mind  and  head  I will  briefly  handle, 
and  apart. 

Subsect.  III. — Division  of  the  Diseases  of  the  Head. 

These  diseases  of  the  mind,  forasmuch  as  they  have  their  chief  seat  and 
organs  in  the  head,  which  are  commonly  repeated  amongst  the  diseases  of  the 
head  which  are  divers,  and  vary  much  according  to  their  site.  For  in  the  head, 
as  there  be  several  parts,  so  there  be  divers  grievances,  which  according  to  that 
division  of ‘Heurnius,  (which  he  takes  out  of  Arculanus,)  are  inward  or  outward 
(to  omit  all  others  which  pertain  to  eyes  and  ears,  nostrils,  gums,  teeth,  mouth, 
palate,  tongue,  wesel,  cjiops,  face,  &c.)  belonging  properly  to  the  brain,  as 
baldness,  falling  of  hai^mrfaire,  lice,  &c.  “ Inward  belonging  to  the  skins 

next  to  the  brain,  called  dura  and  pia  mater,  as  all  head-aches,  &c.,  or  to  the 
ventricles,  caules,  kels,  tunicles,  creeks,  and  parts  of  it,  and  their  passions,  as 
caro,  vertigo,  incubus,  apoplexy,  falling  sickness.  The  diseases  of  the  nerves, 
cramps,  stupor,  convulsion,  tremor,  palsy : or  belonging  to  the  excrements  of 
the  brain,  catarrhs,  sneezing,  rheums,  distillations : or  else  those  that  pertain 
to  the  substance  of  the  brain  itself,  in  which  are  conceived  frenzy,  lethargy, 
melancholy,  madness,  weak  memory,  sopor,  or  Coma  Vigilia  et  vigil  Coma. 
Out  of  these  again  I will  single  such  as  properly  belong  to  the  phantasy,  or 
imagination,  or  reason  itself,  which  *Laurentius  calls  the  diseases  of  the  mind ; 
and  Hildesheim,  morbos  imaginationis,  aut  rationis  Icesce,  (diseases  of  the 
imagination,  or  of  injured  reason,)  which  are  three  or  four  in  number,  phreiisy, 
madness,  melancholy,  dotage,  and  their  kinds:  as  hydrophobia,  lycanthropia, 
Cho'rus  sancti  viti,  morbi  dcemoniaci,  (St.  Vitus’s  dance,  possession  of  devils,) 
which  I will  briefly  touch  and  point  at,  insisting  especially  in  this  of  melancholy, 
as  more  eminent  than  the  rest,  and  that  through  all  his  kinds,  causes,  symp- 
toms, prognostics,  cures : as  Lonicerus  hath  done  de  apoplexid,  and  many  other 
of  such  particular  diseases.  Not  that  I find  fault  with  those  which  have 
written  of  this  subject  before,  as  Jason  Pratensis,  Laurentius,  Montaltus,  T. 
Bright,  &c.,  they  have  done  very  well  in  their  several  kinds  and  methods;  yet 
that  which  one  omits,  another  may  haply  see;  that  which  one  contracts, 
another  may  enlarge.  To  conclude  with  ^ Scribanius,  “ that  which  they  had 
neglected,  or  profunctorily  handled,  we  may  more  thoroughly  examine;  that 
which  is  obscurely  delivered  in  them,  may  be  perspicuously  dilated  and  amplifi- 
ed by  us : ” and  so  made  more  familiar  and  easy  for  every  man’s  capacity,  and 
the  common  good,  which  is  the  chief  end  of  my  discourse. 

Subsect.  IV. — Dotage,  Phrensy,  Madness,  Hydrophobia,  Lycanthropia, 
Chorus  sancti  Viti,  Extasis. 

Delirium,  Dotage!\  Dotage,  fatuity,  or  folly,  is  a common  name  to  all  the 
following  species,  as  some  will  have  it.  ® Laurentius  and  “Altomarus  compre- 
hended madness,  melancholy,  and  the  rest  under  this  name,  and  call  it  the 

‘ Praefat.  de  morbis  capitis.  In  capita  ut  variae  habitant  partes,  ita  variae  quereloe  ibi  evcniunt.  “Of 
which  read  Heurnius,  Montaltus,  Hildesheim,  Quercetan,  Jason  Pratensis,  &c.  * Cap.  2.  de  melanchol. 

Cap.  2.  de  Phisiologia  sagarum;  Quod  alii  minus  recte  fortasse  dixerint,  nos  examinare,  melius  dijudicaret 
corrigere  studeamus.  * Cap  4.  de  mol.  "Art.  Med.  7. 


88 


Diseases  of  the  Mind. 


[Part.  1.  Sect.  1. 


summum  genus  of  them  all.  If  it  be  distinguished  from  them,  it  is  natural  or 
ingenite,  which  comes  by  some  defect  of  the  organs,  and  over-much  brain,  as 
we  see  in  our  common  fools;  and  is  for  the  most  part  intended  or  remitted  in 
particular  men,  and  thereupon  some  are  wiser  than  others : or  else  it  is  acqui- 
site,  an  appendix  or  symptom  of  some  other  disease,  which  comes  or  goes;  o? 
if  it  continue,  a sign  of  melancholy  itself. 

Phrensy.^  Fhrenitis,  which  the  Greeks  derive  from  the  word  is  a 
disease  of  the  mind,  with  a continual  madness  or  dotage,  which  hath  an  acute 
fever  annexed,  or  else  an  inflammation  of  the  brain,  or  the  membranes  or 
kels  of  it,  with  an  acute  fever,  which  causeth  madness  and  dotage.  It  differs 
from  melancholy  and  madness,  because  their  dotage  is  without  an  ague  : 
this  continual,  with  waking,  or  memory  decayed,  &c.  Melancholy  is  most 
part  silent,  this  clamorous;  and  many  such  like  differences  are  assigned  by 
physicians. 

Madness^  Madness,  phrensy,  and  melancholy  are  confounded  by  Celsus 
and  many  writers;  others  leave  out  phrensy,  and  make  madness  and  melan- 
choly but  one  disease,  which  '’Jason  Pratensis  especially  labours,  and  that  they 
differ  only  secundum  magus  or  minws,  in  quantity  alone,  the  one  being  a degree 
to  the  other,  and  both  proceeding  from  one  cause.  They  differ  intenso  et 
remisso  gradu,  saith  Gordonius,  as  the  humour  is  intended  or  remitted.  Of  the 
same  mind  is  ^ Areteus,  Alexander  Tertullianus,  Guianerius,  Savanarola,  Heur- 
nius;  and  Galen  himself  writes  promiscuously  of  them  both  by  reason  of  their 
affinity : but  most  of  our  neoterics  do  handle  them  apart,  whom  I will  follow  in 
this  treatise.  Madness  is'thLelefdfe  defined  to  be  a vehement  dotage;  or  raving 
without  a fever,  far  more  violent  than  melancholy,  full  of  anger  and  clamour, 
horrible  looks,  actions,  gestures,  troubling  the  patients  with  far  greater  vehe- 
mency  both  of  body  and  mind,  without  all  fear  and  sorrow,  with  such  impetuous 
force  and  boldness,  that  sometimes  three  or  four  men  cannot  hold  them. 
Differing  only  in  this  from  phrensy,  that  it  is  without  a fever,  and  their  memory 
is  most  part  better.  It  hath  the  same  causes  as  the  other,  as  choler  adust, 
and  blood  incensed,  brains  inflamed,  &c.  ®Fracastorius  adds,  “a  due  time, 
and  full  age  to  this  definition,  to  distinguish  it  from  children,  and  will  have  it 
confirmed  impotency,  to  separate  it  from  such  as  accidentally  come  and  go 
again,  as  by  taking  henbane,  nightshade,  wine,”  &c.  Of  this/ury  there  be 
divers  kinds  ecstasy,  which  is  familiar  with  some  persons,  as  Cardan  saith  of 
himself,  he  could  be  in  one  when  he  list ; in  which  the  Indian  priests  deliver 
their  oracles,  and  the  witches  in  Lapland,  as  Olaus  Magnus  writeth,  1.  3,  cap. 
18.  Pxtasi  omnia  prcedicere,  answer  all  questions  in  an  extasis  you  will  ask ; 
what  your  friends  do,  where  they  are,  how  they  fare,  &c.  The  other  species 
of  this  fury  are  enthusiasms,  revelations,  and  visions,  so  often  mentioned  by 
Gregory  and  Beda  in  their  works;  obsession  or  possession  of  devils,  sibylline 
prophets,  and  poetical  furies;  such  as  come  by  eating  noxious  herbs,  tarantulas’ 
stinging,  &c.,  which  some  reduce  to  this.  The  most  known  are  these,  lycan- 
thropia,  hydrophobia,  chorus  sancti  viti. 

Lycanthropia.'\  Lycanthropia,  which  Avicenna  calls  Cucubuth,  others 
Lirpinam  insaniam,  or  Wolf-madness,  when  men  run  howling  about  graves  and 
fields  in  the  night,  and  will  not  be  persuaded  but  that  they  are  wolves,  or 
some  such  beasts.  ^AEtius  and  '’Paulus  call  it  a kind  of  melancholy;  but  I 
should  rather  refer  it  to  madness,  as  most  do.  Some  make  a doubt  of  it 


*>  Plerique  incdici  uno  complexu  perstringunt  lios  duos  morbos,  quod  ex  eadem  causa  oriantur,  quodqua 
magnitudine  et  modo  solum  distent,  et  alter  gradus  ad  alterum  existat.  Jason  Pratens.  « Lib.  iled. 

Pars  maniae  mihi  videtur.  « Insanus  est,  qui  setate  debits,  et  tempore  debito  per  se,  non  momentaneam 
et  fagacem,  ut  vini,  solani,  Hyoscyami,  sed  confirm'atam  habet  impotentiam  bene  operandi  circa  inteUectum. 
lib.  2.  de  intellections.  ‘ Of  which  read  Fcslix  Plater,  cap.  3.  de  mentis  alienatione.  s Lib.  6.  cap.  11. 
Lib.  3.  cap.  U'«. 


Mem.  1.  Subs.  4,1 


Diseases  of  the  Mind. 


89 


whether  there  be  any  such  disease.  ‘Donat  ab  Altomari  saith,'that  he  saw 
two  of  them  in  his  time : Wierus  tells  a story  of  such  a one  at  Padua  1541, 
that  would  not  believe  to  the  contrary,  but  that  he  was  a wolf.  He  hath 
another  instance  of  a Spaniard,  who  thought  himself  a bear;  'Forrestus 
confirms  as  much  by  many  examples;  one  amongst  the  rest  of  which  he  was 
an  eye-witness,  at  Alcmaer  in  Holland,  a poor  husbandman  that  still  hunted 
about  graves,  and  kept  in  churchyards,  of  a pale,  black,  ugly,  and  fearful  look. 
Such  belike,  or  little  better,  were  King  Prsetus’  ‘“daughters,  that  thought 
themselves  kine.  And  Nebuchadnezzar  in  Daniel,  as  some  interpreters  hold, 
v/as  only  troubled  with  this  kind  of  madness.  This  disease  perhaps  gave  occa- 
sion to  that  bold  assertion  of  “Pliny,  “some  men  were  turned  into  wolves  in 
his  time,  and  from  wolves  to  men  again:”  and  to  that  fable  of  Pausanias,  of 
a man  that  was  ten  years  a wolf,  and  afterwards  turned  to  his  former  shape : 
to  “Ovid’s  tale  of  Lycaon,  &c.  He  that  is  desirous  to  hear  of  this  disease,  or 
more  examples,  let  him  read  Austin  in  his  18th  book  de  Civitate  Dei,  cap.  5, 
Mizaldus,  cent.  5.  77.  Sc/cenkms,  lib.  1.  Hildesheim,  spicel.  2.  de  Mania. 
Forrestus,  lib.  10.  de  morlis  cerebri.  Olaus  Magnus,  Yincentius  Bellavicensis, 
spec.  met.  lib.  31.  c.  122.  Pierius,  Bodine,  Ziiinger,  Zeilger,  Peucer,  Wierus, 
Spranger,  &c.  This  malady,  saith  Avicenna,  troubleth  men  most  in  February, 
and  is  now-a-days  frequent  in  Bohemia  and  Hungary,  according  to  PHeurnius. 
Schernitzius  will  have  it  common  in  Livonia.  They  lie  hid  most  part  all  day, 
and  go  abroad  in  the  night,  barking,  howling,  at  graves  and  deserts;  “ *they 
have  usually  hollow  eyes,  scabbed  legs  and  thighs,  very  dry  and  pale,”  saith 
Altomarus;  he  gives  a reason  there  of  all  the  symptoms,  and  sets  down  a 
brief  cure  of  them. 

Hydrophobia  is  a kind  of  madness,  well  known  in  every  village,  which  comes 
by  the  biting  of  a mad  dog,  or  scratching,  saith  ‘‘Aurelianus;  touching,  or 
smelling  alone  sometimes  as  *Sckenkius  proves,  and  is  incident  to  many  other 
creatures  as  well  as  men : so  called  because  the  parties  affected  cannot  endure 
the  sight  of  water,  or  any  liquor,  supposing  still  they  see  a mad  dog  in  it. 
And  which  is  more  wonderful;  though  they  be  very  dry,  (as  in  this  malady 
they  are)  they  will  rather  die  than  drink:  ‘Caslius  Aurelianus,  an  ancient 
writer,  makes  a doubt  whether  this  Hydrophobia  be  a passion  of  the  body  or 
the  mind.  The  part  afllected  is  the  brain : the  cause,  poison  that  comes  from 
the  mad  dog,  which  is  so  hot  and  dry,  that  it  consumes  all  the  moisture  in  the 
body.  “Hildesheim  relates  of  some  that  died  so  mad ; and  being  cut  up,  had 
no  water,  scarce  blood,  or  any  moisture  left  in  them.  To  such  as  are  so 
aflected,  the  fear  of  water  begins  at  fourteen  days  after  they  are  bitten,  to  some 
again  not  till  forty  or  sixty  days  after:  commonly  saith  Heurnius,  they  begin 
to  rave,  fly  water  and  glasses,  to  look  red,  and  swell  in  the  face,  about  twenty 
days  after  (if  some  remedy  be  not  taken  in  the  meantime)  to  he  awake,  to  be 
pensive,  sad,  to  see  strange  visions,  to  bark  and  howl,  to  fall  into  a swoon, 
and  oftentimes  fits  of  the  falling  sickness.  * Some  say,  little  things  like 
whelps  will  be  seen  in  their  urine.  If  any  of  these  signs  appear,  they  are 
past  recovery.  Many  times  these  symptoms  will  not  appear  till  six  or  seven 
months  after,  saith  ^Codronchus;  and  sometimes  not  till  seven  or  eight  years, 
as  Guianerius;  twelve  as  Albertus;  sin  or  eight  months  after,  as  Galen  holds. 
Baldus  the  great  lawyer  died  of  it:  an  Augustine  friar,  and  a woman  in 
Delft,  that  were  ‘‘Forrestus’  patients,  were  miserably  consumed  with  it.  The 


■Cap.  9.  Art.  inetl.  ^ De  prsestig.  Dsemonum.  1.  3.  cap.  21.  ' Ob.servat.  lib.  10.  de  morbis  cerebri, 

cap.  15.  Hippocrates,  lib.  de  insania.  >'  Lib.  8.  cap.  22.  homines  interdum  lupos  fieri ; et  centra. 

Met.  lib,  1.  i>  Cap.  de  Man.  * Ulcerata  crura,  sitis  ipsis  adest  immodica,  p-allidi,  lingua  sicca. 

•iCap.  9.  art.  Hydrophobia.  •'Lib.  3.  cap.  9.  *Lib.  7.  de  Yenenis.  ‘ Lib.  S.  Cap,  13,  de  niorbis- 
acutis.  “Spicel.  2.  ^Sekenkiu-s,  7 lib.  de  Venerd.s  r Lib.  de  Hydrophobia.  *Observai. 

lib.  10.  25. 


90 


Diseases  of  the  Mind. 


[Part.  1.  Sec.  1. 


common  cure  in  the  country  (for  such  at  least  as  dwell  near  the  sea-side) 
is  to  duck  them  over  head  and  ears  in  sea  water;  some  use  charms  : every 
good  wife  can  prescribe  medicines.  But  the  best  cure  to  be  had  in  such 
cases,  is  from  the  most  approved  physicians ; they  that  will  read  of  them,  may 
consult  with  Dioscorides,  lib.  6:  c.  37,  Heurnius,  Hildesheim,  Capivaccius, 
Forrestus,  Sckenkius,  and  before  all  others  Codronchus  an  Italian,  who  hath 
lately  written  two  exquisite  books  on  the  subject. 

Chorus  sancti  Viti,  or  S.  Vitus''  dance;  the  lascivious  dance,  “Paracelsus 
calls  it,  because  they  that  are  taken  from  it,  can  do  nothing  but  dance  till 
they  be  dead  or  cured.  It  is  so  called,  for  that  the  parties  so  troubled  were 
wont  to  go  to  S.  Vitus  for  help,  and  after  they  had  danced  there  awhile,  they 
were  '"certainly  freed.  ’Tis  strange  to  hear  how  long  they  will  dance,  and  in 
what  manner,  over  stools,  forms,  tables;  even  great  bellied  women  soiuetimes 
(and  yet  never  hurt  their  children)  will  dance  so  long  that  they  can  stir 
neither  hand  nor  foot,  but  seem  to  be  quite  dead.  One  in  red  clothes  they 
cannot  abide.  Music  above  all  things  they  love,  and  thereforei  magistrates  in 
Germany  will  hire  musicians  to  play  to  them,  and  some  lusty  sturdy  com- 
panions to  dance  with  them.  This  disease  hath  been  very  common  in  Germany, 
as  appears  by  those  relations  of  ° Sckenkius,  and  Paracelsus  in  his  book  of 
madness,  who  brags  how  many  several  persons  he  ha,th  cured  of  it.  Felix 
Platerus  de  mentis  alienat.  cap.  3.  reports  of  a woman  in  Basil  whom  he  saw, 
that  danced  a whole  month  together.  The  Arabians  call  it  a kind  of  palsy. 
Bodine  in  his  5th  book  de  Repub.  cap.  1,  speaks  of  this  infirmity ; Monavius 
in  his  last  eihstle  to  Scoltizius,  and  in  another  to  Dudithus,  where  you  may 
read  more  of  it. 

'i'lie  last  kind  of  madness  or  melancholy,  is  that  demoniacal  (if  I may  so 
call  it)  obsession  or  possession  of  devils,  which  Platerus  and  others  would 
have  to  be  preternatural : stupend  things  are  said  of  them,  their  actions,  ges- 
tures, contortions,  fasting,  prophesying,  speaking  languages  they  were  never 
taught,  &c.  Many  strange  stories  are  related  of  them,  which  because  some 
will  not  allow,  (for  Deacon  and  Darrel  have  written  large  volumes  on  this 
subject  and  con.)  I voluntarily  omit. 

‘'Fuschius,  institut.  lib.  3.  sec.  1.  cap.  11,  Felix  Plater,  “Laurentius,  add 
to  these  another  fury  that  proceeds  from  love,  and  another  from  study,  another 
divine  or  religious  fury;  but  these  more  properly  belong  to  melancholy;  of  all 
which  I will  speak  * apart,  intending  to  write  a whole  book  of  them. 

Subsect.  V. — Melancholy  in  Disposition^  improperly  so  called^  Equivocations. 

Melancholy,  the  subject  of  our  present  discourse,  is  either  in  disposition  or 
habit.  'I  In  disposition,  is  that  transitory  melancholy  which  goes  and  conies 
upon  every  small  occasion  of  sorrow,  need,  sickness,  trouble,  fear,  grietj 
passion,  or  perturbation  of  the  mind,  any  manner  of  care,  discontent,  or 
thought,  which  causeth  anguish,  dulness,  heaviness  and  vexation  of  spirit,  any 
ways  opposite  to  pleasure,  mirth,  joy,  delight,  causing  frowardness  in  us,  or  a 
dislike.  In  which  equivocal  and  improper  sense,  we  call  him  melancholy  that 
is  dull,  sad,  sour,  lumpish,  ill-disposed,  solitary,  any  way  moved,  or  displeased. 
And  from  these  melancholy  dispositions,  ‘'no  man  living  is  free,  no  stoic, 
none  so  wise,  none  so  happy,  none  so  patient,  so 'generous,  so  godly,  so  divine, 
that  can  vindicate  himself ; so  well  composed,  but  more  or  less,  some  time  or 

sLascivam  Choream.  To.  4.  de  morbis  amentium.  Tract.  1.  ^Eventu  ut  plurimum  rem  ipsam  compro- 
bante.  « Lib.  1.  cap.  de  Mania.  <i  Cap.  3.  de  mentis  alienat.  > e Cap.  4.  de  mel.  * TART.  3. 
De  quo  homine  securitiis,  de  quo  certum  gaudium?  quocunque  se  convertit,  in  terrenis  rebus  amaritudinena 
animi  inveiiiet.  Aug  in  Psal.  viii.  6. 


Mem.  1.  ISiibs.  5.J 


Melancholy  in  Disposition. 


91 


other  he  feels  the  smart  of  it.  Melancholy  in  this  sense  is  the  c'iiaracter  of 
mortality.  “ * Man  that  is  born  of  a woman,  is  of  short  continuance,  and  full 
of  trouble.”  Zeno,  Cato,  Socrates  himself,  whom  ^.iElian  so  highly  commends 
for  a moderate  temper,  that  “ nothing  could  disturb  him,  but  going  out,  and 
-coming  in,  still  Socrates  kept  the  same  serenity  of  countenance,  what  misery 
soever  befel  him,”  (if  we  may  believe  Plato  his  disciple)  was  much  tormented 
with  it.  Q.  Metellus,  in  whom  ''Valerius  gives  instance  of  all  happiness,  “ the 
most  fortunate  man  then  living,  born  in  that  most  flourishing  city  of  Rome,  of 
noble  parentage,  a proper  man  of  person,  well  qualified,  healthful,  rich,  honour- 
able, a senator,  a consul,  happy  in  his  wife,  happy  in  his  children,”  (fee.,  yet 
this  man  was  not  void  of  melancholy,  he  had  his  share  of  sorrow.  * Polycrates 
Samius,  that  flung  his  ring  into  the  sea,  because  he  would  participate  of 
discontent  with  others,  and  had  it  miraculously  restored  to  him  again  shortly 
after,  by  a fish  taken  as  he  angled,  was  not  free  from  melancholy  dispositions. 
No  man  can  cure  himself ; the  very  gods  had  bitter  pangs,  and  frequent 
passions,  as  their  own  poets  put  U})on  them.  In  general,  “ ' as  the  heaven, 
«o  is  cur  life,  sometimes  fair,  sometimes  overcast,  tempestuous,  and  serene  ; 
as  in  a rose,  flowers  and  prickles ; in  the  year  itself,  a temperate  summer 
sometimes,  a hard  winter,  a drought,  and  then  again  j^leasant  showers  : so  is 
our  life  intermixed  with  joys,  hopes,  fears,  sorrows,  calumnies  :”  Invicem 
cedant  dolor  et  voluptas,  there  is  a succession  of  pleasure  and  pain. 

«“ “ medio  de  fonte  leporum, 

Surgit  ainari  aliquid  in  ipsis  tloribus  augut." 

Even  in  the  midst  of  laughing  there  is  sorrow”  (as  " Solomon  holds)  : even 
in  the  midst  of  all  our  feasting  and  jollity,  as,  "Austin  infers  in  his  Com.  on  the 
41st  Psalm,  there  is  grief  and  discontent.  Inter  delicias  semper  aliquid  scevi 
nos  strangulate  for  a pint  of  honey  thou  shalt  here  likely  find  a gallon  of  gall, 
for  a dram  of  pleasure  a pound  of  pain,  for  an  inch  of  mirth  an  ell  of  moan  ; 
as  ivy  doth  an  oak,  these  miseries  encompass  our  life.  And  it  is  most  absurd 
and  ridiculous  for  any  mortal  man  to  look  for  a perpetual  tenure  of  happiness 
in  this  life.  C Nothing  so  prosperous  and  pleasant,  but  it  hath  Psome  bitterness 
in  it,  some  complaining,  some  grudging;!  it  is  all  yxyxuTrtxjjov,  a mixed  passion, 
and  like  a chequer  table,  black  and  white  men,  families,  cities,  have  their  falls 
and  wanes ; now  trines,  sextiles,  then  quartiles  and  oppositions.  We  are  not 
here  as  those  angels,  celestial  powers  and  bodies,  sun  and  moon,  to  finish  our 
course  without  all  offence,  with  such  constancy,  to  continue  for  so  many  ages  : 
but  subject  to  infirmities,  miseries,  interrupted,  tossed  and  tumbled  up  and 
down,  carried  about  with  every  small  blast,  often  molested  and  disquieted 
upon  each  slender  occasion,  uncertain,  brittle,  and  so  is  all  that  we  trust 
unto.  And  he  that  knows  not  this  is  not  armed  to  endure  it,  is  not  fit  to 
live  in  this  world  (as  one  condoles  our  time),  he  knows  not  the  condition  of  it, 
where  with  a reciprocalty,  pleasure  and  pain  are  still  united,  and  succeed  one 
another  in  a ring.”  Exi  e mundo,  get  thee  gone  hence  if  thou  canst  not 


* Job  i.  14.  e Omni  tempore  Socratem  eodem  vultu  videri,  sive  domum  rediret,  sive  domo  egrederetur. 
fc  Lib.  7.  cap.  1.  Natus  in  florentissiina  totius  orbis  civitate,  nobilissimis  parentibus,  corporis  vires  habuit  et 
rarissimas  animi  dotes,  uxorem  conspicuam,  pudicam,  tselices  liberos,  consulare  decus,  sequentes  triiimphos, 
&.C.  ‘iElian.  **  Homer.  Iliad.  i Lipsius,  cent.  3.  ep.  45.  ut  coelum,  sic  nos  homines  sumus:  illud  ex 
intcryallo  nubibus  obducitur  et  obscuratur.  In  rosario  flores  spinis  intermixti.  Vita  similis  aeri,  udum 
modd,  sudum,  tempestas,  serenitas  : ita  vices  rerura  sunt,  prajmia  gaudiis,  et  sequaces  curse.  Lucretius, 
1.  4.  1124.  "Prov.  xiv.  13.  Extremum  gaudii  luctus  occupat.  "Natalitia  inquit  celebrantur,  nuptiae 
hie  sunt;  at  ibi  quid  celebratur  quod  non  dolet,  quod  non  transit?  p Apuleius  4.  florid.  Nihil  quicquid 
homini  tam  prosperum  divinitus  datum,  quin  ei  admixtum  sit  aliquid  diflicultatis,  ut  etiam  amplissima 
quaque  lajtitia,  subsit  quaipiain  vel  parva  querimonia,  conjugatione  quadam  mellis  et  fellis.  ^ Caduca 
nimirum  et  fragilia,  et  puerilibus  jeonsentanea  crepundiis,  sunt  ista  qu®  vires  et  opes  humanse  vocantur, 
affluunt  subito,  repente  delabunti  r,  nullo  in  loco,  nulla  in  persona,  stabilibus  nixa  radicibus  consistunt,  sed  in- 
certissimoflatufortunai  quosm  sublime extulerunt, improvise recursu destitutes  in  profundo  miseriarum  vaUe 

miserabiliter  immergunt.  Valeriu-s,  lib.  6.  cap.  11.  rHuic  seculo  parum  aptus  es,  aut  potius  o-niiium  nostro- 
rum  conditioncm  igiioras,  ^uibus  reciproco  quodam  neiu,  &c.  Lorchanus  Gollobelgicu.s,  lib.  3.  annum  1598. 


92 


Digression  of  Anatomy. 


[Part.  1.  Sec.  1. 


brook  it ; there  is  no  way  to  avoid  it,  but  to  arm  th3^self  with  patience,  witii 
magnanimity,  to  ® oppose  thyself  unto  it,  to  suffer  affliction  as  a good  soldier 
of  Christ ; as  *Panl  advit>eth  constantly  to  bear  it.  But  forasmuch  as  so  few 
can  embrace  this  good  counsel  of  his,  or  use  it  aright,  but  rather  as  so  many 
brute  beasts  give  a way  to  their  passion,  voluntary  subject  and  precipitate 
themselves  into  a labyrinth  of  cares,  woes,  miseries,  and  suffer  their  souls  to- 
be  overcome  by  them,  cannot  arm  themselves  with  that  patience  as  they 
ought  to  do,  it  falleth  out  oftentimes  that  these  dispositions  become  habits, 
and  “ many  affects  contemned  (as  “ Seneca  notes)  make  a disease.  Even  as 
one  distillation,  not  yet  grown  to  custom,  makes  a cough  ; but  continual  and 
inveterate  causeth  a consumption  of  the  lungs;”  so  do  these  our  melancholy 
provocations  : and  according  as  the  humour  itself  is  intended,  or  remitted  in 
men,  as  their  temperature  of  body,  or  rational  soul  is  better  able  to  make 
resistance  ; so  are  they  more  or  less  affected.  For  that  'which  is  but  a flea- 
biting  to  one,  causeth  insufferable  torment  to  another ; and  which  one  by  his 
singular  moderation,  and  well-composed  carriage  can  happily  overcome,  a 
second  is  no  whit  able  to  sustain,  but  upon  every  small  occasion  of  miscon- 
ceived abuse,  injury,  grief,  disgrace,  loss,  cross,  humour,  ko.  (if  solitary,  or 
idle)  yields  so  far  to  passion,  that  his  complexion  is  altered,  his  digestion 
hindered,  his  sleep  gone,  his  spirits  obscured,  and  his  heart  heavy,  his 
hypochondries  misaffected ; wind,  crudity,  on  a sudden  overtake  him,  and  he 
himself  overcome  with  melancholy.  As  it  is  with  a man  imprisoned  for  debt, 
if  once  in  the  gaol,  every  creditor  will  bring  his  action  against  him,  and  there 
likely  hold  him.  If  any  discontent  seize  upon  a patient,  in  u,n  mstant  all 
other  perturbations  (for — qua  data  porta  ruunt)  will  set  upon  him,  and  then 
like  a lame  dog  or  broken- winged  goose  he  droops  and  pines  away,  and  is 
brought  at  last  to  that  ill  habit  or  malady  of  melancholy  itself.  So  that  as 
the  philosophers  make  * eight  degrees  of  heat  and  cold,  we  may  make  eighty- 
eight  of  melancholy,  as  the  parts  affected  are  diversely  seized  with  it,  or  have 
been  plunged  more  or  less  into  this  infernal  gulph,  or  waded  deeper  into  it. 
But  all  these  melancholy  fits,  howsoever  pleasing  at  first,  or  displeasing,, 
violent  and  tyrannizing  over  those  whom  they  seize  on  for  the  time ; yet 
these  fits  I say,  or  men  affected,  are  but  improperly  so  called,  because  they 
continue  not,  but  come  and  go,  as  by  some  objects  they  are  moved.  This 
melancholy  of  which  we  are  to  treat,  is  a habitj  morbus  sonticus,  or  chronicuSy 
a chronic  or  continuate  disease,  a settled  humour,  as  ^ Aurelianus  and  'others 
call  it,  not  errant,  but  fixed ; and  as  it  was  long  increasing,  so  now  being 
(pleasant,  or  painful)  grown  to  an  habit,  it  will  hardly  be  removed. 


SECT.  I.  MEMB.  II. 

Subsect.  I. — Digression  of  Anatomy. 

Before  I proceed  to  define  the  disease  of  m.elancholy,  what  it  is,  or  to 
discourse  farther  of  it,  I hold  it  not  impertinent  to  make  a brief  digression  cf 
the  anatomy  of  the  body  and  faculties  of  the  soul,  for  the  better  understanding 
of  that  which  is  to  follow ; because  many  hard  words  will  often  occur,  as 
myrache,  hypochondries,  emrods,  <fec.,  imagination,  reason,  humours,  spirits, 
vital,  natural, . animal,  nerves,  veins,  arteries,  chylus,  pituita ; which  by  the 


« Horsnm  omnia  stnclia  dirigi  debent,  ut  liumana  fortiter  feramus.  *2  Tim.  li.  3.  “Epist.  96.  lib.  10. 
aftectus  ft’equentes  conteinptique  morbum  faciunt.  Distillatio  una  nec  adhuc  in  morem  adaucta,  tnssim 
facit,  asslduu  et  violenta  phthisim.  ^ Calidum  ad  octo  : frigidum  ad  octo.  Una  hirundo  non  facit 
ocstatem.  t Lib.  1.  c.  6.  * Fuscliius.  1.  3.  scc.  1.  cap.  7.  Hildesbeim,  fol.  130. 


Mem.  2.  Subs.  2.] 


Division  of  the  Body. 


93 


vulgar  will  not  so  easily  be  perceived,  what  they  are,  how  cited,  and  to  what 
end  they  serve.  And  besides,  it  may  peradventure  give  occasion  to  some 
men  to  examine  more  accurately,  search  further  into  this  most  excellent 
subject,  and  thereupon  with  that  royal  * prophet  to  praise  God,  (“  for  a man 
is  fearfully  and  wonderfully  made,  and  curiously  wrought”)  that  have  time 
and  leisure  enough,  and  are  sufficiently  informed  in  all  other  worldly  businesses, 
as  to  make  a good  bargain,  buy  and  sell,  to  keep  and  make  choice  of  a fair 
hawk,  hound,  horse,  &:c.  But  for  such  matters  as  concern  the  knowledge  of 
themselves,  they  are  wholly  ignorant  and  careless;  they  know  not  what  this 
body  and  soul  are,  how  combined,  of  what  parts  and  faculties  they  consist,  or 
how  a man  differs  from  a dog.  And  what  can  be  more  ignominious  and 
filthy  (as  “Melancthon  well  inveighs)  “than  for  a man  not  to  know  the  struc- 
ture and  composition  of  his  own  body,  especially  since  the  knowledge  of  it 
tends  so  much  to  the  preservation  of  his  health,  and  information  of  his  man- 
ners?” To  stir  them  up  therefore  to  this  study,  to  peruse  those  elaborate 
works  of  Galen,  Bauhines,  Plater,  Yesalius,  Falopius,  Laurentius,  Bemelinus, 
4&C.,  which  have  written  copiously  in  Latin,;  or  that  which  some  of  our  in- 
dustrious countrymen  have  done  in  our  mother  tongue,  not  long  since,  as  that 
translation  of  ® Columbus  and  Microcosmographia,  in  thirteen  books,  I have 
made  this  brief  digression.  Also  because  “Wecker,  ^ Melancthon,  ^'Pernelius, 
‘‘Fuschius,  and  those  tedious  Tracts  de  Animd  (which  have  more  com- 
pendiously handled  and  written  of  this  matter)  are  not  at  all  times  ready  to  be 
had,  to  give  them  some  small  taste,  or  notice  of  the  rest,  let  this  epitome 
suffice. 

Subsect.  IT. — Division  of  the  Body,  Humours,  Sjnrits. 

Of  the  parts  of  the  body  there  may  be  many  divisions : the  most  approved 
is  that  of ‘Laurentius,  out  of  Hippocrates:  which  is,  into  parts  contained,  or 
containing.  Contained,  are  either  humours  or  spirits. 

Humours.^  A humour  is  a liquid  or  fluent  part  of  the  body,  comprehended 
in  it,  for  the  preservation  of  it;  and  is  either  innate  or  born  with  us,  or  ad- 
ventitious and  acquisite.  The  radical  or  innate,  is  daily  supplied  by  nourish- 
ment, which  some  call  cambium,  and  make  those  secondary  humours  of  ros 
and  gluten  to  maintain  it ; or  acquisite,  to  maintain  these  four  first  primary 
humours,  coming  and  proceeding  from  the  first  concoction  in  the  liver,  by 
which  means  chylus  is  excluded.  Some  divide  them  into  profitable  and  ex- 
crementitious.  But  ‘‘Crato  out  of  Hippocrates  will  have  all  four  to  be  juice, 
and  not  excrements,  without  which  no  living  creature  can  be  sustained : which 
four,  though  they  be  comprehended  in  the  mass  of  blood,  yet  they  have  their 
several  affections,  by  which  they  are  distinguished  from  one  another,  and  from 
^ those  adventitious,  peccant,  or  ‘diseased  humours,  as  Melancthon  calls  them. 

Blood.^  Blood  is  a hot,  sweet,  temperate,  red  humour,  prepared  in  the 
meseraic  veins,  and  made  of  the  most  temperate  parts  of  the  chylus  in  the 
liver,  whose  office  is  to  nourish  the  whole  body,  to  give  it  strength  and  colour, 
being  dispersed  by  the  veins  through  every  part  of  it.  And  from  it  spirits 
are  first  begotten  in  the  heart,  which  afterwards  by  the  arteries  are  com- 
municated to  the  other  parts. 

Pituita,  or  phlegm,  is  a cold  and  moist  humour,  begotten  of  the  colder  part 
of  the  chylus  (or  white  juice  coining  out  of  the  meat  digested  in  the  stomach), 
in  the  liver;  his  office  is  to  nourish  and  moisten  the  members  of  the  body, 
which  as  the  tongue  are  moved,  that  they  be  not  over  dry. 


♦Tsai,  xxxix.  13.  »De  anima.  Tarpe  eniin  est  homini  ignorare  sui  corporis  (ut  ita  dicam)  asdificiam, 
pijcsertim  cum  ad  valetudinem  et  mores  hgec  cognitio  plurimum  conducat.  ^De  usu  part.  'History 
oi  man.  «1D.  Crooke.  'InSyntaxi.  ^De  Anima.  « Instit.  lib.  1.  >>  physiol.  1.  1, 

‘ Anat.  1.  1.  c.  18.  Idici-o.  succos,  sine  ouibus  auinial  sustentari  non  potest.  ‘Morbosos  humores. 


94 


Similar  Parts. 


[Part.  1.  Sec.  L- 


Choler  is  liot  and  diy,  bitter,  begotten  of  the  hotter  parts  of  the  chyliis, 
and  gathered  to  the  gall : it  helps  the  natural  heat  and  senses,  and  serves  tO' 
the  expelling  of  excrements. 

Melancholy.']  Melancholy,  cold  and  dry,  thick,  black,  and  sour,  begotten 
of  the  more  feculent  part  of  nourishment,  and  purged  from  the  spleen,  is  a 
bridle  to  the  other  two  hot  humours,  blood  and  choler,  preserving  them  in 
the  blood,  and  nourishing  the  bones.  These  four  humours  have  some  analogy 
with  the  four  elements,  and  to  the  four  ages  in  man. 

Serum,  Sweat,  Tears^  To  these  humours  you  may  add  serum,  which  is 
the  matter  of  urine,  and  those  excromentitious  humours  of  the  third  concoc- 
tion, sweat  and  tears. 

Spirits^  Spirit  is  a most  subtile  vapour,  which  is  expressed  from  the  blood, 
and  the  instrument  of  the  soul,  to  perform  all  his  actions  * a common  tie  or 
medium  between  the  body  and  the  soul,  as  some  will  have  it ; or  as  ™ Paracel- 
sus, a fourth  soul  of  itself  Melancthon  holds  the  fountain  of  these  spirits  to 
be  the  heart,  begotten  there ; and  afterward  conveyed  to  the  brain,  they  take 
another  nature  to  them.  Of  these  spirits  there  be  three -kinds,  according  to 
the  three  principal  parts,  brain,  heart,  liver;  natural,  vital,  animal.  The 
natural  are  begotten  in  the  liver,  and  thence  dispersed  through  the  veins,  to 
perform  those  natural  actions.  The  vital  spirits  are  made  in  the  heart  of  the 
natural,  which  by  the  arteries  are  transported  to  all  the  other  parts : if  the 
spirits  cease,  then  life  ceaseth,  as  in  a syncope  or  swooning.  The  animal 
spirits  formed  of  the  vital,  brought  up  to  the  brain,  and  diffused  by  the 
nerves,  to  the  subordinate  members,  give  sense  and  motion  to  them  all.  'j 

Subsect.  III. — Similar  Parts. 

Similar  Partsi]  Containing  parts,  by  reason  of  their  more  solid  substance, 
are  either  homogeneal  or  heterogeneal,  similar  or  dissimilar;  so  Aristotle 
divides  them,  lib.  1,  cap.  1,  de  Hist.  Animal.;  Laurentius,  cap.  20,  lib.  1. 
Similar,  or  homogeneal,  are  such  as,  if  they  be  divided,  are  still  severed  into 
parts  of  the  same  nature,  as  water  into  water.  Of  these  some  be  spermatical, 
some  fleshy  or  carnal.  "Spermatical  are  such  as  are  immediately  begotten  of 
the  seed,  which  are  bones,  gristles,  ligaments,  membranes,  nerves,  arteries, 
veins,  skins,  flbres  or  strings,  fat. 

Bones.]  The  bones  are  dry  and  hard,  begotten  of  the  thickest  of  the  seed, 
to  strengthen  and  sustain  other  parts:  some  say  there  be  304,  some  307,  or 
313  in  man’s  body.t  They  have  no  nerves  in  them,  and  are  therefore  without 
sense."*:: 

A gristle  is  a substance  softer  than  bone,  and  harder  than  the  rest,  flexible, 
and  serves  to  maintain  the  parts  of  motion. 

Ligaments  are  they  that  tie  the  bones  together,  and  other  parts  to  the 
bones,  with  their  subserving  tendons : membranes’  office  is  to  cover  the  rest. 

Nerves,  or  sinews,  are  membranes  without,  and  full  of  marrow  within ; they 
proceed  from  the  brain,  and  carry  the  animal  spirits  for  sense  and  motion.  Of 
these  some  be  harder,  some  softer ; the  softer  serve  the  senses,  and  there  be 
seven  pair  of  them. ^ The  first  be  the  optic  nerves,  by  which  we  see;  the 
second  move  the  eyes ; the  third  pair  serve  for  the  tongue  to  taste;  the  fourth 
pair  for  the  taste  in  the  palate;  the  fifth  belong  to  the  ears;  the  sixth  pair  is 
most  ample,  and  runs  almost  over  all  the  bowels;  |he  seventh  pair  moves  the 
tongue.)  The  harder  sinews  serve  for  the  motion  of  the  inner  parts,  proceed- 
ing from  the  marrow  in  the  back,  of  whom  there  be  thirty  combinations, 
seven  of  the  neck,  twelve  of  the  breast,  &c. 


Spiritalis  aniina 


" Laurentius,  cap.  20.  lib.  1.  Anat. 


Dissimilar  Farts. 


MeiD.  2.  Subs.  4. 


Arteries^  Arteries  are  long  and  hollow,  with  a double  skin  to  convey  the 
vital  spirits  ; to  discern  which  the  better,  they  say  that  Vesalius  the  anatomist 
was  wont  to  cut  up  men  alive.  ® They  arise  in  the  left  side  of  the  heart,  and 
are  principally  two,  from  which  the  rest  are  derived,  aorta  and  venosa : aorta 
is  the  root  of  all  the  other,  which  serve  the  whole  body ; the  other  goes  to 
the  lungs,  to  fetch  air  toAeftigerate  the  heart. 

Veins^  Veins  are  hollow  and  round,  like  i)ipes,  arising  from  the  liver, 
carrying  blood  and  natural  spirits;  they  feed  all  the  parts.  Of  these  there 
be  two  chief.  Vena  porta  and  Vena  cava,  from  which  the  rest  are  corrivated. 
That  Vena  porta  is  a vein  coming  from  the  concave  of  the  liver,  and  receiv- 
ing those  meseraical  veins,  by  whom  he  takes  the  chylus  from  the  stomach 
and  guts,  and  conveys  it  to  the  liver.  The  other  derives  blood  from  the  liver 
to  nourish  all  the  other  dispersed  members.  The  branches  of  that  Vena  porta 
are  the  meseraical  and  haemorrhoides.  The  branches  of  the  Cava  are  inward 
or  outward.  Inward,  seminal  or  emulgent.  Outward,  in  the  head,  arms, 
feet,  &c.,  and  have  several  names. 

Fihrce,  Fat,  Flesh:]  Fibr^  are  strings,  white  and  solid,  dispersed  through 
the  whole  member,  and  right,  oblique,  transverse,  all  which  have  their  several 
uses.  Tat  is  a similar  part,  moist,  without  blood,  composed  of  the  most 
thick  and  unctuous  matter  of  the  blood.  The  ^skin  covers  the  rest,  and 
hath  Cuticulum,  or  a little  skin  under  it.  Flesh  is  soft  and  ruddy,  compose 
of  the  congealing  of  blood,  &c. 

Subsect.  IV. — Dissimilar  Parts. 

DissuriLAR  parts  are  those  which  we  call  organical,  or  instrumental,  a 
they  be  inward  or  outward.  The  chiefest  outward  parts  are  situate  forwa 
or  backward : — forward,  the  crown  and  foretop  of  the  head,  skull,  face,  fo 
head,  temples,  chin,  eyes,  ears,  nose,  &c.,  neck,  breast,  chest,  upper  and  low 
part  of  the  belly,  hypochondries,  navel,  groin,  flank,  &c. ; backward, 
hinder  part  of  the  head,  back,  shoulders,  sides,  loins,  hipbones,  ossacru^.n,  bi 
tocks,  &c.  Or  joints,  arms,  hands,  feet,  legs,  thighs,  knees,  &c.  Or  common 
to  both,  which,  because  they  are  obvious  and  well  known,  I have  carelessly 
repeated,  eaque  proedpua  et  grandiora  tantani ; quod  reliquum  ex  libris  de 
animd  qui  volet,  accipiat. 

Inward  organical  parts,  which  cannot  be  seen,  are  divers  in  number,  and 
have  several  names,  functions,  and  divisions;  but  that  of  ‘^Laurentius  is  most 
notable,  into  noble  or  ignoble  parts.  Of  the  noble  there  be  three  principal 
parts,  to  which  all  the  rest  belong,  and  whom  they  serve — brain,  heart,  liver; 
according  to  whose  site,  three  regions,  or  a threefold  division,  is  made  of  the 
whole  body.  As  first  of  the  head,  in  which  the  animal  organs  are  contained, 
and  brain  itself,  which  by  his  nerves  give  sense  and  motion  to  the  rest,  and  is, 
as  it  were,  a privy  counsellor  and  chancellor  to  the  heart.  The  second  region 
is  the  chest,  or  middle  belly,  in  which  the  heart  as  king  keeps  his  court,  and 
by  his  arteries  communicates  life  to  the  whole  body.  The  third  region  is  the 
lower  belly,  in  which  the  liver  resides  as  a Legat  dlatere,  with  the  rest  of  those 
natural  organs,  serving  for  concoction,  nourishment,  expelling  of  excrements. 
This  lower  region  is  distinguished  from  the  upper  by  the  midriff,  or  diaphragina, 
and  is  subdivided  again  by  ■■  some  into  three  concavities  or  regions,  upper, 
middle,  and  lower.  The  upper  of  the  hypochondries,  in  whose  right  side  is  the 
liver,  the  left  the  spleen ; from  which  is  denominated  hypochondriacal  melan- 
choly. The  second  of  the  navel  and  flanks,  divided  from  the  first  by  the  rim. 


o In  these  they  observe  the  beating  of  the  pulse.  p Cujus  est  pars  simularis  a vi  cutifica  pt  intenora 

nmniat.  Capivac.  Anat.  pag.  252.  q Anat.  lib.  1.  c.  19.  Celebris  est  et  pervulgata  partium  divisio 
in  principes  et  ignobiles  partes.  ' D.  Crook  out  of  Galen  and  others. 


96 


Anatomy  of  the  Body. 


[Part.  1.  Sect.  1. 


The  last  of  the  water  course,  which  is  again  subdivided  into  three  other  parts. 
The  Arabians  make  two  parts  of  this  region,  Epigastrium  and  Hypogastrinm, 
upper  or  lower.  Epigastrium,  they  call  Mirach,  from  whence  comes  Mirachialis 
Melancholia,  sometimes  mentioned  of  them.  Of  these  several  regions  I will 
treat  in  brief  a^Dart ; and  first  of  the  third  region,  in  which  the  natural  organs 
are  contained. 

De  Anima. — The  Lower  Region,  Natural  Organsi]  But  you  that  are 
readers  in  the  meantime,  Suppose  you  were  now  brought  into  some  sacred 
temple,  or  majestical  palace  (as  “Melancthon  saith),  to  behold  not  the  matter 
only,  but  the  singular  art,  workmanship,  and  counsel  of  this  our  great  Creator. 
And  it  is  a pleasant  and  profitable  speculation,  if  it  be  considered  aright.” 
The  parts  of  this  region,  which  present  themselves  to  your  consideration  and 
view,  are  such  as  serve  to  nutrition  or  generation.  Those  of  nutrition  serve  to 
the  first  or  second  concoction ; as  the  oesophagus  or  gullet,  which  brings  meat 
and  drink  into  the  stomach.  The  ventricle  or  stomach,  which  is  seated  in  the 
midst  of  that  part  of  the  belly  beneath  the  midriff,  tJae-kitchLeji,  as  it  were,  of 
the  first  concoction,  and  which  turns  our  meat  into  chylus.  It  hath  two  mouths, 
one  above,  another  beneath.  The  upper  is  sometimes  taken  for  the  stomach 
itself;  the  lower  and  nether  door  (as  Weeker  calls  it)  is  named  Pylorus.  This 
tomach  is  sustained  by  a large  kell  or  kaull,  called  omentum;  which 
me  will  have  the  same  with  peritoneum,  or  rim  of  the  belly.  From  the 
omach  to  the  very  fundament  are  produced  the  guts,  or  intestina,  which  serve 
little  to  alter  and  distribute  the  chylus,  and  convey  away  the  excrements, 
hey  are  divided  into  small  and  great,  by  reason  of  their  site  and  substance, 
3nder  or  thicker:  the  slender  is  duodenum,  or  whole  gut,  which  is  next  to 
e stomach,  some  twelve  inches  long,  saith  ‘Fuschius.  Jejunum,  or  empty 
t,  continuate  to  the  other,  which  hath  many  meseraic  veins  annexed  to  it, 
lich  take  part  of  the  chylus  to  the  liver  from  it.  Ilion  the  third,  which 
?ists  of  many  crinkles,  which  serves  with  the  rest  to  receive,  keep,  and 
otrithuC  the  chylus  from  the  stomach.  The  thick  guts  are  three,  the  blind 
gut,  colon,  and  right  gut.  The  blind  is  a thick  and  short  gut,  having  one 
mouth,  in  which  the  ilion  and  colon  meet : it  receives  the  excrements,  and 
conveys  them  to  the  colon.  This  colon  hath  many  windings,  that  the  excre- 
ments pass  not  away  too  fast : the  right  gut  is  strait,  and  conveys  the  excre- 
ments to  the  fundament,  whose  lower  part  is  bound  up  with  certain  muscles 
called  sphincters,  that  the  excrements  may  be  the  better  contained,  until  such 
time  as  a man  be  willing  to  go  to  the  stool.  In  the  midst  of  these  guts  is 
situated  the  mesenterium  or  midriff,  composed  of  many  veins,  arteries,  and 
much  fat,  serving  chiefly  to  sustain  the  guts.  All  these  parts  serve  the  first 
concoction.  To  the  second,  which  is  busied  either  in  refining  the  good  nourish- 
ment or  expelling  the  bad,  is  chiefly  belonging  the  liver,  like  in  colour  to  con- 
gealed blood,  the  shop  of  blood,  situate  in  the  right  hypercondry,  in  figure  like 
to  a half-moon — Generosum  memhrum  Melancthon  styles  it,  a generous  part ; 
it  serves  to  turn  the  chylus  to  blood,  for  the  nourishment  of  the  body.  The 
excrements  of  it  are  either  choleric  or  wateiy,  which  the  other  subordinate 
parts  convey.  The  gall  placed  in  the  concave  of  the  liver,  extracts  choler  to 
it:  the  spleen,  melancholy;  which  is  situate  on  the  left  side,  over  against  the 
liver,  a spongy  matter  that  draws  this  black  choler  to  it  by  a secret  virtue, 
and  feeds  upon  it,  conveying  the  rest  to  the  bottom  of  the  stomach,  to  stir  up 
appetite,  or  else  to  the  guts  as  an  excrement.  That  watery  matter  the  two 
kidneys  expurgate  by  those  emulgent  veins  and  ureters.  The  emulgent  draw 
this  superfluous  moisture  from  the  blood;  the  two  ureters  convey  it  to  the 


•Vosvero  veluti  in  templum  ac  sacrarinm  quoddam  von  du;i  putetis,  &c.  Snavis  et  utilis  co~aitio. 
'Lib.  1.  cap.  12.  Sect.  5. 


Mem.  2.  Subs.  4.] 


A iiatoniy  of  the  Body. 


97 


bladder,  wlilch  by  reason  of  his  site  in  the  lower  belly,  is  apt  to  receive  it, 
having  two  parts,  neck  and  bottom : the  bottom  holds  the  water,  the  neck  is 
constringed  with  a muscle,  which,  as  a porter,  kee]3s  the  water  from  running 
out  against  our  will. 

Members  of  generation  are  common  to  both  sexes,  or  peculiar  to  one;  which, 
because  they  are  impertinent  to  my  purpose,  I do  voluntarily  omit. 

Middle  Region?^  Next  in  order  is  the  middle  region,  or  chest,  which  com- 
prehends the  vital  faculties  and  parts;  which  (as  I have  said)  is  separated 
from  the  lower  belly  by  the  diaphragina  or  midriff,  which  is  a skin  consisting 
of  many  nerves,  membranes;  and  amongst  other  uses  it  hath,  is  the  instru- 
ment of  laughing.  There  is  also  a certain  thin  membrane,  full  of  sinews, 
which  covereth  the  whole  chest  within,  and  is  called  pleura,  the  seat  of  the 
disease  called  pleurisy,  when  it  is  inflamed;  some  add  a third  skin,  which  is 
termed  Mediastinus,  which  divicjes  the  chest  into  two  parts,  right  and  left;  of 
this  region  the  principal  part  is  (the  heart,  which  is  the  seat  and  fountain  of 
life,  of  heat,  of  spirits,  of  pulse  and  respiration — the  sun  of  our  body,  the  king^ 
and  sole  commander  of  it — the  seat  and  organ  of  all  passions  and  afiectionsj 
Prinium  vivens,  ultimum  moriens,  it  lives  first,  and  dies  last  in  all  creatures. 
Of  a pyramidical  form,  and  not  much  unlike  to  a pine-apple ; a part  worthy  of 
“admiration,  that  can  yield  such  variety  of  affections,  by  whose  motion  it  is 
dilated  or  contracted,  to  stir  and  command  the  humours  in  the  body.  As  in 
sorrow,  melancholy ; in  anger,  choler;  in  joy,  to  send  the  blood  outwardly;  in 
sorrow,  to  call  it  in ; moving  the  humours,  as  horses  do  a chariot.  This  heart, 
though  it  be  one  sole  member,  yet  it  may  be  divided  into  two  creeks  right  and  left. 
The  right  is  like  the  moon  increasing,  bigger  than  the  other  part,  and  receives 
blood  from  Vena  cava  distributing  some  of  it  to  the  lungs  to  nourish  them ; the 
rest  to  the  left  side,  to  engender  spirits.  The  left  creek  hath  the  form  of  a 
cone,  and  is  the  seat  of  life,  which,  as  a torch  doth  oil,  draws  blood  unto  it, 
begetting  of  it  spirits  and  fire;  and  as  fire  in  a torch,  so  are  spirits  in  the 
blood;  and  by  that  great  artery  called  aorta,  it  sends  vital  spirits  over  the 
body,  and  takes  air  from  the  lungs  by  that  artery  which  is  called  venosa;  so 
that  both  creeks  have  their  vessels,  the  right  two  veins,  the  left  two  arteries, 
•besides  those  two  common  anfractuous  ears,  which  serve  them  both;  the  one 
to  hold  blood,  the  other  air,  for  several  uses.  The  lungs  is  a thin  spongy  part, 
like  an  ox  hoof  (saith '"Fernelius),  the  town-clerk  or  crier  (*one  terms  it),  the 
instrument  of  voice,  as  an  orator  to  a king ; annexed  to  the  heart,  to  express 
their  thoughts  by  voice.  That  it  is  the  instrument  of  voice,  is  manifest,  in 
that  no  creature  can  speak,  or  utter  any  voice,  which  wanteth  these  lights.  It 
is  besides  the  instrument  of  respiration,  or  breathing ; and  its  office  is  to  cool 
the  heart,  by  sending  air  unto  it,  by  the  venosal  artery,  which  vein  comes  to 
the  lungs  by  that  aspera  arteria,  which  consists  of  many  gristles,  membranes, 
nerves,  taking  in  air  at  the  nose  and  mouth,  and  by  it  likewise  exhales  the 
fumes  of  the  heart. 

In  the  upper  region  serving  the  animal  faculties,  the  chief  organ  is  the  brain, 
which  is  a soft,  marrowish,  and  white  substance,  engendered  of  the  purest 
part  of  seed  and  spirits,  included  by  many  skins,  and  seated  within  the  skull 
or  brain  pan;  and  it  is  the  most  noble  organ  under  heaven,''the  dwelling- 
house  and  seat  of  the  soul,  the  habitation  of  wisdom,  memory,  judgment, 
reason,  and  in  which  man  is  most  like  unto  God ; and  therefore  nature  hath 
covered  it  with  a skull  of  hard  bone,  and  two  skins  or  membranes,  whereof  the 
one  is  called  dura  mater,  or  meninx,  the  other  pia  mater.  The  dura  mater  is 


■Haecres  est  praeclpue  di?na  admiratione,  quod  tanta  affectnum  yarletate  cletur  cor,  quod  omnes  res 
iristes  et  laetae  statim  corda  feriunt  et  movent.  » Phyaio.  1.  1.  c.  8.  ' Ut  orator  regi : sic  pulmo  voci* 

Instruraentum  annectitur  cordi,  &c.  Melancth. 


n 


98 


Anatomy  of  tlie  Soul. 


[Part.  1.  Sec.  1. 


next  to  the  skull^  above  the  other,  which  includes  and  protects  the  brain. 
When  this  is  taken  away,  the  pia  mater  is  to  be  seen,  a thin  membrane,  ihe 
next  and  immediate  cover  of  the  brain,  and  not  covering  only,  but  entering 
into  it.  dhe  brain  itself  is  divided  into  two  parts,  the  fore  and  hinder  part; 
the  fore  part  is  much  bigger  than  the  other,  which  is  called  the  little  bmin  in 
respect  of  it.  This  fore  part  hath  many  concavities  distinguished  by  certain 
ventricles,  which  are  the  receptacles  of  the  spirits,  brought  hither  by  the  arte- 
ries from  the  heart,  and  are  there  refined  to  a more  heavenly  nature,  to  perform 
the  actions  of  the  soul.  Of  these  ventricles  there  are  three— right,  left,  and 
middle.  The  right  and  left  answer  to  their  sight,  and  beget  animal  spirits;  if 
they  be  any  way  hurt,  sense  and  motion  ceaseth.  These  ventricles,  moreover, 
are  held  to  be  the  seat  of  the  common  sense.  The  middle  ventricle  is  a com- 
mon concourse  and  concavity  of  them  both,  and  hath  two  passages— the  one  to 
receive  pituita,  and  the  other  extends  itself  to  the  fourth  creek ; in  this  they 
place  imagination  and  cogitation,  and  so  the  three  ventricles  of  the  fore  part  of 
the  brain  are  used.  The  fourth  creek  behind  the  head  is  common  to  the 
cerebel  or  little  brain,  and  marrow  of  the  back-bone,  the  last  and  most  solid  of 
all  the  rest,  which  receives  the  animal  spirits  from  the  other  ventricles,  and 
conveys  them  to  the  marrow  in  the  back,  and  is  the  place  where  they  say  the 
memory  is  seated. 

Subsect.  Y. — 0/  tliQ  Soul  and  her  Faculties. 


According  to  ^Aristotle,  the  soul  is  defined  to  be  ivrsJ^ix^ia,  perfectlo  ei 
actus  prhnus  corporis  organici,  vitam  hahentis  in  potentia : the  perfection  or 
first  act  of  an  organical  body,  having  power  of  life,  which  most  '‘philosophers 
approve.  But  many  doubts  arise  about  the  essence,  subject,  seat,  distinction, 
and  subordinate  faculties  o^.-it.  For  the  essence  and  particular  knowledge,  of 
all  other  things  it  is  most  hard  (be  it  of  man  or  beast)  to  discern^  as  ^Aristotle 
himself,  ‘’Tully,  “Picus  Mirandula,  ‘^Tolet,  and  other  Neoteric  philosophers 
confess : — ® “ We  can  understand  all  things  by  her,  but  what  she  is  we  cannot 
apprehend.”  Some  therefore  make  one  soul,  divided  into  three  principal 
faculties;  others,  three  distinct  souls.  Which  question  of  late  hath  been  much 
controverted  by  Picolomineus  and  Zabarel.  ^Paracelsus  will  have  four  souls, 
adding  to  the  three  grand  faculties  a spiritual  soul : which  opinion  of  his,  Cam- 
panella,  in  his  book  de  sensu  rerumf  much  labours  to  demonstrate  and  prove, 
because  carcasses  bleed  at  the  sight  of  the  murderer ; with  many  such  argu- 
ments: And  ^some  again,  one  soul  of  all  creatures  whatsoever,  differing  only 
in  organs;  and  that  beasts  have  reason  as  well  as  men,  though,  for  some  j 
defect  of  organs,  not  in  such  measure.  Others  make  a doubt  whether  it  be  all 
in  all,  and  all  in  every  part ; which  is  amply  discussed  in  Zabarel  amongst  the  * 
rest.  The  ** common  division  of  the  soul  is  into  three  principal  faculties — 
vegetal,  sensitive,  and  rational,  which  make  three  distinct  kinds  of  living 
creatures — vegetal  plants,  sensible  beasts,  rational  men.  How  these  three 
principal  faculties  are  distinguished  and  connected,  Humano  ingenio  inaccessum  * 
videtur,  is  beyond  human  capacity,  as  ‘Taurellus,  Philip,  Flavius,  and  others 
suppose.  The  inferior  may  be  alone,  but  the  superior  cannot  subsist  without 
the  other;  so  sensible  includes  vegetal,  rational  both;  which  are  contained  in 
it  (saith  Aristotle)  ut  trigonus  in  tetragono,  as  a triangle  in  a quadrangle. 

y De  anim.  c.  1.  * Scalig.  extrc.  3l  7.  Tolet.  in  lib.  de  anirna.  cap.  1.  &c.  “ 1.  De  anima.  cap.  1. 

*>Tuscul.  qusst.  «Lib.  6.  Doct.  Va.  Gentil.  c.  13.  pag.  1216.  <1  Aristot.  * Anima  quaeque  intelli- 
gimus,  et  tamen  quse  sit  ipsa  intelligere  non  valemus.  fSpiritualem  animam  a reliquis  distinctam  tuetur, 
etiam  in  cadavere  inhaerentem  post  mortem  per  aliquot  menses.  * Lib.  3.  cap.  31.  e Coelius,  lib.  2.  c.  31. 
Plutarch,  in  Grille  Lips.  Cen.  1.  ep.  60.  Jossius  de  Kisu  et  Fletu,  Averroes,  Campanella,  &c.  Philip, 
de  Anima.  ca.  1.  Coelius  20.  antiq.  cap.  3.  Plutarch,  de  placit.  philos.  *De  vit.  et  mort.  part.  2.  c.  3. 

prop.  1.  de  vit.  et  mort.  2.  c.  22. 


Anatomy  of  the  Soul 


99 


Mem.  2.  Subs.  5.J 


Vegetal  Soul.'\  Vegetal,  the  first  of  the  three  distinct  faculties,  is  defined 
to  be  “a  substantial  act  of  an  organical  body,  by  which  it  is  nourished,  aug- 
mented, and  begets  another  like  unto  itself.”  In  which  definition,  three  several 
operations  are  specified — altrix,  auctrix,  j^rocreatrix;  the  first  is  ^ nutrition, 
whose  object  is  nourishment,  meat,  drink,  and  the  like;  his  organ  the  liver 
in  sensible  creatures;  in  plants,  the  root  or  sap.  His  office  is  to  turn  the 
nutriment  into  the  substance  of  the  body  nourished,  which  he  performs  by 
natural  heat.  This  nutritive  operation  hath  four  other  subordinate  functions 
or  2:)owers  belonging  to  it — attraction,  retention,  digestion,  expulsion. 

Attraction.^  ^Attraction  is  a ministering  faculty,  which,  as  a loadstone 
doth  iron,  draws  meat  into  the  stomach,  or  as  a lamp  doth  oil ; and  this 
attractive  power  is  very  necessary  in  plants,  which  suck  up  moisture  by  the 
root,  as  another  mouth,  into  the  sap,  as  a like  stomach. 

lietention.^  Retention  keeps  it,  being  attracted  into  the  stomach,  until 
such  time  it  be  concocted ; for  if  it  should  pass  away  straight,  the  body  could 
not  be  nourished. 

Digestion^  Digestion  is  performed  by  natural  heat ; for  as  the  flame  of  a 
torch  consumes  oil,  wax,  tallow,  so  doth  it  alter  and  digest  the  nutritive  mat- 
ter. Indigestion  is  opposite  unto  it,  for  want  of  natural  heat.  Of  this  di- 
gestion there  be  three  difierences — maturation,  elixation,  assation. 

Maturation.']  Maturation  is  especially  observed  in  the  fruits  of  trees;  which 
are  then  said  to  be  ripe,  when  the  seeds  are  fit  to  be  sown  again.  Crudity  is 
opposed  to  it,  which  gluttons,  epicures,  and  idle  persons  are  most  subject 
unto,  that  use  no  exercise  to  stir  natural  heat,  or  else  choke  it,  as  too  much 
wood*  puts  out  a fire. 

Elixation^  Elixation  is  the  seething  of  meat  in  the  stomach,  by  the  said 
natural  heat,  as  meat  is  boiled  in  a pot ; to  which  corruption  or  putrefaction 
is  opposite. 

Assation.]  Assation  is  a concoction  of  the  inward  moisture  by  heat;  his 
opposite  is  a semiustulation. 

Order  of  Concoction  fourfold.]  Besides  these  three  several  operations  of 
dicrestion,  there  is  a four-fold  order  of  concoction : — mastication,  or  chewino* 
in  the  mouth;  chilifi  cation  of  this  so  chewed  meat  in  the  stomach;  the  third 
is  in  the  liver,  to  turn  this  chylus  into  blood,  called  sanguification ; the  last 
is  assimulation,  which  is  in  every  part. 

_ Expulsion.]  Expulsion  is  a power  of  nutrition,  by  which  it  expels  all 
superfluous  excrements,  and  reliquesof  meat  and  drink,  by  the  guts,  bladder, 
pores ; as  by  purging,  vomiting,  spitting,  sweating,  \irine,  hairs,  nails,  &c. 

Augmentation^]  As  this  nutritive  faculty  serves  to  nourish  the  body,  so 
iloth  the  augmenting  faculty  (the  second  operation  or  power  ot  the  vegetal 
faculty)  to  the  increasing  of  it  in  quantity,  according  to  all  dimensions,  long, 
broad,  thick,  and  to  make  it  grow  till  it  come  to  his  due  proportion  and  per- 
fect shape;  which  hath  his  period  of  augmentation,  as  of  consumption;  and 
that  most  certain,  as  the  poet  observes : — 

“ Stat  sua  cuique  dies,  breve  et  irreparabile  tempus  I “A  term  of  life  is  set  to  every  man, 

Omnibus  est  vitae.” | Which  is  but  short,  and  pass  it  no  one  can.” 

Generation^  The  last  of  these  vegetal  faculties  is  generation,  which  begets 
another  by  means  of  seed,  like  unto  itself,  to  the  perpetual  preservation  of  the 
species.  To  this  faculty  they  ascribe  three  subordinate  operations : — the  first 
to  turn  nourishment  into  seed,  &c. 

Life  and  Death  concomitants  of  the  Vegetal  Faculties^]  Necessary  concomi- 
tants or  aflections  of  this  vegetal  faculty  are  life  and  his  privation,  death.'  To 


k Nutritio  est  aliraeati  transmutatio,  viro  naturalis.  Seal,  exerc.  101.  sec.  17.  • See  more  of  Attraction 

in  Seal  exer.  343. 


100 


Anatomy  of  tJce  ISouif. 


[Part.  1.  Sec.  1. 


the  preservation  of  life  the  natural  heat  is  most  requisite,  though  siccitv  and 
humidity,  and  those  first  qualities,  be  not  excluded.  This  heat  is  likewise  in 
plants,  as  appears  by  their  increasing,  fructifying,  &c.,  though  not  so  easily 
perceived.  In  all  bodies  it  must  have  radical  ‘moisture  to  preserve  it,  that  it 
be  not  consumed ; to  which  preservation  our  clime,  country,  temperature,  and 
the  good  or  bad  use  of  those  six  non-natural  things  avail  much.  For  as  this 
natural  heat  and  moisture  decays,  so  doth  our  life  itself;  and  if  not  prevented 
before  by  some  violent  accident,  or  interrupted  through  our  own  default,  is  in 
the  end  dried  up  by  old  age,  and  extinguished  by  death  for  want  of  matter, 
as  a lamp  for  defect  of  oil  to  maintain  it. 


Subsect.  YI. — 0/  the  sensible  Soul. 

Next  in  order  is  the  sensible  faculty,  which  is  as  far  beyond  the  other  in 
dignity  as  a beast  is  preferred  to  a plant,  having  those  vegetal  powers  included 
in  it.  ’Tis  defined  an  “Act  of  an  organical  body  by  which  it  lives,  hath  sense, 
appetite,  judgment,  breath,  and  motion.”  His  object  in  general  is  a sensible 
or  passible  quality,  because  the  sense  is  affected  with  it:  The  general  organ 
is  the  brain,  from  which  principally  the  sensible  operations  are  derived.  This 
sensible  soul  is  divided  into  two  parts,  apprehending  or  moving.  By  the  ap- 
prehensive power  we  perceive  the  species  of  sensible  things  present,  or  absent, 
and  retain  them  as  wax  doth  the  print  of  a seal.  By  the  moving,  the  body  is 
outwardly  carried  from  one  place  to  another;  or  inwardly  moved  by  spirits  and 
pulse.  The  apprehensive  faculty  is  subdivided  into  two  parts,  inward  or  out- 
ward. , Outward,  as  the  five  senses,  of  touching,  hearing,  seeing,  smelling, 
tasting,  to  which  you  may  add  Scaliger’s  sixth  sense  of  titillation,  if  you  please ; 
or  that  of  speech,  which  is  the  sixth  external  sense,  according  to  Lullius. 
Inward  are  three — common  sense,  phantasy,  memory.  Those  five  outward 
senses  have  their  object  in  outward  things  only  and  such  as  are  present,  as  the 
eye  sees  no  colour  except  it  be  at  hand,  the  ear  sound.  Three  of  these  senses 
are  of  commodity,  hearing,  sight,  and  smell;  two  of  necessity,  touch,  and 
taste,  withorut  which  we  cannot  live.  Besides,  the  sensitive  power  is  active 
or  passive.  Active  in  sight,  the  eye  sees  the  colour ; passive  when  it  is  hurt 
by  his  object,  as  the  ejQ  by  the  sun-beams.  According  to  that  axiom,  Visibile 
forte  destruit  sensurn.'^  Or  if  the  object  be  not  pleasing,  as  a bad  sound  to  the 
ear,  a stinking  smell  to  the  nose,  &c. 

Sight.'\  Of  these  five  senses,  sight  is  held  to  be  most  precious,  and  the  best, 
and  that  by  reason  of  his  object,  it  sees  the  whole  body  at  once.  By  it  we 
learn,  and  discern  all  things,  a sense  most  excellent  for  use : to  the  sight  three 
things  are  required;  the  object,  the  organ,  and  the  medium.  The  object  in 
general  is  visible,  or  that  which  is  to  be  seen,  as  colours,  and  all  shining  bodies. 
The  medium  is  the  illumination  of  the  air,  which  comes  from  "light,  commonly 
called  diaphanum ; for  in  dark  we  cannot  see.  The  organ  is  the  eye,  and 
chiefly  the  apple  of  it,  which  by  those  optic  nerves,  concurring  both  in  one, 
conveys  tfie  sight  to  the  common  sense.  Between  the  organ  and  object  a true 
distance  is  required,  that  it  be  not  too  near,  nor  too  far  off.  Many  excellent 
questions  appertain  to  this  sense,  discussed  by  philosophers : as  whether  this 
sight  bo  caused  intra  mittendo,  vel  extra  mittendo,  due.,  by  receiving  in  the 
visible  species,  or  sending  of  them  out,  which  "Plato,  ^Plutarch,  ‘^Macrobius, 
'Lactantius,  and  others  dispute.  And  besides  it  is  the  subject  of  the  perspec- 
tives, of  which  Alhazen  the  Arabian,  Yitellio,  Boger  Bacon,  Baptista  Porta, 
Guidus  XJbaldus,  Aquilonius,  &c.,  have  \vritten  whole  volumes. 

1 Vita  consistit  in  calido  et  huniido.  " “ Too  bright  an  object  destroys  the  organ.”  " Lumen  est 
pctus  perspicui.  Lumen  a luce  provenit,  lux  est  in  corpore  lucido.  ® Satur.  7.  c.  14.  • In  riia'doii. 
«De  pract.  Philos.  4.  rLac.  cap.  8.  de  opif.  Dei,  1. 


Mem.  2.  Subs.  7.} 


Anatomy  of  the  Soul. 


101 


Hearing?^  Hearing,  a most  excellent  outward  sense,  “ by  wbicb  we  learn 
and  get  knowledge.”  His  object  is  sound,  or  that  which  is  heard  j the  medium, 
air;  organ  the  ear.  To  the  sound,  which  is  a collision  of  the  air,  three  things 
are  required ; a body  to  strike,  as  the  hand  of  a musician ; the  body  struck, 
which  must  be  solid  and  able  to  resist ; as  a bell,  lute-string,  not  wool,  or  sponge; 
the  medium,  the  air;  which  is  inward,  or  outward ; the  outward  being  struck 
or  collided  by  a solid  body,  still  strikes  the  next  air,  until  it  come  to  that 
inward  natural  air,  which  as  an  exquisite  organ  is  contained  in  a little  skin 
formed  like  a drum-head,  and  struck  upon  by  certain  small  instruments  like 
drum-sticks,  conveys  the  sound  by  a pair  of  nerves,  appropriated  to  that  use, 
to  the  common  sense,  as  to  a judge  of  sounds.  There  is  great  variety  and 
much  delight  in  them;  for  the  knowledge  of  which,  consult  with  Boethius 
and  other  musicians. 

Smelling?)^  Smelling  is  an  “outward  sense,  which  apprehends  by  the 
nostrils  drawing  in  air ; ” and  of  all  the  rest  it  is  the  weakest  sense  in  men. 
The  organ  in  the  nose,  or  two  small  hollow  pieces  of  flesh  a little  above  it : 
the  medium  the  air  to  men,  as  water  to  fish:  the  object,  smell,  arising  from  a 
mixedbody  resolved,  which,  whether  it  bo  a quality,  fume,  vapour,  or  exhalation, 
I will  not  now  dispute,  or  of  their  diflerences,  and  how  they  are  caused.  This 
sense  is  an  organ  of  health,  as  sight  and  hearing,  saith  ® Agellius,  are  of  disci- 
pline; and  that  by  avoiding  bad  smells,  as  by  choosing  good,  which  do  as 
much  alter  and  afiect  the  body  many  times,  as  diet  itself. 

Taste.^  Taste,  a necessary  sense,  “which  perceives  all  savours  by  the 
tongue  and  palate,  and  that  by  means  of  a thin  spittle,  or  watery  juice.”  His 
organ  is  the  tongue  with  his  tasting  nerves ; the  medium,  a watery  juice;  the 
object,  taste,  or  savour,  which  is  a quality  in  the  juice,  arising  from  the  mix- 
ture of  things  tasted.  Some  make  eight  species  or  kinds  of  savour,  bitter, 
sweet,  sharp,  salt,  &c.,  all  which  sick  men  (as  in  an  ague)  cannot  discern,  by 
reason  of  their  organs  misaflected. 

Touching^  Touch,  the  last  of  the  senses,  and  most  ignoble,  yet  of  as  great 
necessity  as  the  other,  and  of  as  much  pleasure.  This  sense  is  exquisite  in 
men,  and  by  his  nerves  dispersed  all  over  the  body,  perceives  any  tactile  quality. 
His  organ  the  nerves;  his  object  those  first  qualities,  hot,  dry,  moist,  cold; 
and  those  that  follow  them,  hard,  soft,  thick,  thin,  &c.  Many  delightsome 
questions  are  moved  by  philosophers  about  these  five  senses;  their  organs, 
objects,  mediums,  which  for  brevity  1 omit. 

Subsect.  YII. — Of  the  Inward  Senses. 

Common  Sense!\  Inner  senses  are  three  in  number,  so  called,  because  they 
be  within  the  brain-pan,  as  common  sense,  phantasy,  memory.  Their  objects 
are  not  only  things  present,  but  they  perceive  the  sensible  species  of  things  to 
come,  past,  absent,  such  as  were  before  in  the  sense.  This  common  sense  is 
the  judge  or  moderator  of  the  rest,  by  whom  we  discern  all  diflerences  of 
objects;  tor  by  mine  eye  I do  not  know  that  I see,  or  by  mine  ear  that  I hear, 
but  by  my  common  sense,  who  judgeth  of  sounds  and  colours  ^ they  are  but  the 
organs  to  bring  the  species  to  be  censured;  so  that  all  their  objects  are  his, 
and  all  their  offices  are  his.  The  forepart  of  the  brain  is  his  organ  or  seat. 

Phantasy.^  Phantasy,  or  imagination,  which  some  call  estimative,  op 
cogitative  (confirmed,  saith  ‘Fernelius,  by  frequent  meditation),  is  an  inner 
sense  which  doth  more  fully  examine  the  species  perceived  by  common  sense, 
of  things  present  or  absent,  and  keeps  them  longer,  recalling  them  to  mind 
again,  or  making  new  of  his  own.  In  time  of  sleep  this  faculty  is  free,  and 


* Lib.  19.  cap.  2. 


‘Phis.  1.  .'i.  c.  8. 


102 


Anatomy  of  the  Soul, 


[Part.  1.  Sec.  1. 


many  times  conceives  strange,  stnpend,  absurd  shapes,  as  in  sick  men  we  com- 
monly observe.  His  organ  is  the  middle  cell  of  the  brain;  his  objects  all  the 
Fpecies  communicated  to  him  by  the  common  sense,  by  comparison  of  which  he 
feigns  infinite  other  unto  himself.  In  melancholy  men  this  faculty  is  most 
powerful  and  strong,  and  often  hurts,  producing  many  monstrous  and  prodi- 
gious things,  especially  if  it  be  stirred  up  by  some  terrible  object,  presented 
to  it  from  common  sense  or  memory.  In  poets  and  painters  imagination  forci- 
bly works,  as  appears  by  their  several  fictioiis,  antics,  images : as  Ovid’s  house 
of  sleep.  Psyche’s  palace  in  Apuleius,  &c.  In  men  it  is  subject  and  governed 
by  reason,  or  at  least  should  be ; but  in  brutes  it  hath  no  superior,  and  is 
ratio  hrutorum,  all  the  reason  they  have. 

Memory^  Memory  lays  up  all  the  species  which  the  senses  have  brought 
in,  and  records  them  as  a good  register,  that  they  may  be  forthcoming  when 
they  are  called  for  by  phantasy  and  reason.  His  object  is  the  same  with 
phantasy,  his  seat  and  organ  the  back  part  of  the  brain. 

Affections  of  the  Senses,  sleep  and  leaking^  The  affections  of  these  senses 
are  sleep  and  waking,  common  to  all  sensible  creatures.  “ Sleep  is  a rest  or 
binding  of  the  outward  senses,  and  of  the  common  sense,  for  the  preservation 
of  body  and  soul”  (as  “Scaliger  defines  it);  for  when  the  common  sense 
resteth,  the  outward  senses  rest  also.  The  phantasy  alone  is  free,  and  his 
commander  reason : as  appears  by  those  imaginary  dreams,  which  are  of  divers 
kinds,  natural,  divine,  demoniacal,  &c.,  which  vary  according  to  humours,  diet, 
actions,  objects,  <kc.,  of  which  Artemidorus,  Cardanus,  and  Sambucus,  with 
their  several  interpretators,  have  written  great  volumes.  This  ligation  of 
senses  proceeds  from  an  inhibition  of  spirits,  the  way  being  stopped  by  which 
they  should  come;  this  stopping  is  caused  of  vapours  arising  out  of  the 
stomach,  filling  the  nerves,  by  which  the  spirits  should  be  conveyed.  When 
these  vajDOurs  are  spent,  the  passage  is  open,  and  the  spirits  perform  their 
accustomed  duties:  so  that  “waking  is  the  action  and  motion  of  the  senses, 
which  the  spirits  dispersed  over  cxll  parts  cause.” 

SuESECT.  VIII. — Of  the  Moving  Faculty. 

Appetite?\  This  moving  faculty  is  the  other  power  of  the  sensitive  soul, 
which  causeth  all  those  inward  and  outward  animal  motions  in  the  body.  It  is 
divided  into  two  faculties,  the  power  of  appetite,  and  of  moving  from  place  to 
place.  This  of  appetite  is  threefold,  so  some  will  have  it;  natural,  as  it  signi- 
fies any  such  inclination,  as  of  a stone  to  fall  downward,  and  such  actions  as 
retention,  expulsion,  which  depend  not  on  sense,  but  are  vegetal,  as  the  appetite 
of  meat  and  drink ; hunger  and  thirst.  Sensitive  is  common  to  men  and  brutes. 
Voluntary,  the  third,  or  intellective,  which  commands  the  other  two  in  men, 
and  is  a curb  unto  them,  or  at  least  should  be,  but  for  the  most  part  is  capti- 
vated and  overruled  by  them;  and  men  are  led  like  beasts  by  sense,  giving 
reins  to  their  concupiscence  and  several  lusts.  For  by  this  appetite  the  soul  is 
led  or  inclined  to  follow  that  good  which  the  senses  shall  approve,  or  avoid  that 
which  they  hold  evil ; his  object  being  good  or  evil,  the  one  he  embraceth,  the 
other  he  rejecteth;  according  to  that  aphorism,  Omnia  appetunt  honum,  all 
things  seek  their  own  good,  or  at  least  seeming  good.  This  power  is  inse- 
]mrable  from  sense,  for  where  sense  is,  there  are  likewise  pleasure  and  pain. 
His  organ  is  the  same  with  the  common  sense,  and  is  divided  into  two  jDOwers, 
or  ipclinations,  concupiscible  or  irascible:  or  (as  *one  translates  it)  coveting, 
anger  invading,  or  impugning.  Concupiscible  covets  always  pleasant  and 
delightsome  things,  and  abhors  that  which  is  distasteful,  harsh,  and  unpleasant. 


“ Esercit.  280. 


T.  W.  Jesuite,  in  his  Passions  of  the  Minde. 


Mem.  2.  Subs.  9.] 


Anatomy  of  the  Soul. 


103 


Irascible,  ^ quasi  aver  sans  per  iram  et  odium,  as  avoiding  it  vitli  anger  and 
indignation.  All  alFections  and  perturbations  arise  out  of  these  two  foun- 
tains, which,  although  the  Stoics  make  light  of,  we  hold  natural,  and  not  to  be 
resisted.  The  good  affections  are  caused  by  some  object  of  the  same  nature; 
and  if  present,  they  procure  joy,  which  dilates  the  heart,  and  preserves  the 
body : if  absent,  they  cause  hope,  love,  desire,  and  concupiscence.  The  bad 
are  simple  or  mixed : simple  for  some  bad  object  present,  as  sorrow,  which 
contracts  the  heart,  macerates  the  soul,  subverts  the  good  estate  of  the  body, 
hindering  all  the  operations  of  it,  causing  melancholy,  and  many  times  death 
itself ; or  future,  as  fear.  Out  of  these  two  arise  those  mixed  affections  and 
passions  of  anger,  which  is  a desire  of  revenge;  hatred,  which  is  inveterate 
anger;  zeal,  which  is  offended  with  him  who  hurts  that  he  loves;  and 
iTrtxaipexanU,  a compouiid  affection  of  joy  and  hate,  when  we  rejoice  at  other 
men’s  mischief,  and  are  grieved  at  their  prosperity;  pride,  self-love,  emulation, 
envy,  shame,  &c.,  of  which  elsewhere. 

Moving  from  place  to  place,  is  a faculty  necessarily  following  the  other.  For 
in  vain  were  it  otherwise  to  desire  and  to  abhor,  if  we  had  not  likewise  power 
to  prosecute  or  eschew,  by  moving  the  body  from  place  to  place : by  this 
ificulty  therefore  we  locally  move  the  body,  or  any  part  of  it,  and  go  from  one 
place  to  another.  To  the  better  performance  of  which,  three  things  are  requi- 
site: that  which  moves;  by  what  it  moves;  that  which  is  moved.  That 
which  moves,  is  either  the  efficient  cause,  or  end.  Qdie  end  is  the  object, 
which  is  desired  or  eschewed;  as  in  a dog  to  catch  a hare,  &c.  The  efficient 
cause  in  man  is  reason,  or  his  subordinate  phantasy,  which  apprehends  good 
or  bad  objects:  in  brutes  imagination  alone,  which  moves  the  appetite,  the 
appetite  this  faculty,  which,  by  an  admirable  league  of  nature,  and  by  me- 
diation of  the  spirit,  commands  the  organ  by  which  it  moves;  and  that  consists 
of  nerves,  muscles,  cords,  dispersed  through  the  whole  body,  contracted  and 
relaxed  as  the  spirits  will,  which  move  the  muscles,  or  nerves  in  the  midst 
of  them,  and  draw  the  cord,  and  so  per  consequens,  the  joint,  to  the  place 
intended.  That  which  is  moved,  is  the  body  or  some  member  apt  to  move. 
The  motion  of  the  body  is  divers,  as  going,  running,  leaping,  dancing,  sitting, 
and  such  like,  referred  to  the  predicament  of  situs.  Worms  creep,  birds  fly, 
fishes  swim ; and  so  of  parts,  the  chief  of  which  is  respiration  or  breathing, 
and  is  thus  performed.  The  outward  air  is  drawn  in  by  the  vocal  artery, 
and  sent  by  mediation  of  the  midriff  to  the  lungs,  which,  dilating  themselves 
as  a pair  of  bellows,  reciprocally  fetch  it  in,  and  send'  it  out  to  the  heart  to 
cool  it;  and  from  thence  now  being  hot,  convey  it  again,  still  taking  in  fresh. 
Such  a like  motion  is  that  of  the  pulse,  of  which,  because  many  have  written 
whole  books,  I will  say  nothing. 

Subsect.  IX. — Of  the  Rational  Soul. 

In  the  precedent  subsections  I have  anatomized  those  inferior  faculties  of 
the  soul;  the  rational  remaineth,  “a  pleasant  but  a doubtful  subject”  (as 
® one  terms  it),  and  with  the  like  brevity  to  be  discussed.  Many  erroneous 
opinions  are  about  the  essence  and  original  of  it;  whether  it  be  fire,  as  Zeno 
held ; harmony,  as  Aristoxenus ; number,  as  Xenocrates;  whether  it  be  organi- 
cal,  or  inorganical;  seated  in  the  brain,  heart  or  blood ; mortal  or  immortal; 
how  it  comes  into  the  body.  Some  hold  that  it  i.s  ex  traduce,  as  Phil.  1.  de 
Anima,  Tertullian,  Lactantius  de  opific.  Dei,  cap.  19.  Hugo,  lib.  de  Spiritu 
et  Anima,  Vincentius  Bellavic.  spec,  natural.  Ub.  23.  cap.  2.  et  11.  Ilippo- 


y Velcuno,  * Nervi  a spiritu  moventur,  spiritus  ab  anima,  Melanct. 

anceps  subjectum. 


* Velcurio.  Jucundum  et 


104 


A natomy  of  i/ie  Soul. 


[Part.  1.  Sec.  1. 


crates,  Avicenna,  a/xJ  many  '"late  writers;  that  one  man  begets  another, 
body  and  soul;  or  as  a candle  from  a candle,  to  be  produced  from  the  seed : 
otherwise,  say  they,  a man  begets  but  half  a man,  and  is  wor.se  than  a beast 
that  begets  both  matter  and  form ; and  besides  the  three  faculties  of  the  soul 
must  be  together  infused,  which  is  most  absurd  as  they  hold,  because  in  beasts 
they  are  begot,  the  two  inferior  I mean,  and  may  not  be  well  separated  in 
men.  ® Galen  supposeth  the  soul  crasin  esse,  to  be  the  temperature  itself ; 
Trismegistus,  Musseus,  Orpheus,  Homer,  Pindarus,  Phserecides  Syrus,  Epic- 
tetus, with  the  Chaldees  and  Higyptians,  affirmed  the  soul  to  be  immortal, 
as  did  those  British  * Druids  of  old.  The  ^ Pythagoreans  defend  Metempsy- 
chosis; and  Palingenesia,  that  souls  go  from  one  body  to  another,  epotd2^Tiu3 
Letlies  uncld,  as  men  into  wolves,  bears,  dogs,  hogs,  as  they  were  inclined  iu 
their  lives,  or  participated  in  conditions. 

/ “ t^riqne  fprinas 

' Possumus  ire  donius,  pecudumque  in  corpora  condL" 

® Lucian’s  cock  was  first  Euphorbus  a captain : 

“Ille  effo  (nam  memini)  Trojani  tempore  belli 
Panthoidcs  Euphorbus  erain.” 

A horse,  a man,  a sponge.  ^Julian  the  Apostate  thought  Alexander’s  soul 
was  descended  into  his  body : Plato  in  Tirateo,  and  in  his  Phtedon  (for  aught 
I can  perceive),  differs  not  much  from  this  opinion,  that  it  was  from  God  at 
first,  and  knew  all,  but  being  inclosed  in  the  body,  it  forgets,  and  learns  anew, 
which  he  calls  reminiscentia,  or  recalling,  and  that  it  was  put  into  the  body 
for  a punishment ; and  thence  it  goes  into  a beast’s,  or  man’s,  as  appears  by 
his  pleasant  fiction  de  sortitione  yinimarum,  lib.  10.  de  rep.  and  after  teu 
thousand  years  is  to  return  into  the  former  body  again. 

“ * post  varios  annos,  per  mille  figuras, 

Kursus  ad  humanje  fertur  primordia  vitae.” 

Others  deny  the  immortality  of  it,  which  Pomponatus  of  Padua  decided  out 
of  Aristotle  not  long  since,  Plinius  Avunculus,  cap.  1.  lib.  2.  et  lib.  7.  cap.  55/ 
Seneca,  lib.  7.  epist.  ad  Lucilium  epist.  55 ; Dicearchus  in  Tull.  T use.  Epicu- 
rus, Aratus,  Hippocrates,  Galen,  Lucretius,  lib.  1. 

“ (Praetcrea  gigni  pariter  cum  corpore,  et  nn^ 

C'rescere  sentimus,  pariterque  senescere  mentem.)"  f 

AveiToes,  and  I know  not  how  many  Neoterics.  “ X This  question  of  the 
immortality  of  the  soul,  is  diversely  and  wonderfully  impugned  and  disputed, 
especially  among  the  Italians  of  late,”  saith  Jab.  Colerus,  lib.  de  iinmort, 
aninitc,  cap.  1.  The  popes  themselves  have  doubted  of  it : Leo  Decimus> 
that  Epicurean  pope,  as  § some  record  of  him,  caused  this  question  to  be  dis- 
cussed pro  and  con  before  him,  and  concluded  at  last,  as  a prophane  and 
atheistical  moderator,  with  that  verse  of  Cornelius  Gallus,  Et  redit  in  nihiliini, 
quod  fait  ante  nihil.  It  began  of  nothing,  and  in  nothing  it  ends.  Zeno  and 
his  Stoics,  as  ]|  Austin  quotes  him,  supposed  the  soul  so  long  to  continue,  till 
the  body  was  fully  putrefied,  and  resolved  into  materia  priina:  but  after  that, 
infmnos  evanescere,  to  be  extinguished  and  vanished;  and  in  the  mean  time, 
•whilst  the  body  was  consuming,  it  wandered  all  abroad,  et  e longinquo  multck 
annunciare,2ind  (as  that  Clazornenian  Hermotimus  averred)  saw  jxretty  visions, 
and  suflered  I know  not  what.  IT  Errant  exangues  sine  corpore  et  ossibus 


^ Goclenius  in  'i'vxoK.  pag.  302.  Bright  in  Phys.  Scrib.  1. 1.  David  Crusius,  Melancthon,  Hippius  Hernius, 
Levlnus  Lemnius,  &c.  « Lib.  an  moj-es  sequantur,  &c.  * Ca;sar.  6.  com.  Read  vEneas  Gazeus 

dial,  of  the  immortality  ofthe  Soul.  f'^vid.  Met.  15.  “We,  who  may  take  up  our  abode  in  wild  beasts, 
or  be  lodged  in  the  breasts  of  cattle.”  e Jn  oallo.  Idem.  ‘ Nicepliorus,  hist.  lib.  10.  cap.  35.  s Phiedo. 
♦Claudian,  lib.  1.  de  rap.  Proserp.  f “ Besides,  we  observe  that  the  mind  is  bom  with  the  body,  grows 
with  it,  and  decays  witli  it.”  t Hsec  qutestio  multos  per  annos  varie,  ac  mirabiliter  impugnata,  <kc. 

§Coleru.s,  ibid.  ||  De  cedes,  dog.  cap.  16.  ^ Ovid.  4.  Met.  “The  bloodless  shades  without  eitlier 

b'wly  or  bones  •wander.” 


Mem.  2.  Subs,  10.] 


Anatomy  of  the  Soul. 


105 


umbrce.  Others  grant  the  immortality  thereof,  but  they  make  many  fabulous 
fictions  in  the  meantime  of  it,  after  the  departure  from  the  body : like  Plato’s 
Elysian  fields,  and  that  Turkey  paradise.  The  souls  of  good  men  they  deified; 
the  bad  (saith  ^Austin)  became  devils,  as  they  supposed;  with  many  sucb 
absurd  tenets,  which  lie  hath  confuted.  Hierome,  Austin,  and  other  Fathers 
of  the  church,  hold  that  the  soul  is  immortal,  created  of  nothing,  and  so 
infused  into  the  child  or  embryo  in  his  mother’s  womb,  six  months  after  the 
'conception;  not  as  those  of  brutes,  which  are  ex  traduce,  and  dying  with 
them  vanish  into  nothing.  To  whose  divine  treatises,  and  to  the  Scriptures 
themselves,  I rejourn  all  such  atheistical  spirits,  as  Tully  did  Atticus,  doubting 
of  this  point,  to  Plato’s  Phsedon.  Or  if  they  desire  philosophical  proofs  and 
demonstrations,  I refer  them  to  Niphus,  Nic.  Faventinus’  tracts  of  this  subject. 
To  Fran,  and  John  Picus  in  digress:  sup.  3.  de  Anima,  Tholosanus,  Eugu- 
binus,  to  Soto,  Canas,  Thomas,  Peresius,  Dandinus,  Golems,  to  that  elabcn 
rate  tract  in  Zanchius,  to  Tolet’s  Sixty  Reasons,  and  Lessius’  Twenty- two 
Arguments,  to  prove  the  immortality  of  the  soul.  Gamimnella  lib.  de  Sensw 
rerum,  is  large  in  the  same  discourse,  Albertinus  the  Schoolman,  Jacob. 
Fiactantus,  tom.  2.  op.  handleth  it  in  four  questions,  Antony  Brunus,  A.onius 
Palearius,  Marinus  Marcennus,  with  many  others.  This  reasonable  soul,  which 
Austin  calls  a spiritual  substance  moving  itself,  is  defined  by  philosophers  to 
be  “ the  first  substantial  act  of  a natural,  humane,  organical  body,  by  which  a 
man  lives,  perceives,  and  understands,  freely  doing  all  things,  and  with  elec- 
tion.” Out  of  which  definition  we  may  gather,  that  this  rational  soul  includes 
the  powers,  and  performs  the  duties  of  the  two  other,  which  are  contained  in 
it,  and  all  three  faculties  make  one  soul,  which  is  inorganical  of  itself,  although 
it  be  in  all  parts,  and  incorporeal,  using  their  organs,  and  working  by  them. 
It  is  divided  into  two  chief  parts,  differing  in  office  only,  not  in  essence.  The 
understanding,  which  is  the  rational  power  apprehending;  the  will,  which  is 
the  rational  power  moving : to  which  two,  all  the  other  rational  powers  are 
subject  and  reduced. 

Subsect.  X. — Of  the  Under standimj. 

“Understanding  is  a power  of  the  soul,  ’"by  which  we  perceive,  know,, 
remember,  and  judge  as  well  singulars,  as  universals,  having  certain  innate 
notices  or  beginnings  of  arts,  a reflecting  action,  by  which  it  judgeth  of  his 
own  doings,  and  examines  them.”  Out  of  this  definition  (besides  his  chief 
office,  which  is  to  apprehend,  judge  all  that  he  performs,  without  the  help  of 
any  instruments  or  organs)  three  differences  appear  betwixt  a man  and  a beast. 
As  first,  the  sense  only  comprehends  singularities,  the  understanding  univer- 
salities. Secondly,  the  sense  hath  no  innate  notions.  Thirdly,  brutes  cannot 
reflect  upon  themselves.  Bees  indeed  make  neat  and  curious  works,  and  many 
other  creatures  besides;  but  when  they  have  done,  they  cannot  judge  of  them. 
His  object  is  God,  Ens,  all  nature,  and  whatsoever  is  to  be  understood:  which 
successively  it  apprehends.  The  object  first  moving  the  understanding,  is 
some  sensible  thing;  after  by  discoursing,  the  mind  finds  out  the  corporeal 
substance,  and  from  thence  the  spiritual.  His  actions  (some  say)  are  appre- 
hension, composition,  division,  discoursing,  reasoning,  memory,  which  some 
include  in  invention,  and  judgment.  The  common  divisions  are  of  the 
understanding,  agent,  and  patient ; speculative,  and  practical ; in  habit,  or  in 
act;  simple,  or  compound.  The  agent  is  that  which  is  called  the  wit  of  man,. 
CLCumen  or  subtiity,  sharpness  of  invention,  when  he  doth  invent  of  himself 

k Bononim  laves,  malorum  verd  larras  et  lemurcs.  ‘Some  say  at  three  days,  some  six  weeks,  others 
Otlier  w ise.  ‘‘  M elaiic  thon . 


106 


Anatomy  of  the  Soul, 


[Part.  1.  Sec.  1. 


without  a teacher,  or  learns  anew,  which  abstracts  those  intelligible  species 
from  the  phantasy,  and  transfers  them  to  the  passive  understanding,  “^because 
there  is  nothing  in  the  understanding,  which  was  not  first  in  the  sense.”  That 
which  the  imagination  hath  taken  from  the  sense,  this  agent  judgeth  of, 
whether  it  be  true  or  false ; and  being  so  judged  he  commits  it  to  the  passible 
to  be  kept.  The  agent  is  a doctor  or  teacher,  the  passive  a scholar;  and  his 
office  is  to  keep  and  further  judge  of  such  things  as  are  committed  to  his 
charge;  as  a bare  and  rased  table  at  first,  capable  of  all  forms  and  notions. 
Now  these  notions  are  two-fold,  actions  or  habits:  actions,  by  which  we  take 
notions  of,  and  perceive  things;  habits,  which  are  durable  lights  and  notions, 
which  we  may  use  when  we  will.  Some  reckon  up  eight  kinds  of  them,  sense, 
experience,  intelligence,  faith,  suspicion,  error,  opinion,  science;  to  which  are 
added  art,  prudency,  wisdom:  as  also  ™synteresis,  clictamen  rationis,  con- 
science; so  that  in  all  there  be  fourteen  species  of  the  understanding,  of  which 
some  are  innate,  as  the  three  last  mentioned ; the  other  are  gotten  by  doctrine, 
learning,  and  use.  Plato  will  have  all  to  be  innate : Aristotle  reckons,  up  but 
five  intellectual  habits;  two  practical,  as  prudency,  whose  end  is  to  practise; 
to  fabricate;  wisdom  to  comprehend  the  use  and  experiments  of  all  notioirs, 
and  habits  whatsoever.  Which  division  of  Aristotle  (if  it  be  considered  aright) 
is  all  one  with  the  precedent ; for  three  being  innate,  and  five  acquisite,  the 
rest  are  improper,  imperfect,  and  in  a more  strict  examination  excluded.  Of 
all  these  I should  more  amply  dilate,  but  my  subject  will  not  permit.  Three 
of  them  I will  only  point  at,  as  more  necessary  to  my  following  discourse. 

Syiiteresis,  or  the  purer  part  of  the  conscience,  is  an  innate  habit,  and  doth 
signify  “a  conversation  of  the  knowledge  of  the  law  of  God  and  Nature,  to 
know  good  or  evil.”  And  (as  our  divines  hold)  it  is  rather  in  the  under- 
standing than  in  the  will.  This  makes  the  major  proposition  in  a practical 
syllogism.  The  dictamen  rationis  is  that  which  doth  admonish  us  to  do  good 
or  evil,  and  is  the  minor  in  the  syllogism.  The  conscience  is  that  wdiich 
approves  good  or  evil,  justifying  or  condemning  our  actions,  and  is  the  con- 
clusion of  the  syllogism : as  in  that  familiar  example  of  Regulus  the  Roman, 
taken  prisoner  by  the  Carthaginians,  and  suffered  to  go  to  Rome,  on  that 
condition  he  should  return  again,  or  pay  so  much  for  his  ransom.  The 
synteresis  proposeth  the  question;  his  word,  oath,  promise,  is  to  be  religiously 
kept,  although  to  his  enemy,  and  that  by  the  law  of  nature.  ““Do  not  that; 
to  another  which  thou  wouldest  not  have  done  to  thyself.”  Dictamen  applies 
it  to  him,  and  dictates  this  or  the  like:  Regulus,  thou  wouldst  not  another 
man  should  falsify  his  oath,  or  break  promise  with  thee:  conscience  concludes, 
therefore,  Regulus,  thou  dost  well  to  perform  thy  promise,  and  oughtcst  to 
keep  thine  oath.  More  of  this  in  Religious  Melancholy. 


' Subsect.  XI. — Of  the  Will. 

Will  is  the  other  power  of  the  rational  soul,  ““which  covets  or  avoids  such 
things  as  have  been  before  judged  and  apprehended  by  the  understanding.” 
If  good,  it  approves;  if  evil,  it  abhors  it : so  that  his  object  is  either  good  or 
evil.  Aristotle  calls  this  our  rational  appetite;  for  as,  in  the  sensitive,  we  are 
moved  to  good  or  bad  by  our  appetite,  ruled  and  directed  by  sense;  so  in  this 
■we  are  carried  by  reason.  Besides,  the  sensitive  appetite  hath  a particular 
object,  good  or  bad;  this  an  universal,  immaterial:  that  respects  only  things 
delectable  and  pleasant;  this  honest.  Again,  they  differ  in  liberty.  The 

* Nihil  In  intellectu,  qnod  non  prius  fnerat  in  scnsu.  Velcuvio.  The  pure  part  of  the  conscience, 

n Quod  tibi  fieri  non  vis,  alteri  ne  feceris.  ‘'lies  ab  intellectu  monstratas  recipit,  vel  rcjicit;  appiobat, 

Vcl  iinp’.obat,  riiilip.  IgiiOti  nulla  cupido. 


Mem.  2.  Subs.  ll.J 


Anatomy  of  the  Soul. 


107 


sensual  appetite  seeing  an  object,  if  it  be  a convenient  good,  cannot  but  desire 
it;  if  evil,  avoid  it:  but  this  is  free  in  his  essence,  ^^‘inuch  now  depraved, 
obscured,  and  fallen  from  his  first  perfection;  yet  in  some  of  his  operations 
still  free,”  as  to  go,  walk,  move  at  his  pleasure,  and  to  choose  whether  it  will 
<lo  or  not  do,  steal  or  not  steal.  Otherwise,  in  vain  were  laws,  deliberations, 
oxhortations,  counsels,  precepts,  rewards,  promises,  threats  and  punishments : 
and  God  should  be  the  author  of  sin.  But  in  ‘^spiritual  things  we  will  no  good, 
prone  to  evil  (except  we  be  regenerate,  and  led  by  the  Spirit),  we  are  egged  on 
by  our  natural  concupiscence,  and  there  is  ara^ia,  a confusion  in  our  powers, 

^ ■‘'“our  whole  will  is  averse  from  God  and  his  law,”  not  in  natural  things  only, 

as  to  eat  and  drink,  lust,  to  which  we  are  led  headlong  by  our  temperature 
and  inordinate  appetite, 

• “Nec  nos  obniti  contra,  nec  tendere  tantum 

SufScimus, ” 

we  cannot  resist,  our  concupiscence  is  originally  bad,  our  heart  evil,  the  seat  of 
our  affections  captivates  and  enforceth  our  will.  So  that  in  voluntary  things 
we  are  averse  from  God  and  goodness,  bad  by  nature,  by  ‘ignorance  worse, 
by  art,  discipline,  custom,  we  get  many  bad  habits : suffering  them  to  domi- 
neer and  tyrannize  over  us;  and  the  devil  is  still  ready  at  hand  with  his  evil 
■suggestions,  to  tempt  our  depraved  will  to  some  ill-disposed  action,  to  precipi- 
tate us  to  destruction,  except  our  will  be  swayed  and  counterpoised  again  with 
.some  divine  precepts,  and  good  motions  of  the  spirit,  which  many  times  restrain, 
hinder  and  check  us,  when  we  are  in  the  full  career  of  our  dissolute  courses. 
So  David  corrected  himself,  when  he  had  Saul  at  a vantage.  Bevenge  and 
malice  were  as  two  violent  oppugners  on  the  one  side;  but  honesty,  religion, 
fear  of  God,  withheld  him  on  the  other. 

The  actions  of  the  will  are  velle  and  oiolle,  to  will  and  nill:  which  two  words 
•comprehend  all,  and  they  are  good  or  bad,  accordingly  as  they  are  directed, 
and  some  of  them  freely  performed  by  himself;  although  the  Stoics  absolutely 
<leny  it,  and  will  have  all  things  inevitably  done  by  destiny,  imposing  a fatal 
necessity  upon  us,  which  we  may  not  resist ; yet  we  say  that  our  will  is  free 
in  respect  of  us,  and  things  contingent,  howsoever  in  respect  of  God’s  deter- 
minate counsel,  they  are  inevitable  and  necessary.  Some  other  actions  of  the 
will  are  performed  by  the  inferior  powers,  which  obey  him,  as  the  sensitive 
nnd  moving  appetite;  as  to  open  our  eyes,  to  go  hither  and  thither,  not  to  touch 
n book,  to  speak  fair  or  foul:  but  this  appetite  is  many  times  rebellious  in  us, 
nnd  will  not  be  contained  within  the  lists  of  sobriety  and  temperance.  It  was 
{as  I said)  once  well  agreeing  with  reason,  and  there  was  an  excellent  consent 
and  harmony  between  them,  but  that  is  now  dissolved,  they  often  jar,  reason  is 
overborne  by  passion : Fertur  equis  auriga^  nec  audit  currus  habenas,  as  so 
many  wild  horses  run  away  with  a chariot,  and  will  not  be  curbed.  We  know 
many  times  what  is  good,  but  will  not  do  it,  as  she  said, 

• “ Trahit  invitum  nova  vis,  aliudque  cupido, 

Mens  aliud  suadet, ” 

Bust  counsels  one  thing,  reason  another,  there  is  a new  reluctancy  in  men. 
'*Odi,  nec  'possum^  cupiens,  non  esse  quod  odi.  We  cannot  resist,  but  as 
Phsedra  confessed  to  her  nurse,  * quoe  loqueris,  vera  sunt,  sed  furor  suggerit 
sequi  pejora:  she  said  well  and  true,  she  did  acknowledge  it,  but  headstrong 
passion  and  fury  made  her  to  do  that  which  was  opposite.  So  David  knew  the 
filthiness  of  his  fact,  what  a loathsome,  foul,  crying  sin  adultery  was,  yet 

p Melancthon.  Operationes  plenunque  ferae,  etsi  libera  sit  ilia  in  essentia  sua.  1 1n  civilibus  libera, 
sed  non  in  spiritualibus  Osiander.  *^Tota  voluntas  aversa  d Deo.  Omnis  homo  mendax.  s Virg. 

■“  We  are  neitlier  able  to  contend  against  them,  nor  only  to  make  way  ” » Vel  propter  ignorantiam,  quod 

bonis  studiis  non  sit  instructa  mens  ut  debuit,  aut  divinis  praeceptis  exculta.  “Med.  Ovid.  * Ovid. 

* Seneca.  Uipp. 


Definition  of  Melancholy. 


108 


[Part.  1.  Sec.  1. 


notwithstanding,  he  would  commit  murder,  and  take  away  another  man's 
wife,  enforced  against  reason,  religion,  to  follow  his  appetite. 

Those  natural  and  vegetal  powers  are  not  commanded  by  will  at  all;  for 
*Svho  can  add  one  cubit  to  his  stature P’  These  other  may,  but  are  not:  and 
thence  come  all  those  headstrong  passions*  violent  perturbations  of  the  mind ; 
and  many  times  vicious  habits,  customs,  feral  diseases;  because  we  give  so 
much  way  to  our  appetite,  and  follow  our  inclination,  like  so  many  beasts. 
The  principal  habits  are  two  in  number,  virtue  and  vice,  whose  peculiar  defi- 
nitions, descriptions,  differences,  and  kinds,  are  handled  at  large  in  the  ethics^, 
and  are,  indeed,  the  subject  of  moral  philosophy. 


MEMB.  III. 

Subsect.  I. — Definition  of  Melancholy,  Name,  Difference 

Having  thus  briefly  anatomized  the  body  and  soul  of  man,  as  a preparative 
to  the  rest;  I may  now  freely  proceed  to  treat  of  my  intended  object,  to  most 
men’s  capacity;  and  after  many  ambages,  perspicuously  define  what  this 
melancholy  is,  show  his  name  and  differences.  The  name  is  imposed  from  the 
matter,  and  disease  denominated  from  the  material  cause:  as  Bruel  observes^ 
quasi  MeXana  from  black  choler.  And  whether  it  be  a cause  or 
an  effect,  a disease  or  symptom,  let  Donatus  Altomarus  and  Salvianus  de- 
cide; I will  not  contend  about  it.  It  hath  several  descriptions,  notations, 
and  definitions.  ^Fracastorius,  in  his  second  book  of  intellect,  calls  those 
melancholy,  “whom  abundance  of  that  same  depraved  humour  of  black  choler 
hath  so  misaffected,  that  they  become  mad  thence,  and  dote  in  most  things^ 
or  in  all,  belonging  to  election,  will,  or  other  manifest  operations' of  the  under- 
standing.” “Melanelius  out  of  Galen,  Buffus,  HCtius,  describe  it  to  be  “a  bad 
and  peevish  disease,  which  makes  men  degenerate  into  beasts:”  Galen,  “a 
privation  or  infection  of  the  middle  cell  of  the  head,”  &c.  defining  it  from  the 
part  affected,  which  “Hercules  de  Saxonia  approves,  lid.  1.  cap.  16.  calling 
it  “a  depravation  of  the  principal  function :”  Fuschius,  lid.  l.cap.  23.  Arnoldus 
Breviar.  lid.  1.  cap.  18.  Guianerius,  and  others:  “By  reason  of  black  choler,’^ 
Paulus  adds.  Halyabbas  simply  calls  it  a “ commotion  of  the  mind.”  Are- 
tseus,  “'"a  perpetual  anguish  of  the  soul,  fastened  on  one  thing,  without  an 
ague;”  which  definition  of  his,  Mercurialis  de  affect,  cap.  lid.  \.cap.  1 0.  taxeth: 
but  ^lianus  Montaltus  defends,  lid.  de  mord.  cap.  1.  de  Melan.  for  suflBcient 
and  good.  The  common  sort  define  it  to  be  “ a kind  of  dotage  without  a 
fever,  having  for  his  ordinary  companions,  fear  and  sadness,  without  any 
apparent  occasion.  So  doth  Laurentius,  cap.  4.  Piso,  llh.  1.  cap.  43.  Donatus 
Altomarus,  cap.  7.  art.  'medic.  Jacchinus,  in  com.  in  lid.  9.  Phasis  ad  Almansor, 
cap.  15.  Valesius  exerc.  17.  Fuschius,  institut.  3.  sec.  1.  c.  11.  <&c.,  w*hich 
common  -definition,  howsoever  approved  by  most,  “ Hercules  de  Saxonia  will 
not  allow  of,  nor  David  Crucius,  Tlieat.  mord.  Ilerm.  lid.  2.  cap.  6.  he  holds  it 
insuflicient : “as  ^rather  showing  what  it  is  not,  than  what  it  is:”  as  omitting 
the  specific  dificrence,  the  phantasy  and  brain : but  I descend  to  particulars. 
The  summum  g&nus  is  “ dotage,  or  anguish  of  the  mind,”  saith  Aretaeus ; “ of 
the  principal  parts,”  Hercules  de  Saxonia  adds,  to  distinguish  it  from  cramp 
and  palsy,  and  such  diseases  as  belong  to  the  outward  sense  and  motions- 

y Melancholicos  vocamus,  quos  exnberantia  vel  pravitas  Melancholiae  ita  male  habet,  ut  Inde  insanlant 
vel  in  omnibus,  vel  in  pluribus  iisque  manifests  sive  ad  rectam  rationem,  voluntatem  pertinent,  vel  elec. 
tionem,  vel  intellectCls  operationes.  *Pessimum  et  pertinacissimum  morbum  qui  homines  in  bruta  dege. 
nerare  cogit.  » Panth.  med.  Angor  animi  in  una  contentione  detixua,  absque  febre.  *Cap.  16. 1. 1, 
d Eorum  definitio  morbus  quid  non  sit  potius  quam  quid  sit,  explicat. 


Mem.  3.  Subs.  2.] 


Of  the  Farts  affected,  <L'c. 


109 


[depraved]  * to  distinguish  it  from  folly  and  madness  (which  Montaltus  makes 
angor  animi,  to  separate)  in  which  those  functions  are  not  depraved,  but  rather 
abolished ; [without  an  ague]  is  added  by  all,  to  separate  it  from  phrensy,  and 
I that  melancholy  which  is  in  a pestilent  fever.  (Fear  and  sorrow)  make  it 
differ  from  madness:  [without  a cause]  is  lastly  inserted,  to  specify  it  from  all 
other  ordinary  passions  of  [fear  and  sorrow].  We  properly  call  that  dotage, 
as  ® Lauren  tins  interprets  it,  “ when  some  one  principal  faculty  of  the  mind, 

I as  imagination,  or  reason,  is  corrupted,  as  all  melancholy  persons  have.”  It  is 
without  a fever,  because  the  humour  is  most  part  cold  and  dry,  contrary  to 
putrefaction.  Fear  and  sorrow  are  the  true  characters  and  inseparable  com- 
panions of  most  melancholy,  not  all,  as  Her.  de  Saxonia,  Tract,  de  poslhumo 
de  Melancholia,  cap.  2.  well  excepts ; for  to  some  it  is  most  pleasant,  as  to 
such  as  laugh  most  part;  some  are  bold  again,  and  free  from  all  manner  of 
fear  and  grief,  as  hereafter  shall  be  declared. 


Subsect.  IL — Of  the  Fart  affected.  Affection.  Farties  affected. 

Some  difference  I find  amongst  writers,  about  the  principal  part  affected 
in  this  disease,  whether  it  be  the  brain,  or  heart,  or  some  other  member.  Most 
are  of  opinion  that  it  is  the  brain  : for  being  a kind  of  dotage,  it  cannot  other- 
wise be  but  that  the  brain  must  be  affected,  as  a similar  part,  be  it  by  * con- 
sent or  essence,  not  in  his  ventricles,  or  any  obstructions  in  them,  for  then  it 
would  be  an  apoplexy,  or  epilepsy,  as  ^Laurent: us  well  observes,  but  in  a cold, 
dry  distemperature  of  it  in  his  substance,  which  is  corrupt  and  become  too 
cold,  or  too  dry,  or  else  too  hot,  as  in  madmen,  and  such  as  are  inclined  to  it : 
and  this  ® Hippocrates  confirms,  Galen,  the  Arabians,  and  most  of  our  new 
writers.  Marcus  de  Oddis  (in  a consultation  of  his,  quoted  by  ^ Hildesheim) 
and  five  others  there  cited  are  of  the  contrary  part ; because  fear  and  sorrow, 
which  are  passions,  be  seated  in  the  heart.  But  this  objection  is  sufficiently 
answered  by  * Montaltus,  who  doth  not  deny  that  the  heart  is  affected  (as 
^ Melanelius  proves  out  of  Galen)  by  reason  of  his  vicinity,  and  so  is  the  mid- 
riff and  many  other  parts.  They  do  compati,  and  have  a fellow  feeling  by 
the  law  of  nature:  but  forasmuch  as  this  malady  is  caused  by  precedent 
imagination,  with  the  appetite,  to  whom  spirits  obey,  and  are  subject  to  those 
principal  parts,  the,  brain  must  needs  primarily  be  misaffected,  as  the  seat  of 
reason ; and  then  the  heart,  as  the  seat  of  affection.  ^Cappivaccius  and  Mercu- 
rialis  have  cojoiously  discussed  this  question,  and  both  conclude  the  subject  is 
the  inner  brain,  and  from  thence  it  is  communicated  to  the  heart  and  other 
inferior  parts,  which  sympathize  and  are  much  troubled,  especially  when  it 
comes  by  consent,  and  is  caused  by  reason  of  the  stomach,  or  myrach,  as  the 
Arabians  term  it,  whole  body,  liver,  or  “ spleen,  which  are  seldom  free,  pylo- 
rus, meseraic  veins,  &c.  For  our  body  is  like  a clock,  if  one  wheel  be  amiss, 
all  the  rest  are  disordered;  the  whole  fabric  suffers:  with  such  admirable 
art  and  harmony  is  a man  composed,  such  excellent  proportion,  as  Ludovicus 
Yives  in  his  Fable  of  Man  hath  elegantly  declared. 

As  many  doubts  almost  arise  about  the  "affection,  whether  it  be  imagination 
or  reason  alone,  or  both,  Hercules  de  Saxonia  proves  it  out  of  Galen,  .^tius^ 
and  Altornarus,  that  the  sole  fault  is  in  ° imagination.  Bruel  is  of  the  same 

♦ Animse  functiones  imminuuntur,  in  fatuitate,  tolluntur  in  mania,  depravantur  solum  in  melancholia. 
Here,  de  Sax.  cap.  1.  tract,  de  Melanch.  « Cap.  i.  de  mel.  * Per  consensum  siveper  essentiam. 

‘'Cap.  4.  de  mel.  e Sec.  7.  o.e  mer.  vulgar,  lib.  G.  >>  Spicel.  de  melancholia.  • Cap.  3.  de  mel.  pars 
affecta  cerebrum  sive  per  consensum,  sive  per  cerebrum  contingat,  et  procerum  auctoritate  et  ratione 
etabilitiir.  ^ k nt,,  dg  Cqi.  ygj-Q  yicinitatis  ratione  una  afficitur,  acceptum  transversum  ac  stomacluis 
cum  dorsali  spina,  &c.  * Lib.  1.  cap.  10.  Subjectum  est  cerebrum  interius.  Raro  quisquam  tumorem 

ettugit  lienis,  qui  hoc  morbo  atHcitur,  Piso.  Quis  affectus.  “ See  Donat,  ab  Altoraar.  o Facultas  imagi- 
nandi,  non  cogitandi,  nec  memorandl  liB6a  hie. 


no 


Matter  of  Melancholy. 


[Part.  1.  Sec.  1. 


mind  : Montaltiis  in  his  2 cap.  of  Melancholy  confutes  this  tenet  of  theirs,  and 
illustrates  the  contrary  by  many  examples : as  of  him  that  thought  himself  a 
shell-fish,  of  a nun,  and  of  a desperate  monk  that  would  not  be  persuaded  but 
that  he  was  damned ; reason  was  in  fault  as  well  as  imagination,  which  did 
not  correct  this  error : they  make  away  themselves  oftentimes,  and  suppose 
many  absurd  and  ridiculous  things.  Why  doth  not  reason  detect  the  fallacy, 
settle  and  persuade,  if  she  be  free?  ^ Avicenna  therefore  holds  both  corrupt, 
to  whom  most  Arabians  subscribe.  The  same  is  maintained  by  ^ Areteus, 
' Gorgonius,  Guianerius,  (fee.  To  end  the  controversy,  no  man  doubts  of 
imagination,  but  that  it  is  hurt  and  misaflfected  here ; for  the  other,  I deter- 
mine with  ® Albertinus  Bottonus,  a doctor  of  Padua,  that  it  is  first  in  “ ima- 
gination, and  afterwards  in  reason ; if  the  disease  be  inveterate,  or  as  it  is 
more  or  less  of  continuance;  but  by  accident,”  as  * Here,  de  Saxonia  adds; 

faith,  opinion,  discourse,  ratiocination,  are  all  accidentally  depraved  by  the 
default  of  imagination.” 

Parties  affected.']  To  the  part  affected,  I may  here  add  the  parties,  which 
shall  be  more  opportunely  spoken  of  elsewhere,  now  only  signified.  Such  as 
have  the  moon,  Saturn,  Mercury  misaffected  in  their  genitures,  such  as  live 
in  over  cold,  or  over  hot  climes:  such  as  are  born  of  melancholy  parents;  as 
ofiend  in  those  six  non-natural  things,  are  black,  or  of  a high  sanguine  com- 
plexion, * that  have  little  heads,  that  have  a hot  heart,  moist  brain,  hot  liver 
and  cold  stomach,  have  been  long  sick : such  as  are  solitary  by  nature,  great 
students,  given  to  much  contemplation,  lead  a life  out  of  action,  are  most  sub- 
ject to  melancholy.  Of  sexes  both,  but  men  more  often;  yet  "women  mis- 
affected are  far  more  violent,  and  grievously  troubled.  01  seasons  of  the  year, 
the  autumn  is  most  melancholy.  Of  peculiar  times : old  age,  from  which 
natural  melancholy  is  almost  an  inseparable  accident;  but  this  artificial  malady 
is  more  frequent  in  such  as  are  of  a * middle  age.  Some  assign  40  years, 
Gariopontus  30.  Jubertus  excepts  neither  young  nor  old  from  this  adven- 
titious. Daniel  Sennertus  involves  all  of  all  sorts,  out  of  common  experience, 
^ in  omnibus  omnino  corporihus  cujuscunque  constituiionis  dominatur.  Hltius 
and  Aretius  t ascribe  into  the  number  “not  only  "’discontented,  passionate,  and 
miserable  persons,  swarthy,  black ; but  such  as  are  most  merry  and  pleasant, 
scoffers,  and  high  coloured.”  “ Generally,”  saith  Ehasis,  " “ the  finest  wits  and 
most  generous  spirits,  are  before  other  obnoxious  to  it ;”  I cannot  except  any 
complexion,  any  condition,  sex,  or  age,  but  ^ fools  and  Stoics,  which,  accord- 
ing to  ° Synesius,  are  never  troubled  with  any  manner  of  passion,  but  as 
Anacreon's  cicada,  sine  sanguine  et  dolor e;  similes  fere  diis  sutd.  Erasmus 
vindicates  fools  from  this  melancholy  catalogue,  because  they  have  most  part 
moist  brains  and  light  hearts;  ^ they  are  free  from  ambition,  envy,  shame  and 
fear;  they  are  neither  troubled  in  conscience,  nor  macerated  with  cares,  to 
which  our  whole  life  is  most  subject. 

Subsect.  III. — Of  the  Matter  of  Melancholy. 

Of  the  matter  of  melancholy,  there  is  much  question  betwixt  Avicen  and 
Galen,  as  you  may  read  in  ® Cardan’s  Contradictions,  ^ Yalesius’  Controversies, 


p Lib.  3.  Fen.  1.  Tract.  4.  cap.  8.  « Lib.  3.  cap.  5.  'Lib.  Med.  cap.  19.  part.  2.  Trac.  15,  cap.  2. 

• Ilildesheim  spicel.  2 de  Melanc.  fol.  207,  et  fol.  127.  Qnandoque  etiam  rationalis  si  aifectus  inveteratua 

sit.  * Lib.  posthumo  de  Melanc.  edit.  1620  deprivatur  tides,  discursus,  opinio,  &c.,  per  yitium  Imagina- 
tionis,  ex  Accident!.  ‘ Qui  parvum  caput  habent,  insensati  plerique  sunt.  Arist.  in  physiognomia. 

“ Areteus,  lib.  3.  cap.  5.  * Qui  prope  statum  sunt.  Aret.  Mediis  convenit  aetatibus,  Piso.  yDequartano. 

* Primus  ad  Melancholiam  non  tarn  moestus  sed  et  hilares,  jocosi,  cacliinnantes,  irrisores,  et,  qui  plerumque 

praerubri  sunt.  t Lib.  1.  part.  2.  cap.  11.  » Qui  sunt  subtilis  ingenii,  et  inultae  perspicacitatis  de  facili 

iucidunt  in  Melancholiam,  lib.  1.  cont.  Tract.  9.  Nunquam  sanitate  mentis  excidit  aut  dolore  capitur. 
Erasm.  ' In  laud,  calvit.  Vacant  conscientiae  carnificina,  nec  pudefiunt,  nec  verentur,  nec  dilace- 

rantci'  millibus  curarum,  quibus  tota  vita  obnoxia  est.  * Lib,  1.  tract.  3.  contradic.  18.  f Lib.  1.  cont.21. 


Mem.  3.  Su'bs.  3.j 


Matter  of  Melancholy. 


Ill 


Montanus,  Prosper  Calenus,  Cappivaccius,  ® Briglit,  ^ Ficinus,  that  have 
written  either  whole  tracts,  or  copiously  of  it,  in  their  several  treatises  of 
this  subject.  What  this  humour  is,  or  whence  it  proceeds,  how  it  is  engen- 
dered in  the  body,  neither  Galen,  nor  any  old  writer,  hath  sufficiently  dis- 
cussed, as  Jacchinus  thinks : the  Neoterics  cannot  agree.  Montanus,  in  his 
Consultations,  holds  melancholy  to  be  material  or  immaterial:  and  so  doth 
Arculanus : the  material  is  one  of  the  four  humours  before  mentioned,  and 
natural.  The  immaterial  or  adventitious,  acquisite,  redundant,  unnatural, 
artificial;  which  '“'Hercules  de  Saxonia  will  have  reside  in  the  spirits  alone, 
and  to  proceed  from  a “ hot,  cold,  dry,  moist  distemperature,  which,  without 
matter,  alter  the  brain  and  functions  of  it.  Paracelsus  wholly  rejects  and 
derides  this  division  of  four  humours  and  complexions,  but  our  Galenists 
generally  apjDrove  of  it,  subscribing  to  this  opinion  of  Montanus. 

This  material  melancholy  is  either  simple  or  mixed  ; offending  in  quantity  or 
quality,  varying  according  to  his  place,  where  it  settleth,  as  brain,  spleen, 
meseraic  veins,  heart,  womb,  and  stomach;  or  diflTering  according  to  the  mix- 
ture of  those  natural  humours  amongst  themselves,  or  four  unnatural  adust 
humours,  as  they  are  diversely  tempered  and  mingled.  If  natural  melancholy 
abound  in  the  body,  which  is  cold  and  dry,  “ so  that  it  be  more  ^ than  the 
body  is  well  able  to  bear,  it  must  needs  be  distempered,”  saith  Faventius, 
‘^and  diseased;”  and  so  the  other,  if  it  be  depraved,  whether  it  arise  from 
that  other  melancholy  of  choler  adust,  or  from  blood,  produceth  the  like  effects, 
and  is,  as  Montaltus  contends,  if  it  come  by  adustion  of  humours,  most  part 
hot  and  dry.  Some  difi’erence  I find,  whether  this  melancholy  matter  may  be 
engendered  of  all  four  humours,  about  the  colour  and  temper  of  it.  Galen 
holds  it  may  be  engendered  of  three  alone,  excluding  phlegm,  or  pituita,  whose 
true  assertion  Walesius  and  Menard  us  stiffly  maintain,  and  so  doth  “Fuschius, 
Montaltus,  “Montanus.  How  (say  they)  can  white  become  black]  But  Her- 
cules de  Saxonia,  lib.  yost.  de  mela.  c.  8,  and  ° Cardan  are  of  the  opposite  part 
(it  may  be  engendered  of  phlegm,  etsi  rard  contingat,  though  it  seldom  come 
to  pass),  so  is  ‘’Guianerius  and  Laurentius,  c.  1.  with  Melanct.  in  his  Book  de 
Anima,  and  Chap,  of  Humours;  he  calls  it  Asininam,  dull,  swinish  melan- 
choly, and  saith  that  he  was  an  eye-witness  of  it:  so  is  ‘^Wecker.  From 
melancholy  adust  ariseth  one  kind;  from  choler  another,  which  is  most  brutish; 
another  from  phlegm,  which  is  dull ; and  the  last  from  blood,  which  is  best. 
Of  these  some  are  cold  and  dry,  others  hot  and  dry,  "varying  according  to 
their  mixtures,  as  they  are  intended,  and  remitted.  And  indeed  as  Podericus 
a Fons.  cons.  12.  1.  determines,  ichors,  and  those  serous  niatters  being  thick- 
ened become  phlegm,  and  phlegm  degenerates  into  choler,  choler  adust  becomes 
ceruginosa  melancholia,  as  vinegar  out  of  purest  wine  putrefied  or  by  exhalation 
of  purer  spirits  is  so  made,  and  becomes  sour  and  sharp ; and  from  the  sharp- 
ness of  this  humour  proceeds  much  waking,  troublesome  thoughts  and  dreams, 
&c.,  so  that  I conclude  as  before.  If  the  humour  be  cold,  it  is,  saith  ®Faven- 
tinus,  “a  cause  of  dotage,  and  produceth  milder  symptoms:  if  hot,  they  are 
rash,  raving  mad,  or  inclining  to  it.”  If  the  brain  be  hot,  the  animal  spirits 
are  hot;  much  madness  follows,  with  violent  actions:  if  cold,  fatuity  and  sot- 
tishness, * Cappivaccius.  “ “ The  colour  of  this  mixture  varies  likewise  according 


e Bright,  ca.  16.  Lib.  1.  cap.  6.  de  sanit.  tuenda.  ‘ Quisve  aut  qualis  sit  humor,  aut  quae  istiua 
differentiae  et  quomodo  gignantur  in  corpore,  scrutandum,  hSc  enim  re  multi  veterum  laboraverunt,  nec 
facile  accipere  ex  Galeno  sententiam  ob  loquendi  varietatem.  Leon.  Jacch.  com.  in  9.  Rhasis  cap.  15.  cap.  16. 
in  9.  Rhasis.  * Lib.  posthura.  de  Melan.  edit.  Venetiis  1620.  cap.  7 et  8.  Ab  intemperie  calida,  humida, 
&c.  ^ Secundum  magis  aut  minus  si  in  corpore  fuerit,  ad  intemperiem  plusquam  corpus  salubriter 

ferre  poterit:  inde  corpus  morbosum  effitur.  ‘Lib.  1.  controvers.  cap.  21.  ‘"Lib.  l.sect.  4. 

cap.  4.  " Concil.  26.  o Lib.  2.  contradic.  cap.  11.  p De  feb.  tract,  dilf.  2.  cap.  1.  non  est  negandum 

ex  hac  fieri  Melancholicos.  <i  In  Syntax.  «■  Varie  aduritur,  et  miscetur,  unde  vari®  amentium  species, 
Melanct.  * Humor  frigidus  delirii  causa,  furoris  calidus,  <fec.  ‘Lib.  1.  cap.  10.  de  affect,  cap. 

“Nigrescit  hie  humor,  aliquando  supercalefactus,  aliquando  superfrigefactus,  ca.  7. 


112 


Species  of  M eland to^y. 


[Part,  1.  Sec.  1. 


to  the  mixture,  be  it  hot  or  cold ; ’tis  sometimes  black,  sometimes  not,  Alto- 
marus.  The  same ’'Melaiielius  proves  out  of  Galen;  and  Hippocrates  in  his 
Book  of  Melancholy  (if  at  least  it  be  his),  giving  instance  in  a burning  coal, 
which  when  it  is  hot,  shines;  when  it  is  cold,  looks  black;  and  so  doth  the 
humour.”  This  diversity  of  melancholy  matter  produceth  diversity  of  effects. 
If  it  be  within  the  ^body,  and  not  putrefied,  it  causeth  black  jaundice;  if  putre- 
fied, a quartan  ague;  if  it  break  out  to  the  skin,  le[trosy;  if  to  parts,  several 
maladies,  as  scurvy,  &c.  If  it  trouble  the  mind;  as  it  is  diversely  mixed,  it 
produceth  several  kinds  of  madness  and  dotage : of  which  in  their  place. 


Subsect.  IV. — Of  the  species  or  lands  of  Melancholy. 

"When  the  matter  is  divers  and  confused,  how  should  it  otherwise  be,  but 
that  the  species  should  be  divers  and  confused?  Many  new  and  old  writers 
have  spoken  confusedly  of  it,  confounding  melancholy  and  madness,  as  ’'Heur- 
nius,  Guianerius,  Gordoiiius,  Salustius,  Salvianus,  Jason  Pratensis,  Savana- 
rola,  that  will  have  madness  no  other  than  melancholy  in  extent,  differing  (as 
I have  said)  in  degrees.  Some  make  two  distinct  species,  as  Piiff'us  Ephesius, 
an  old  writer,  Constantinus  Africanus,  Aretmus,  ^ Aurelianus,  '’PaiiUis  HUgi- 
neta : others  acknowledge  a multitude  of  kinds,  and  leave  them  indefinite,  as 
Hltius  in  his  Tetrabiblos,  ® Avicenna,  lih.  3.  Fen.  1.  Tract.  4.  cap.  18.  Arcu- 
lanus,  cap.  16.  in  9.  Rasis,  Montanus,  med.  part.  1.  ‘“^If  natural  melancholy 

be  adust,  it  maketh  one  kind;  if  blood,  another;  if  choler,  a third,  differing 
from  the  first ; and  so  many  several  opinions  there  are  about  the  kinds,  as 
there  be  men  themselves.”  * Hercules  de  Saxonia  sets  down  two  kinds, 
“ material  and  immaterial ; one  from  spirits  alone,  the  other  from  humours  and 
spirits.”  Savanarola,  Euh.  11.  Tract.  G.  cap.  1.  de  oegritud.  capitis,  will  have 
the  kinds  to  be  infinite;  one  from  the  niyrach,  called  myrachialis  of  the 
Arabians;  another  stomachalis,  from  the  stomach;  another  from  the  liver, 
heart,  womb,  hemrods : one  beginning,  another  consummate.”  Melanctlion 
seconds  him,  ^ “as  the  humour  is  diversely  adust  and  mixed,  so  are  the  species 
divers;”  but  what  these  men  speak  of  species  I think  ought  to  be  understood 
of  symptoms,  and  so  doth  “Arcnlanus  interpret  himself:  infinite  species,  id 
est,  symptoms;  and  in  that  sense,  as  Jo.  Gorrheus  acknowledgeth  in  his  medi- 
cinal definitions,  the  species  are  infinite,  but  they  may  be  reduced  to  three 
kin.Is  by  reason  of  their  seat ; head,  body,  and  hypochondries.  This  threefold 
division  is  approved  by  Hippocrates  in  liis  Book  of  Melancholy  (if  it  be  his, 
which  some  suspect),  by  Galen,  lib.  3.  de  loc.  affectis,  cap.  6.,  by  Alexander,  lib. 
1.  cap.  16.,  Rasis,  lib.  1.  Continent.  Tract.  9.  lib.  1.  cap.  16.,  Avicenna,  and 
most  of  our  new  writers.  Th.  Erastus  makes  two  kinds ; one  perpetual,  which 
is  head  melancholy;  the  other  interrupt,  which  comes  and  goes  by  fits,  which 
he  subdivides  into  the  other  two  kinds,  so  that  all  comes  to  the  same  pass. 
Some  again  make  four  or  five  kinds,  with  Rodericus  a Castro,  de  morbis  midier. 
lib.  2.  cap.  3.,  and  Lod.  Mercatus,  who,  in  his  second  book  de  mulier.  afect. 
cap.  4.,  will  have  that  melancholy  of  nuns,  widows,  and  more  ancient  maids, 
Jo  be  a peculiar  species  of  melancholy  differing  from  the  rest : some  will  reduce 
enthusiasts,  extatical  and  demoniacal  persons  to  this  rank,  adding  ‘‘love 
melancholy  to  the  first,  and  lycanthropia.  The  most  received  division  is  into 


* Humor  hie  niger  aliciuando  praiter  modum  calefactus,  ct  alias  refrigeratus  evadit:  nam  recentibus 
cavboaibus  ei  quid  simile  accidit,  qui  durante  tlamma  pellucidissime  caiident,  ea  e.Ktiiicta  prorsus  iiigres- 
cunt.  Hippocrates,  y Guianerius,  ditf.  2.  cap.  7.  * Non  est  mania,  nisi  extensa  melancholia.  _ »Cap.  6. 

hb.  1.  *^2.  Ser.  2.  cap.  y.  Morbus  hie  est  omnifarius.  'Species  indelinitie  sunt.,  ^ Si  aduratuJ 

naturalis  melancholia,  alia  tit  species,  si  sanguis  alia,  si  flavabilis  alia,  diversa  a primis  : maxima  est  inter 
has  dilterentia,  et  tot  Doctorum  sententiae,  quot  ipsi  numero  sunt.  * Tract,  de  mel.  cap.  7.  ® Qu^dam 

incii)icns  quaedam  consummata.  ^ Cap.  de  humor,  lib.  de  anima.  varie  aduritur  et  iniscetur  ipsa  melan- 
cholia, unde  variae  amentium  species  sCap.  16.  in  y.  Rasis.  t^aureutius,  cap.  4.  de  mel. 


r.Iem.  3.  Subs.  4.] 


Species  of  Melanchohj. 


113 


three  kinds.  The  first  proceeds  from  the  sole  fault  of  the  brain,  and  is  called 
head  melancholy;  the  second  sympathetically  proceeds  from  the  whole  body 
when  the  whole  temperature  is  melancholy : the  third  arisetli  from  the  bowels, 
liver,  spleen,  or  membrane,  called  mesenterium,  named  hypochondriacal  or 
windy  melancholy,  which  ‘ Laurentius  subdivides  into  three  parts,  from  those 
three  members,  hepatic,  splenetic,  meseraic.  Love  melancholy,  which  Avicenna 
calls  Ilisha;  and  Lycanthropia,  which  he  calls  cucubuthe,  are  commonly 
included  in  head  melancholy;  but  of  this  last,  which  Gerardus  de  Solo  calls 
arnoreus,  and  most  knight  melancholy,  with  that  of  religious  melancholy,  vir-^ 
yinum  et  viduarum,  maintained  by  Rod.  a Castro  and  Mercatus,  and  the  other 
kinds  of  love  melancholy,  I will  speak  of  apart  by  themselves  in  my  third  par- 
tition. The  three  precedent  species  are  the  subject  of  my  present  discourse, 
which  I will  anatomize  and  treat  of  through  all  their  causes,  symptoms,  cures, 
together  and  apart;  that  every  man  that  is  in  any  measure  affected  with  this 
malady,  may  know  how  to  examine  it  in  himself,  and  apply  remedies  unto  it. 

It  is  a hard  matter,  I confess,  to  distinguish  these  three  species  one  from  the 
other,  to  express  their  several  causes,  symptoms,  cures,  being  that  they  are  so 
^ ofton  confounded  amongst  themselves,  having  such  affinity,  that  they  can 
scarce  be  discerned  by  the  most  accurate  physicians;  and  so  often  intermixed 
with  other  diseases  that  the  best  experienced  have  been  plunged.  Montanus 
consil.  2G,  names  a patient  that  had  this  disease  of  melancholy  and  caninus 
appetitus  both  together;  and  consil.  23,  with  vertigo,  ^Julius  Caesar  Claudi- 
nus,  with  stone,  gout,  jaundice.  Trincavellius  with  an  ague,  jaundice,  caninus 
appetitus,  &c.  Paulus  Regoline,  a great  doctor  in  his  time,  consulted  in  this 
case,  was  so  confounded  with  a confusion  of  symptoms,  that  he  knew  not  to 
what  kind  of  melancholy  to  refer  it.  “ Trincavellius,  Fallopius,  and  Francan- 
zanus,  famous  doctors  in  Italy,  all  three  conferred  with  about  one  party,  at  the 
same  time,  gave  three  different  opinions.  And  in  another  place,  Trincavellius 
being  demanded  what  he  thought  of  a melancholy  young  man  to  whom  he  was 
sent  for,  ingenuously  confessed  that  he  was  indeed  melancholy,  but  he  knew 
not  to  what  kind  to  reduce  it.  In  his  seventeenth  consultation  there  is  the  like 
disagreement  about  a melancholy  monk.  Those  symptoms,  which  others 
ascribe  to  misaffected  parts  and  humours,  * Here,  de  Saxonia  attributes  wholly 
to  distempered  spirits,  and  those  immaterial,  as  I have  said.  Sometimes  they 
cannot  well  discern  this  disease  from  others.  In  Reinerus  Solinander’s  coun- 
sels, {Sect,  consil.  5.)  he  and  Dr.  Brande  both  agreed,  that  the  patient’s  disease 
was  hypochondriacal  melancholy.  Dr.  Matholdus  said  it  was  asthma,  and 
nothing  else.  ® Solinander  and  Guarionius,  lately  sent  for  to  the  melancholy 
Duke  of  Cleve,  with  others,  could  not  define  what  species  it  was,  or  agree 
amongst  themselves.  The  species  are  so  confounded,  as  in  Csesar  Claudinus  his 
I forty-fourth  consultation  for  a Polonian  Count,  in  his  judgment  he  laboured 
i of  head  melancholy,  and  that  which  proceeds  from  the  whole  temperature  both 
at  once.  I could  give  instance  of  some  that  have  had  all  three  kinds  semel  et 
cimul,  and  some  successively.  So  that  I conclude  of  our  melancholy  species, 
as  t many  politicians  do  of  their  pure  forms  of  commonwealths,  monarchies, 
aristocracies,  democracies,  are  most  famous  in  contemplation,  but  in  practice 
they  are  temperate  and  usually  mixed,  (so  Polybius  informeth  us)  as  the 
j Lacedaemonian,  the  Roman  of  old,  German  now,  and  many  others.  What 
physicians  say  of  distinct  species  in  their  books  it  much  matters  not,  since  that 
in  their  patients’  bodies  they  are  commonly  mixed.  In  such  obscurity,  there- 
fore, variety  and  confused  mixture  of  symptoms,  causes,  how  difficult  a thing  is 


* Cap.  13.  • 480.  et  116.  consult,  consil.  12.  ">  ITildesheim,  spicil.  2.  fol.  166.  » Trincavellius 

tom.  2.  consil.  15.  et  16.  * Cap.  13.  tract,  postli.  de  melan.  “Uuarion.  cons.  med.  2.  p Laboravit 
per  essentiain  et  a toto  corpore.  t Machiavel,  &r.  Smithus  de  rep.  Angl.  cap.  8.  lib.  1.  Buscoldufc 

dufcur.  polit.  discurs.  5.  cap.  7.  Arist.  1.  3 polit.  cap.  ult.  teckenn.  alii,  &c.  X Lib.  6. 

1 


114 


Causes  of  Melanchohj. 


[Part.  1.  Sec.  2, 


it  to  treat  of  several  kinds  apart ; to  make  any  certainty  or  distinction  among 
so  many  casualties,  distractions,  when  seldom  two  men  shall  be  like  affected 
per  omnia  ? ’Tis  hard,  I confess,  yet  nevertheless  I will  adventure  through 
the  midst  of  these  perplexities,  and,  led  by  the  clue  or  thread  of  the  best 
writers,  extricate  myself  out  of  a labyrinth  of  doubts  and  errors,  and  so  pro- 
ceed to  the  causes. 


SECT.  II.  MEMB.  I. 

Subsect.  I.' — Causes  of  Melancholy.  God  a cause. 

It  is  in  vain  to  speak  of  cures,  or  think  of  remedies,  until  such  time  as  we 
have  considered  of  the  causes,”  so,  Galen  prescribes  Glauco : and  the  com- 
mon experience  of  others  confirms  that  those  cures  must  be  imperfect,  lame, 
and  to  no  purpose,  wherein  the  causes  have  not  first  been  searched,  as  ' Pros- 
per Calenius  well  observes  in  his  tract  de  atrd  bile  to  Cardinal  Csesius.  Inso- 
much that  ® “Fernelius  puts  a kind  of  necessity  in  the  knowledge  of  the  causes, 
and  without  which  it  is  impossible  to  cure  or  prevent  any  manner  of  disease.” 
Empirics  may  ease,  and  sometimes  help,  but  not  thoroughly  root  out;  suhlatd 
causa  tollitur  effccius,  as  the  saying  is,  if  the  cause  be  removed,  the  effect  is 
likewise  vanquished.  It  is  a most  difficult  thing  (I  confess)  to  be  able  to  dis- 
cern these  causes  whence  they  are,  and  in  such  * variety  to  say  what  the  begin- 
ning was.  “ He  is  happy  that  can  perform  it  aright.  I will  adventure  to 
guess  as  near  as  I can,  and  rip  them  all  up,  from  the  first  to  the  last,  general 
and  particular,  to  every  species,  that  so  they  may  the  better  be  descried. 

General  causes,  are  either  supernatural,  or  natural.  “ Supernatural  are 
from  God  and  his  angels,  or  by  God’s  permission  from  the  devil”  and  his 
ministers.  That  God  himself  is  a cause  for  the  punishment  of  sin,  and 
satisfaction  of  his  justice,  many  examples  and  testimonies  of  holy  Scriptures 
make  evident  unto  us,  Ps.  cvii.  17.  '*  Foolish  men  are  plagued  for  their 
offence,  and  by  reason  of  their  wickedness.”  Gehazi  was  strucken  with 
leprosy,  2 Reg.  v.  27.  Jehoram  with  dysentery  and  flux,  and  great  diseases 
of  the  bowels,  2 Chron.  xxi.  15.  David  plagued  for  numbering  his  people, 

1 Par.  21.  Sodom  and  Gomorrah  swallowed  up.  And  this  disease  is  pecu- 
liarly specified,  Psalm  cxxvii.  12.  “He  brought  down  their  heart  through 
heaviness.”  Dent,  xxviii.  28.  “ He  struck  them  with  madness,  blindness,  and 
astonishment  of  heart.”  * ’'An  evil  spirit  was  sent  by  the  Lord  upon  Saul, 
to  vex  him.”  ^Nebuchadnezzar  did  eat  grass  like  an  ox,  and  his  “heart  was 
made  like  the  beasts  of  the  field.”  Heathen  stories  are  full  of  such  punish- 
ments. Lycurgus,  because  he  cut  down  the  vines  in  the  country,  was  by 
Bacchus  driven  into  madness : so  was  Pentheus  and  his  mother  Agave  for 
neglecting  their  sacrifice.  * Censor  Fulvius  ran  mad  for  untiling  Juno’s 
temple,  to  cover  a new  one  of  his  own,  which  he  had  dedicated  to  Fortune, 

“ “ and  was  confounded  to  death,  with  grief  and  sorrow  of  heart.”  When 
Xerxes  would  have  spoiled  * Apollo’s  temple  at  Deljflios  of  those  infinite  riches 
it  possessed,  a terrible  thunder  came  from  heaven  and  struck  four  thousand 
men  dead,  the  rest  ran  mad.  ^ A little  after,  the  like  happened  to  Brennus, 
lightning,  thunder,  earthquakes,  upon  such  a sacrilegious  occasion.  If  we 
may  believe  our  pontifical  writers,  they  will  relate  unto  us  many  strange  and 

<1  Primo  artis  curativje.  *■  Nostri  primum  sit  propositi  aiTectionum  causas  indajtare;  res  ipsa  liortari  ’ 
videtur,  nam  alioqui  earum  curatio  manca  et  inutilis  csset.  “ Patli.  1 b 1.  cap.  11.  lieruin  cojtnoscere 
causas,  medicis  imprimis  iiecessarium,  sine  qua  nec  morbum  curare,  nec  prtecavere  licet.  * I'anta  enim 
morbi  varietas  ac  ditl'erentia,  ut  non  facile  diyiioscatur  unde  initium  morbus  sumpserit.  Melanelius  e Galeno. 

“ Felix  qui  potuit  rerum  cognoseere  caus?.s.  * 1 Sam.  xvi.  14.  y Dan.  v.  21.  * Lactant.  instit. 

lib.  2.  cap.  8.  » Menls  caotvs,  et  summo  animi  moerore  consumptus.  * Munster,  cosmog.  Lib.  4. 

cap.  43.  de  coelo  substernebantiy.’,  tauqiiam  insani  de  saxis  prajcipitati,  &c.  *>  Livius  lib.  38. 


Mem.  1.  Sabs.  2.] 


Causes  of  Melancholy. 


115 


prodigious  punishments  in  this  kind,  inflicted  by  their  saints.  How  * Clodo* 
veus,  sometime  King  of  France,  the  son  of  Dagobert,  lost  his  wits  for  unco- 
vering the  body  of  St.  Denis:  and  how  a “sacrilegious  Frenchman,  that  would 
have  stolen  a silver  image  of  St.  John,  at  Birgburge,  became  frantic  on  a sud- 
den, raging,  and  tyrannising  over  his  own  flesh : of  a Lord  of  Rhadnor,  that 
coming  from  hunting  late  at  night,  put  his  dogs  into  St.  Avan’s  church, 
(Kan  Avan  they  called  it)  and  rising  betimes  next  morning,  as  hunters  use 
to  do,  found  all  his  dogs  mad,  himself  being  suddenly  stricken  blind.  Of 
Tyridates  an  “Armenian  king,  for  violating  some  holy  nuns,  that  was  punished 
in  like  sort,  with  loss  of  his  wits.  But  poets  and  papists  may  go  togther  for 
fabulous  tales;  let  them  free  their  own  credits:  howsoever  they  feign  of  their 
Kemesis,  and  of  their  saints,  or  by  the  de^dl’s  means  may  be  deluded ; we  find 
it  true,  that  ultor  a tergo  Deus,  “^He  is  God  the  avenger,”  as  David  styles 
him ; and  that  it  is  our  crying  sins  that  pull  this  and  many  other  maladies 
on  our  own  heads.  That  he  can  by  his  angels,  which  are  his  ministers,  strike 
and  heal  (saith  ® Dionysius)  whom  he  will;  that  he  can  plague  us  by  his 
creatures,  sun,  moon,  and  stars,  which  he  useth  as  his  instruments,  as  a hus- 
bandman (saith  Zanchius)  doth  a hatchet : hail,  snow,  winds,  &c.  “ ^ Et  con- 
jurati  veniunt  in  classica  venti:"  as  in  Joshua’s  time,  as  in  Pharaoh’s  reign 
in  Egypt ; they  are  but  as  so  many  executioners  of  his  justice.  He  can  make 
the  proudest  spirits  stoop,  and  cry  out  with  Julian  the  apostate,  Vicisti, 
Galilcee:  or  with  Apollo’s  priest  in  'Chrysostom,  0 ccelum!  6 terra!  unde 
liostis  hie?  What  an  enemy  is  this?  And  pray  with  David,  acknowledging 
his  power,  “ I am  weakened  and  sore  broken,  I roar  for  the  grief  of  mine 
heart,  mine  heart  paiiteth,”  &c.  Psalm  xxxviii.  8.  “ O Lord  rebuke  me  not 

in  thine  anger,  neither  chastise  me  in  thy  wrath,”  Psalm  xxxviii.  1.  “Make 
me  to  hear  joy  and  gladness,  that  the  bones  which  thou  hast  broken,  may 
rejoice,”  Psalm  li.  8;  and  verse  12,  “Restore  to  me  the  joy  of  thy  salvation, 
and  stablish  me  with  thy  free  spirit.”  For  these  causes  belike  Hippocrates 
would  have  a physician  take  special  notice  whether  the  disease  come  not  from 
a divine  supernatural  cause,  or  whether  it  follow  the  course  of  nature.  But 
this  is  farther  discussed  by  Fran.  Valesius  de  sacr.  philos:  cap.  8.  'Fernelius, 
and  ”™J.  Ccesar  Claudinus,  to  whom  1 refer  you,  how  this  place  of  Hippocrates 
is  to  be  understood.  Paracelsus  is  of  opinion,  that  such  spiritual  diseases 
(for  so  he  calls  them)  are  spiritually  to  be  cured,  and  not  otherwise.  Ordinary 
means  in  such  cases  will  not  avail : Non  est  reluctandum  cum  Deo  (we  must 
not  struggle  with  God).  When  that  monster-taming  Hercules  overcame  all 
in  the  Olympics,  Jupiter  at  last  in  an  unknown  shape  wrestled  with  him; 
the  victory  was  uncertain,  till  at  length  Jupiter  descried  himself,  and  Hercules 
yielded.  No  striving  with  supreme  powers.  Nil  jurat  immensos  Cratero 
liromittere  monies,  physicians  and  physic  can  do  no  good,'“‘  “we  must  submit 
ourselves  unto  the  mighty  hand  of  God,”  acknowledge  our  offences,  call  to  him 
for  mercy.  If  he  strike  us,  una  eademque  manus  rulnus  opemque  feret,  as  it 
is  with  them  that  are  wounded  with  the  spear  of  Achilles,  he  alone  must 
help;  otherwise  our  diseases  are  incurable,  and  we  not  to  be  relieved. 


SunsECT.  II. — A Digression  of  the  nature  of  Spirits,  had  Angels,  or  Devils, 
and  how  they  cause  Melancholy. 

How  far  the  power  of  spirits  and  devils  doth  extend,  and  whether  they 
can  cause  this,  or  any  other  disease,  is  a serious  question,  and  worthy  to  bo 

* Gaguin.  1.  3.  c.  4.  quod  Dionysii  corpus  discooperuerat,  in  insaniam  incidit.  « Idem  lib.  9.  sub.  Carol.  6. 
sacrorum  contemptor,  templi  foribus  elfractis,  dum  D.  Johannis  argenteum  simulacrum  rapere  contendit, 
simulacrum  aversa  facie  dorsum  ei  vei-sat,  nec  mora  sacrilegus  mentis  inops,  atque  in  semet  insaniens  in 
proprios  artusdessevit.  ‘^Giraldus  Cambrensis  lib.  1.  c.  1.  Itineiar.  Cambriae.  epelrio  tom.  3.  lib.  6. 
sect.  3.  quasst.  3.  ^Psal.  xliv.  1.  sLib.  8.  cap.  de  Hierar.  Oiaudian.  *De  Babila  Martjrrc. 
k Lib.  cap.  5.  prog.  i Lib.  1.  de  Abditis  rerum  caasis.  “‘Kespor.o.  mod.  12.  resp.  ♦ 1 Pet.  v.  6. 


116 


Nature  of  Devils. 


[Part.  1.  So-:.  2. 


considered:  for  the  Letter  iinderstandino^  of  which,  I will  make  a brief  digression 
of  the  nature  of  spirits.  And  although  the  question  be  very  obscure,  accord- 
ing to  " Postellus,  “ full  of  controversy  and  ambiguity,”  beyond  the  reach  of 
human  capacity, excedere  vires  intentionis  mece,  saith  ■^'Austin,!  confess 
I am  not  able  to  understand  it,  finitum  de  injinito  non  potest  statuere,  we  can 
sooner  determine  with  Tully.  de  nat.  deorum,  quid  non  sint  quam  quid  shit, 
our  subtle  schoolmen.  Cardans,  Scaligers,  profound  Thomists,  Pracastoriana 
and  Perneliana  acies,  are  weak,  dry,  obscure,  defective  in  these  mysteries,  and 
all  our  quickest  wits,  as  an  owl’s  eyes  at  the  sun’s  light,  wax  dull,  and  are  not 
vsuflicient  to  apprehend  them;  yet,  as  in  the  rest,  I will  adventure  to  say  somo- 
ihing  to  this  point.  In  former  times,  as  we  read  Acts  xxiii.,  the  Sadducees 
denied  that  there  were  any  such,  spirits,  devils,  or  angels.  So  did  Galen  the 
])hysician,  the  Peripatetics,  even  Aristotle  himself,  as  Pomponatius  stoutly 
maintains, and  Scaliger  in  some  sort  grants.  Though  Dandinus  the  J esuit,  com. 
Ill  lib.  2.  de  animd,  stiffly  denies  it;  substantice  separatee  and  intelligences,  are 
tlie  same  which  Christians  call  angels,  and  Platonists  devils,  for  they  name  all 
the  ^^^\vits,d(Emones,  be  they  good  or  bad  angels,  as  Julius  Pollux  Onomasticon, 
lib.  1.  cap.  1.  observes.  Epicures  and  atheists  are  of  the  same  mind  in  general, 
because  they  never  saw  them.  Plato,  Plotinus,  Porphyrius,  Jamblichus,  Proclus, 
insisting  in  the  steps  of  Trismegistus,  Pythagoras  and  Socrates,  make  no 
doubt  of  it : nor  Stoics,  but  that  there  are  such  spirits,  though  much  erring 
from  the  truth.  Concerning  the  first  biiginning  of  them,  the  ° Talmudists 
say  that  Adam  had  a wife  called  Lilis,  before  he  married  Eve,  and  of  her  he 
begat  nothing  but  devils.  The  Turks’  ^ Alcoran  is  altogether  as  absurd  and 
ridiculous  in  this  point:  but  the  Scripture  informs  us  Christians,  how  Lucifer, 
the  chief  of  them,  with  his  associates,  fell  from  heaven  for  his  pride  and  ambi- 
tion; created  of  God,  placed  in  heaven,  and  sometimes  an  angel  of  light,  now 
cast  down  into  the  lower  aerial  sublunary  parts,  or  into  hell,  “and  delivered 
into  chains  of  darkness  (2  Pet.  ii.  4.),  to  be  kept  unto  damnation.” 

Nature  of  Devils.']  There  is  a foolish  opinion  which  some  hold,  that  they 
are  the  souls  of  men  departed,  good  and  more  noble  were  deified,  the  baser 
grovelled  on  the  ground,  or  in  the  lower  parts,  and  were  devils,  the  which 
with  Tertullian,  Porphyrius  the  philosopher,  M.  Tyrius  ser.  27  maintains. 
“These  spirits,”  he  t saith,  “which  we  call  angels  and  devils,  are  nought  but 
souls  of  men  departed,  which  either  through  love  and  pity  of  their  friends  yet 
living,  help  and  assist  them,  or  else  p(irsecute  their  enemies,  whom  they  hated,” 
as  Dido  threatened  to  persecute  ^neas: 

“ Omnibus  umbra  locis  adero  : dabis,  improbe,  poenas." 

“My  angry  ghost  ari.sing  from  the  deep, 

Shall  haunt  thee  waking,  and  disturb  thy  sleep; 

At  least  my  sliade  tiiy  punisliment  shall  know. 

And  Fame  shall  spread  the  pleasing  news  below." 

They  are  (as  others  suppose)  appointed  by  those  higher  powers  to  keep  men 
from  their  nativity,  and  to  protect  or  punish  them  as  they  see  cause : and  are 
called  boni  et  mali  Genii  by  the  Pomans.  Heroes,  lares,  if  good,  le mures  or 
larvae  if  bad,  by  the  Stoics,  governors  of  countries,  men,  cities,  saith  J Apuleius, 
Deos  appellant  qui  ex  hoininum  numero  juste  ac  prudenter  vitoe  curriculo  guber- 
nato,  pro  numhie,  postea  ab  hominibus  praediti  fanis  et  ceremoniis  vulgo  admit- 
tuntur,  ut  in  jEgypto  Osyris,  dx.  Preestites,  Capella  calls  them,  “ which 

" Lib.  1.  c.  7.  de  orbis  concordia.  In  nulla  re  major  fuit  altercatio,  major  obscuritas,  minor  opinionum 
Concordia,  quam  de  daemonibus  et  substantiis  separatis.  * Lib.  3.  de  Trinit.  cap.  I.  ® Pererius  in 
Genesin,  lib.  4.  in  cap.  3.  v.  23.  rSee  Strozzius  Cicogna  omnifariie.  Mag.  lib.  2.  c.  15.  Jo.  Aubanus, 

Bredenbachius.  a Angelas  per  superbiam  separatus  a Deo,  qui  in  veritate  non  stetit.  Austin.  t Nihil 
Hliud  sunt  Dasmones  quam  nudaj  animai  qua3  corpore  deposito  priorem  miserati  vitain,  cognatis  succurrunt 
CQinmoti  misericordia,  &c.  JDe  Deo  Socratis.  AU  those  mortals  are  called  gods,  who,  the  course  of 

life  being  prudently  guided  and  governed,  are  honoured  by  men  with  temples  and  sacrifices,  as  Osiris  in 
Jigypt,  &c. 


Mem.  1.  Subs.  2.] 


Nature  of 'Devils. 


117 


})rotected  particular  men  as  well  as  princes,”  Socrates  had  his  Dcemonium 
Satitrninum  et  ignium,  which  of  all  spirits  is  best,  ad  sublimes  cogitationes 
animum  erigentem,  as  the  Platonists  supposed;  Plotinus  his,  and  we  Christians 
our  assisting  angel,  as  Andreas  Yictorellus,  a copious  writer  of  this  subject, 
Lodovicus  de  La-Cerda,  the  Jesuit,  in  his  voluminous  tract  de  Angelo  Custode, 
Zanchius,  and  some  divines  think.  But  this  absurd  tenet  of  Tyreus,  Procliis 
confutes  at  large  in  his  book  de  Animd  et  dcsmone. 

^Psellus,  a Christian,  and  sometimes  tutor  (saith  Cuspinian)  to  Michael 
Parapinatius,  Emperor  of  Greece,  a great  observer  of  the  nature  of  devils,  holds 
they  are  ^ corporeal,  and  have  “ aerial  bodies,  that  they  are  mortal,  live  and 
die,’’  (which  Martianus  Capella  likewise  maintains,  but  our  Christian  philoso* 
phers  explode)  that ‘they  are  nourished  and  have  excrements,  they  feel  pain 
if  tiiey  be  hurt  (which  Cardan  confirms,  and  Scaliger  justly  laughs  him  to 
scorn  for;  Si  pascantur  aere,  cur  non  pugnant  oh  puriorem  aera2  dec.)  or 
stroken:”  and  if  their  bodies  be  cut,  with  admirable  celerity  they  come 
together  again.  Austin,  in  Gen.  lib.  iii.  lib.  arbit.,  approves  as  much,  mutata 
casu  corpora  in  deteriorem  qualitatem  aeris  spissioris,  so  doth  Hierome.  Com- 
ment. in  epist.  ad  Ephes.  cap.  3,  Origen,  Tertullian,  Lactantius,  and  many 
ancient  fathers  of  the  Church : that  in  their  fall  their  bodies  were  changed  into 
a more  aerial  and  gross  substance.  Bodine,  lib.  4,  Theatri  Naturse,  and  David 
Crusius,  Hermeticse  Philosophise,  lib.  i.  cap.  4,  by  several  arguments  proves 
angels  and  spirits  to  be  corporeal:  quicguid continetur in  loco  Corporeum  est; 
At  spiritus  continetur  in  loco,  ergo.*  Si  spiritus  sunt  quanti,  erunt  Corporei: 
At  sunt  quanti,  ergo.  Sunt  finiti,  ergo  quanti,  Arc.  t Bodine  goes  farther 
yet,  and  will  have  these,  Animce  separatee  genii,  spirits,  angels,  devils,  and  so 
likewise  souls  of  men  departed,  if  corporeal  (which  he  most  eagerly  contends) 
to  be  of  some  shape,  and  that  absolutely  round,  like  Sun  and  Moon,  because 
that  is  the  most  perfect  form,  quee  nihil  hahet  asperitatis,  nihil  angulis  incisum, 
nihil  anfractibus  involutum,  nihil  eminens,  sed  inter  corpora  perfecta  est  perfec- 
tissimum;  " therefore  all  spirits  are  corporeal  he  concludes,  and  in  their  proper 
shapes  round.  That  they  can  assume  other  aerial  bodies,  all  manner  of  shapes 
at  their  pleasures,  appear  in  what  likeness  they  will  themselves,  that  they  are 
most  swift  in  motion,  can  pass  many  miles  in  an  instant,  and  so  likewise 
transform  bodies  of  others  into  what  shape  they  please,  and  with  admirable 
celerity  remove  them  from  place  to  place  (as  the  Angel  did  Habakkuk  to 
Daniel,  and  as  Philip  the  deacon  was  carried  away  by  the  Spirit,*  when  he  had 
baptised  the  eunuch ; so  did  Pythagoras  and  Apollonius  remove  themselves 
and  others,  with  many  such  feats) ; that  they  can  represent  castles  in  the  air, 
palaces,  armies,  spectrums,  prodigies,  and  such  strange  objects  to  mortal  men’s 
eyes,  J cause  smells,  savours,  &c.,  deceive  all  the  senses;  most  writers  of  this 
subject  credibly  believe ; and  that  they  can  foretel  future  events,  and  do  many 
strange  miracles.  Juno’s  image  spake  to  Camillus,  and  Fortune’s  statue  to  tho 
E-oman  matrons,  with  many  such.  Zanchius,  Bodine,  Spondanus,  and  others, 
are  of  opinion  that  they  cause  a true  metamorphosis,  as  Nebuchadnezzar  \vm 
really  translated  into  a beast.  Lot’s  wife  into  a pillar  of  salt;  Ulysses’  com- 
panions into  hogs  and  dogs,  b}^  Circe’s  charms;  turn  themselves  and  others,  as 
they  do  witches  into  cats,  dogs,  hares,  crows,  &c.  Strozzius  Cicogna  hath 
many  examples,  lib.  iii.  omnif.  mag.  cap.  4 and  5,  which  he  there  confutes,  as 


f He  lived  500  years  since.  » Apiileius : spiritus  animalia  sunt  animo  passibilia,  mente  rationalia, 

corpore  aeria,  tempore  sempitema.  ‘ Xatiluntur,  et  excrementa  habent,  quod  pulsata  doleant  solido 

percussa  corpore.  ♦ Whatever  occupies  space  is  corporeal : — spirit  occupies  space,  therefore,  &c.  &c. 

1 4.  lib.  4.  Theol.  nat.  fol.  535.  “ Which  has  no  roughness,  angles,  fractures,  prominences,  but  is  tha 

most  perfect  amongst  perfect  bodies.  » Cyprianus  in  Epist.  montes  etiam  et  animalia  transferri 

possunt:  as  the  devil  did  Christ  to  the  top  of  the  pinnacle;  and  witches  are  often  translated.  See  moro 
in  Strozzius  Cicogna,  lib.  3.  cap.  4.  omnif.  mag.  Per  aera  subducere  et  in  sublime  corpora  ferre  possunt, 
Biarmanus.  Percussi  dolent  et  uruntur  in  conspicuos  cineres,  Agrippa,  lib.  3.  cap.  de  occult.  Philou. 
t Agrippa  de  occult.  Philos,  lib.  3.  cap.  18. 


118 


N’ature  of  Devils. 


[Part.  1.  Sec.  2. 


Austin  likewise  dotli,  de  civ.  Dei  lib.  xviii.  That  they  can  be  seen  when  and  in 
what  sha])e,  and  to  whom,  they  will,  saith  Psellus,  Tametsi  nil  tale  viderira,  nee 
optem  videre,  though  he  himself  never  saw  them  nor  desired  it;  and  use  some- 
times carnal  copulation  (as  elsewhere  I shall  * prove  more  at  large)  with  women 
and  men.  Many  will  not  believe  they  can  be  seen,  and  if  any  man  shall  say, 
swear,  and  stiffly  maintain,  though  he  be  discreet  and  wise,  judicious  and 
learned,  that  he  hath  seen  them,  they  account  him  a timorous  fool,  a melan- 
choly dizzard,  a weak  fellow,  a dreamer,  a sick  or  a mad  man,  they  contemn 
him,  laugh  him  to  scorn,  and  yet  Marcus  of  his  credit  told  Psellus  that  he  had 
often  seen  them.  And  Leo  Suavins,  a Frenchman,  c.  8,  in  Commentar.  1.  1. 
Faracelsi  de  vita  longd,  out  of  some  Platonists,  will  have  the  air  to  be  as  full  of 
them  as  snow  falling  in  the  skies,  and  that  they  may  be  seen,  and  withal  sets 
down  the  means  how  men  may  see  them  ; Si  irreverheratis  oculis  sole  splendente 
versus  coeluiii  continuaverint  obtutus,  and  saith  moreover  he  tried  it, 

preemissorum  feci  experimentum,  and  it  was  true,  that  the  Platonists  said. 
Paracelsus  confesseth  that  he  saw  them  divers  times,  and  conferred  with  them, 
and  so  doth  Alexander  ab  ^ Alexandro,  “ that  he  so  found  it  by  experience, 
when  as  before  he  doubted  of  it.”  Many  deny  it,  saith  Lavater  de  spectris, 
part  i.  c.  2,  and  part  ii.  c.  11,  ‘‘because  they  never  saw  them  themselves;” 
but  as  he  reports  at  large  all  over  his  book,  especially  c,  19,  part  1.  they  are 
often  seen  and  heard,  and  familiarly  converse  with  men,  as  Lod.  Vives  assureth 
us,  innumerable  records,  histories,  and  testimonies  evince  in  all  ages,  times, 
places,  and  ""all  travellers  besides;  in  the  West  Indies  and  our  northern  climes. 
Nihil  familiarius  quam  in  agris  et  urhibus  spiritus  videre,  audire  qui  vetent, 
jubeant,  d'c.  Hieronimus  vita  Pauli,  Basil  ser.  40,  Nicephorus,  Eusebius, 
Socrates,  Sozomenus,  t Jacobus  Boissardus  in  his  tract  de  spirituum  appari- 
tionibus,  Petrus  Loyerus  1.  de  spectris,  Wierus  1.  1.  have  infinite  variety  of_ 
such  examples  of  apparitions  of  spirits,  for  him  to  read  that  farther  doubts,  to  his 
ample  satisfaction.  One  alone  I will  briefly  insert.  A nobleman  in  Germany 
was  sent  ambassador  to  the  King  of  Sweden  (for  his  name,  the  time,  and  such 
circumstances,  I refer  you  to  Boissardus,  mine  “Author).  After  he  had  done 
his  business,  he  sailed  to  Livonia,  on  set  purpose  to  see  those  familiar  spirits, 
which  are  there  said  to  be  conversant  with  men,  and  do  their  drudgery  works. 
Amongst  other  matters,  one  of  them  told  him  where  his  wife  was,  in  what 
room,  in  what  clothes,  what  doing,  and  brought  him  a ring  from  her,  which,  at 
his  return,  non  sine  omnium  admiratione,  he  found  to  be  true ; and  so  believed 
that  ever  after,  which  before  he  doubted  of.  Cardan  1.  19.  de  subtil,  relates  of 
his  father,  Facius  Cardan,  that  after  the  accustomed  solemnities.  An.  1491, 
13  August,  he  conjured  up  seven  devils,  in  Greek  apparel,  about  forty  years 
of  age,  some  ruddy  of  complexion,  and  some  pale,  as  he  thought;  he  asked  them 
many  questions,  and  they  made  ready  answer,  that  they  were  aerial  devils, 
that  they  lived  and  died  as  men  did,  save  that  they  were  far  longer  lived  (7  00 
or  800  ^ years) ; they  did  as  much  excel  men  in  dignity  as  we  do  juments,  and 
were  as  far  excelled  again  of  those  that  were  above  them ; our  governors  and 
keepers  they  are  moreover,  which  § Plato  in  Critias  delivered  of  old,  and 
subordinate  to  one  another,  Ut  enim  homo  homini,  sic  daemon  doemoni  domina- 
tur,  they  rule  themselves  as  well  as  us,  and  the  spirits  of  the  meaner  sort  had 
commonly  such  offices,  as  we  make  horse-keepers,  neat-herds,  and  the  basest 
of  us,  overseers  of  our  cattle;  and  that  we  can  no  more  apprehend  their 
natures  and  functions,  than  a horse  a man  s.  They  knew  all  things,  but  might 


» Part.  3.  Sect.  2.  Mem.  1.  Subs.  1 . Love  Melancholy.  ♦ “ By  gazing  steadfastly  on  the  sun  illuminated 
vith  his  brightest  rays.”  s Genial,  dierum.  Ita  sibi  visum  et  compertura  quum  prius  an  essent  ambigeret : 
Fidem  suam  liberet.  * Li.  1.  de  verit.  Fidei.  Benzo,  &c.  f Lib.  de  Divinatione  et  magia.  *Cap.  8. 
Transportavit  in  Livoniam  cupiditate  videndi,  &c.  ^ Sic  Hesiodus  de  Nymphis  vivere  dicit  10  atates 

Shoenicum  vel  9.  7.  20.  $ Custodes  hominum  et  provinciarum,  &c.  tanto  meliores  hominibus,  quanto 

i bruti.s  animantibus.  § Praesides,  Pastores,  Gubernatores  hominum,  et  illi  animalium. 


Nature  of  Spirits. 


119 


Mem.  1.  Subs.  2.] 


not  reveal  them  to  men ; and  ruled  and  domineered  over  us,  as  we  do  over  our 
horses;  the  best  kings  amongst  us,  and  the  most  generous  spirits,  were  not 
comparable  to  the  basest  of  them.  Sometimes  they  did  instruct  men,  and 
communicate  their  skill,  reward  and  cherish,  and  sometimes,  again,  terrify  and 
punish,  to  keep  them  in  awe,  as  they  thought  lit.  Nihil  magis  cupientes  (saith 
Lysius,  Phis.  Stoicorum)  quam  adorationem  hominum.^  The  same  Author, 
Cardan,  in  his  Plyperchen,  out  of  the  doctrine  of  Stoics,  will  have  some  of  these 
Genii  (for  so  he  calls  them)  to  be®  desirous  of  men’s  company,  very  affable  and 
familiar  witli  them,  as  dogs  are ; others,  again,  to  abhor  as  serpents,  and  care 
not  for  tliem.  The  same  belike  Tritemius  calls  Ignios  et  suhlunares,  qui 
nunquam  demergunt  ad  inferior a^  aut  mx  ullum  habent  in  terris  commerciuin: 
“ Generally  they  far  excel  men  in  worth,  as  a man  the  meanest  worm ; though 
some  of  them  are  inferior  to  those  of  their  own  rank  in  worth,  as  the  black- 
guard in  a prince’s  court,  and  to  men  again,  as  some  degenerate,  base,  rational 
creatures,  are  excelled  of  brute  beasts.” 

That  they  are  mortal,  besides  these  testimonies  of  Cardan,  Martianus,  &c., 
many  other  divines  and  philosophers  hold,  prolixum  tempus  moriuntur 
omnes;  The  ®Platonists,  and  some  Pabbins,  Porphyrins  and  Plutarch,  as 
appears  by  that  relation  of  Thamms:  “^The  great  god  Pan  is  dead Apollo 
Py  thins  ceased ; and  so  the  rest.  St.  Hierome,  in  the  life  of  Paul  the  Hermit, 
tells  a story  how  one  of  them  appeared  to  St.  Anthony  in  the  wilderness,  and 
told  him  as  much.  ^ Paracelsus  of  our  late  writers  stiffly  maintains  that  they 
are  mortal,  live  and  die  as  other  creatures  do.  Zozimus,  1.  2,  further  adds,  that 
religion  and  policy  dies  and  alters  with  them.  The  Gentiles’  gods,  he  saith,  were 
expelled  by  Constantine,  and  together  with  them.  Imperii  Romani  Qiiajestas, 
et  fortuna  interiit,  et  profllgata  est;  The  fortune  and  majesty  of  the  Poman 
Empire  decayed  and  vanished,  as  that  heathen  in  tMinutius  formerly  bragged, 
when  the  Jews  were  overcome  by  the  Pomans,  the  Jews’  God  was  likewise 
captivated  by  that  of  Pome;  and  Pabsakeh  to  the  Israelites,  no  God  should 
deliver  them  out  of  the  hands  of  the  Assyrians.  But  these  paradoxes  of  their 
power,  corporeity,  mortality,  taking  of  shapes,  transposing  bodies,  and  carnal 
copulations,  are  sufficiently  confuted  by  Zanch.  c.  10,  1.  4.  . Pererius  in  his 
comment,  and  Tostatus  questions  on  the  6th  of  Gen.  Th.  Aqnin.,  St,  Austin, 
Wierus,  Th.  Erastus,  Delrio,  tom.  2,  1.  2,  qusest.  29;  Sebastian  Michaelis, 
c.  2,  de  spiritibus,  D,  Peinolds  Lect.  47.  They  may  deceive  the  eyes  of  men, 
yet  not  take  true  bodies,  or  make  a real  metamorphosis;  but  as  Cicogna 
proves  at  large,  they  are  ^lllusorice  et  prcestigiatrices  transformationes,  omnif. 
mag.  lih.  4,  cap.  4,  mere  illusions  and  cozenings,  like  that  tale  of  Fasetis 
ohulus  in  Suidas,  or  that  of  Autolicus,  Mercury’s  son,  that  dwelt  in  Parnassus, 
who  got  so  much  treasure  by  cozenage  and  stealth.  His  father  Mercury, 
because  he  could  leave  him  no  wealth,  taught  him  many  fine  tricks  to  get 
means,  Jfor  he  could  drive  away  men’s  cattle,  and  if  any  pursued  him,  turn 
them  into  what  shapes  he  would,  and  so  did  mightily  enrich  himself,  hoc  astu 
maximam  proedam  est  adsecutus.  This,  no  doubt,  is  as  true  as  the  rest ; yet 
thus  much  in  general.  Thomas,  Durand,  and  others,  grant  that  they  have 
understanding  far  beyond  men,  can  probably  conjecture  and  ^ foretel  many 
things;  they  can  cause  and  cure  most  diseases,  deceive  our  senses;  they  have 


* “ Coveting  nothing  more  than  the  admiration  of  mankind.”  'Natura  familiares  ut  canes  hominibns 
multi  aversantur  et  abhorrent.  d Ab  homine  plus  distant  quam  homo  ab  ignobilissimo  verne,  et  tamea 
•quidam  ex  his  ab  hominibus  superantur  ut  homines  a feris,  &c.  « Cibo  et  potu  uti  et  venere  cum 

hominibus  ac  tandem  mori,  Cicogna.  1.  part.  lib.  2.  c.  3.  ‘‘Plutarch,  de  defect,  oraculorum.  eLib. 
de  Zilphis  et  Pigmeis.  h Dii  gentium  a Constantio  profligatL  sunt,  &c.  t Octovian  dial.  Judacorum 
deum  fuisse  Romanorum  numinibus  una  cum  gente  captivum.  ‘ Omnia  spiritibus  plena,  et  ex  eorum 

concordi.a  et  discordia  omnes  boni  etmali  effectuspromanant,  omnia  humana  reguntur : paradoxa  veterum 
de  quo  Cicogna.  omnif.  mag.  1.  2.  c.  3.  $Oves  quas  abacturus  erat  in  quascunque  formas  vertebat  Pausa- 
nias,  iljginus.  ^ Austin  in  1.  2.  de  Gen.  ad  literam  cap.  17.  Partim  quia  subtilioris  sensus  acumine, 
partim  scientia  calidiore  vigent  et  experientia  propter  magnam  longitudinem  vitai,  partim  ab  Angelia 
discunt,  «kc. 


120 


Nature  of  Spirits. 


[Part.  1.  Sec.  2. 


excellent  skill  in  all  Arts  anl  Sciences;  and  that  the  most  illiterate  devil  is 
Quovis  homine  scientior  (more  knowing  than  anvman),  as^  Cicogna  mail. tains 
out  of  others.  They  know  the  virtues  of  herbs,  plants,  stones,  minerals,  drc. ; 
of  all  creatures,  birds,  beasts,  the  four  elements,  stars,  planets,  can  aptly  apply 
and  make  use  of  them  as  they  see  good ; perceiving  the  causes  of  all  meteors, 
and  the  like : Bant  se  coloribus  (as  * Austin  hath  it)  accommodant  sefguris, 
adhcerent  sonis,  subjiciunt  se  odoribus,  iiifandunt  se  saporibus,  omnes  sensus 
etiam  ipsam  intelligentia'ni  dcemones  fcdlunt,  they  deceive  all  our  senses,  even 
our  understanding  itself  at  once.  ™They  can  produce  miraculous  alterations 
in  the  air,  and  most  wonderful  effects,  conquer  armies,  give  victories,  help, 
further,  hurt,  cross  and  alter  human  attempts  and  projects  {Dei  permissu)  as 
they  see  good  themselves,  t When  Charles  the  Creat  intended  to  make  a chan- 
nel betwixt  the  Rhine  and  the  Danube,  look  what  his  workmen  did  in  the  day, 
these  spirits  flung  down  in  the  night,  Ut  conatu  Rex  desisteret,  pervicere.  Such 
feats  can  they  do.  But  that  which  Bodine,  1.  4,  Theat.  nat.  thinks  (following 
Tyrius  belike,  and  the  Platonists,)  they  can  tell  the  secrets  of  a man’s  heart, 
aut  cogitationes  hominum,  is  most  false;  his  reasons  are  weak,  and  sufficiently 
confuted  by  Zanch.  lib.  4,  cap.  9.  Hierom.  lib.  2,  com.  in  Mat.  ad  cap.  15, 
Athanasius  qusest.  27,  and  Antiochum  Principein,  and  others. 

Ordersd\  As  for  those  orders  of  good  and  bad  Devils,  which  the  Platonists 
hold,  is  altogether  erroneous,  and  those  Ethnics  boni  et  mail  Genii,  are  to  bo 
exploded : these  heathen  writers  agree  not  in  this  point  among  themselves,  as 
Dandinns  notes.  An  sint  \mali  non  conveniunt,  some  will  have  all  spirits  good 
or  bad  to  us  by  a mistake,  as  if  an  Ox  or  Horse  could  discourse,  he  would  say 
the  Butcher  was  his  enemy  because  he  killed  him,  the  Grazier  his  friend 
because  he  fed  him;  a Hunter  preserves  and  yet  kills  his  game,  and  is  hated' 
nevertheless  of  his  game;  nee  p)iscatorem  piscis  arnare  potest,  dec.  But  Jam- 
blichus,  Psellus,  Plutarch,  and  most  Platonists  acknowledge  bad,  et  ab  eoriim 
maleficiis  cavendum,  and  we  should  beware  of  their  wickedness,  for  they  are 
enemies  of  mankind,  and  this  Plato  learned  in  Egypt,  that  they  quarrelled 
with  Jupiter,  and  were  driven  by  him  down  to  hell.  § That  which  “ Apuleius, 
Xenophon,  and  Plato  contend  of  Socrates’  Dsemonium,  is  most  absurd : That 
which  Plotinus  of  his,  that  he  had  likewise  Beam  pro  Dceino)iio;  and  that 
which  Porphiry  concludes  of  them  all  in  general,  if  they  be  neglected  in  their 
sacrifice  they  are  angry;  nay  more,  as  Cardan  in  his  Hyperchen  will,  they 
feed  on  men’s  souls,  Elementa  sunt  plantis  elementum,  animaJdbus  plantce, 
hominibus  animalia,  erunt  et  homines  aliis,  non  autem  diis,  nimis  enim  remota, 
est  eorum  natura  a nostra,  quapropter  deemonibus : and  so  belike  that  we  liave 
so  many  battles  fought  in  all  ages,  countries,  is  to  make  them  a feast,  and 
their  sole  delight : but  to  return  to  that  I said  before,  if  displeased  they  fret 
and  chafe  (for  they  feed  belike  on  the  souls  of  beasts,  as  we  do  on  their 
bodies),  and  send  many  plagues  amongst  us;  but  if  pleased,  then  they  do  mucli 
good;  is  as  vain  as  the  rest  and  confuted  by  Austin,  1.  9.  c.  8.  de  Civ.  Dei. 
Euseb.  1.4.  praepar.  Evang.  c.  6.  and  other.s.  Yet  thus  much  I find,  that  our 
School-men  and  other  ® Divines  make  nine  kinds  of  bad  spirits,  as  Dionysius 
hath  done  of  Angels.  In  the  first  rank  are  those  false  gods  of  the  Gentiles, 
which  were  adored  heretofore  in  several  Idols,  and  gave  Oracles  at  Delphos, 
and  elsewhere;  whose  Prince  is  Beelzebub.  The  second  rank  is  of  Liars  and 


'Lib.  3.  omnif.  ma".  cap.  3.  ♦L.  18.  quest.  Quum  tanti  sit  et  tarn  profunda  spiritum  sclentia, 

tnlrum  non  est  tot  tantasque  res  visu  admirabiles  ab  ipsis  patrari,  et  quidem  rerum  naturalium  ope  quas 
multc  melius  intelligunt,  multoque  peritius  suis  locis  et  temporibus  applicare  norunt,  quam  homo,  Cicogna. 
t Aventinus,  quicquid  iiuerdiu  exhauriebatur,  noctu  explebatur.  Inde  pavefacti  curatores,  &c.  $ In  lib.  2. 

de  Anima  text.  29.  Homerus  discriminatim  omnes  spiritus  daemones  vocat.  ^ § A Jove  ad  inferos  pulsi,. 

&c.  ” De  Deo  Socratis.  adest  mihi  divina  sorte  Daemonium  quoddam  a prima  pueidtia  me  secutum,. 

soepe  dissuadet,  impellit  nonnunquam  instar  ovis,  Plato.  « Agrippa  lib.  3.  de  occult,  ph.  c.  18.  Zanch. 
Fictorus,  Pererius  Cicogna,  1.  3.  cap.  1.  * 


Mem.  1,  Sabs.  2.] 


Katiire  of  Spirits. 


121 


-^3^qmvocators,  as  A])ollo  Pytbius,  and  the  like.  The  third  are  tliose  vessels 
of  anger,  inventors  of  all  mischief;  as  that  Theutus  in  Plato;  Esay  calls  them 
P vessels  of  fury;  their  Prince  is  Belial.  The  fourth  are  malicious  revenging 
Devils;  and  their  Prince  is  Asmodceus.  The  fifth  kind  are  cozeners,  sucli 
as  belong  to  Magicians  and  Witches;  their  Prince  is  Satan.  Tlie  sixth  are 
those  aerial  devils  that  '^corrupt  the  air  and  cause  plagues,  thunders,  fires,  (kc. ; 
spoken  of  in  the  Apocalypse,  and  Paul  to  the  Ephesians  names  them  the 
Princes  of  the  air;  Meresin  is  their  Prince.  The  seventh  is  a destroyer, 
Captain  of  the  Euries,  causing  wars,  tumults,  combustions,  uproars,  mentioned 
in  the  Apocalypse;  and  called  Abaddon.  The  eighth  is  that  accusing  or 
calumniating  Devil,  whom  tlie  Greeks  call  Aia^oxo?,  that  drives  men  to 
despair.  The  ninth  are  those  tempters  in  several  kinds,  and  their  Prince  is 
Mammon.  Psellus  makes  six  kinds,  yet  none  above  the  Moon : Wierus  in  his 
Pseudomonarchia  Dsemonis,  out  of  an  old  book,  makes  many  more  divisions 
and  subordinations,  with  their  several  names,  numbers,  ofiices,  &c.,  but  Gazceus 
cited  by  "Lipsius  will  have  all  places  full  of  Angels,  Spirits,  and  Devils,  above 
and  beneath  the  Moon,®  jetherial  and  aerial,  which  Austin  cites  out  of  Yarro 
1.  vii.  de  Civ.  Dei,  c.  6.  “The  celestial  Devils  above,  and  aerial  beneath,”  or, 
as  some  will,  gods  above,  Semidei  or  half  gods  beneath.  Lares,  Heroes,  Genii, 
which  climb  higher,  if  they  lived  well,  as  the  Stoics  held ; but  grovel  on  the 
ground  as  they  were  baser  in  their  lives,  nearer  to  the  earth:  and  are  Manes, 
Lemures,  Lamise,  &c.  * They  will  have  no  place  but  'all  full  of  Spirits, 

Devils,  or  some  other  inhabitants;  Plenum  Coelum,  aer,aqua,  terra,  et  omnia 
sub  terra,  saith  “Gazseus;  though  Anthony  Pusca  in  his  book  de  Inferno,  lib. 
V.  caj^.  7.  would  confine  them  to  the  middle  Region,  yet  they  will  have  them 
everywhere.  “ Not  so  much  as  a hair-breadth  empty  in  heaven,  earth,  or 
waters,  above  or  under  the  earth.”  The  air  is  not  so  full  of  flies  in  summeiv 
as  it  is  at  all  times  of  invisible  devils:  this  * Paracelsus  stifSy  maintains,  and 
that  they  have  every  one  their  several  Chaos.  othei'S  will  have  infinite  worlds, 
and  each  world  his  peculiar  Spirits,  Gods,  Angels,  and  Devils  to  govern  and 
punish  it. 

“ Singula  * nonnulli  credunt  quoque  sidera  posse 
Dici  orbes,  tcrramque  appellant  sidus  opacum, 

Cui  minimus  divum  pvaesit.” 

“ Some  persons  believe  each  star  to  be  a world,  and  this  earth  an  opaque  star,  over  which  the  least  of  the 
gods  presides.” 

^ Gregorius  Tholsanus  makes  seven  kinds  of  oetherial  Spirits  or  Angels, 
according  to  the  number  of  the  seven  Planets,  Saturnine,  Jovial,  Martial,  of 
which  Cardan  discourseth  lib.  xx.  de  subtil,  he  calls  them  suhstantias  primas, 
Olympicos  deemones  Tritemius,  qui  preesunt  Zodiaco,  dee.,  and  will  have  them 
to  be  good  Angels  above.  Devils  beneath  the  Moon,  their  several  names  and 
offices  he  there  sets  down,  and  which  Dionysius  of  Angels,  will  have  several, 
spirits  for  several  countries,  men,  offices,  &c.,  which  live  about  them,  and  as  so 
many  assisting  powers  cause  their  operations,  will  have  in  a word,  innumerable, 
as  many  of  them  as  there  be  Stars  in  the  Skies,  t Marcilius  Eicinus  seems- 
to  second  this  opinion,  out  of  Plato,  or  from  himself,  I know  not,  (still  ruling 
their  inferiors,  as  they  do  those  under  them  again,  all  subordinate,  and  the 
nearest  to  the  earth  rule  us,  whom  we  subdivide  into  good  and  bad  angels,  call 
gods  or  devils,  as  they  help  or  hurt  us,  and  so  adore,  love  or  hate)  but  it  is 
most  likely  from  Plato,  for  he  relying  wholly  on  Socrates,  quern  men'i  potius 
quam  mentiri  voluisse  scrihit,  whom  he  says  would  rather  die  than  tell  a false- 
hood out  of  Socrates’  authority  alone,  made  nine  kinds  of  them : which  opinion 

p Vasa  Ir®.  c.  13.  «i  Quibus  datum  est  nocere  terr®  et  mari,  &c.  ' Physiol.  Stolcorum  e Senec.  lib.  1. 

cap.  28.  » Usque  ad  lunara  animas  esse ffithereas  vocarique  heroas,  lares,  genios.  ‘Mart.  Capella. 

» Nihil  vacuum  ab  his  ubi  vel  capillum  in  aere  vel  aqua  jaceas.  * Lib.  de  Zilp.  * Palingenius. 

>•  Lib.  7.  cap.  34  et  5.  Syntax,  art.  mirab.  f Comment  in  diai.  Plat,  de  amove,  cap.  5.  Ut  sph®ra  qu®libet. 
fmper  nos,  ita  pr®stantiores  habent  habitatoree  su®  sph®r®  conaortea,  at  babet  nostra. 


122 


Digression  of  Spirits, 


[Part.  1.  Sec.  2. 


belike  Socrates  took  from  Pythagoras,  and  he  from  Trismegistus,  he  from 
Zoroastes,  first  God,  second  idea,  3.  Intelligences,  4.  Arch- Angels,  o.  Angels, 
6.  Devils,  7.  Heroes,  8.  Principalities,  9.  Princes : of  which  some  were  abso- 
lutely good,  as  gods,  some  bad,  some  indifferent  inter  deos  et  homines,  as  heroes 
and  daemons,  which  ruled  men,  and  were  called  genii,  or  as  '"'Proclus  and 
Jamblichus  will,  the  middle  betwixt  God  and  men.  Principalities  and  Princes, 
which  commanded  and  swayed  Kings  and  countries;  and  had  several  places 
in  the  Spheres  perhaps,  for  as  every  sphere  is  higher,  so  hath  it  more  excellent 
inhabitants:  which  belike  is  that  Galilaeus  a Galileo  and  Kepler  aims  at  in 
his  Nuncio  Syderio,  when  he  will  have  ’'Saturnine  and  JovialTnhabitants : 
and  which  Tycho  Brahe  doth  in  some  sort  touch  or  insinuate  in  one  of  his 
Epistles:  but  these  things  tZanchius  justly  explodes,  cap.  3.  lib.  4.  P.  Martyr, 
in  4.  Sam.  28. 

So  that  according  to  these  men  the  number  of  setherial  spirits  must  needs 
be  infinite : for  if  that  be  true  that  some  of  our  mathematicians  say : if  a stone 
could  fall  from  the  starry  heaven,  or  eighth  sphere,  and  should  pass  every  hour 
an  hundred  miles,  it  would  be  05  years,  or  more,  before  it  would  come  to 
ground,  by  reason  of  the  great  distance  of  heaven  from  earth,  which  contains 
as  some  say  170  millions  803  miles,  besides  those  other  heavens,  whether  they 
be  crystalline  or  watery  which  Maginus  adds,  which  peradventure  holds  as 
much  more,  how  many  such  spirits  may  it  contain  1 And  yet  for  all  this 
‘'Thomas  Albertus,  and  most  hold  that  there  be  far  more  angels  than  devils. 

Sublunary  devils,  and  their  Jdndsi\  But  be  they  more  or  less.  Quod  supra 
nos  nihil  ad  nos  (what  is  beyond  our  comprehension  does  not  concern  us). 
Howsoever  as  Martianus  foolishly  supposeth,  jEtherii  Dmmones  oion  curant 
res  humanas,  they  care  not  for  us,  do  not  attend  our  actions,  or  look  for  us, 
those  ietherial  spirits  have  other  worlds  to  reign  in  belike  or  business  to  follow. 
We  are  only  now  to  speak  in  brief  of  these  sublunary  spirits  or  devils:  for 
the  rest,  our  divines  determine  that  the  Devil  had  no  power  over  stars,  or 
heavens;  ^Carminibus  ccelo  possunt  deducere  lunam,  d'c.  (by  their  charms 
(verses)  they  can  seduce  the  moon  from  the  heavens).  Those  are  poetical 
fictions,  and  that  they  can  ""sistere  aquam  fluviis,  et  vertere  sidera  retro,  djc., 
(stop  rivers  and  turn  the  stars  backwards  in  their  courses)  as  Canadia  in 
Horace,  ’tis  all  false.  ‘^They  are  confined  until  the  day  of  judgment  to  this 
sublunary  world,  and  can  work  no  farther  than  the  four  elements,  and  as  God 
permits  them.  Wherefore  of  these  sublunary  devils,  though  others  divide  them 
otherwise  according  to  their  several  places  and  offices,  Psellus  makes  six  kinds, 
fiery,  aerial,  terrestrial,  watery,  and  subterranean  devils,  besides  those  fairies, 
satyrs,  nymphs,  &c. 

Fiery  spirits  or  devils  are  such  as  commonly  work  by  blazing  stars,  fire- 
drakes,  or  ignes  fatid',  which  lead  men  often  in  flumina  aut  iwcecijntia, 
Bodine,  lib.  2.  Theat.  naturae,  fol.  221.  Quos  in  quit  ar  cere  si  volunt  viator  es, 
clard  voce  Deuni  appellare,  autjjronani facie  terrain  contingente  adorare  oportet, 
.et  hoc  ainuletum  majorihus  nostris  acceptum  ferre  debenms,  ^-c.,  (whom  if  tra- 
vellers wish  to  keep  off  they  must  pronounce  the  name  of  God  with  a clear 
voice,  or  adore  him  with  their  faces  in  contact  with  the  ground,  &c.);  likewise 
they  counterfeit  suns  and  moons,  stars  oftentimes,  and  sit  on  ship  masts : In 
navigiorinn  siiinmitatibus  visuntur ; and  are  called  dioscuri,  as  Eusebius  1. 
contra  Philosophos,  c.  xlviii.  informeth  us,  out  of  the  authority  of  Zenophanes, 
or  little  clouds,  ad  motuin  nescio  qiiein  volantes;  which  never  appear,  saith 

*Lib.  cle  Arnica,  ct  deem  one  med.  inter  deos  et  homines,  dieta  ad  nos  et  nostra  aequaliter  ad  deos  feruut. 
^Saturninas  et  Joviales  accolas.  t In  loea  detrusi  sunt  infra  coelestes  orbes  in  aerem  scilicet  et  infra 
ubi  Jndieio  generali  resei'vantur.  ‘‘■q.  36.  art.  9.  b Virg.  8.  Eg.  4.  d Austin  : hoc  dixi,  ne 

quis  existimet  habitare  ibi  mala  deemonia  ubi  Solem  et  Lunam  et  Stellas  Dcus  ordinavit,  et  alibi  nemo 
arbitraretur  Daiinonem  coelis  habitare  cum  Angelis  suis  unde  lapsum  credimus.  Idem  Zanch.  1.  4.  c. 
.3,  de  Angel,  mails.  Pererius  in  Gen.  cap.  6.  lib.  8.  in  ver.  2. 


Mem.  1.  Subs.  2.] 


Digression  of  Spirits. 


123 


Cardan,  but  they  signify  some  mischief  or  other  to  come  unto  men,  though  some 
again  will  have  them  to  pretend  good,  and  victory  to  that  side  they  come 
towards  in  sea  fights,  St.  Elmo’s  fires  they  commonly  call  them,  and  they  do 
likely  appear  after  a sea  storm ; Radzivillius,  the  Polonian  duke,  calls  this 
apparition,  Sancti  Germani  sidus;  and  saith  moreover  that  he  saw  the  same 
after  in  a storm  as  he  was  sailing,  1582,  from  Alexandria  to  Rhodes.*  Our 
stories  are  full  of  such  apparations  in  all  kinds.  Some  think  they  keep  their 
residence  in  that  Hecla,  a mountain  in  Iceland,  .^Etna  in  Sicily,  Lipari,  Vesu- 
vius, &c.  These  devils  were  worshipped  heretofore  by  that  superstitious 
nvpofxa\iriict  ®and  the  like. 

Aerial  spirits  or  devils,  are  such  as  keep  quarter  most  part  in  the  ^air, 
cause  many  tempests,  thunder,  and  lightnings,  tear  oaks,  fire  steeples,  houses, 
strike  men  and  beasts,  make  it  rain  stones,  as  in  Livy’s  time,  wool,  frogs,  (fcc. 
Counterfeit  armies  in  the  air,  strange  noises,  swords,  &c.,  as  at  Vienna  before 
the  coming  of  the  Turks,  and  many  times  in  Rome,  as  Scheretzius  1.  de  spect. 
c.  1.  part.  1.  Lavater  de  spect.  part.  1.  c.  17.  Julius  Obsequens,  an  old 
Roman,  in  his  book  of  prodigies,  ab  urb.  cond.  505.  ^Machiavel  hath  illus- 
trated by  many  examples,  and  Josephus,  in  his  book  de  bello  Judaico,  before 
the  destruction  of  Jerusalem.  All  which  Guil.  Postelkis,  in  his  first  book,  c.  7, 
de  orbis  concordia,  useth  as  an  eflfectual  argument  (as  indeed  it  is)  to  persuade 
them  that  will  not  believe  there  be  spirits  or  devils.  They  cause  whirlwinds  on 
a sudden,  and  tempestuous  storms;  which  though  our  meteorologists  generally 
refer  to  natural  causes,  yet  I am  of  Bodine’s  mind,  Theat.  Nat.  1.2.  they  are 
more  often  caused  by  those  aerial  devils,  in  their  several  quarters;  for  Tern- 
pkstatihus  se  ingerunt,  saith  t Rich.  Argentine ; as  when  a desperate  man  makes 
away  with  himself,  which  by  hanging  or  drowning  they  frequently  do,  as  Korn- 
inannus  observes,  de  mirac.  mort.  part.  7,  c.  76.  tripiidiurn  agentes,  dancing 
and  rejoicing  at  the  death  of  a sinner.  These  can  corrupt  the  air,  and  cause 
plagues,  sickness,  storms,  shipwrecks,  fires,  inundations.  At  Mons  Draconis 
in  Italy,  there  is  a most  memorable  example  in '‘Jovianus  Pontanus : and 
nothing  so  familiar  (if  we  may  believe  those  relations  of  Saxo  Grammaticus, 
Olaus  Magnus,  Damianus  A.  Goes)  as  for  witches  and  sorcerers,  in  Lapland, 
Lithuania,  and  all  over  Scandia,  to  sell  winds  to  mariners,  and  cause  tempests, 
which  Marcus  Paulus  the  Venetian  relates  likewise  of  the  Tartars.  These 
kind  of  devils  are  much  delighted  in  sacrifices  (saith  Porphiry),  held  all  the 
world  in  awe,  and  had  several  names,  idols,  sacrifices,  in  Rome,  Greece,  Egypt, 
and  at  this  day  tyrannise  over,  and  deceive  those  Ethnics  and  Indians,  being 
adored  and  worshipped  for  ‘'gods.  For  the  Gentiles’  gods  were  devils  (as 
JTrismegistus  confesseth  in  his  Asclepius),  and  he  himself  could  make  them 
come  to  their  images  by  magic  spells : and  are  now  as  much  “ respected  by 
our  papists  (saith  ‘Pictorius)  under  the  name  of  saints.”  These  are  they 
which  Cardan  thinks  desire  so  much  carnal  copulation  with  witches (Licw5t  and 
Succubi),  transform  bodies,  and  are  so  very  cold  if  they  be  touched ; and  that 
serve  magicians.  His  father  had  one  of  them  (as  he  is  not  ashamed  to  relate"'), 
an  aerial  devil,  bound  to  him  for  twenty  and  eight  years.  As  Agrippa’s  dog 
had  a devil  tied  to  his  collar ; some  think  that  Paracelsus  (or  else  Erastus 
belies  him)  had  one  confined  to  his  sword  pummel ; others  wear  them  in  rings, 
<fec.  Jannes  and  Jambres  did  many  things  of  old  by  their  help;  Simon  Magus, 
Cinops,  Apollonius  Tianeus,  Jamblichus,  and  Tritemius  of  late,  that  showed 


* Perigram.  Ilierosol.  « Fire-worship,  or  divination  by  fire.  ^ Domus  diruunt,  muros  dcjiciunt, 
immiscent  sc  turbinibus  et  procellis  et  pulverem  instar  columnae  evehunt.  Cicogna  1.  5.  c.  5. 

i Quest,  in  Civ.  t praestigiis  daemonum.  c.  16.  Convelli  culmina  videmus,  prosterni  sata,  &c. 

h De  bello  Neapolitano,  lib.  5.  > SufiBtibus  gaudent.  Idem  Justin.  Martyr  Apolog.  pro  Christianis. 

k In  Dei  imitationern,  saith  Eusebius.  J Dii  gentium  Daemonia,  &c.  ego  in  eorum  statuas  pellexi. 

IE;  nunc  sub  divorum  nomine  coluntur  a Fontificiis.  '"Lib.  11.  de  rcrum  ver. 


( 


124:  Digression  of  Spirits.  [Part.  1.  Sec.  2.. 

Maximilian  the  emperor  liis  wife,  after  she  was  dead ; Et  verrucam  in  collo 
ejus  (saith  “Godolman)  so  much  as  the  wart  in  her  neck.  Delrio,  lib,  ii.  hath 
divers  examples  of  their  feats : Cicogna,  lib.  iii.  cap.  3.  and  Wierus  in  his 
book  de  prcestig.  dcemonum.  Boissardus  de  magis  et  venejicis. 

Water-devils  are  those  Naiads  or  water  nymphs  which  have  been  heretofore 
conversant  about  waters  and  rivers.  The  water  (as  Paracelsus  thinks)  is  their 
chaos,  wherein  they  live;  some  call  them  fairies,  and  say  that  Habundia  is 
their  queen;  these  cause  inundations,  many  times  shipwrecks,  and  deceive 
men  divers  ways,  as  Suecuba,  or  otherwise,  appearing  most  part  (saith  Trite- 
mius)  in  women’s  shapes.  ® Paracelsus  hath  several  stories  of  them  that  have 
lived  and  been  married  to  mortal  men,  and  so  continued  for  certain  years  with 
them,  and  after,  upon  some  dislike,  have  forsaken  them.  Such  a one  as  ^geria, 
with  whom  Numa  was  so  familiar,  Diana,  Ceres,  &c.  P Olaus  Magnus  hath  a 
long  narration  of  one  Hotherus,  a king  of  Sweden,  that  having  lost  his  com- 
pany, as  he  was  hunting  one  day,  met  with  these  water  nymphs  or  fairies,  and 
was  feasted  by  them ; and  Hector  Boethius,  of  Macbeth,  and  Banquo,  two 
Scottish  lords,  that  as  they  were  wandering  in  the  woods,  had  their  fortunes 
told  them  by  three  strange  women.  To  these,  heretofore,  they  did  use  to 
sacrifice,  by  that  v^ofAa\rkia.,  or  divination  by  waters. 

Terrestrial  devils  are  those  Lares,  Genii,  Fauns,  Satyrs,  * Wood-nymphs,. 
Foiiots,  Fairies,  Bobin  Goodfellows,  Trulli,  &c.,  which  as  they  are  most  con- 
versant with  men,  so  they  do  them  most  harm.  Some  think  it  was  they  alone 
that  kept  the  heathen  people  in  awe  of  old,  and  had  so  many  idols  and  temples 
erected  to  them.  Of  this  range  was  Dagon  amongst  the  Philistines,  Bel  amongst 
the  Babylonians,  Astartes  amongst  the  Sidonians,  Baal  amongst  the  Sama- 
ritans, Isis  and  Osiris  amongst  the  Egyptians,  &c. ; some  put  our  tfairies  into 
this  rank,  which  have  been  in  former  times  adored  with  much  superstition, 
Avith  sweeping  their  houses,  and  setting  of  a pail  of  clean  water,  good  victuals, 
and  the  like,  and  then  they  should  not  be  pinched,  but  find  money  in  their  shoes, 
and  be  fortunate  in  their  enterprises.  These  are  they  that  'dance  on  heaths 
and  greens,  as  '^Lavater  thinks  with  Tritemius,  and  as  ®01aus  Magnus  adds, 
leave  that  green  circle,  which  we  commonly  Hnd  in  plain  fields,  which  others 
hold  to  proceed  from  a meteor  falling,  or  some  aecidental  rankness  of  the 
ground,  so  nature  sports  herself ; they  are  sometimes  seen  by  old  women  and 
children.  Hierom.  Pauli,  in  his  description  of  the  city  of  Bercino  in  Spain, 
relates  how  they  have  been  familiarly  seen  near  that  town,  about  fountains  and 
hills;  Nonnunquam  (saith  Tritemius)  in  sua  latihida  montium  simpliciores 
homines  ducant,  stupenda,  mirantibus  ostendentes  miracula,  nolctrum  sonitus, 
S2?ectacula,  Giraldus  Cambrensis  gives  instance  in  a monk  of  Wales  that 

was  so  deluded.  “Hrracelsus  reckons  up  many  places  in  Germany,  where  they 
do  usually  walk  in  little  coats,  some  two  feet  long.  A bigger  kind  there  is  of 
them  called  Avith  us  hobgoblins,  and  Bobin  Goodfellows,  that  Avould  in  thosb 
superstitious  times  grind  corn  for  a mess  of  milk,  cut  Avood,  or  do  any  naanner 
of  drudgery  work.  They  would  mend  old  irons  in  those  Hlolian  isles  of  Li  pari,  in 
former  ages,  and  have  been  often  seen  and  heard.  '"Tholosanus  calls  them 
Trullos  and  Getulos,  and  saith,  that  in  his  days  they  were  common  in  many  places 
of  France.  Dithmarus  Bleskenius,  in  his  description  of  Iceland,  reports  for  a 
certainty,  that  almost  in  every  family  they  have  yet  some  such  familiar  spirits  ; 


“ Lib.  3.  cap.  3.  de  magis  et  veneficis,  &c.  Nereides.  « Lib.  de  Zilphis.  p Lib.  3.  q Pro  salute 
hominum  excubare  se  simulant,  sed  in  eorum  perniciem  omnia  moliuntur.  Aust.  * JDiyades,  Oriades, 
JIamadryades.  •}•  Elvas  Olaus  vocat  lib.  3.  >•  part.  1.  cap.  19.  • Lib.  3.  cap.  1 1.  Elvarum 

choreas  Olaus  lib.  3.  vocat  saltum  adeo  profunde  in  terras  imprimunt,  ut  locus  insigni  deinceps  virore 
orbicularis  sit,  et  gramen  non  pereat.  * Sometimes  they  seduce  too  simple  men  into  their  mountain  retreats, 
where  they  exhibit  wonderful  sights  to  their  marvelling  eyes,  and  astonish  their  ears  by  the  sound  of  bells, 
&c.  “ Lib.  de  Zilph.  et  Pigmajis  Olaus  lib.  3.  ’ Lib.  7.  cap.  M.  qui  et  in  famulitio  viris  et  faeminis 

inserviunt,  conclavia  scopis  purgant,  patinas  mundant,  ligna  portant,  equos  ciuant,  iSiC. 


Digression  of  Spirits. 


125 


Mem. 


1.  Subs.  2.] 


nnd  Fcelix  Malleolus,  in  liis  book  de  crudel.  dcemon.  affirms  as  mucli,  that  these 
Trolli  or  Telchines  are  very  common  in  Norway,  “and  ’seen  to  do  drudgery 
work;”  to  draw  water,  saith  Wierus,  lih.  i.  cap.  22.  dress  meat,  or  any  such 
thing.  Another  sort  of  these  there  are,  which  frequent  forlorn  ^houses,  which 
the  Italians  call  foliots,  most  part  innoxious,  Cardan  liolds;  “ They  vviJl  make 
strange  noises  in  the  night,  howl  sometimes  pitifully,  and  then  laugh  again, 
cause  great  flame  and  sudden  lights,  fling  stones,  rattle  chains,  shave  men, 
open  doors  and  shut  them,  fling  down  platters,  stools,  chests,  sometimes  appear 
in  the  likeness  of  hares,  crows,  black  dogs,  &c.”  of  which  read  Pet.  Tliyrmus 
the  Jesuit,  in  his  Tract,  delocis  infestis,  part.  1.  et  cap.  4,  who  will  have  them 
to  be  devils  or  the  souls  of  damned  men  that  seek  revenge,  or  else  souls  out  of 
purgatory  that  seek  ease;  for  such  examples  peruse  * Sigisraundus  Scheretzius, 
lib.  de  spectris,  part  1.  c.  1.  which  he  saith  he  took  out  of  Luther  most  part  ; 
there  be  many  instances.  '^PliniusSecundus  remembers  such  a house  at  Athens, 
which  Athenodorus  the  philosopher  hired,  which  no  man  durst  inhabit  for  fear 
of  devils.  Austin,  de  Civ.  Dei,  lih.  22,  cap.  1.  relates  as  much  of  Hesperiiis 
the  Tribune’s  house,  at  Zubeda,  near  their  city  of  Hippos,  vexed  with  evil 
s]:)irits,  to  his  great  hindrance.  Cam  affllctione  animalium  et  servorum  suorum. 
Many  such  instances  are  to  be  read  in  Niderius  Formicar,  lib.  5.  cap.  xii.  3. 
<fec.  Whether  I may  call  these  Zim  and  Ochim,  which  Isaiah,  cap.  xiii.  21. 
speaks  of,  I make  a doubt.  See  more  of  these  in  the  said  Scheretz.  lib.  1.  de 
sp)ect.  cap.  4.  he  is  full  of  examples.  These  kinds  of  devils  many  times  appear 
t.)  men,  and  affright  them  out  of  their  wits,  sometimes  walking  at  ‘'noon-day, 
sometimes  at  nights,  counterfeiting  dead  men’s  ghosts,  as  that  of  Caligula, 
which  (saith  Suetonius)  was  seen  to  walk  in  Lavinia’s  garden,  where  liis  body 
was  buried,  spirits  haunted, .and  the  house  where  he  died,  ^ Nulla  nox  sine  ter- 
rore  transacta,  donee  incendio  conswmpta;  every  night  this  happened,  there  was 
no  quietness,  till  the  house  was  burned.  About  Hecla,  in  Iceland,  ghosts  com- 
monly walk,  aniinas  mortuorum  simulantes,  saith  Joh.  A nan.  lib.  3.  de  nat. 
'deem.  Claus,  lib.  2.  cap.  2.  Natal.  Tallopid.  lib.  de  apparit.  spir.  Kormnannus 
de  mirac.  mort.  part.  1.  cap).  44.  such  sights  are  frequently  seen  circa  sepulchra 
et  monasteria,  saith  Lavat.  lib.  1.  cap).  19.  in  monasteries  and  about  church- 
yards, loca  paludinosa,  ampla  cedificia,  solita.ria,  et  ccede  hominum  notata,  d’c. 
(marshes,  great  buildings,  solitary  places,  or  remarkable  as  the  scene mf  some 
murder).  Thyreus  adds,  ubi  gravius  peccatam  est  commissum,  impii  p>au- 
psrum  oppressores  et  nequiter  insignes  habitant  (where  some  very  heinous  crime 
was  committed,  there  thepmpious  and  infamous  generally  dwell).  These  spirits 
often  foretel  men’s  deaths  by  several  signs,  as  knocking,  groanings,  &c.,  t though 
Rich,  Argentine,  c.  18.  de  preestigiis  doemonum,  will  ascribe  these  predictions 
to  good  angels,  out  of  the  authority  of  Ficinus  and  others;  prodigia  in  obitu 
pyrincipyum  scepius  contingunt,  dvc.  (prodigies  frequently  occur  at  the  deaths  of 
illustrious  men),  as  in  the  Lateran  church  in  ;|:  Rome,  the  popes’  deaths  are 
foretold  by  Sylvester’s  tomb.  Near  Ruj)es  Nova  in  Finland,  in  the  kingdom 
of  Sweden,  there  is  a lake,  in  which,  before  the  governor  of  the  castle  dies,  a 
spectrum,  in  the  habit  of  Arion  with  his  harp,  appears,  and  makes  excellent 
music,  like  those  blocks  in  Cheshire,  which  (they  say)  presage  death  to  the 
master  of  the  family ; or  that  * oak  in  Lanthadran  park  in  Cornwall,  which 
ibreshows  as  much.  Many  families  in  Europe  are  so  put  in  mind  of  their  last 
by  such  predictions,  and  many  men  are  forewarned  (if  we  may  believe  Paracelsus) 


* Ad  ministeria  utuntur.  y Where  treasure  is  hid  (as  some  think)  or  some  murder,  or  such  like  villany 
•committed.  * Lib.  16.  de  rerum  varietat.  * Vel  spiritus  sunt  hujusmodi  damnatorum,  vel  e purgatorio, 
Tcl  ipsi  daemones,  c.  4.  • Quidatn  lemures  domesticis  instrumentis  noctu  ludunt : patinas,  ollas,  can- 

tharas.  etalia  vasa  dejiciunt,  et  quidam  voces  emittunt,  ejulant,  risum  emittunt,  &c.  ut  canes  nigri,  feles, 
variis  formis,  &c.  Epist.  lib.  7.  ® Meridionales  Daemones  Cicogna  calls  them  or  Alastores  1.  3.  cap.  9. 

Sueton.  c.  G9.  in  Caligula.  f Strozzius  Cioogna,  lib.  3.  mag.  cap.  6.  % Idem  c.  IS.  « j[.  Carew, 

^Survey  of  Cornwall,  lib.  2,  folio  140. 


12G 


Digression  of  Spirits. 


[Part.  1.  Sec.  2. 


by  familiar  spirits  in  divers  shapes,  as  cocks,  crows,  owls,  which  often  hover 
about  sick  men’s  chambers,  vel  quia  morientium  foeclitatem  sentiunt,  as  ^Bara- 
cellus  conjectures,  et  ideo  super  tectum  infir morum  crocitant,  because  they  smell 
a corse;  or  for  that  (as  ® Bernardinus  de  Bustis  thinketh)  God  permits  the 
devil  to  appear  in  the  form  of  crows,  and  such  like  creatures,  to  scare  such  as 
live  wickedly  here  on  earth.  A little  before  Tally’s  death  (saith  Plutarch)  the 
crows  made  a mighty  noise  about  him,  tumultuose  perstrepeiites,  they  pulled  the 
pillow  from  under  his  head.  Rob.  Gaguinus  hist.  Franc,  lih.  8,  telleth  such 
another  wonderful  story  at  the  death  of  Johannes  de  Monteforti,  a French  lord,, 
anno  1345,  tanta  corvorum  multitudo  cedibus  morientis  insedit,  quantum  esse  in 
Gallia  nemo  judicdsset  (a  multitude  of  crows  alighted  on  the  house  of  the  dying 
man,  such  as  no  one  imagined  existed  in  France).  Such  prodigies  are  very 
frequent  in  authors.  See  more  of  these  in  the  said  Lavater,  Thyreus  de  locii 
infestis.)  part  ?>,  cap.  Pictorius^  Delrio,  Cicogna,lib.2>,cap).^.  Necromancers 
take  upon  them  to  raise  and  lay  them  at  their  pleasures:  and  so  likewise 
those  which  Mizaldus  calls  Ambulones,  that  walk  about  midnight  on  great 
heaths  and  desert  places,  which  (saith  ‘‘Lavater)  “draw  men  out  of  the  way, 
and  lead  them  all  night  a bye- way,  or  quite  bar  them  of  their  way;”  theso 
have  several  names  in  several  places;  we  commonly  call  them  Pucks.  In  tho 
deserts  of  Lop,  in  Asia,  such  illusions  of  walking  spirits  are  often  perceived,  as 
you  may  read  in  M.  Paulus,  the  Venetian  his  travels;  if  one  lose  his  company 
by  chance,  these  devils  will  call  him  by  his  name,  and  counterfeit  voices  of  his 
companions  to  seduce  him.  Hieronym.  Pauli,  in  his  book  of  the  hills  of  Spain, 
relates  of  a great  ‘mount  in  Cantabria,  where  such  spectra  ms  are  to  be  seen ;. 
Lavater  and  Cicogna  have  variety  of  examples  of  spirits  and  walking  devils  in 
this  kind.  Sometimes  they  sit  by  the  highway  side,  to  give  men  falls,  and  make 
their  horses  stumble  and  start  as  they  ride  (if  you  will  believe  the  relation  of 
that  holy  man  Ketellus  in  Nubrigensis,  that  had  an  especial  grace  to  see- 
devils,  Gratiam  divinitus  collatam,  and  talk  with  them,  Et  impamdus  cum  spi~ 
ritibus  sermonem  miscere,  without  offence,  and  if  a man  curse  or  spur  his  horse 
for  stumbling,  they  do  heartily  rejoice  at  it ; with  many  such  pretty  feats. 

Subterranean  devils  are  as  common  as  the  rest,  and  do  as  much  harm. 
Olaus  Magnus,  lib.  6,  cap.  19,  makes  six  kinds  of  them;  some  bigger,  some 
less.  These  (saith  Munster)  are  commonly  seen  about  mines  of  metals,  and 
are  some  of  them  noxious;  some  again  do  no  harm.  The  metal-men  in  many 
places  account  it  good  luck,  a sign  of  treasure  and  rich  ore  when  they  see 
Liem.  Georgius  Agricola  in  his  book  de  subterraneis  animantibus,  caj?.  37> 
reckons  two  more  notable  kinds  of  them,  which  he  calls  ‘ Getuli  and  Cobali, 
both  “ are  clothed  after  the  manner  of  metal-men,  and  will  many  times 
imitate  their  works.”  Their  office,  as  Pictorius  and  Paracelsus  think,  is  to 
keep  treasure  in  the  earth,  that  it  be  not  all  at  once  revealed ; and  besides, 

Cicogna  avers  that  they  are  the  frequent  causes  of  those  horrible  earth- 
quakes “ which  often  swallow  up,  not  only  houses,  but  whole  islands  and 
cities;”  in  his  third  book,  cap.  11,  he  gives  many  instances. 

The  last  are  conversant  about  the  centre  of  the  earth  to  torture  the  souls 
of  damned  men  to  the  day  of  judgment ; their  egress  and  regress  some  sup- 
pose to  be  about  -®tna,  Lipari,  Mons  Hecla  in  Iceland,  Vesuvius,  Terra  del 
Fuego,  &c.,  because  many  shrieks  and  fearful  cries  are  continually  heard  there- 
abouts, and  familiar  apparitions  of  dead  men,  ghosts  and  goblins. 

fllorto  Ger.iali,  folio  137.  s Part.  1.  c.  19.  Abclucunt  eos  a recta  via,  et  viam  iter  fucientlbus  intcr- 
cludunt.  Lib.  1.  cap.  44.  Dienionum  cernuntur  et  audiuntur  ibi  frequentes  illusioncs,  unde  viatoribus- 
cavendum  ne  se  dissocient,  aut  ^ tergo  maneant,  voces  eniin  tingunt  sociorum,  ut  a recto  itinere  abducant, 
&c.  ‘ Mons  sterilis  et  nivosus,  ubi  intempesta  nocte  umbrcTS  apparent.  * Lib.  2.  cap.  21  Ott'endicula 

faciunt  transeuntibus  in  via,  et  petulanter  ridet  cum  vel  hominein  vel  jumentum  ejus  pedes  atterere  faciant, 
et  luaxime  si  homo  maledictis  et  calcaribus  sseviat.  ^ In  Cosmogr.  * Vestiti  more  metallicorum,  gestus 
et  opera  eo;-iun  imitantur.  «>  Immisso  in  terr£B  carceres  vento  horribiles  tcrraj  motus  eflficiunt,  quibu^’ 

same  non  domus  inodo  et  turres,  sed  civitatcs  integral  et  insula;  hausta  suut. 


Mem.  1.  Subs.  2.] 


Digression  of  S^nonts. 


127 


Their  Offices,  Operations,  Study.']  Thus  the  devil  reigns,  and  in  a thousand 
several  shapes,  ‘‘  as  a roaring  lion  still  seeks  whom  he  may  devour,”  1 Pet.  v., 
by  earth,  sea,  land,  air,  as  yet  unconfined,  though  *some  will  have  his  proper 
place  the  air;  all  that  space  betw'een  us  and  the  moon  for  them  that  trans- 
gressed least,  and  hell  for  the  wickedest  of  them.  Hie  velut  in  carcere  adfineni 
mundi,  tunc  in  locum  funestiorem  trudendi,  as  Austin  holds  de  Civit.  Dei,  c. 
22,  lih.  14,  cap.  3 et  23;  but  be  where  he  will,  he  rageth  while  he  may  to 
comfort  himself,  as  “ Lactantius  thinks,  with  other  men’s  falls,  he  labours  all 
he  can  to  bring  them  into  the  same  pit  of  perdition  with  him.  “ For  ° men’s 
miseries,  calamities,  and  ruins  are  the  devil’s  banqueting  dishes.”  By  many 
temptations  and  several  engines,  he  seeks  to  captivate  our  souls.  The  Lord 
of  Lies,  saith  ^ Austin,  “ As  he  was  deceived  himself,  he  seeks  to  deceive 
others,  the  ringleader  to  all  naughtiness,  as  he  did  by  Eve  and  Cain,  Sodom 
and  Gomorrah,  so  would  he  do  by  all  the  world.  Sometimes  he  tempts  by 
covetousness,  drunkenness,  pleasure,  pride,  &c.,  errs,  dejects,  saves,  kills,  pro- 
tects, and  rides  some  men,  as  they  do  their  horses.  He  studies  our  overthrow, 
and  generally  seeks  our  destruction  ;”  and  although  he  pretend  many  times 
human  good,  and  vindicate  himself  for  a god  by  curing  of  several  diseases, 
cegris  sanitatein,  et  ccecis  luminis  usuin  restituendo,  as  Austin  declares,  lih.  1 0, 
de  Civit.  Dei,  cap.  6,  as  Apollo,  ^sculapius,  Isis,  of  old  have  done ; divert 
plagues,  assist  them  in  wai*s,  pretend  their  happiness,  yet  nihil  his  impurius, 
scelestius,  nihil  humano  generi  infestius,  nothing  so  impure,  nothing  so  per- 
nicious, as  may  well  appear  by  their  tyrannical  and  bloody  sacrifices  of  men 
to  Saturn  and  Moloch,  which  are  still  in  use  among  those  barbarous  Indians, 
their  several  deceits  and  cozenings  to  keep  men  in  obedience,  their  false 
oracles,  sacrifices,  their  superstitious  impositions  of  fasts,  penury,  &c.  Heresies, 
superstitious  observations  of  meats,  times,  &c.,  by  which  they  ^crucify  the  souls 
of  mortal  men,  as  shall  be  showed  in  our  Treatise  of  Religious  Melancholy. 
Modico  adhuc  tempore  sinitur  inalignari,  as ’'Bernard  expresseth  it,  by  God’s 
permission  he  rageth  a while,  hereafter  to  be  confined  to  hell  and  darkness, 

which  is  prepared  for  him  and  his  angels,”  Mat.  xxv. 

How  far  their  power  doth  extend  it  is  hard  to  determine ; what  the  ancients 
held  of  their  effects,  force  and  operations,  I will  briefly  show  you : Plato  in 
Critias,  and  after  him  his  followers,  gave  out  that  these  spirits  or  devils,  “ were 
men’s  governors  and  keepers,  our  lords  and  masters,  as  we  are  of  our  cattle.” 
“®They  govern  provinces  and  kingdoms  by  oracles,  auguries,  dreams,  rewards” 
and  punishments,  prophecies,  inspirations,  sacrifices,  and  religious  .supersti- 
tions, varied  in  as  many  forms  as  there  be  diversity  of  sj^irits;  they  send  wars, 
plagues,  peace,  sickness,  health,  dearth,  plenty,  ^ A dstantes  hie  jam  nobis,  spec- 
tallies,  et  arhitr antes,  d'c.  as  appears  by  those  histories  of  Thucydides,  Livius, 
Dionysius  Halicarnassus,  with  many  others  that  are  full  of  their  wonderful 
stratagems,  and  were  therefore  by  those  Roman  and  Greek  commonwealths 
adored  and  worshipped  for  gods  with  prayers  and  sacrifices,  (fee.  “ In  a word, 
Hihil  magis  queerunt  quammetum  et  admirationem hominum ; '"and  as  anothei! 
hath  it.  Did  non  potest,  quam  impoienti  ardore  in  homines  dominium,  et 

*IIierom.  in  3.  Ephes.  Idem  Michaelis.  c.  4.  de  spiritibus.  Idem  Thyreus  de  locis  infestis.  "Lactantius 
2.  de  origine  erroris  cap.  15.  hi  maligni  spiritus  per  oinnem  terram  vagantur,  et  solatium  perditionis  suiB 
perdendis  hominibus  operantur.  "IMortalium  calamitates  epulse  sunt  malorum  dsemonum,  Synesius. 

I'Dominus  mendacii  a seipso  deceptus,  alios  decipere  cupit,  adversarius  humani  generis,  Inventor  mortis, 
euperbiae  institutor, radix  malitise,  scelerum  caput,  princeps  omnium  vitiorum,  fuit  inde  in  Dei  contumeliam, 
hominum  perniciem : de  liorum  conatibus  et  operationibus  lege  Epiphanium.  2 Tom.  lib.  2.  Dionysium. 
c.  4.  Ambros.  Epistol.  lib.  10.  ep.  et  84.  August,  de  civ.  Dei  lib.  5.  c.  9.  lib.  8.  cap.  22.  lib.  9.  l8.  lib.  10.  21. 
Theophil.  in  12.  Mat.  Pasil.  ep.  141.  Leonem  Ser.  Theodoret.  in  11.  Cor.  ep.  22.  Chrys.  horn.  53.  in  12. 
Gen.  Greg,  in  1.  c.  John.  Barthol.  de  prop.  1.  2.  c.  20.  Zanch.  1.  4.  de  malis  angelis.  Perer.  in  Gen.  1.  8.  in 
c.  6.  2.  Origen.  ssepe  prjeliis  intersunt,  itinera  et  negotia  nostra  qutecunquedirigunt,  clandestinis  subsidii.s 
optatos  ssepe  praebent  successus.  Pet.  Mar.  in  Sam.  »i:c.  Ku.scam  de  Inferno.  ‘lEt  velut  mancipia  circum- 
fert  Psellus._  ^ »Lib.  de  trans.  mut.  Malac.  ep.  • Custodes  sunt  hominum,  et  eorum,  ut  nos  animalium  : 
turn  et  provinces  prtepositi  regunt  auguriis,  somniis,  oraculis,  prajmiis,  &c.  ‘Lypsius  Physiol.  Stoic, 

lib.  1.  cap.  19.  “ Leo  Suavis.  idemet  Tritemius.  v“Thcy  seek  nothing  more  earnestly  than  the  fear 

ond  admiration  of  men.” 


128 


Digression  of  S^nrits. 


[Part.  1.  Sec.  2. 


■Di  vinos  cultos  maligni  spirilus  gfectent.'^  Tritemius  in  liis  book  de  septem 
secundis,  assigns  names  to  such  angels  as  are  governors  of  particular  provinces, 
by  what  authority  I know  not,  and  gives  them  several  jurisdictions.  Ascle- 
piades  a Grecian,  Rabbi  Achiba  the  Jew,  A braham  Avenezra,  and  Rabbi  Azariel, 
Arabians,  (as  I find  them  cited  by  ^Cicogua)  farther  add,  that  they  are  not  our 
governors  only,  Sed  ex  eorum  concordld  et  discordid,  honi  et  inali  affectus  pro- 
7nanant,  but  as  they  agree,  so  do  we  and  our  princes,  or  disagree;  stand  or 
fall.  Juno  was  a bitter  enemy  to  Troy,  Apollo  a good  friend,  Jupiter  indiffer- 
ent, jEqua  Venus  Teucris,  Pallas  iniqua  fait;  some  are  for  us  still,  some 
against  us,  Fremente  Deo^fert  Deus  alter  opem.  Religion,  policy,  public  and 
private  quarrels,  wars  are  procured  by  them,  and  they  are  ^delighted  perhaps 
to  see  men  fight,  as  men  are  with  cocks,  bulls,  and  dogs,  bears,  &c.,  ])lagues, 
dearths  depend  on  them,  our  hene  and  male  esse,  and  almost  all  our  other 
peculiar  actions,  tor  (as  Anthony  Rusca  contends,  lib.  5,cap.\^,  every  man  hath 
a good  and  a bad  angel  attending  on  him  in  particular,  all  his  life  long,  which 
Jamblichus  calls  dcemonem^  preferments,  losses,  weddings,  deaths,  rewards 
and  punishments,  and  as  ^Proclus  will,  all  offices  whatsoever,  alii  genetidcem, 
alii  opificem  potestatem  liahent,  &c.,  and  several  names  they  give  them  according 
to  their  offices,  as  Lares  Indegites,  Pra3stites,  &c.  When  the  Arcades  in 
that  battle  at  Cheronae,  which  was  fought  against  King  Philip  for  the  liberty 
of  Greece,  had  deceitfully  cai-ried  themselves,  long  after,  in  the  very  same 
place,  Diis  Grcecice  ulioribus  (saith  mine  author)  they  were  miserably  slain  by 
jMetellus  the  Roman:  so  likewise,  in  smaller  matters,  they  will  have  things 
fall  out,  as  these  and  mali  genii  favour  or  dislike,  us:  Saturni  non  conve- 
niunt  Jovialibus,  <L‘c.  He  that  is  Saturninus  shall  never  likely  be  preferred. 
“•That  base  fellows  are  often  advanced,  undeserving  Gnathoes,  and  vicious  para- 
site.s,  whereas  discreet,  wise,  virtuous  and  worthy  men  are  neglected  and  unre- 
warded ; they  refer  to  those  domineering  spirits,  or  subordinate  Genii ; as  they 
are  inclined,  or  favour  men,  so  th-oy  thrive,  are  ruled  and  overcome ; for  as 
*^Libanius  supposethinour  ordinary  conflicts  and  contentions.  Genius  Genio  cedit 
et  ohternperat,  one  genius  yields  and  is  overcome  by  another.  All  particular 
events  alm*ost  they  refer  to  these  private  spirits;  and  (as  Paracelsus  adds)  tliey 
direct,  teach,  inspire,  and  instruct  men.  Never  was  any  man  extraordinary 
famous  in  any  art,  action,  or  great  commander,  that  had  not  familiarem  dcenio- 
neni  to  inform  him,  as  Numa,  Socrates,  and  many  such,  as  Cardan  illustrates, 
cap.  128,  Arcanis  prudentice  civilis,  ® Speciali  siquidem  gratia,  si  d Deo  donari 
asserunt  magi,  d Geniis  coelestibus  instrui,  ab  Us  doceri.  But  these  are  most 
erroneous  paradoxes,  ineptoe  et  fabulosce  nugce,  rejected  by  our  divines  and 
Christian  churches.  ’Tis  true  they  have,  by  God’s  permission,  power  over 
us,  and  we  find  by  experience,  that  they  can  ‘^hurt  not  our  fields  only,  cattle, 
goods,  but  our  bodies  and  minds.  At  Hammel  in  Saxony,  An.  1484:,  20 
Junii,  the  devil,  in  likeness  of  a pied  piper,  carried  away  130  children  that 
were  never  after  seen.  Many  times  men  are  ® affrighted  out  of  their  wits, 
carried  away  quite,  as  Scheretzius  illustrates,  lib.  1.  c.  iv.,  and  severally  molest- 
ed by  his  means,  Plotinus  the  Platonist,  lib.  14,  advers.  Gnos.  laughs  them  to 
scorn,  that  hold  the  devil  or  spirits  can.  cause  any  such  diseases.  Many  think 
he  can  work  upon  the  body,  but  not  upon  the  mind.  But  experience  pro- 
nounceth  otherwise,  that  he  can  work  both  upon  body  and  mind.  Tertullian  is 

“It  is  scarcely  possible  to  describe  the  impotent  ardour  with  which  these  malignant  spirits  aspire  to  the 
honour  of  being  divinely  worshipped.”  * Omnif.  inag.  lib.  2.  cap.  23.  y Ludus  deorum  suinus.  * Lib. 
cle  aniina  et  diemone.  » Quoties  fit,  ut  Principes  novitium  aulicuin  divitiis  et  dignitatibus  pene  obruant, 
et  multorum  annorum  ministrum,  qui  non  semel  pro  hero  penculum  subiit,  ne  teruntio  donent,  &c. 
Idem.  Quod  Philosophi  non  remunerentur,  cum  scurra  et  ineptus  ob  insulsum  jocuin  siepe  piaemium 
reportet,  inde  fit,  &c.  *>  Lib.  de  Cruent.  Cadaver.  « Boissardus  c.  6.  magia.  ‘‘Godelmanus  cap.  3. 

lib.  1.  de  Magis.  idem  Zanchius  lib.  4.  cap.  10  et  11.  de  mails  angelis.  « Nociva  Melancholia  furiosos 

efficit,  et  quandoque  penitus  interficit.  G.  Picolomineus  Ideinque  Zanch.  cap.  10.  lib.  4.  si  Deus  permittat, 
corpora  nostra  movere  potf^rjit,  alterare,  quovLi  ruorborom  et  malorum  genere  afficeve,  imo  et  in  ipsa 
penetrare  et  saevire. 


Nature  oj-  Spirits. 


129 


]\rem.  1.  Suts.  2.] 


of  this  opinion,  c.  22.  “^That  he  can  cause  both  sickness  and  health,”  and  that 
secretly.  ^Taurellus  adds  “by  clancukir  poisons  he  can  infect  the  bodies,  and 
hinder  the  operations  of  the  bowels,  though  we  perceive  it  not,  closely  creep- 
ing into  them,”  saith  ^Lipsius,  and  so  crucify  our  souls:  Et  nociva  melan- 
cholia /ariosos  efficit.  For  being  a spiritual  body,  he  struggles  with  our 
spirits,  saith  Rogers,  and  suggests  (according  to  ‘Cardan,  verba  sine  voce, 
sroecies  sine  visa,  envy,  lust,  anger,  (fee.)  as  he  sees  men  inclined. 

The  manner  how  he  performs  it,  Biarmannus  in  his  Oration  against  Bodine, 
sufficiently  declares.  “‘^He  begins  first  with  the  phantasy,  and  moves  that 
so  strongly,  that  no  reason  is  able  to  resist.  Now  the  phantasy  he  moves  by 
mediation  of  humours;  although  many  physicians  are  of  opinion,  that  the  devil 
can  alter  the  mind,  and  produce  this  disease  of  himself.  Quibusdam  medicorum. 
visum,  saith  'Avicenna,  quod  Melancholia  contingat  a deemonio.  Of  the  same 
mind  is  Psellus  and  Rhasis  the  Arab.  lib.  1.  Tract.  9.  Cont.  “‘“That  this 
disease  proceeds  especially  from  the  devil,  and  from  him  alone.”  Arculanus 
cap.  G.  in  9.  Rhasis,  ^lianus  Montaltus  in  his  9.  cap.  Daniel  Sennertus  lib.  1. 
qoart  2.  cap.  11.  confirm  as  much,  that  the  devil  can  cause  this  disease;  by 
reason  many  times  that  the  parties  afiected  prophesy,  speak  strange  language, 
but  non  sine  interventu  humoris,  not  without  the  humour,  as  he  interprets  him- 
self ; no  more  doth  Avicenna,  si  contingat  a deemonio,  sufficit  nobis  ut  conver- 
tat  complexionem  ad  choleram  nigram,  et  sit  causa  ejus  propinqua  cholera  nigra; 
the  immediate  cause  is  choler  adust,  which  ''‘'Pomponatius  likewise  labours  to 
make  good : Galgerandus  of  Mantua,  a famous  Physician,  so  cured  a dsemoni- 
acal  woman  in  his  time,  that  spake  all  languages,  by  purging  black  choler, 
and  thereupon  belike  this  humour  of  Melancholy  is  called  Balneum  Diaboli, 
the  Devil’s  Bath;  the  devil  spying  his  opportunity  of  such  humours  drives 
them  many  times  to  despair,  fury,  rage,  (fee.,  mingling  himself  amongst  these 
humours.  This  is  that  which  Tertullian  avers,  Corjooribus  infligunt  acerbos 
casus,  animeequerepentinos,  membra  distorquent,  occulte  repentes,  doc.  and  which 
Demnius  goes  about  to  prove,  Immiscent  se  mail  Genii  ^oravis  humoribus,  atque 
atree  bili,  doc.  And  "Jason  Pratensis,  “ that  the  devil,  being  a slender  incom- 
prehensible spirit,  can  easily  insinuate  and  wind  himself  into  human  bodies,  and 
cunningly  couched  in  our  bowels  vitiate  our  healths,  terrify  our  souls  with  fear- 
ful dreams,  and  shake  our  mind  with  furies.”  And  in  another  place,  “These 
unclean  spirits  settled  in  our  bodies,  and  now  mixed  with  our  melancholy 
humours,  do  triumph  as  it  were,  and  sport  themselves  as  in  another  heaven.” 
Thus  he  argues,  and  that  they  go  in  and  out  of  our  bodies,  as  bees  do  in  a 
hive,  and  so  provoke  and  tempt  us  as  they  perceive  our  temperature  inclined 
of  itself,  and  most  apt  to  be  deluded.  "Agrippa  and  PRavater  are  persuaded, 
that  this  humour  invites  the  devil  to  it,  wheresoever  it  is  in  extremity,  and  of 
all  other,  melancholy  persons  are  most  subject  to  diabolical  temptations  and 
illusions,  and  most  apt  to  entertain  them,  and  the  Devil  best  able  to  work  upon 
them.  But  whether  by  obsession,  or  possession,  or  otherwise,  I will  not  deter- 
mine; ’tis  a difficult  question.  Delrio  the  Jesuit,  Tom.  3.  lib.  6.  Springer 
and  his  colleague,  mal/.  Pet.  Thyreus  the  Jesuit,  de  daimoniacis,de 
locis  infestis,  de  Terrificationibus  nocturnis,  Hieronimus  Mengus  Flagel.  deem. 


^Inducere  potest  mortos  et  sariitates.  eViscenim  actiones  potest  inTilbere  latenter,  et  venenis  nobis 
i;?notis  corpus  inficere.  _ irrepentes  corporibus  occiiltd  morbos  fingunt,  inentes  terrent,  membra  distor- 
quent. Lips.  Phil.  Stoic.  1.  1.  c.  19.  »De  rcrum  var.  1.  16.  c.  93.  ^^Quum  mens  immediate  decipi 
nequit,  primum  movet  phantasiam,  et  ita  obfirmat  vanis  conceptibus  aut  ut  ne  quern  facultati  sestimativse 
rationi  locum  relinquat.  Spiritus  malus  invadit  animam,  turbat  sensus,  in  furorem  conjicit.  Austin,  de  vit. 
Beat.  * Lib.  3.  Fen.  1.  Tract.  4.  c.  18.  “ A Dasmone  maxime  proficisci,  et  saepe  solo.  * Lib.  de  ineanh 

» Caep.  de  mania  lib.  de  morbis  cerebri;  Da;mones,  quum  sint  tenues  et  incompreliensibiles  spiritus,  ss  in- 
Biuuare  corporibus  humanis  possunt,  et  occulte  in  visceribus  operti,  valetudinem  vitiare,  somniis  animas 
terrere  et  mentes  turoribus  (juatere.  Insinuant  se  melancholicorum  penetralibus,  intus  ibique  considunt 
et  deliciantur  tanquam  in  regione  clarissimorum  siderum,  coguntque  animum  fnrere.  » Lib.  1.  cap.  6. 
occult.  Philos,  part  1.  cap,  1.  de  spectris.  p Sine  crucc  et  sanctificatione  sic  a (Uemone  obscssa,  dial. 


K 


130 


Causes  of  Melancholy. 


\Part.  1.  Sec.  2, 


and  others  of  that  rank  of  pontifical  writers,  it  seems,  by  their  exorcisms  and 
eomnratioris  approve  of  it,  having  forged  many  stories  to  that  purpose.  A nun 
did  eat  a lettuce  ^without  grace,  or  signing  it  with  the  sign  of  the  cross,  and 
was  instantly  possessed.  Durand,  lib.  6.  Rationall.  c.  86.  numb.  8.  relates  that 
he  saw  a wench  possessed  in  Bononia  with  two  devils,  by  eating  an  unhallowed 
pomegranate,  as  she  did  afterwards  confess,  when  she  was  cured  by  exorcisms. 
And  therefore  our  Papists  do  sign  themselves  so  often  with  the  sign  of  the 
cross,  Ne  doemon  ingredi  ausit,  and  exorcise  all  manner  of  meats,  as  being 
unclean  or  accursed  otherwise,  as  Bellarmine  defends.  Many  such  stories  I 
find  amongst  pontifical  writers,  to  prove  their  assertions,  let  them  free  their 
own  credits ; some  few  I will  recite  in  this  kind  out  of  most  approved  physicians. 
Cornelius  Gemma  lib.  2.  de  nat.  mirac.  c.  4.  relates  of  a young  maid,  called 
Katherine  Gualter,  a cooper’s  daughter.  An.  1571,  that  had  such  strange 
passions  and  convulsions,  three  men  could  not  sometimes  hold  her;  she  purged 
a live  eel,  which  he  saw  a foot  and  a half  long,  and  touched  it  himself ; but  the 
eel  afterwards  vanished;  she  vomited  some  twenty-four  pounds  of  fulsome 
stuff  of  all  colours,  twice  a day  for  fourteen  days ; and  after  that  she  voided 
great  balls  of  hair,  pieces  of  wood,  pigeons’  dung,  parchment,  goose  dung,  coals; 
and  after  them  two  pounds  of  pure  blood,  and  then  again  coals  and  stones,  of 
which  some  had  inscriptions  bigger  than  a walnut,  some  of  them  pieces  of 
glass,  brass,  &c.  besides  paroxysms  of  laughing,  weeping  and  ecstasies,  &c.  Et 
hoc  iinquit)  cum  horrore  vidi,  this  I saw  with  horror.  They  could  do  no  good 
on  her  by  physic,  but  left  her  to  the  clergy.  Marcellus  Donatus  lib.  2.  c.  1. 
de  med.  mirah.  hath  such  another  story  of  a country  fellow,  that  had  four 
knives  in  his  belly.  Instar  serrce  dentatos,  indented  like  a saw,  every  one  a span 
long,  and  a wreath  of  hair  like  a globe,  with  much  baggage  of  like  sort,  won- 
derful to  behold : how  it  should  come  into  his  guts,  he  concludes,  Certe  non 
alio  quam  dcemonis  astutid  et  dolo  (could  assuredly  only  have  been  through 
the  artifice  of  the  devil).  Langius  Epist.  'med.  lib.  1.  Epist.  38.  hath  many 
relations  to  this  effect,  and  so  hath  Christopherus  a Vega:  Wierus,  Skenkius, 
Scribonius,  all  agree  that  they  are  done  by  the  subtilty  and  illusion  of  the 
devil.  If  you  shall  ask  a reason  of  this,  ’tis  to  exercise  our  patience;  for  as 
*Tertullian  holds,  Virtus  non  est  virtus,  nisi  compjarem  habet  aliquem,  in  quo 
superando  vim  suam  ostendat,  ’tis  to  try  us  and  our  faith,  ’tis  for  our  offences, 
and  for  the  punishment  of  our  sins,  by  God’s  permission  they  do  it,  Carnifices 
vindictce  justce  Dei,  as  ’^Tolosanus  styles  them.  Executioners  of  his  will;  or 
rather  as  David,  Ps.  78.  ver.  49.  “He  cast  upon  them  the  fierceness  of  his 
anger,  indignation,  wrath,  and  vexation,  by  sending  out  of  evil  angels so  did 
he  afflict  Job,  Saul,  the  Lunatics  and  dsemoniacal  persons  whom  Christ  cured, 
Mat.  iv.  8.  Luke  iv.  11.  Luke  xiii.  Mark  ix.  Tobit  viii.  3.  &c.  This,  I say, 
happeneth  for  a punishment  of  sin,  for  their  want  of  faith,  incredulity,  weak- 
ness, distrust,  (fee, 


Subsect.  III. — Of  Witches  and  Magicians,  how  they  cause  Melancholy. 

You  have  heard  what  the  devil  can  do  of  himself,  now  you  shall  hear  what 
he  can  perform  by  his  instruments,  who  are  many  times  worse  (if  it  be  possible) 
than  he  himself,  and  to  satisfy  their  revenge  and  lust  cause  more  mischief, 
Multa  enim  mala  non  egisset  daemon,  nisi  provocatus  d sagis,  as  “Erastus 
thinks;  much  harm  had  never  been  done,  had  he  not  been  provoked  by  witches 
to  it.  He  had  not  appeared  in  Samuel’s  shape,  if  the  Witch  of  Endor  had 
let  him  alone ; or  represented  those  serpents  in  Pharo’s  presence,  had  not  the 
magicians  urged  him  unto  it;  Eec  morbus  vel  hominihus,  vel  hymtis  injligeret 
(Erastus  maintains)  si  sagee  quiescerent;  men  and  cattle  might  go  free,  if  the 
« Greg.  pag.  c.  9.  ♦ Penult,  de  opific.  Del.  ^ Lib,  23.  cap.  26.  tom.  2.  * De  Lamiin. 


Mem.  1.  Subs.  3.] 


Nature  of  Devils. 


131 


witches  would  let  him  alone.  Many  deny  witches  at  all,  or  if  there  be  any 
they  can  do  no  harm;  of  this  opinion  is  Wierus,  lib.  3.  cap.  53.  deprcestig.  dmm. 
Austin  Lerchemer  a Dutch  writer,  Biarmannus,  Ewichius,  Euwaldus,  our 
countryman  Scot;  with  him  in  Horace, 


“Somnia,  terrores  Magicos,  miracula,  sagas, 
Nocturnes  Lemures,  portentaque  Thessala  risu 
Excipiunt. ” 


Say,  can  you  laugh  indignant  at  the  schemes 
Of  magic  terrors,  visionary  dreams. 
Portentous  wonders,  witching  imps  of  Hell, 
The  nightly  goblin,  and  enchanting  spell? 


They  laugh  at  all  such  stories;  but  on  the  contrary  are  most  lawyers, 
divines,  physicians,  philosophers,  Austin,  Hemingius,  Danseus,  Chytrseus, 
Zanchius,  Aretius,  &c.  Delrio,  Springer,  *Niderius  lib.  5.  Eornicar.  Cuiatius, 
Bartolus,  consil.  6.  tom.  1.  Bodine  deemoniant.  lib.  2.  cap.  8.  Godelman,  Dam- 
hoderius,  &c.  Paracelsus,  Erastus,  Scribanius,  Camerarius,  &c.  The  parties 
by  whom  the  devil  deals,  may  be  reduced  to  these  two,  such  as  command  him 
in  show  at  least,  as  conjurors,  and  magicians,  whose  detestable  and  horrid 
mysteries  are  contained  in  their  book  called  t Arbatell;  deemones  enim  advo~ 
cati  preesto  sunt,  seque  exorcismis  et  conjurationibus  quasi  cogi  patiuntur,  ut 
miserum  magorum  genus,  in  impietate  detineant.  Or  such  as  are  commanded, 
as  witches,  that  deal  ex  parte  implicite,  or  explicite,  as  the  ‘king  hath  well 
defined;  many  subdivisions  there  are,  and  many  several  species  of  sorcerers, 
witches,  enchanters,  charmers,  &c.  They  have  been  tolerated  heretofore 
some  of  them;  and  magic  hath  been  publicly  professed  in  former  times, 
in  "Salamanca,  J Cracow,  and  other  places,  though  after  censured  by 
several  ^Universities,  and  now  generally  contradicted,  though  practised 
by  some  still,  maintained  and  excused,  Tanquam  res  secreta  quee  non  nisi 
viris  niagnis  et  peculiari  beneficio  de  Geelo  instructis  communicatur  (I  use 
§Boesartus  his  words)  and  so  far  approved  by  some  princes,  Ut  nihil 
ausi  aggredi  in  poliiicis,  in  sacris,  in  consiliis,  sine  eorum  arbitrio;  they 
consult  still  with  them,  and  dare  indeed  do  nothing  without  their  advice. 
Nero  and  Heliogabalus,  Maxentius,  and  Julianus  Apostata,  were  never  so 
much  addicted  to  magic  of  old,  as  some  of  our  modern  princes  and  popes 
themselves  are  now-a-days.  Erricus  King  of  Sweden  had  an  * enchanted  cap, 
by  virtue  of  which,  and  some  magical  murmur  or  whispering  terms,  lie 
could  command  spirits,  trouble  the  air,  and  make  the  wind  stand  which  way  he 
would,  insomuch  that  when  there  was  any  great  wind  or  storm,  the  common 
people  were  wont  to  say,  the  king  now  had  on  his  conjuring  cap.  But  such 
examples  are  infinite.  That  which  they  can  do,  is  as  much  almost  as  the  devil 
himself,  who  is  still  ready  to  satisfy  their  desires,  to  oblige  them  the  more  unto 
him.  They  can  cause  tempests,  storms,  which  is  familiarly  practised  by 
witches  in  Norway,  Iceland,  as  I have  proved.  They  can  make  friends 
enemies,  and  enemies  friends  by  philters;  ^ Turpes  amores  conciliare,  enforce 
love,  tell  any  man  where  his  friends  are,  about  what  employed  though  in  the 
most  remote  places;  and  if  they  will,  +“  bring  their  sweethearts  to  them  by 
night,  upon  a goat’s  back  flying  in  the  air.”  Sigismund  Scheretzius,  part.  1. 
cap.  9.  de  spect.,  reports  confidently,  that  he  conferred  with  sundry  such,  that 
had  been  so  carried  many  miles,  and  that  he  heard  witches  themselves  confess 
as  much;  hurt  and  infect  men  and  beasts,  vines,  corn,  cattle,  plants,  make 
women  abortive,  not  to  conceive,  J barren,  men  and  women  unapt  and  unable^ 
married  and  unmarried,  fifty  several  ways,  saith  Bodine,  lib.  2,  c.  2,  fly  in  the 
air,  meet  when  and  where  they  will,  as  Cicogna  proves,  and  Lavat.  de  spec, 
pa/rt.  2,  c.  17,  “ steal  young  children  out  of  their  cradles,  ministerio  deemonum, 

♦ Et  qnomodo  venefici  fiant  enarrat.  f De  quo  plura  legas  in  Boissardo  lib,  1 . de  prastig.  t Bsk 

Jacobus  Daemonol.  1.  1.  c.  3.  “ An  university  in  Spain  in  old  Castile.  $ The  chief  town  in  Poland. 

» Oxford  and  Paris,  see  finem  P.  Lombardi.  § Praefat.  de  magis  et  venefleis,  ♦ Rotatum  Pileum 

habebat,  quo  ventos  violentos  cieret,  aerem  turbaret,  et  in  quam  partem,  &c.  y Erastus.  f Ministerio  bird 
nocturni.  J Sterilea  auptos  et  inhabiles,  vide  Petrum  de  Palude  lib.  4.  distinct.  34.  Paulum  Guiclaiidam. 


132 


Causes  of  Melancholy, 


[Part.  1,  Sec.  2. 


and  put  deformed  in  their  rooms,  which  we  call  changelings,  saith  § Scheretzius, 
part.  1,  c.  6,  make  men  victorious,  fortunate,  eloquent;  and  therefore  in  those 
ancient  monomachies  and  combats  they  were  searched  of  old,  “^they  had  no 
magical  charms;  they  can  make  “stick  frees,  such  as  shall  endure  a rapier’s 
point,  musket  shot,  and  never  be  wounded : of  which  read  more  in  Boissardus, 
cap.  6,  de  Magid,  the  manner  of  the  adjuration,  and  by  whom  ’tis  made,  where 
and  how  to  be  used  in  expeditionibus  bellicis,  proeliis,  duellis,  <f^c.,  with  many 
peculiar  instances  and  examples;  they  can  walk  in  fiery  furnaces,  make  men 
feel  no  pain  on  the  wrack,  aut  alias  torturas  sentire;  they  can  stanch  blood, 
represent  dead  men’s  shapes,  alter  and  turn  themselves  and  others  into  several 
forms,  at  their  pleasures.  * Agaberta,  a famous  witch  in  Lapland,  would  do  as 
much  publicly  to  all  spectators,  Modd  Pusilla,  modb  anus,  modb  procera  ut 
quercus,  modb  vaccafavis,  coluber,  due.  Now  young,  now  old,  high,  low,  like  a 
cow,  like  a bird,  a snake,  and  what  not?  she  could  represent  to  others  what 
forms  they  most  desired  to  see,  show  them  friends  absent,  reveal  secrets, 
maxima  omnium  admiratione,  d:c.  And  yet  for  all  this  subtility  of  theirs,  as 
Lypsius  well  observes,  Physiolog.  Stoicor.  lib.  1,  cap.  17,  neither  these  magi- 
cians nor  devils  themselves  can  take  away  gold  or  letters  out  of  mine  or 
Crassus'  chest,  et  Clientelis  suis  largiri,  for  they  are  base,  poor,  contemptible 
fellows  most  part;  as  tBodine  notes,  tliey  can  do  nothing  in  Judicum  deer  eta 
aut  poenas,  in  regum  concilia  vel  arcana,  nihil  in  rem  nummariam  aut  ihesau- 
ros,  they  cannot  give  money  to  their  clients,  alter  judges’  decrees,  or  councils 
of  kings,  these  minuti  Genii  cannot  do  it,  altiores  Genii  hoc  sibi  adservdrunt, 
the  higher  powers  reserve  these  things  to  themselves.  Now  and  then  perad- 
venture  there  may  be  some  more  famous  magicians  like  Simon  Magus,  J Apol- 
lonius Tyaneus,  Pasetes,  Jamblicus,  §Odo  de  Stellis,  that  for  a time  can  build 
castles  in  the  air,  represent  armies,  &c.,  as  they  are  ®said  to  have  done, 
command  wealth  and  treasure,  feed  thousands  with  all  variety  of  meats  upon  a 
sudden,  protect  themselves  and  their  followers  from  all  princes’  persecutions, 
by  removing  from  place  to  place  in  an  instant,  reveal  secrets,  future  events,  tell  j 
what  is  done  in  far  countries,  make  them  appear  that  died  long  since,  and  do  I 
many  such  miracles,  to  the  world’s  terror,  admiration  and  opinion  of  deity  to 
themselves,  yet  the  devil  forsakes  them  at  last,  they  come  to  wicked  ends,  and 
rarb  aut  nunquam  such  imposters  are  to  be  found.  The  vulgar  sort  of  them 
can  work  no  such  feats.  But  to  my  purpose,  they  can,  last  of  all,  cure  and 
cause  most  diseases  to  such  as  they  love  or  hate,  and  this  of ‘^melancholy 
amongst  the  rest.  Paracelsus,  Tom.  4,  de  morbis  amentium.  Tract.  1,  in 
express  words  affirms ; Multi  fascinantur  in  rnelancholiam,  many  are  bewitched 
into  melancholy,  out  of  his  experience.  The  same  saith  Danseus  lib.  3,  de 
sorticbriis.  Vidi,  inquit,  qui  Melancholicos  morbos  gravissimos  induxerunt : I i 
have  seen  those  that  have  caused  melancholy  in  the  most  grievous  manner,  ' 
“dried  up  women’s  paps,  cured  gout,  palsy;  this  and  apoplexy,  falling  sickness, 
wdiich  no  physic  could  help,  solo  tactu,  by  touch  alone.  Buland  in  his  3 Cent. 
Cura  91,  gives  an  instance  of  one  David  Helde,  a young  man,  who  by  eating 
cakes  which  a witch  gave  him,  mox  delirare  coepit,  began  to  dote  on  a sudden, 
and  was  instantly  mad:  F.  H.  D.  in  ^Hildesheim,  consulted  about  a melan- 
choly man,  thought  his  disease  was  partly  magical,  and  partly  natural,  because 
he  vomited  pieces  of  iron  and  lead,  and  spake  such  languages  as  he  had  never 
been  taught;  but  such  examples  are  common  in  Scribanius,  Hercules  de 

§ Infantes  matribus  suffurantur,  aliis  suppositivis  in  locum  verorum  conjectis.  * MiUes.  *■  D.  Luther, 
in  primum  praeceptum,  et  Leon.  Varius  lib.  1,  de  Fascino.  ^ Lavat.  Oicog.  * Boissardus  de  Magis. 

•{•Daemon,  lib,  3.  cap.  3.  Vide  Philostratum  vita  ejus,  Boissardura  de  Magis.  § Nubrigenses  lege 

lib.  1.  c.  19.  Vide  Suidam  de  Paset.  De  Cruent.  Cadaver.  <=  Erastus.  Adolphus  Scribanius.  ‘^Virg. 
Alneid.  4.  Incantatricem  describens:  Hasc  se  carminibus  promittit  solvere  mentes.  Quas  velit,  ast  aliis 
duras  immittere  curas.  « Godelmannus  cap.  7.  lib.  1,  nutricum  mammas  praesiccant,  solo  tactu  podagram,  ' ' * 
apoplexiam,  paralysin,  et  alios  morbos,  quos  medicina  curare  non  poterat.  ^Factus  inde  Maniacus,  spec,  2.  f 
Col.  117.  Ji 


Mem.  1.  Sul)s.  4.] 


Caitses  of  Melancholy. 


133 


Saxonia,  and  others.  The  means  by  which  they  work  are  nsimlly  charms, 
images,  as  that  in  Hector  Boethius  of  King  Duffe ; characters  stamped  of 
sundry  metals,  and  at  such  and  such  C(mstellations,  knots,  amulets,  words, 
philters,  &c.,  which  generally  make  tlie  parties  affected,  melancholy;  as 
^ Monavius  discourseth  at  large  in  an  epistle  of  his  to  Acolsius,  giying  instance 
in  a Bohemian  baron  that  was  so  troubled  by  a philter  taken.  Not  that  tliere 
is  any  power  at  all  in  those  spells,  charms,  characters,  and  barbarous  words; 
but  that  the  devil  doth  use  such  means  to  delude  them.  Ut  fideles  indemagos 
(saith  * Libanius)  in  officio  retineat,  turn  in  consortium  malefactorum  vocet. 

Subsect.  IV. — Stars  a cause.  Signs  from  Physiognomy,  Metoyoscopj, 

Chiromancy. 

Natural  causes  are  either  primary  and  universal,  or  secondary  and  more 
particular.  Primary  causes  are  the  heavens,  planets,  stars,  &c.,  by  their  influ- 
ence (as  our  astrologers  hold)  producing  this  and  such  like  effects.  I will  not 
here  stand  to  discuss  obiter,  whether  stars  be  causes,  or  signs;  or  to  apologise 
for  judicial  astrology.  If  either  Sextus  Empiricus,  Picus  Mirandula,  Sextua 
ab  Heminga,  Pererius,  Erastus,  Chamb(;rs,  &c.,  have  so  far  prevailed  with  any 
man,  that  he  will  attribute  no  virtue  at  all  to  the  heavens,  or  to  sun,  or  moon, 
more  than  he  doth  to  their  signs  at  an  innkeeper’s  post,  or  tradesman’s  shop, 
or  generally  condemn  all  such  astrologi<‘.al  aphorisms  approved  by  experience : 
I refer  him  to  Bellantius,  Pirovanus,  Marascallerus,  Goclenius,  Sir  Christopher 
Heidon,  &c.  If  thou  shalt  ask  me  what  I think,  I must  answer,  nam  et  doctis 
hisce  errorihus  versatus  sum  (for  I am  conversant  with  these  learned  errors), 
they  do  incline,  but  not  compel;  no  necessity  at  all:  ^ agunt  non  cogunt:  and 
so  gently  incline,  that  a wise  man  may  resist  them ; sapiens  dominahitur  astris : 
they  rule  us,  but  God  rules  them.  All  this  (methinks)  * Joh.  de  Indaginehath 
comprised  in  brief,  Queeris  a me  quantum  in  nobis  operantur  astrad  dec. 
“ Wilt  thou  know  how  far  the  stars  work  upon  us  h I say  they  do  but  incline, 
and  that  so  gently,  that  if  we  will  be  ruled  by  reason,  they  have  no  power  over 
us;  but  if  we  follow  our  own  nature,  and  be  led  by  sense,  they  do  as  much  in 
us  as  in  brute  beasts,  and  we  are  no  better.”  So  that,  I hope,  I may  justly 
conclude  with  ^ Cajetan,  Coelum  est  mhiculum  divince  virtutis,  dec.,  that  the 
heaven  is  God’s  instrument,  by  mediation  of  which  he  governs  and  disposeth 
these  elementary  bodies;  or  a great  book,  whose  letters  are  the  stars  (as  one 
calls  it),  wherein  are  written  many  sti  ange  things  for  such  as  can  read,  “ * or 
an  excellent  harp,  made  by  an  eminen  t workman,  on  which,  he  that  can  but 
play,  will  make  most  admirable  music.”  But  to  the  purpose. 

“ Paracelsus  is  of  opinion,  “ that  a physician  without  the  knowledge  of  stars 
can  neither  understand  the  cause  or  cure  of  any  disease,  either  of  this  or  gout, 
not  so  much  as  toothache ; except  he  see  the  peculiar  geniture  and  scheme  of 
' the  party  affected.”  And  for  this  proper  malady,  he  will  have  the  principal 
and  primary  cause  of  it  proceed  from  the  heaven,  ascribing  more  to  stars  than 
humours,  “ “and  that  the  constellation  alone  many  times  produceth  melancholy, 
all  other  causes  set  apart.”  He  gives  instance  in  lunatic  persons,  that  are 
deprived  of  their  wits  by  the  moon’s  motion;  and  in  another  place  refers  all 
to  the  ascendant,  and  will  have  the  true  and  chief  cause  of  it  to  be  sought  from 
the  stars.  Neither  is  it  his  opinion  only,  but  of  many  Galenists  and  philoso- 

e Omnia  philtra  etsi  inter  se  differant,  hoc  hahent  com  mune,  quod  hominem  effleiant  melancholicum ; episL 
231.  Scholtzii.  * De  Cruent.  Cadaver.  repunt  homines,  et  regit  astra  Ueus.  * Chirom. 

lib,  quseris  a me  quantum  operantur  astra?  dico,  in  nos  nihil  astra  urgere,  sed  animos  proclives  trahere: 
qui  sic  tamen  liberi  sunt,  ut  si  ducem  sequantur  rationem,  nihil  efficiant,  sin  vero  naturam,  id  agere  quod 
in  brutis  fere.  Coelum  vehiculum  divinae  virtutis,  cujus  mediante  motu,  lumine  et  influentia,  Deus 

elementaria  corpora  ordinat  et  disponit.  Th.  de  Vio.  Cajetanus  in  Psa,  104.  • Mundus  iste  quasi  lyra 

ab  excellentissimo  quodam  artifice  concinnata,  quern  qui  norit  mirabiles  eliciet  harmonias.  J.  Dee.  Apho- 
rismo  11.  ">  Medicus  sine  coeli  peritia  nihil  est,  &c.  nisi  genesim  sciverit,  ne  tantillum  poterit,  lib.  de 

podag.  " Constellatio  in  causa  est;  et  infiuentia  coeli  morbum  hunc  movet  inlerdum,  omnibus  aliia 

amotis.  Et  alibi.  Origo  ejus  a Coelo  petenda  est.  Tr.  de  morbis  amentium. 


134 


Cau83s  of  Melanjcholy. 


[Part.  1.  Sec.  2. 


pliers,  thoiigli  they  do  not  so  peremptorily  maintain  as  much.  This  variety 
of  melancholy  symptoms  proceeds  from  the  stars,”  saith  ® Melancthon : the 
most  generous  melancholy,  as  that  of  Augustus,  comes  from  the  conjunction  of 
Saturn  and  Jupiter  in  Libra:  the  bad,  as  that  of  Catiline’s,  from  the  meeting 
of  Saturn  and  the  moon  in  Scorpio.  Jovianus  Pontanus,  in  his  tenth  book, 
and  thirteenth  chapter  de  rebus  ccelestibus,  discourseth  to  this  purpose  at  large, 
J^x  atra  bile  varii  generantur  morbi,  d^c.,  ‘‘  ^ many  diseases  proceed  from 
black  choler,  as  it  shall  be  hot  or  cold;  and  though  it  be  cold  in  its  own 
nature,  yet  it  is  apt  to  be  heated,  as  water  may  be  made  to  boil,  and  burn  as 
bad  as  fire;  or  made  cold  as  ice ; and  thence  proceed  such  variety  of  symptoms, 
some  mad,  some  solitary,  some  laugh,  some  rage,”  (fee.  The  cause  of  all 
which  intemperance  he  will  have  chiefly  and  primarily  proceed  from  the 
heavens,  “ ^ from  the  position  of  Mars,  Saturn,  and  Mercury.”  His  aphorisms 
be  these,  “ ''  Mercury  in  any  geniture,  if  he  shall  be  found  in  Virgo,  or  Pisces 
his  opposite  sign,  and  that  in  the  horoscope,  irradiated  by  those  quartile  aspects 
of  Saturn  or  Mars,  the  child  shall  be  mad  or  melancholy.”  Again,  ® He 
that  shall  have  Saturn  and  Mars,  the  one  culminating,  the  other  in  the  fourth 
house,  when  he  shall  be  born,  shall  be  melancholy,  of  which  he  shall  be  cured 
in  time,  if  Mercury  behold  them.”  “ * If  the  moon  be  in  conjunction  or  oppo- 
sition. at  the  birth  time  with  the  sun,  Saturn  or  Mars,  or  in  a quartile  aspect 
with  them  (e  malo  coeli  loco,  Leovitius  adds),  many  diseases  are  signified, 
especially  the  head  and  brain  is  like  to  be  misafiected  with  pernicious 
humours,  to  be  melancholy,  lunatic,  or  mad,”  Cardan  adds,  quartd  lund  natos, 
eclipses,  earthquakes.  Garcaeus  and  Leovitius  will  have  the  chief  judgment 
to  be  taken  from  the  lord  of  the  geniture,  or  where  there  is  an  aspect  between 
the  moon  and  Mercury,  and  neither  behold  the  horoscope,  or  Saturn  and  Mars 
shall  be  lord  of  the  present  conjunction  or  opposition  in  Sagittarius  or  Pisces, 
of  the  sun  or  moon,  such  persons  are  commonly  epileptic,  dote,  daemoniacal, 
melancholy:  but  see  more  of  these  aphorisms  in  the  above-named  Pontanus. 
Garcaeus,  cap,  23.  de  Jud.  genitur.  Schoner.  lib.  1.  cap.  8.  which  he  hath 
gathered  out  of  “ Ptolemy,  Albubater,  and  some  other  Arabians,  J unctine, 
Kanzovius,  Lindhout,  Origen,(fec.  But  these  men  you  will  reject  perad venture, 
as  astrologers,  and  therefore  partial  judges;  then  hear  the  testimony  of  phy- 
sicians, Galenists  themselves.  * Carto  confesseth  the  influence  of  stars  to  have 
a great  hand  to  this  peculiar  disease,  so  doth  Jason  Pratensis,  Lonicerius 
preefat.  de  Apoplexid,  Picinus,  Fernelius,  (fee.  ^ P.  Cnemander  acknowledgetli 
the  stars  an  universal  cause,  the  particular  from  parents,  and  the  use  of  the 
six  non-natural  things.  Baptista  Port.  mag.  1.  1,  c.  10, 12,  15,  will  have  them 
causes  to  every  particular  individium.  Instances  and  examples,  to  evince  the 
truth  of  these  aphorisms,  are  common  amongst  those  astrologian  treatises. 
Cardan,  in  his  thirty- seventh  geniture,  gives  instance  in  Math.  Bolognius. 
Camerar.  hor.  natalit.  centur.  7.  genit.  6.  et  7.  of  Daniel  Gare,  and  others; 
but  see  Garcaeus,  cap.  33.  Luc.  Gauricus.  Tract.  6.  d^  Azemenis,  Jrc.  Th^ 
time  of  this  melancholy  is,  when  the  significators  of  any  geniture  are  directed 
according  to  art,  as  the  hor;  moon,  hylech,  (fee.  to  the  hostile  beams  or  terms 

o Lib.  de  anima,  cap.  de  humorib.  Ea  varietas  in  Melancholia,  liabet  csslestes  causas  6 b et  6 

^ et  (X  in  Tn,-  p Ex  atra  bile  varii  generantur  morbi,  perinde  ut  ipse  multum  calidi  aut  frigidi  in  se 

habuerit,  quum  utrique  suscipiendo  quam  aptissima  sit,  taraetsi  suapte  naturd  frigida  sit.  Annon  aqua 
sic  affleitur  a calore  ut  ardeat;  et  a frigore,  ut  in  glaciera  concrescat?  et  hiec  varietas  distinctionum,  alii 
flent,  rident,  &c.  «!  Hanc  ad  intemperantiam  gignendam  plurimum  confert  et  b positus,  &c. 

*■  $ Quoties  aliciijusgenitura  in  TTt  et  H adverso  signo  positus,  horoscopum  partiliter  tenr.erit  atque  etiam 
a ^ vel  b CH  radio  percussos  fuerit,  natus  ab  insania  vexabitur.  • Qui  b et  habet,  alterum  in  culmine, 
alte'um  imo  ccelo,  cum  in  lucem  venerit,  melancholicus  crit,  a qua  ranabitur,  si  $ illos  irradiarit. 

» Hac  configuratione  natus,  aut  lunaticus,  aut  mente  captus.  “ Ttolomasus  centiloquio,  et  quadripartite 
tribuit  omnium  melancholicorum  symptomata  siderum  influentlis.  * Arte  Medica.  Accedunt  ad  has 

causas  aflfectiones  siderum.  Plurimum  incitant  et  provocaut  mfluentiae  caelestcs.  Velcurio  lib.  4.  cap.  15. 
jr  Hildeslieim,  spicel.  2.  de  mel. 


Mem.  1.  Subs.  4.] 


Causes  of  Melancholy. 


135 


of  Tj  and  ^ especially,  or  any  fixed  star  of  their  nature,  or  if  b by  his  revolution 
or  tra.nsitus,  shall  offend  any  of  those  radical  promissors  in  the  geniture. 

Other  signs  there  are  taken  from  physiognomy,  metoposcopy,  chiromancy, 
which  because  Joh.  de  Indagine,  and  Rotman,  the  landgrave  of  Hesse  his 
mathematician,  not  long  since  in  his  Chiromancy;  Baptista  Porta,  in.  his 
celestial  Physiognomy,  have  proved  to  hold  great  affinity  with  astrology,  to 
satisfy  the  curious,  I am  the  more  willing  to  insert. 

The  general  notions  * physiognomers  give,  be  these;  “black  colour  argues 
natural  melancholy;  so  doth  leanness,  hirsuteness,  broad  veins,  much  hair  on 
the  brows,”  saith  Gratanarolus,  cap.  7,  and  a little  head,  out  of  Aristotle, 
high  sanguine,  red  colour,  shows  head  melancholy;  they  that  stutter  and  are 
bald,  will  be  soonest  melancholy  (as  Avicenna  supposeth),  by  reason  of  the 
dryness  of  their  brains;  but  he  that  will  know  more  of  the  several  signs  of 
humour  and  wits  out  of  physiognomy,  let  him  consult  with  old  Adamant  us  and 
Polemus,  that  comment,  or  rather  paraphrase  upon  Aristotle’s  Physiognomy, 
Baptista  Porta’s  four  pleasant  book.s,  Michael  Scot  de  secretis  naturce,  John  de 
Indagine,  Montaltus,  Antony  Zara.  anat.  ingeniorum,  sect.  1,  oneinb.  13,  et 
lib.  4. 

Chiromancy  hath  these  aphorisms  to  foretel  melancholy.  Tasneir.  lib.  5, 
cap.  2,  who  hath  comprehended  the  sum  of  J ohn  de  Indagine ; Tricassus, 
Corvinus,  and  others  in  his  book,  thus  hath  it;  “‘"The  Saturnine  line  going 
from  the  rascetta  through  the  hand,  to  Saturn’s  mount,  and  there  intersected 
by  certain  little  lines,  argues  melancholy ; so  if  the  vital  and  natural  make  an 
acute  angle.  Aphorism  100.  The  saturnine,  epatic,  and  natural  lines,  making 
a gross  triangle  in  the  hand,  argue  as  much;”  which  Goclenius,  cap.  5.  Chiros. 
repeats  verbatim  out  of  him.  In  general  they  conclude  all,  that  if  Saturn’s 
mount  be  full  of  many  small  lines  and  intersections,  such  men  are  most  part 
melancholy,  miserable,  and  full  of  disquietness,  care  and  trouble,  continually 
vexed  with  anxious  and  bitter  thoughts,  always  sorrowful,  fearful,  suspicious ; 
they  delight  in  husbandry,  buildings,  pools,  marshes,  springs,  woods,  walks,  &c.” 
Thaddaeusiraggesius,  in  his  Metoposcopia,  hath  certain  aphorisms  derived  fronL 
Saturn’s  lines  in  the  forehead,  by  which  he  collects  a melancholy  disposition ; 
and  ® Baptista  Porta  makes  observations  from  those  other  parts  of  the  body, 
as  if  a spot  be  over  the  spleen;  or  in  the  nails;  if  it  appear  black,  it  signi- 
fieth  much  care,  grief,  contention,  and  melancholy;”  the  reason  he  refers  to 
the  humours,  and  gives  instance  in  himself,  that  for  seven  years’  s[)ace  he  had 
such  black  spots  in  his  nails,  and  all  that  while  was  in  perpetual  law-suits, 
controversies  for  his  inheritance,  fear,  loss  of  honour,  banishment,  grief,  care, 
(fee.,  and  when  his  miseries  ended,  the  black  spots  vanished.  Cardan,  in  his 
book  de  libris  propriis,  tells  such  a story  of  his  own  person,  that  a little  before 
his  son’s  death,  he  had  a black  spot,  which  appeared  in  one  of  his  nails;  and 
dilated  itself  as  he  came  nearer  to  his  end.  But  I am  over  tedious  in  these 
toys,  which  howsoever,  in  some  men’s  too  severe  censures,  they  may  be  held 
absurd  and  ridiculous,  I am  the  bolder  to  insert,  as  not  borrowed  from  circum- 
foranean  rogues  and  gipsies,  but  out  of  the  writings  of  worthy  philosophers 
and  physicians,  yet  living  some  of  them,  and  religious  professors  in  famous 
universities,  who  are  able  to  patronize  that  which  they  have  said,  and  vindicate 
themselves  from  all  cavillers  and  ignorant  persons. 


* Joh.  de  Tndag.  cap.  9.  Montaltus  cap.  22.  * Caput  parvum  qui  habent  cerebi-um  et  spiritus  plcrumqno 
augustos,  facile  incident  in  Melanclioliain  rubicundi.  Jitius  idem  Montaltus  c.  21.  e Galeno.  »Saturnina 
a Rascetta  per  mediam  manum  decurrens,  usque  ad  radicem  raontis  Saturn i,  a parvis  lineis  intersecta,  ar- 
guit  melancholicos.  Aphorism.  78.  Agitantur  miseriis,  continuis  inquietudinibus,  neque  unquara  h 

solicitudine  liberi  sunt,  anxie  affliguntur  amarissimis  intra  cogitationibus,  semper  tristes,  suspitiosi,  meticu- 
losi : cogitationes  sunt,  velle  agrum  colere,  stagna  amant  et  paludes,  &c.  Jo.  de  Indagine  lib.  1,  'Cae- 
lestis  Physiognom.  lib.  10.  Cap.  14.  lib.  5.  Idem  ; maculae  in  ungulis  nigrae,  lites,  rixas,  raelancholiam 
significant,  ab  humore  in  corde  tali. 


13G 


Causes  of  Melancholy.  [Part.  1.  Sec.  2, 


Subsect.  Y. — Old  age  a cause. 

Secondary  peculiar  causes  efficient,  so  called  in  respect  of  the  other  prece- 
dent, are  either  congenitce,  internee,  innatce,  as  they  term  them,  inward,  innate, 
inbred;  or  else  outward  and  adventitious,  which  happen  to  us  after  we  are 
born:  congenite  or  born  with  us,  are  either  natural,  as  old  age,  or  'preeter 
naturam  (as  ®Fernelius  calls  it)  that  distemperature,  which  we  have  from  our 
parents’  seed,  it  being  an  hereditary  disease.  The  first  of  these,  which  is 
natural  to  all,  and  which  no  man  living  can  avoid,  is  ^old  age,  which  being 
cold  and  dry,  and  of  the  same  quality  as  melancholy  is,  must  needs  cause  it, 
by  diminution  of  spirits  and  substance,  and  increasing  of  adust  humours; 
•therefore  ® Melancthon  avers  out  of  Aristotle,  as  an  undoubted  truth.  Senes 
plerunque  delirdsse  in  senecld,  that  old  men  familiarly  dote,  ob  atram  hilem,  for 
black  choler,  which  is  then  superabundant  in  them  : and  Rhasis,  that  Arabian 
physician,  in  his  Cont.  lib.  1,  cap.  9,  calls  it  “ a necessary  and  inseparable 
accident,”  to  all  old  and  decrepit  persons.  After  seventy  years  (as  the  Psalmist 
saith)  all  is  trouble  and  sorrow;”  and  common  experience  confirms  the 
truth  of  it  in  weak  and  old  persons,  especially  such  as  have  lived  in  action  all 
their  lives,  had  gi‘eat  employment,  much  business,  much  command,  and  many 
servants  to  oversee,  and  leave  off  ex  abrupto;  as  ’Charles  the  Fifth  did  to  King 
Philip,  resign  up  all  on  a sudden ; they  are  overcome  with  melancholy  in  an 
instant : or  if  they  do  continue  in  such  courses,  they  dote  at  last  {senex  bis 
puef,  and  are  not  able  to  manage  their  estates  through  common  infirmities 
incident  in  their  age;  full  of  ache,  sorrow  and  grief,  children  again,  dizzards, 
they  carle  many  times  as  they  sit,  and  talk  to  themselves,  they  are  angry, 
waspish,  displeased  with  every  thing,  suspicious  of  all,  wayward,  covetous, 
hard  (saith  Tully),  self-willed,  superstitious,  self- conceited,  braggers  and 
admirers  of  themselves,”  as  ^ Balthasar  Castalio  hath  truly  noted  of  them.  ’ 
This  natural  infirmity  is  most  eminent  in  old  women,  and  such  as  are  poor, 
solitary,  live  in  most  base  esteem  and  beggary,  or  such  as  are  witches;  inso- 
much that  VYierus,  Baptista  Porta,  Ulricus  Molitor,  Edwicus,  do  refer  all  that 
witches  are  said  to  do,  to  imagination  alone,  and  this  humour  of  melancholy. 
And  whereas  it  is  controverted,  whether  they  can  bewitcli  cattle  to  death,  ride 
in  the  air  upon  a coulstaff  out  of  a chimney- top,  transform  themselves  into 
cats,  dogs,  (fee.,  translate  bodies  from  place  to  place,  meet  in  companies,  and 
dance,  as  they  do,  or  have  carnal  copulation  with  the  devil,  they  ascribe  all  to 
this  redundant  melancholy,  which  domineers  in  them,  to  '"somniferous  potions, 
and  natural  causes,  the  devil’s  policy.  Non  Icedunt  omnino  (saith  Wierus)  aut 
quid  mirum  faciunt  {de  Lamiis,  lib.  3,  cap.  36),  ut  putaiur,  solam  vitiatarn 
habent  pihantasiam;  they  do  no  such  wonders  at  all,  only  their  " brains  are 
crazed.  “"They  think  they  are  witches,  and  can  do  hurt,  but  do  not.”  But 
this  opinion  Bodine,  Erastus,  Danseus,  Scribanius,  Sebastian  Michaelis,  Cam- 
panella  de  sensu  rerum,  lib.  4,  cap.  9,  * Dandinus  the  Jesuit,  lib.  2,  de 
Animd,  explode ; ^ Cicogna  confutes  at  large.  That  witches  are  melancholy, 
they  deny  not,  but  not  out  of  corrupt  phantasy  alone,  so  to  delude  themselves 
and  others,  or  to  produce  such  efiects. 

Subsect.  YI. — Parents  a cause  by  Propagation. 

That  other  inward  inbred  cause  of  Melancholy  is  our  temperature,  in  whole  or 
part,  which  we  receive  from  our  parents,  which  tFernelius  calls  Preeter  naturam, 

« Lib.  1 . Path.  cap.  11.  '’Venit  enim  properata  malis  inopina  senectus : et  dolor  tetatem  jussit  inesse 
meam.  Boethius  met.  1.  de  consol.  Philos.  s Cap.  de  humoribus,  lib.  de  Anima.  •>  Necessurium 

accidens  decrepitis,  et  inseparabile.  *Psa.  xc.  10.  * Meteran.  Belg.  hist.  lib.  1.  •'Sunt  morose 

anxii,  et  iracuiidi  et  difficiles  senes,  si  quaerimus,  etiam  avari,  Tull,  de  senectute.  'Lib.  2.  de  Aulico. 

Senes  avari,  morosi,  jactabundi,  philauti,  deliri,  superstitiosi,  suspiciosi,  &c.  Lib.  3.  de  Lamiis,  cap.  11. 
et  18.  “ Solanum,  opium,  lupi  adeps,  lacr.  asini,  &c.,  sanguis  infantum,  &c.  "Corrupta  est  iis  ab 

humore  Melancholico  phantasia.  Nymanus.  “Putant  se  l»dere  quando  non  laedunt.  *Qui  ha  c in 

imaginationis  vim  referre  conati  suiit,  atrae  bills,  inanem  prorsus  laborem  susceperunt*  PLib.  3.  cap.  ^ 
omaif.  mag.  f Lib.  1.  cap.  11.  path. 


Mem.  1.  Subs.  G.] 


Causes  of  Melancholy. 


137 


or  unnatural,  it  being  an  hereditary  disease ; for  as  he  justifies  ^ Quale  parentwm 
maxime  patris  semen  ohtigerit,  tales  evadunt  siniilares  spermaticeeque  partes, 
quocunque  etiam  morho  Pater  quum  general  tenetur,  cum  sernine  transfert  in 
Frolem;  such  as  the  temperature  of  the  father  is,  such  is  the  son’s,  and  look 
what  disease  the  father  had  when  he  begot  him,  his  son  will  have  after  him ; 
“*'and  is  as  well  inheritor  of  his  infirmities,  as  of  his  lands.”  And  where  the 
complexion  and  constitution  of  the  father  is  corrupt,  there  (*saith  Eoger  Bacon) 
the  complexion  and  constitution  of  the  son  must  needs  be  corrupt,  and  so  the 
corruption  is  derived  from  the  father  to  the  son.”  Now  this  doth  not  so  much 
appear  in  the  composition  of  the  body,  according  to  that  of  Hippocrates,  “ *iii 
habit,  proportion,  scars,  and  other  lineaments;  but  in  manners  and  conditions 
of  the  mind,  Et  patrum  in  7iatos  aheunt  cunn  sernine  mores. 

Seleucus  had  an  anchor  on  his  thigh,  so  had  his  posterity,  as  Trogus  records, 
1.  15.  Lepidiis  in  Pliny  1.  7,  c.  17,  was  purblind,  so  was  his  son.  That  famous 
family  of  Hlnobarbi  were  known  of  old,  and  so  surnamed  from  their  red  beards ; 
the  Austrian  lip,  and  those  Indian  flat  noses  are  propagated,  the  Bavarian 
chin,  and  goggle  eyes  amongst  the  Jews,  as  " Buxtorfius  observes;  their  voice, 
pace,  gesture,  looks,  are  likewise  derived  with  all  the  rest  of  their  conditions 
and  infirmities;  such  a mother,  such  a daughter;  the  very  * affections  Lem- 
nius  contends  “to  follow  their  seed,  and  the  malice  and  bad  conditions  of 
children  are  many  times  wholly  to  be  imputed  to  their  parents;”  I need  not 
therefore  make  any  doubt  of  Melancholy,  but  that  it  is  an  hereditary  disease, 
y Paracelsus  in  express  words  affirms  it,  lib.  de  morh.  amentium,  to.  4,  tr.  1 ; 
so  doth  Crato  in  an  Epistle  of  his  to  Monavius.  So  doth  Bruno  Seidel i us  in 
his  book  de  morho  encurah.  Montaltus  proves,  cap.  11,  out  of  Hippocrates  and 
Plutarch,  that  such  hereditary  dispositions  are  frequent,  et  hanc  (inquit)  fieri 
reor  oh  participatam  melanchdicam  intemqoerantiam  (speaking  of  a patient)  I 
think  he  became  so  by  participation  of  Melancholy.  Daniel  Sennertus,  lib.  1, 
part  2,  cap.  9,  will  have  his  melancholy  con.stitution  derived  not  only  from  the 
father  to  the  son,  but  to  the  whole  family  sometimes ; Quandoque  totis  familiis 
hereditativam,  ® Forestus,  in  his  medicinal  observations,  illustrates  this  point, 
with  an  example  of  a merchant,  his  patient,  that  had  this  infirmity  by  inherit- 
ance; so  doth  Bodericus  a Fonseca,  tom.  1,  consul.  69,  by  an  instance  of  a 
young  man  that  was  so  affected  ex  matre  melancholica,  had  a melancholy  mother, 
et  victu  melancholico,  and  bad  diet  together.  Lodovicus  Mercatus,  a Spanish 
physician,  in  that  excellent  Tract  which  he  hath  lately  written  of  hereditary 
diseases,  tom.  2,  oper.  lib.  5,  reckons  up  leprosy,  as  those  ‘’Galbots  in  Gascony, 
hereditary  lepers,  pox,  stone,  gout,  epilepsy,  &c.  Amongst  the  rest,  this  and 
madness  after  a set  time  comes  to  many,  which  ho  calls  a miraculous  thing  in 
nature,  and  sticks  for  ever  to  them  as  an  incurable  habit.  And  that  which  is- 
more  to  be  wondered  at,  it  skips  in  some  families  the  father,  and  goes  to  the  son, 
“ ®or  takes  every  other,  and  sometimes  every  third  in  a lineal  descent,  and  doth 
not  always  produce  the  same,  but  some  like,  and  a symbolizing  disease.”  These 
secondary  causes  hence  derived,  are  commonly  so  powerful,  that  (as  Wolphius 
holds)  scepe  mutant  decreta  siderum,  they  do  often  alter  the  primary  causes, 
and  decrees  of  the  heavens.  For  these  reasons,  belike,  the  Church  and  com- 
monwealth, human  and  Divine  laws,  have  conspired  to  avoid  hereditary  diseases, 


1 Ut  arthritici,  epilep.  &c.  ' Ut  filij  non  tarn  possessionum  quam  morborum  hseredes  sint.  * Epist. 

de  secretis  anis  et  naturaj  c.  7.  nam  in  hoc  quod  patres  corrupti  sunt,  generant  filios  corruptiB  complexionis, 
et  compositionis,  et  filii  eorum  eadeni  de  causa  secorrumpunt,  etsic  derivatur  corruptio  iipatribus  ad  rilios. 
'■  Non  tarn  (inquit  Hippocrates)  gibbos  et  cicatrices  oris  et  corporis  habitum  agnoscis  ex  iis,  sed  verum 
inccssuin,  gestus,  mores,  morbos,  &c.  “ Synagog.  Jud.  ■»  Affectus  parentum  in  foetus  transeuiit,  ec 

pir  rorum  inalicia  parenti'ous  iinputanda,  lib.  4.  cup.  3.  de  occult,  nat.  mirac.  y Expituitosis  pituitusi,  ex 
biliosis  biliosi,  ex  lienosis  ei  melancholicis  inelancholici.  * Epist.  174.  in  Scoltz.  nascitur  nobiscuin  ilia 
aliturque  et  mi'a  cum  parentibus  habemus  malum  liunc  assem.  Jo.  Pelesius  lib.  2.  de  cura  humaiioi'um 
aftectuum.  * Lib.  10.  observat.  15.  ^ Maginus  Cieog.  « Soepe  iioneundem,  sed  simiLeui  producii 

effectum,  et  illaeso  parente  transit  in  nepotem.  Dial,  prajfix.  genituris  Leovitii. 


138 


Causes  of  Melancholy. 


[Part.  1.  Sec.  2. 


\ 


forbidiling  such  marriages  as  are  any  whit  allied ; and  as  Mercatus  adviseth 
all  families  to  take  such;  si  fieri  possit  quce  maxlme  distant  natura,  and  to 
make  choice  of  those  that  are  most  differing  in  complexion  from  them ; if  they 
love  their  own,  and  respect  the  common  good.  And  sure,  I think,  it  hath  been 
ordered  by  God’s  especial  providence,  that  in  all  ages  there  should  be  (as 
usually  there  is)  once  in  * 600  years,  a transmigration  of  nations,  to  amend  and 
purify  their  blood,  as  we  alter  seed  upon  our  land,  and  that  there  should  be  as 
it  were  an  inundation  of  those  northern  Goths  and  Vandals,  and  many  such 
like  people  which  came  out  of  that  continent  of  Scandia  and  Sarmatia)  as  some 
suppose)  and  over-ran,  as  a deluge,  most  part  of  Europe  and  Afric,  to  alter  for 
our  good,  our  complexions,  which  were  much  defaced  with  hereditary  infirmi- 
ties, which  by  our  lust  and  intemperance  we  had  contracted.  A sound 
generation  of  strong  and  able  men  were  sent  amongst  us,  as  those  northern  meil 
usually  are,  innocuous,  free  from  riot,  and  free  from  diseases;  to  qualify  and 
make  us  as  those  poor  naked  Indians  are  generally  at  this  day;  and  those 
about  Brazil  (as  a late  ^writer  observes),  in  the  Isle  of  Maragnan,  free  from 
all  hereditary  diseases,  or  other  contagion,  whereas  without  help  of  physic 
they  live  commonly  120  years  or  more,  as  in  the  Orcades  and  many  other 
places.  Such  are  the  common  effects  of  temperance  and  intemperance,  but  I 
will  descend  to  particular,  and  show  by  what  means,  and  by  whom  especially, 
this  infirmity  is  derived  unto  us. 

Filii  ex  senibus  nat%  raro  sunt  firmi  temperamenti,  old  men  s children  are 
seldom  of  a good  temperament,  as  Scoltzius  supposeth,  consult.  177,  and 
therefore  most  apt  to  this  disease ; and  as  ^ Levinus  Lemnius  farther  adds,  old 
men  beget  most  part  wayward,  peevish,  sad,  melancholy  sons,  and  seldom 
merry.  He  that  begets  a child  on  a full  stomach,  will  either  have  a sick  child, 
or  a crazed  son  (as  **  Cardan  thinks),  contradict,  med.  lib.  1,  contradict.  18,  or 
if  the  parents  be  sick,  or  have  any  great  pain  of  the  head,  or  megrim,  headach, 
(Hieronimus  Wolfius  ‘doth  instance  in  a child  of  Sebastian  Castalio’s);  if  a 
drunken  man  get  a child,  it  will  never  likely  have  a good  brain,  as  Gellius 
argues,  lib.  12,  cap.  1.  Ebrii  gignunt  Ebrios,  one  drunkard  begets  another, 
saith  ^ Plutarch,  symp.  lib.  1,  quest.  5,  whose  sentence  ^ Lemnius  approves,  1.  1, 
c.  4.  Alsarius  Crutius  Geii.  de  qui  sit  med.  cent.  fol.  182.  Macrobius, 
lib.  1.  Avicenna,  lib.  3.  Fen.  21.  Tract  1,  cap.  8,  and  Aristotle  himself, 
sect.  2,  prov.  4,  foolish,  drunken,  or  hair-brain  women,  most  part  bring  forth 
children  like  unto  themselves,  morosos  et  languidos,  and  so  likewise  he  that  lies 
with  a menstruous  woman.  Intemperantia  veneris,  quam  hi  nautis  prcesertim 
insectatur  “ Lemnius,  qui  uxores  ineunt,  nulla  menstrui  decursus  ratione  liahitd, 
nec  observato  interlunio,  prcecipua  causa  est,  noxia,  pernitiosa,  concubitum  hunc 
exitialem  ideb,  et  pestiferum  vocat.  * Kodoricus  a Castro  Lusitanus,  detestantur 
ad  unum  oinnes  inedici,  turn  et  quartd  lund  concepti,  infoelices  plerumque  et 
amentes,  deliri,  stolidi,  morbosi,  impuri,  invalidi,  tetra  lue  sordidi,  minime 
vitales,  omnibus  bonis  corporis  atque  animi  destituti:  ad  laborem  nati,si  seniores, 
inquit  Eustathius,  ut  Hercules,  et  alii.  ^ Judoei  maxime  insectantur  foedum 
hunc,  et  immundum  apud  Christianos  Concubitum,  ut  illicitum  abhorrent,  et  apud 
suosprohibent;  et  quod  Christiani  toties  leprosi,  amentes,  tot  morbili,  impetigines, 
alphi,  psorce,  cutis  et  faciei  decolorationes,  tarn  multi  morbi  epidemici,  acerbi, 
et  venenosi  sint,  in  hunc  immundum  concubitum  rejiciunt,  et  crudeles  in  pigno^'a 


« Bodin.  de  rep.  cap.  de  pcriodis  reip.  f Claudius  Abaville  Capucliion  in  his  voyage  to  Maragnan,  1614, 
cap.  45.  Nemo  fere  jegrotus,  sano.omnes  et  robusto  corpore,  vivunt  aunos  120,  140,  sine  medicina.  Idem 
Hector  Boethius  de  insulis  Orchad.  et  Damianus  a Goes  le  Scandia.  e Lib.  4.  c.  3.  de  occult,  nat.  niir. 

Tetricos  plerumque  filios  senes progenerant  et  tristes,  rarius  exhilarates.  ^ Coitus  super  repletionem 

pessimus,  et  filii  qui  turn  gignuntur,  aut  morbosi  sunt,  aut  stolidi.  * Dial,  praefix.  Leovito.  ^ L.  de 

cd.  liberis.  * De  occult,  nat.  rair.  temulentas  et  stolidae  mulieres  liberos  plerumque  producunt  sibi 

similes.  “ Lib.  2.  c.  8.  de  occult,  nat.  mix.  Good  Master  Schoolmaster  do  not  English  this.  ♦ De  nat. 
uiul.  lib.  3.  cap.  4.  “ BuxdorDhius  c.  31.  Synag.  Jud.  Ezek.  18. 


Mem.  1.  Subs,  6.] 


Causes  of  Melancholy. 


139 


vacant,  qui  quartd  lund  projluente  hdc  inensium  illume  concuhitum  liunc  non 
perhorrescunt.  Damnavit  olim  divina  Lex  et  morte  mulctavit  hujusmodi  homines, 
Lev.  18,  20,  et  inde  nati,  siqui  deformes  aut  mutili,  pater  dihqndatus,  quod 
non  contineret  ah  °immundd  muliere.  Gregorius  Magnus,  peienti  Augustino 
nunquid  apud^^vit2Lr\i\os,  hujusmodi  concuhitum  toleraret,  severe  prohihuit  viris 
suis  turn  misceri  foeminas  in  consuetis  suis  menstruis,  dvc.  I spare  to  English 
this  which  I have  said.  Another  cause  some  give,  inordinate  diet,  as  if  a man 
eat  garlic,  onions,  fast  overmuch,  study  too  hard,  be  over-sorrowful,  dull, 
heavy,  dejected  in  mind,  perplexed  in  his  thoughts,  fearful,  &c.,  “ their 
children  (saith  Cardan  suhtil.  lih.  18)  will  be  much  subject  to  madness  and 
melancholy;  for  if  the  spirits  of  the  brain  be  fusled,  or  misaffected  by  such 
means,  at  such  a time,  their  children  will  be  fusled  in  the  brain:  they  will  be 
dull,  heavy,  timorous,  discontented  all  their  lives.”  Some  are  of  opinion,  and 
maintain  that  paradox  or  problem,  that  wise  men  beget  commonly  fools ; Suidas 
gives  instance  in  Aristarchus  the  Grammarian,  duos  reliquit  filios  Aristarchum 
et  Aristachorum,  amhos  stultos;  and  which  *■  Erasmus  urgeth  in  his  Moria, 
faols  beget  wise  men.  Card.  suht.  1.  12,  gives  this  cause,  Quoniam  spiritus 
sapientum  oh  studium  resolvuntur,  et  in  cerebrum  feruntur  d corde : because 
their  natural  spirits  are  resolved  by  study,  and  turned  into  animal;  drawn 
from  the  heart,  and  those  other  parts  to  the  brain.  Lemnius  subscribes  to  that 
of  Cardan,  and  assigns  this  reason.  Quod  persolvant  dehitum  languide,  et  ohscL 
tanter,  unde  foetus  d parentum  generositate  desciscit : they  pay  their  debt  (as 
Paul  calls  it)  to  their  wives  remissly,  by  which  means  their  children  are  weak- 
lings, and  many  times  idiots  and  fools. 

Some  other  causes  are  given,  which  properly  pertain,  and  do  proceed  from 
the  mother:  if  she  be  over-dull,  heavy,  angry,  peevish,  discontented,  and 
melancholy,  not  only  at  the  time  of  conception,  but  even  all  the  while  she 
carries  the  child  in  her  womb  (saith  Fernelius,  path.  1.  1,  1 1)  her  son  will  be  so 
likewise  aftected,  and  worse,  as  ® Lemnius  adds,  1.  4,  c.  7,  if  she  grieve  over 
much,  be  disquieted,  or  by  any  casualty  be  affrighted  and  terrified  by  some 
fearful  object  heard  or  seen,  she  endangers  her  child,  and  spoils  the  temperature 
of  it;  for  the  strange  imagination  of  a woman  works  effectually  upon  her  infant, 
that  as  Baptista  Porta  proves,  Physiog.  coelestis  1.  5,  c.  2,  she  leaves  a mark 
upon  it,  which  is  most  especially  seen  in  such  as  prodigiously  long  for  such  and 
such  meats,  the  child  will  love  those  meats,  saith  Fernelius,  and  be  addicted  to 
like  humours : “ 4f  a great-bellied  woman  see  a hare,  her  child  will  often  have 
a hare-lip,”  as  we  call  it.  Garcceus  de  Judicils  geniturarum,  cap.  33,  hath  a 
memorable  example  of  one  Thomas  Nickell,  born  in  the  city  of  Brandebiirg, 
1551,  ‘^"that  went  reeling  and  staggering  all  the  days  of  his  life,  as  if  he 
would  fall  to  the  ground,  because  his  mother  being  great  with  child  saw  a 
drunken  man  reeling  in  the  street.”  Such  another  I find  in  Martin  Wenrichius 
com.  de  ortu  monstrorum,  c.  17, 1 saw  (saith  he)  at  Wittenberg,  in  Germany, 
a citizen  that  looked  like  a carcass ; I asked  him  the  cause,  he  replied,*  His 
mother,  when  she  bore  him  in  her  womb,  saw  a carcass  by  chance,  and  was  so 
sore  affrighted  with  it,  that  ex  eo  foetus  ei  assimilatus,  from  a ghastly  impres- 
sion the  child  was  like  it.” 

So  many  several  ways  are  we  plagued  and  punished  for  our  father  s defaults ; 
insomuch  that  as  Fernelius  truly  saith,  “ *It  is  the  greatest  part  of  our  felicity 


•Drusius  obs.  lib.  3.  cap.  20.  p Beda.  Eccl.  hist.  lib.  1.  c.  27.  respons.  10.  nNam  spiritus  cerebri 
*i  turn  male  afficiantur,  tales  procreant,  et  quales  fuerint  atfectus,  tales  filiorum : ex  tristibus  tristes,  ex 
jucundis  jucundi  nascuntur,  &c.  ^Fol.  129.  mer.  Socrates’  children  were  fools.  Sabel.  »De  occul. 
nat.  mir.  Pica  morbus  mulierum.  ‘ Baptista  Porta  loco  prasd.  Ex  leporum  intuitu  plerique  infantes 
edimt  bifido  superiore  labello.  “ Quasi  mox  in  terram  collapsurus  per  omnem  vitam  incedebat,  cum  mater 
gravida  ebrium  hominem  sic  incedentem  viderat.  * Civem  facie  cadaverosa^  qui  dixit,  etc.  » Optimum 
bene nasci,  maxima  pars  felicitatis  nostrac  bene  nasci;  quamobrem  praeclaje  liumano  generi  cousultum 
tidcrctur,  si  soli  parente_s  bene  habiti  et  fifcnt,  liberis  operam  darent. 


140 


Causes  of  Melancholy. 


[Part.  1.  Sec.  2. 


to  be  well  born,  and  it  were  happy  for  human  kind,  if  only  such  parents  as  are 
sound  of  body  and  mind  should  be  suffered  to  marry.”  An  husbandman  will 
sow  none  but  the  best  and  choicest  seed  upon  his  land,  he  will  not  rear  a bull 
or  a horse,  except  he  be  right  shapen  in  all  parts,  or  permit  him  to  cover  a 
mare,  except  he  be  well  assured  of  his  breed;  we  make  choice  of  the  best 
rams  for  our  sheep,  rear  the  neatest  kine,  and  keep  the  best  dogs,  Quanto  id 
diligentius  in  procreandis  liberis  ohservandum .?  And  how  careful  then  should 
we  be  in  be^ettinsr  of  our  children?  In  former  times  some  ^countries  have  been 
so  chary  in  this  behalf,  so  stern,  that  if  a child  were  crooked  or  deformed  in 
body  or  mind,  they  made  him  away ; so  did  the  Indians  of  old  by  the  relation 
of  Curtius,  and  many  other  well-governed  commonwealths,  according  to  the 
discipline  of  those  times.  Heretofore  in  Scotland,  saith  ’'Hect.  Boethius,  ‘‘if 
any  were  visited  with  the  falling  sickness,  madness,  gout,  leprosy,  or  any  such 
dangerous  disease,  which  was  likely  to  be  propagated  from  the  father  to  the 
son,  he  was  instantly  gelded;  a woman  kept  from  all  company  of  men;  and  if 
by  chance  having  some  such  disease,  she  were  found  to  be  with  child,  she 
with  her  brood  were  buried  alive:”  and  this  was  done  for  tlie  common  good, 
lest  the  whole  nation  should  be  injured  or  corrupted.  A severe  doom  you  will 
say,  and  not  to  be  used  amongst  Christians,  yet  more  to  be  looked  into  than  it 
is.  For  now  by  our  too  much  facility  in  this  kind,  in  giving  way  for  all  to 
marry  that  will,  too  much  liberty  and  indulgence  in  tolerating  all  sorts,  there 
is  a vast  confusion  of  hereditary  diseases,  no  family  secure,  no  man  almost  free 
from  some  grievous  infirmity  or  other,  when  no  choice  is  had,  but  still  the 
eldest  must  marry,  as  so  many  stallions  of  the  race;  or  if  rich,  be  they  fools  or 
dizzards,  lame  or  maimed,  unable,  intemperate,  dissolute,  exhaust  through  riot, 
as  he  said,  ^jure  hcereditario  sapere  juhentur ; they  must  be  wise  and  able  by 
inheritance:  it  comes  to  pass  that  our  generation  is  corrupt,  we  have  many 
weak  persons,  both  in  body  and  mind,  many  feral  diseases  raging  amongst  us, 
crazed  families,  parenles  peremptores;  our  fathers  bad,  and  we  are  like  to  be 
worse. 


MEMB.  II. 

Subsect.  I. — Bad  Diet  a cause.  Substance.  Quality  of  Meats, 

According  to  my  proposed  method,  having  opened  hitherto  these  secondary 
causes,  which  are  inbred  with  us,  I must  now  proceed  to  the  outward  and 
adventitious,  which  happen  unto  us  after  we  are  born.  And  those  are  either 
evident,  remote,  or  inward,  antecedent,  and  the  nearest : continent  causes  some 
call  them.  These  outward,  remote,  precedent  causes  are  subdivided  again  into 
necessary  and  not  necessary.  Necessary  (because  we  cannot  avoid  them,  but 
they  will  alter  us,  as  they  are  used,  or  abused)  are  those  six  non-natural  things, 
so  much  spoken  of  amongst  physicians,  which  are  principal  causes  of  this 
disease.  For  almost  in  every  consultation,  whereas  they  shall  come  to  speak 
of  the  causes,  the  fault  is  found,  and  this  most  part  objected  to  the  patient; 
Peccavit  circa  res  sex  non  naturales : he  hath  still  ofiended  in  one  of  those  six. 
Montanus,  consil.  22,  consulted  about  a melancholy  Jew,  gives  that  sentence, 
so  did  Frisemelica  in  the  same  place;  and  in  his  244  counsel,  censuring  a 
melancholy  soldier,  assigns  that  reason  of  his  malady,  “ ^he  offended  in  all 

y Infantes  inflrmi  praecipitio  necati.  Bohemus  lib.  3.  c.  3.  ApudLacones  olim.  L3'psins  epist.  85.  cent,  ad 
Belgas,  Dionysio  Villerio,  si  quos  aliqua  meinbrorum  parte  inutiles  notaverint,  necari  jubent.  * Lib.  1. 
De  veterum  Scotorum  moribus.  Morbo  comitiali,  dementia,  mania,  lepra,  &c.  aut  simili  labe,  quse  facile  in 
prolem  transmittitur,  laborantes  inter  eo.s,  ingenti  facta  indagine,  inventos,  ne  gens  fmda  contagione 
liEdcretur  ex  iis  nata,  castraverunt,  mulieres  hujusmodi  procul  a virorum  consortio  ablegarunt,  quod  si 
harum  aliqua  concepisse  inveniebatur,  simul  cum  foetu  nondum  edito,  defodiebatur  viva.  » Euphormio' 
Satyr  . ‘‘  Fecit  omnia  delicta  qiice  fieri  possunt  circa  res  sex  non  natui'aies,  et  eae  fuerunt  causae  extrinsecaa. 
ox  quibus  poatea  ortie  sunt  obstructiones. 


Mom.  2.  Subs.  1.] 


Causes  of  Ifelancliohj. 


Ul 


lliose  six  non-natural  things,  which  were  the  outward  causes,  from  which, 
came  those  inward  obstructions;  and  so  in  the  rest. 

These  six  non-natural  things  are  diet,  retention  and  evacuation,  which  are 
more  material  than  the  other  because  they  make  new  matter,  or  else  are  con- 
versant in  keeping  or  expelling  of  it.  The  other  four  are  air,  exercise,  sleeping, 
waking,  and  perturbations  of  the  mind,  which  only  alter  the  matter.  The  first 
I of  these  is  diet,  which  consists  in  meat  and  drink,  and  causeth  melancholy,  as 
it  offends  in  substance,  or  accidents,  that  is  quantity,  quality,  or  the  like.  And 
well  it  may  be  called  a material  cause,  since  that,  as  ® Fernelius  holds,  “ it 
hath  such  a power  in  begetting  of  diseases,  and  yields  the  matter  and  suste- 
nance of  them  ; for  neither  air,  nor  perturbations,  nor  any  of  those  other 
evident  causes  take  place,  or  work  this  effect,  except  the  constitution  of  body, 
and  preparation  of  humouir,  do  concur.  That  a man  may  say,  this  diet  is  the 
mother  of  diseases,  let  the  father  be  what  he  will,  and  from  this  alone,  melan- 
choly and  frequent  other  maladies  arise.”  Many  physicians,  I confess,  have 
written  copious  volumes  of  this  one  subject,  of  the  nature  and  qualities  of  all 
manner  of  meats;  as  namely,  Galen,  Isaac  the  Jew,  Halyabbas,  Avicenna, 
Mesue,  also  four  Arabians,  Gordonius,  Villanovanus,  Wecker,  Johannes 
Briierinus,  sitologia  de  Esculentis  et  Poculentis,  Michael  Savanarola,  Tract.  2, 
c.  8,  Anthony  Fumanellus,  lib.  de  regimme  senum,  Curio  in  liis  Comment  on 
Schola  Salerna,  Godefridus  Stekius  arte  med.,  Marsilius  cognatus,  Ficinus, 
Kanzovius,  Fonseca,  Lessius,  Magninus,  regim.  sanitatis,  Frietagius,  Hugo 
Fridevallius,  &c.,  besides  many  other  in  ^ English,  and  almost  every  peculiar 
2^hysician,  discourseth  at  large  of  all  peculiar  meats  in  his  chapter  of  melan- 
choly : yet  because  these  books  are  not  at  hand  to  every  man,  I will  briefly 
touch  what  kind  of  meats  engender  this  humour,  through  their  several  si^ecies, 
and  which  are  to  bo  avoided.  How  they  alter  and  change  the  matter,  spirits 
first,  and  after  humours,  by  which  we  are  preserved,  and  the  constitution  of 
our  body,  Fernelius  and  others  will  show  you.  I hasten  to  the  thing  itself : 
and  first  of  such  diet  as  offends  in  substance. 

£eef.'\  Beef,  a strong  and  hearty  meat  (cold  in  the  first  degree,  dry  in  the 
second,  saitli  Gal.  1.  3,  c.  1.,  dc  alim.  fac.)  is  condemned  by  him  and  all  suc- 
ceeding authors,  to  breed  gross  melancholy  blood : good  for  such  as  are  sound, 
and  of  a strong  constitution,  for  labouring  men  if  ordered  aright,  corned,  young, 
of  an  ox  (for  all  gelded  meats  in  every  s^^ecies  are  held  best),  or  if  old,  ®such 
as  have  been  tired  out  with  labour,  are  preferred.  Aubanus  and  Sabellicus 
commend  Portugal  beef  to  be  the  most  savoury,  best  and  easiest  of  digestion ; 
we  commend  ours;  but  all  is  rejected,  and  unfit  for  such  as  lead  a resty  life, 
any  ways  inclined  to  Melancholy,  or  dry  of  complexion ; Tales  (Galen  thinks) 
de  facile  inelancliolicis  cegriiudinibus  capiuntur. 

Pork^  Pork,  of  all  meats,  is  most  nutritive  in  his  own  nature,  '"'but  alto- 
gether unfit  for  such  as  live  at  ease,  are  any  ways  unsound  of  body  or  mind: 
too  moist,  full  of  humours,  and  therefore  oioxia  delicatis,  saith  Savanarola,  ex 
eariim  usu  ut  duhitetur  an  febris  quartana  generetur:  naught  for  queasy 
stomachs,  insomuch  that  frequent  use  of  it  may  breed  a quartan  ague. 

Goat^  Savanarola  discommends  goat’s  flesh,  and  so  doth  ^Briierinus,  1.  13, 
c.  1 9,  calling  it  a filthy  beast,  and  ramm  ish : and  therefore  supjDoseth  it  will 
breed  rank  and  filthy  substance;  yet  kid,  such  as  are  young  and  tender, 
Isaac  accepts,  Bruerinus  and  Galen,  1,  c.  1,  alimentorum  facultatibus. 

Hart.^  Hart  and  red  deer  ^hath  an  evil  name:  it  yields  gross  nutriment; 


'Path.  1.  1.  c.  2.  Maximam  in  gignendis  morhis  vim  obtinet,  pabulum,  materiamque  morbi  suggereus  : 
nam  nec  ab  aere,  nec  a perturbationibus,  vel  aliis  evidentibus  causis  morbi  sunt,  nisi  consentiat  corporis 
praeparatio,  et  humorum  constitutio.  Ut  semel  dicam,  una  gula  est  omnium  morborum  mater,  etiamsi  alius 
est  genitor.  Ab  hac  morbi  sponte  saepe  emanant,  nulla  alia  cogente  causa.  ^ Cogan,  Eliot,  Vauhan, 

Vener.  'Frietagius.  * Isaac.  ^Xon  laudatur,  quia  melanchoHcum  praebet  alimentum.  cMale 
fdlt  cervina  (inquit  Fri.-tagius),  cra.s.siss!mum  et  atribilarium  suppeditat  alimeutum. 


142 


Causes  oj  Melancholy. 


[Part.  1.  Sec.  2. 


a strong  and  great  grained  meat,  next  unto  a horse.  Which  although  somo 
countries  eat,  as  Tartars,  and  they  of  China;  yet  ‘‘Galen  condemns.  Young 
foals  are  as  commonly  eaten  in  Spain  as  red  deer,  and  to  furnish  their  navies, 
about  Malaga  especially,  often  used ; but  such  meats  ask  long  baking,  or 
seething,  to  qualify  them,  and  yet  all  will  not  serve. 

Venison,  Fallow  Deer?^  All  venison  is  melancholy,  and  begets  bad  blood ; 
a pleasant  meat;  in  great  esteem  with  us  (for  we  have  more  parks  in  England 
than  there  are  in  all  Europe  besides)  in  our  solemn  feasts.  ’Tis  somewhat 
better  hunted  than  otherwise,  and  well  prepared  by  cookery ; but  generally 
bad,  and  seldom  to  be  used. 

Hare?^  Hare,  a black  meat,  melancholy,  and  hard  of  digestion,  it  breeds 
incubus,  often  eaten,  and  causeth  fearful  dreams,  so  doth  all  venison,  and  is  con- 
demned by  a jury  of  physicians.  Mizaldus  and  some  others  say,  that  hare  is 
a merry  meat,  and  that  it  will  make  one  fair,  as  Martial’s  Epigram  testifies  to 
Gellia ; but  this  is  accidens,  because  of  the  good  sport  it  makes,  merry 
company  and  good  discourse  that  is  commonly  at  the  eating  of  it,  and  not 
otherwise  to  be  understood. 

Conies.]  ‘Conies  are  of  the  nature  of  hares.  Magninus  compares  them  to 
beef,  pig,  and  goat,  Reg.  sanit.  part.  3,  c.  17;  yet  young  rabbits  by  all  men 
are  approved  to  be  good. 

Generally,  all  such  meats  as  are  hard  of  digestion  breed  melancholy. 
Areteus,  lib.  7,  cap.  5,  reckons,,  up  heads  and  feet,  bowels,  brains,  entrails, 
marrow,  fat,  blood,  skins,  and  those  inward  parts,  as  heart,  lungs,  liver,  spleen, 
ti;c.  They  are  rejected  by  Isaac,  lib.  2,  part.  3.  Magninus,  'j^cco't.  3.  cap.  17, 
Bruerinus,  lib.  12,  Savanarola,  Rub.  32,  Tract.  2. 

J/ilh.]  Milk,  and  all  that  comes  of  milk,  as  butter  and  cheese,  curds,  &c., 
increase  melancholy  (whey  only  excepted,  which  is  most  wholesome);  ‘some 
except  asses’  milk.  The  rest,  to  such  as  are  sound,  is  nutritive  and  good, 
especially  for  young  children,  but  because  soon  turned  to  corruption,  not 
good  for  those  that  have  unclean  stomachs,  are  subject  to  headache,  or  have 
green  wounds,  stone,  &c.  Of  all  cheeses,  I take  that  kind  which  we  call 
Bcinbury  cheese  to  be  the  best,  ex  vetustis  pessimus,  the  older,  stronger,  and 
harder,  the  worst,  as  Langius  discourseth  in  his  Epistle  to  Melancthon,  cited 
by  Mizaldus,  Isaac,  p.  5,  Gal.  3,  de  cibis  boni  sued,  dec. 

Foivl^  Amongst  fowl,  “peacocks  and  pigeons,  all  fenny  fowl  are  forbidden, 
as  ducks,  geese,  swans,  herons,  cranes,  coots,  didappers,  waterhens,  with  all 
those  teals,  curs,  sheldrakes,  and  peckled  fowls,  that  come  hither  in  winter  out 
of  Scandia,  Muscovy,  Greenland,  Eriezland,  which  half  the  year  are  covered 
all  over  with  snow,  and  frozen  up.  Though  these  be  fair  in  feathers,  pleasant 
in  taste,  and  have  a good  outside,  like  hypocrites,  white  in  plumes,  and  soft, 
their  flesh  is  hard,  black,  unwholesome,  dangerous,  melancholy  meat;  Gravant 
et  putrefaciunt  stom,achum,  saith  Isaac,  part.  5,  de  vol.,  their  young  ones  are 
more  tolerable,  but  young  pigeons  he  quite  disapproves. 

Fishes.]  Bhasis  and  “Magninus  discommend  all  fish,  and  say,  they  breed 
viscosities,  slimy  nutriment,  little  and  humourous  nourishment.  Savanarola 
adds,  cold,  moist:  and  phlegmatic,  Isaac;  and  therefore  unwholesome  for  all 
cold  and  melancholy  complexions : others  make  a difierence,  rejecting  only 
amongst  fresh-water  fish,  eel,  tench,  lamprey,  crawfish  (which  Bright  apjDroves, 
cap.  6),  and  such  as  are  bred  in  muddy  and  standing  waters,  and  have  a taste 
of  mud,  as  Franciscus  Bonsuetus  poetically  defines.  Lib.  de  aquatilibas. 

Nam  pisces  omnes,  qui  stagna,  lacusque  frequentant,  I “All  fish,  that  standing  pools,  and  lakes  frequeut^ 
Semper  plus  sued  deterioris  habent.”  | Do  ever  yield  bad  juice  and  nourishment.” 

>•  Lib.  de  subtiliss.  dieta.  Equina  caro  et  asinina  equinis  danda  est  hominibus  et  asininis.  ‘ Parum 
obsunt  h natura  Leporum.  Bruerinus,  1.  13.  cap.  25.  pullorum  tenera  et  optima.  ^ Illaudabilis  sued 

nauseam  pro vocant.  iPiso.  Altom^r.  Curio.  Frietagius,  Maginus.  part.  3.  cap.  17.  Mercurialise 

de  aifect.  lib.  1.  c.  10.  excepts  all  milk  meats  in  Hypochondriacal  Melancholy.  “ Weeker  Syntax,  theor. 
p.  2.  Isaac,  Bruer.  lib.  15.  cap.  30.  et  31  ® Cap.  18.  p&rt.  & 


Causes  of  Melancholy. 


143 


Mem.  2,  Subs.  1 


•] 


Lampreys,  Paulus  Jovius,  c.  34,  de  piscihus  Jluvial.  highly  magnifies,  and 
saith.  None  speak  against  them,  but  inepti  et  scrupulosi,  some  scrupulous 
persons;  but  ^eels,  c.  33,  “he  abhorreth  in  all  places,  at  all  times,  all  phy- 
' sicians  detest  them,  especially  about  the  solstice.”  Gomesius,  lib.  1.  c.  22, 
de  sale,  doth  immoderately  extol  sea-fish,  which  others  as  much  vilify,  and 
above  the  rest,  dried,  soused,  indurate  fish,  as  ling,  fumados,  red-herrings, 

I sprats,  stock-fish,  haberdine,  poor-john,  all  shell-fish.  ^Tim.  ISright  excepts 
lobster  and  crab.  Mesarius  commends  salmon,  which  Bruerinus  contradicts, 
lib.  22,  c.  17.  Magninus  rejects  conger,  sturgeon,  turbot,  mackerel,  skate. 

Carp  is  a fish  of  which  I know  not  what  to  determine.  , Franciscus  Bon- 
suetus  accounts  it  a muddy  fish.  Hippolitus  Salvianus,  in  his  Book  dePiscium 
naturd  et  prceparatione,  which  was  printed  at  Borne  in  folio,  1554,  with  most 
elegant  pictures,  esteems  carjD  no  better  than  a slimy  watery  meat.  Paulus 
J ovius  on  the  other  side,  disallowing  tench,  approves  of  it ; so  doth  Dupravius 
in  his  Books  of  Fish-ponds.  Frietagius  *■  extols  it  for  an  excellent  wholesome 
meat,  and  puts  it  amongst  the  fishes  of  the  best  rank ; and  so  do  most  of  our 
country  gentlemen,  that  store  their  ponds  almost  with  no  other  fish.  But  this 
controversy  is  easily  decided,  in  my  judgment,  by  Bruerinus,  1.  22,  c.  13. 
The  difference  riseth  from  the  site  and  nature  of  pools,  ® sometimes  muddy, 
sometimes  sweet;  they  are  in  taste  as  the  place  is  from  whence  they  be  taken. 
In  like  manner  almost  we  may  conclude  of  other  fresh  fish.  But  see  more  in 
Bondoletius,  Bellonius,  Oribasius,  lib.  7,  cap.  22,  Isaac,  1. 1,  especially  Hippo- 
litus Salvianus,  who  is  instar  omnium  solus,  dec.  Howsoever  they  may  be 
wholesome  and  approved,  much  use  of  them  is  not  good;  P.  Forestus,  in  his 
medicinal  observations,  ‘relates,  that  Carthusian  friars,  whose  living  is  most 
part  fish,  are  more  subject  to  melancholy  than  any  other  order,  and  that  he 
found  by  experience,  being  sometimes  their  physician  ordinary  at  Delft,  in 
Holland.  He  exemplifies  it  with  an  instance  of  one  Buscodnese,  a Carthusian 
of  a ruddy  colour,  and  well  liking,  that  by  solitary  living,  and  fish-eating, 
became  so  misafiected. 

Herbs^  Amongst  herbs  to  be  eaten  I find  gourds,  cucumbers,  coleworts, 
melons,  disallowed,  but  especially  cabbage.  It  causeth  troublesome  dreams, 
and  sends  up  black  vapours  to  the  brain.  Galen,  he.  affect.  1.  3,  c.  6,  of  all 
herbs  condemns  cabbage;  and  Isaac,  lib.  2,  c.  1,  Animce  gravitatem  facit,  it 
brings  heaviness  to  the  soul.  Some  are  of  opinion  that  all  raw  herbs  and 
salads  breed  melancholy  blood,  except  bugloss  and  lettuce.  Crato,  consil.  21 . 
lib.  2,  speaks  against  all  herbs  and  worts,  except  borage,  bugloss,  fennel, 
parsley,  dill,  balm,  succory.  Magninus,  regim.  sanitatis,  part.  3,  cap.  31. 
Omnes  herbee  simpliciter  malce,  via  cibi;  all  herbs  are  simply  evil  to  feed  ou 
(as  he  thinks).  So  did  that  scofiSing  cook  in  “Plautus  hold: 


“Non  ego  coenam  condio  nt  alii  coqui  solent, 

Qui  mihi  condita  prata  in  patinis  proferunt, 
Boves  qui  convivas  faciunt,  lierbasque  aggerunt,” 


“Like  other  cooks  I do  not  supper  dress, 

That  put  whole  meadows  into  a platter. 

And  make  no  better  of  their  guests  than  beeves. 
With  herbs  and  grass  to  feed  them  fatter.” 


Our  Italians  and  Spaniards  do  make  a whole  dinner  of  herbs  and  salads 
(which  our  said  Plautus  calls  ccenas  terrestres,  Horace,  coenas  sine  sanguine\ 
by  which  means,  as  he  follows  it. 


* “ Hie  homines  tarn  brevem  vitam  colunt 

Qui  herbashujusmodi  in  alvum  suura  congerunt, 

Formidolosum  dictu,  non  esu  modd 

Quas  herbas  pecudes  non  edunt,  homines  edunt.” 


“Their  lives,  that  eat  such  herbs,  must  needs  be  shorti 
And  'tis  a fearful  thing  for  to  report. 

That  men  should  feed  on  such  a kind  of  meat, 
AYhich  very  juments  would  refuse  to  eat.” 


POmni  loco  et  omni  tempore  medici  detestantur  anguillas,  praesertim  circa  solstitium.  Damnantur  tvm 
oanis  turn  segris.  <J  Cap.  6.  in  his  Tract  of  Melancholy.  Optime  nutrit  omnium  judicio  inter  primal 
notae  pisces  gustu  prastanti.  » Non  est  dubium  quin,  pro  variorum  situ  ac  naturd,  magnas  alimentorum 
sortiantur  diflferentias,  alibi  suaviores,  alibi  lutulentiores.  » Observat.  16.  lib.  10.  "Pseudolos, 

act.  S.  seen.  2.  » Plautus,  ibid. 


314 


Causes  of  Melancholy. 


[Part.  1.  Sec.  2. 


They  are  windy,  and  not  fit  therefore  to  be  eaten  of  all  men  raw,  though 
qualified  with  oil,  but  in  broths,  or  otherwise.  See  more  of  these  in  every 
husbandman  and  herbalist. 

Eoots^  Koots,  Etsi  quoi-undam  gentium  opes  sint,  saith  Bruerinus,  the 
wealth  of  some  countries,  and  sole  food,  are  windy  and  bad,  or  troublesome 
to  the  head:  as  onions,  garlic,  scallions,  turnips,  carrots,  radishes,  parsnips: 
Crato,  lib.  2.  consil.  11,  disallows  all  roots,  though  “some  approve  of  parsnips 
and  potatoes.  Magninus  is  of  Crato’s  opinion,  “ ® They  trouble  the  mind, 
sending  gross  fumes  to  the  brain,  make  men  mad,  especially  garlic,  onions, 
if  a man  liberally  feed  on  them  a year  together.”  Guianerius,  tract.  15,  cap.  2, 
eomplains  of  all  manner  of  roots,  and  so  doth  Bruerinus,  even  parsni^DS 
themselves,  which  are  the  best,  Lib.  fi,  cap.  14. 

Fruitsi]  Paslinacarum  usus  succos  gignit  improbos.  Crato,  consil.  21, 
lib.  1,  utterly  forbids  all  manner  of  fruits,  as  pears,  apples,  plums,  cherries, 
strawberries,  nuts,  medlars,  serves,  &c.  Sanguinem  inflciunt,  saith  Villano- 
vanus,  they  infect  the  blood,  and  putrefy  it,  Magninus  holds,  and  must  not 
therefore  be  taken  md  cibi,  aut  quantitate  magnd,  not  to  make  a meal  of,  or  in 
any  great  quantity.  ^ Cardan  makes  that  a cause  of  their  continual  sickness 
at  Fessa  in  Africa,  “ because  they  live  so  much  on  fruits,  eating  them  thrice 
a day.”  Laurentius  approves  of  many  fruits,  in  his  Tract  of  Melancholy,  which 
others  disallow,  and  amongst  the  rest  apjdes,  which  some  likewise  commend, 
sweetings,  pairmains,  pippins,  as  good  against  melancholy;  but  to  him  that  is 
any  way  inclined  to,  or  touched  with  tliis  malady,  ® Nicholas  Piso  in  his 
Practics,  forbids  all  fruits,  as  windy,  or  to  be  sparingly  eaten  at  least,  and  not 
raw.  Amongst  other  fruits,  Bruerinus,  out  of  Galen,  excepts  grapes  and  figs, 
but  I find  them  likewise  rejected. 

Pulse.]  All  pulse  are  naught,  beans,  peas,  vetches,  &c.,  they  fill  the  brain 
(saith  Isaac)  with  gross  fumes,  breed  black  thick  blood,  and  cause  trouble- 
some dreams.  And  therefore,  that  whicli  Pythagoras  said  to  his  scholars  of 
old,  may  be  for  ever  applied  to  melancholy  men,  A fahis  ahstinete,  eat  no  peas, 
nor  beans;  yet  to  such  as  will  needs  eat  them,  I would  give  this  counsel,  to 
prepare  them  according  to  those  rules  that  Arnoldus  Villanovanus,  and  Frie- 
tagius  prescribe,  for  eating,  and  dressing,  fruits,  herbs,  roots,  pulse,  <fec. 

Spices.]  Spices  cause  hot  and  head  melancholy,  and  are  for  that  cause  for- 
bidden by  our  physicians  to  such  men  as  are  inclined  to  this  malady,  as 
pepper,  ginger,  cinnamon,  cloves,  mace,  dates,  &c.,  honey  and  sugar.  ^ Some 
except  honey;  to  those  that  are  cold,  it  may  be  tolerable,  but  ^ Dulcia  se  in 
bilem  vertunt  (sweets  turn  into  bile),  they  are  obstructive.  Crato  therefore 
forbids  all  spice,  in  a consultation  of  his,  for-a  melancholy  schoolmaster.  Omnia, 
aromatica,  et  quicquid  sanguinem  adurit:  &o  doth  Fernelius,  consil.  45. 
Guianerius,  tract.  15,  cap.  2.  Mercurialh,  cons.  189.  To  these  I may  add  all 
sharp  and  sour  things,  luscious,  and  over-sweet,  or  fat,  as  oil,  vinegar,  verjuice, 
mustard,  salt;  as  sweet  things  are  obstruc'tive,  so  these  are  corrosive.  Gomesius, 
in  his  books,  de  sale,  1.  1,  c.  21,  highly  c(>mmends  salt;  so  doth  Codroncbus  in 
his  tract,  de  sale  Ahsynthii,  Lemn.  1.  3,  c.  9.  de  occult,  nat.  mir.  yet  common 
experience  finds  salt,  and  salt-meats,  to  be  great  procurers  of  this  disease. 
And  for  that  cause  belike  those  Egyptian  priests  abstained  from  salt,  even  so 
much,  as  in  their  bread,  ut  sine  perturbatione  anima  esset,  saith  mine  author, 
that  their  souls  might  be  free  from  perturbations. 


rQuare  rectius  valetudini  suae  quisque  consulet,  qai  lapsus  priorum  parcnhini  memor,  eas  plane  vd 
omiserit  vel  parce  degustdrit.  Kersleius  cap.  4.  de  vero  usa  med.  *In  Mizaldo  de  Horto  F.  Crescent. 
Herbastein,  &c.  »Cap.  13.  part.  3.  Bright  in  his  Tract,  of  Mel.  ^ intellectual  turbant,  producunt 
Insaniam.  ‘Audivi  (inquit  Magnin.)  quod  si  quis  e.x.  iis  per  annum  continue  comedat,  in  insaniair 

caderet.  cap.  13.  Tmprobi  succi  sunt,  cap.  T2.  * rerum  varietat.  In  Fessa  plerumque  rnorbosi..  quod 

fnicttm  -omedantfter  in  die.  * Cap.  de  ^ Lib.  11.  c.  3.  e Bright,  c.  G.  excents  honey.  u Hor 

apnd  5coItzium  consil.  186. 


Mem.  2.  Subs.  l.J 


Causes  of  Melancholy. 


145 


Bread^  Bread  that  is  made  of  baser  grain,  as  peas,  beans,  oats,  rje,  or 
* over-bard  baked,  crusty,  and  black,  is  often  spoken  against,  as  causing 
melancholy  juice  and  wind.  Job.  Mayor,  in  the  first  book  of  his  History  or 
Scotland,  contends  much  for  the  wbolsomeness  of  oaten  bread:  it  was  objecteo 
to  him  then  living  at  Paris  in  France,  that  his  countrymen  fed  on  oats,  and 
base  grain,  as  a disgrace ; but  he  doth  ingenuously  confess,  Scotland,  Wales, 
and  a third  part  of  England,  did  most  part  use  that  kind  of  bread,  that  it  was 
as  wholesome  as  any  grain,  and  yielded  as  good  nourishment.  And  yet  Wecker 
out  of  Galen  calls  it  horse-meat,  and  fitter  for  juments  than  men  to  feed  on. 
But  read  Galen  himself,  lih.  1.  De  cibis  boni  et  mali  sued,  more  largely  dis- 
coursing of  corn  and  bread. 

JFme.]  All  black  wines,  over-hot,  compound,  strong  thick  drinks,  as  Mus- 
cadine, Malmsey,  Alicant,  Bumney,  Brownbastard,  Metheglen,  and  the  like, 
of  which  they  have  thirty  several  kinds  in  Muscovy,  all  such  made  drinks  are 
hurtful  in  this  case,  to  such  as  are  hot,  or  of  a sanguine  choleric  complexion, 
young,  or  inclined  to  head-melancholy.  For  many  times  the  drinking  of  wine 
alone  causeth  it.  Arculanus,  c.  1 G.  in  9.  Ehasis,  puts  in  ^ wine  for  a great 
cause,  especially  if  it  be  immoderately  used.  Guianerius,  tract.  15.  c.  2.  tells 
a story  of  two  Dutchmen,  to  whom  he  gave  entertainment  in  his  house,  “ that  *in 
one  month’s  space  were  both  melancholy  by  drinking  of  wine,  one  did  nought 
but  sing,  the  other  sigh.  Galen,  1.  de  causis  morb.  c.  3.  Matthiolus  on  Dio- 
scorides,  and  above  all  other  Andreas  Bachius,  1.  3.  18,  19,  20,  have  reckoned 
upon  those  inconveniences  that  come  by  wine : yet  notwithstanding  all  this, 
to  such  as  are  cold,  or  sluggish  melancholy,  a cup  of  wine  is  good  physic,  and 
so  doth  Mercurialis  grant,  consil.  25,  in  that  case,  if  the  temperature  be  cold,  as 
to  most  melancholy  men  it  is,  wine  is  much  commended,  if  it  be  moderately  used. 

Cider,  Ferry^  Cider  and  perry  are  both  cold  and  windy  drinks,  and  for 
that  cause  to  be  neglected,  and  so  are  all  those  hot  spiced  strong  drinks. 

Beer.']  Beer,  if  it  be  over-new  or  over-stale,  over-strong,  or  not  sodden, 
smell  of  the  cask,  sharp,  or  sour,  is  most  unwholesome,  frets,  and  galls,  &c. 
Henricus  Ayrerus,  in  a “ consultation  of  his,  for  one  that  laboured  of  hypochon- 
driacal melancholy  discommends  beer.  So  doth  " Crato  in  that  excellent  counsel 
of  his.  Lib.  2.  consil.  21.  as  too  windy,  because  of  the  hop.  But  he  means 
belike  that  thick  black  Bohemian  beer  used  in  some  other  parts  of  "Germany^, 


‘‘ nil  spissius  ilia 

Dnm  bibitui’,  nil  clarius  est  dum  raingitur,  unde 
Constat,  quod  multas  faeces  in  corpore  linquat.” 


“Xothing  comes  in  so  thick, 
Nokliing  goes  out  so  thin, 
It  must  needs  follow  then 
The  dregs  are  left  witliin.” 


As  that  Pold  poet  scoffed,  calling  it  Stygice  monstrum  conforme palludi,  a mon- 
strous drink,  like  the  river  Styx.  But  let  them  say  as  they  list,  to  such  as 
are  accustomed  unto  it,  “ ’tis  a most  wholesome  (so  **  Poly  dor  Virgil  calleth  it) 
and  a pleasant  drink,”  it  is  more  subtile  and  better,  for  the  hop  that  rarefies 
it,  hath  an  especial  virtue  against  melancholy,  as  our  herbalists  confess,  Fuch- 
sius  approves.  Lib.  2.  sec.  2.  instit.  cap.  11.  and  many  others. 

Waters.]  Standing  waters,  thick  and  ill-coloured ; such  as  come  forth  of 
pools,  and  moats,  where  hemp  hath  been  steeped,  or  slimy  fishes  live,  are  most 
unwholesome,  putrefied,  and  full  of  mites,  creepers,  slimy,  muddy,  unclean^ 
corrupt,  impure,  by  reason  of  the  sun’s  heat,  and  still-standing;  they  cause 
foul  distemperatures  in  the  body  and  mind  of  man,  are  unfit  to  make  drink 
of,  to  dress  meat  with,  or  to  be  ‘‘used  about  men  iiiv/ardly  or  outwardly.  They 
are  good  for  many  domestic  uses,  to  wash  horses,  water  cattle,  &c.,  or  in  time 


iNe  comedas  crustam,  choleram  quia  gignit  adustam.  Scol.  Sal.  Vinum  turbidum-.  . ’Ex  '/ini 

parentis  bibitione,  duo  Alemani  in  uno  mense  melancholic!  facti  sunt.  Hildesheim.spicel*.  fol.  ^3. 

“ Crassum  generat  sanguinem.  «>  About  Dantzic  in  Spruce,  Hamburgh,  Leipsic.  p fj  enr  cus  Abrin- 
censis.  q Potus  turn  salubris  turn  jucundus,  i.  i,  •'Galen,  1.  1.  de  san.  tuend.  Cavendaj  eunb  aquae 
quas  ex  stagnis  haui-iuntur,  et  quse  ttu-bidae  ct  male  olentea, 


r. 


14(5 


Causes  of  Melancholy. 


[Part.  1.  Sec.  2. 


of  necessity,  but  not  otherwise.  Some  are  of  opinion,  that  such  fat  standing 
■wateis  make  the  best  beer,  and  that  seething  doth  defecate  it,  as  'Cardan 
holds,  Lih.  13.  suhtil.  “It  mends  the  substance,  and  savour  of  it,”  but  it  is 
a paradox.  Such  beer  may  be  stronger,  but  not  so  wholesome  as  the  other, 
as  *Jobertus  truly  justifieth  out  of  Galen,  Paradox,  dec.  1.  Paradox  o.  that  the 
seething  of  such  impure  waters  doth  not  purge  or  purify  them,  Pliny,  lib.  31. 
c.  3.  is  of  the  same  tenet,  and  P.  Crescentius,  agricuU.  lih.  1.  et  lih.  4.  c.  \\.  et 
c.  45.  Pamphilius  Herilachus,  1.  4.  de  nat.  aquarum,  such  waters  are  naught, 
not  to  be  used,  and  by  the  testimony  of  “Galen,  “breed  agues,  dropsies,  pleu- 
risies, splenetic  and  melancholy  passions,  hurt  the  eyes,  cause  a bad  tempe- 
rature, and  ill  disposition  of  the  whole  body,  with  bad  colour.”  This  Jobertus 
stiffly  maintains,  Paradox,  lib.  1.  part.  5.  that  it  causeth  blear  eyes,  bad  colour, 
and  many  loathsome  diseases  to  such  as  use  it : this  which  they  say,  stands 
with  good  reason ; for  as  geographers  relate,  the  water  of  Astracan  breeds 
worms  in  such  as  drink  it.  *Axius,  or  as  now  called  Yerduri,  the  fairest  river 
in  Macedonia,  makes  all  cattle  black  that  taste  of  it.  Aleacman  now  Peleca, 
another  stream  in  Thessaly,  turns  cattle  most  part  white,  si  potui  ducas. 
L.  Aubanus  Rohemus  refers  that  ^struma  or  poke  of  the  Bavarians  and  Styrians 
to  the  nature  of  their  waters,  as  * Munster  doth  that  of  the  Valesians  in  the 
Alps,  and  “Bodine  supposeth  the  stuttering  of  some  families  in  Aquitania, 
about  Labden,  to  proceed  from  the  same  cause,  “ and  that  the  tilth  is  derived 
from  the  water  to  their  bodies.”  So  that  they  that  use  filthy,  standing,  ill- 
coloured,  thick,  muddy  water,  must  needs  have  muddy,  ill-coloured,  impure, 
and  infirm  bodies.  And  because  the  body  works  upon  the  mind,  they  shall 
have  grosser  understandings,  dull,  foggy,  melancholy  spirits,  and  be  really 
subject  to  all  manner  of  infirmities. 

To  these  noxious  simples,  we  may  reduce  an  infinite  number  of  compound, 
artificial,  made  dishes,  of  which  our  cooks  afford  us  a great  variety,  as  tailors 
do  fashions  in  our  apparel.  Such  are  puddings  stuffed  with  blood,  or  other- 
wise composed ; baked  meats,  soused  indurate  meats,  fried  and  broiled  buttered 
meats;  condite,  powdered,  and  over-dried,  “all  cakes,  simnels,  buns,  cracknels 
made  with  butter,  spice,  &c.,  fritters,  pancakes,  pies,  sausages,  and  those 
several  sauces,  sharp,  or  over-sweet,  of  which  scientia  popince,  as  Seneca  calls 
it,  hath  served  those  '^Apician  tricks,  and  perfumed  dishes,  which  Adrian  the 
sixth  Pope  so  much  admired  in  the  accounts  of  his  predecessor  Leo  decimus; 
and  which  prodigious  riot  and  prodigality  have  invented  in  this  age.  These  do 
generally  engender  gross  humours,  fill  the  stomach  with  crudities,  and  all  those 
inward  parts  with  obstructions.  Montanus,  consil.  22,  gives  instance,  in  a 
melancholy  Jew,  that  by  eating  such  tart  sauces,  made  dishes,  and  salt  meats, 
with  which  he  was  overmuch  delighted,  became  melancholy,  and  was  evil 
affected.  Such  examples  are  familiar  and  common. 

Subsect.  II. — Quantity  of  Liet  a Cause. 

There  is  not  so  much  harm  proceeding  from  the  substance  itself  of  meat, 
and  quality  of  it,  in  ill-dressing  and  preparing,  as  there  is  from  the  quantity, 
disorder  of  time  and  place,  unseasonable  use  of  it,  “intemperance,  overmuch, 
or  overlittle  taking  of  it.  A true  saying  it  is,  Flures  crapula  quam  gladius. 
This  gluttony  kills  more  than  the  sword,  this  oinnivorantia  et  homicida  gula, 

• Innoxium  reddit  et  bene  olentem.  * Contendit  hoec  vitia  coctlone  non  emendari.  “ Lib.  de  bonitata 
aquae,  hydropem  auget,  febres  putridas,  splenem,  tusses,  nocet  oculis,  malum  habitum  corporis  et  colorem. 

* Mag.  Nigritatem  inducit  si  pecora  biberint.  y Aquae  ex  nivibus  coactne  strumosos  faciunt.  * Cosmog.  1.3. 
cap.  36.  ‘Method,  hist.  cap.  5.  balbutiunt  Labdoni  in  Aquitania  ob  aquas,  atque  hi  morbi  ab  aquis  in 
corpora  derivantur.  *>  Edulia  ex  sanguine  et  suffocate  parta.  llildesheim.  « Cupedia  vero,  placentae, 
bellaria,  commentaque  alia  curiosa  pistorum  et  coquorum,  gustui  servientium  conciliant  morbos  turn  corpori 
turn  animo  insanabiles.  Philo  Judaeus  lib.  de  victimis.  P.  Jov.  vita  ejus.  ^ As  lettuce  steeped  in  wine, 
birds  fed  with  fennel  and  sugar,  as  a Pope’s  concubine  used  :a  Avignon,  Stephan.  « Animae  negotium 
Ilia  facessit,  et  de  templo  Dii  immundum  stabulum  facit.  Paletius,  10.  c. 


Mem.  2.  Subs.  2.] 


Diet,  a Cause. 


147 


this  all  devouring  and  murdering  gufc.  And  that  of  'Pliny  is  truer,  “ Simple 
diet  is  the  best ; heaping  up  of  several  meats  is  pernicious,  and  sauces  worse; 
many  dishes  bring  many  diseases.”  ^Avicen  cries  out,  ‘‘  That  nothing  is 
worse  than  to  feed  on  many  dishes,  or  to  protract  the  time  of  meats  longer  than 
ordinary;  from  thence  proceed  our  infirmities,  and  ’tis  the  fountain  of  all 
diseases,  which  arise  out  of  the  repugnancy  of  gross  humours.”  Thence,  saitli 
**Fernelius,  come  crudities,  wind,  oppilations,  cacochymia,  plethora,  cachexia, 
bracliopepsia,  llinc  suhitce  mortes,  atque  intestata  senectus,  sudden  death, 
and  what  not. 

As  a lamp  is  choked  with  a multitude  of  oil,  or  a little  fire  with  overmuch 
wood  quite  extinguished,  so  is  the  natural  heat  with  immoderate  eating,  stran- 
gled in  the  body.  Pernitiosa  sentina  est  abdomen  insaturahile:  one  saith. 
An  insatiable  paunch  is  a pernicious  sink,  and  the  fountain  of  all  diseases,  both 
of  body  and  mind.  ‘Mercurialis  will  have  it  a peculiar  cause  of  this  private 
disease;  Solenander,  consil.  5.  sect.  3,  illustrates  this  of  Mercurialis,  with  an 
example  of  one  so  melancholy,  ah  intempestivis  commessationibus,  unseasonable 
feasting.  ^Crato  confirms  as  much,  in  that  often  cited  Counsel,  21,  lib.  2. 
putting  superfluous  eating  for  a main  cause.  But  what  need  I seek  farther 
for  proofs?  Hear  ^Hippocrates  himself.  Lib.  2,  Aphor.  10,  “ Impure  bodies 
the  more  they  are  nourished,  the  more  they  are  hurt,  for  the  nourishment  is 
putrefied  with  vicious  humours.” 

A nd  yet  for  all  this  harm,  which  apparently  follows  surfeiting  and  drunken- 
ness, see  how  we  luxuriate  and  rage  in  this  kind ; read  what  Johannes  Stuckius 
hath  written  lately  of  this  subject,  in  his  great  volume  De  xintiquorum  Convi- 
viis,  and  of  our  present  age;  Quam  ^portentosce  ccence,  prodigious  suppers, 
” Qui  dum  invitant  ad  ccenam  efferunt  ad  sepulchrum,  what  Fagos,  Epicures, 
Apetios,  Heliogables,  our  times  afibrd?  Lucullus’  ghost  walks  still,  and  every 
man  desires  to  sup  in  Apollo;  AEsop’s  costly  dish  is  ordinarily  served  up. 
^Magis  illajuvantj  qurn  pluris  emuntur.  The  dearest  cates  are  best,  and  ’tis 
an  ordinary  thing  to  bestow  twenty  or  thirty  pounds  upon  a dish,  some  thousand 
crowns  upon  a dinner : ^ Mully-Hamet,  king  of  Fez  and  Morocco,  spent  three 
pounds  on  the  sauce  of  a capon : it  is  nothing  in  our  times,  we  scorn  all  that  is 
cheap.  “ We  loathe  the  very  light  (some  of  us,  as  Seneca  notes)  because  it 
comes  free,  and  we  are  olTended  with  the  sun’s  heat,  and  those  cool  blasts, 
because  we  buy  them  not.”  This  air  we  breathe  is  so  common,  we  care  not 
for  it;  nothing  pleaseth  but  what  is  dear.  And  if  we  be  ’'witty  in  anything, 
it  is  ad  gulam : If  we  study  at  all,  it  is  erudito  luccu,  to  please  the  palate,  and 
to  satisfy  the  gut.  “A  cook  of  old  was  a base  knave  (as  ®Livy  complains), 
but  now  a great  man  in  request ; cookery  is  become  an  art,  a noble  science : 
cooks  are  gentlemen:”  Venter  Deus:  They  wear  “their  brains  in  their 
bellies,  and  their  guts  in  their  heads,”  as  * Agrippa  taxed  some  parasites  of  his 
time,  rushing  on  their  own  destruction,  as  if  a man  should  run  upon  the  point 
of  a sword,  usque  dum  rumpantur  comedunt,  “ They  eat  till  they  burst “All 
day,  all  night,  let  the  physician  say  what  he  will,  imminent  danger,  aud  feral 
diseases  are  now  ready  to  seize  upon  them,  that  will  eat  till  they  vomit,  Edunt 
ut  vomantj  voinuntutedant,  saith  Seneca;  which  Dion  relates  of  Vitellius,  Solo 

•■Lib.  11.  c,  52.  Homini  cibns  utilissimus  simples,  acen-atio  ciborum  pestifera,  et  condimenta  perniciosc, 
multos  morbos  multa  fercula  ferunt.  s 31.  Dec.  2.  c.  Nihil  deterius  quam  si  tempusjusto  longius 

comedendo  protrahatur,  et  vai;ia  ciborum  genera  conjungantur:  inde  morborum  scaturigo,  quae  ex  repug- 
nantia  humorum  oritur.  Path.  1.  1.  c.  14.  *Juv.  Sat.  5.  1 Nimia  repletio  ciborum  facit  melancho- 

licum.  Comestio  superflua  cibi,  et  potus  quantitas  nimia.  * Impura  corpora  quanto  magis  nutris^ 

tanto  magis  loedis:  putrefacit  enim  alimentum  vitiosus  humor.  ">  Vid.  Goclen.  de  portentosis  ccenis,  &c. 
Puteani  Com.  n Amb.  lib.  de  Jeju.  cap.  14.  “ They  who  invite  us  to  our  supper,  only  conduct  us  to  our 
tomb.”  o Juvenal.  “The  highest-priced  dishes  afford  the  greatest  gratification.”  p Guiccardin, 

a Na.  qusest.  4.  ca.  ult.  fastidio  est  lumen  gratuitum,  dolet  quod  sole,  quod  spiritum  emere  non  possimus, 
quod  hie  aer  non  emptus  ex  facili,  &c.  adeo  nihil  placet,  nisi  quod  carum  est.  ringeniosi  ad  Gulam, 

•Olim  vile  mancipinm,  nunc  in  omni  sestimationc,  nunc  ars  haberi  capta,  &c.  *Eph,t.  28. 1.  7.  quorum 
iu  ventre  ingenium,  in  patinis,  &.c.  » In  lueem  coenat.  Sertorius. 


148 


Diet,  a Cause, 


[Part.  1.  Sec.  2. 


transitu  cihorum  nutriri  judicatus : His  meat  did  pass  tlirougli  and  away,  or  till 
they  burst  again.  '^Strage  animantium  ventrem  onerant,  and  rake  over  all  the 
world,  as  so  many  * slaves,  belly-gods,  and  land-serpents,  Et  totus  orhis  ventri 
nimis  angustus,  the  whole  world  cannot  satisfy  their  appetite.  Sea,  land,  rivers, 
lakes,  &c.,  may  not  give  content  to  their  raging  guts.”  To  make  up  the  mess, 
what  immoderate  drinking  in  every  place?  Senem  potum  poia  trahehat  anus, 
how  they  flock  to  the  tavern : as  if  they  were  fruges  consumere  nati,  born  to 
no  other  e^id  but  to  eat  and  drink,  like  Offellius  Bibulus,  that  famous  Roman 
parasite,  Qui  dum  vixit,  aut  Mbit  aut  minxit;  as  so  many  casks  to  hold  wine, 
yea  worse  than  a cask,  that  mars  wine,  and  itself  is  not  marred  by  it,  yet  these 
are  brave  men,  Silenus  Ebrius  was  no  braver.  Et  quce  faerunt  vitia,  mores 
sunt:  ’tis  now  the  fashion  of  our  times,  an  honour:  Nunc  verb  res  ista  eo 
rediit  (as  Chrysost.  serm.  30,  in  v.  Ephes.  comments)  Ut  effeminatce  ridendceque 
ignavicB  loco  liabeatur,  nolle  inebriari;  ’tis  now  come  to  that  pass  that  he  is  no 
gentleman,  a very  milk-sop,  a clown  of  no  bringing  up,  that  will  not  drink ; fit 
for  no  company;  he  is  your  only  gallant  that  plays  it  off  finest,  no  disparage- 
ment now  to  stagger  in  the  streets,  reel,  rave,  &c.,  but  much  to  his  fame  and 
renown;  as  in  like  case  Epidicus  told  Thesprio  his  fellow-servant,  in  the  *Poet. 
jEdipol  f acinus  improbum,  one  urged,  the  other  replied.  At  jam  alii  fecere  idem, 
erit  illi  ilia  res  honori,  ’tis  now  no  fault,  there  be  so  many  brave  examples 
to  bear  one  out ; ’tis  a credit  to  have  a strong  brain,  and  carry  his  liquor  well ; 
the  sole  contention  who  can  drink  most,  and  fox  his  fellow  the  soonest.  ’Tis 
the  summum  bonum  of  our  tradesmen,  their  felicity,  life,  and  soul,  Tanta  did- 
cedine  affectant,  saith  Pliny,  lib.  14.  cap.  12.  ut  magna  pars  non  aliudj  vitce 
proemium  intelligat,  their  chief  comfort,  to  be  merry  together  in  an  alehouse 
or  tavern,  as  our  modern  Muscovites  do  in  their  mede-inns,  and  Turks  in  their 
cofiee-houses  which  much  resemble  our  taverns;  they  will  labour  hard  all  day, 
long  to  be  drunk  at  night,  and  spend  toiius  anni  labores,  as  St.  Ambrose  adtls, 
in  a tippling  feast;  convert  day  into  night,  as  Seneca  taxes  some  in  his  times, 
Pervertiint  officia  noctis  et  lucis;  when  we  rise,  they  commonly  go  to  bed,  like 
our  antipodes, 

“ Xosqiie  ubi  primus  equis  oriens  afflavit  anhelis, 
nils  sera  rubens  accendit  lumiiia  vesper.” 

So  did  Petronius  in  Tacitus,  Heliogabalus  in  Lampridius. 

“ » Noctes  vigilabat  ad  ipsum  I “ He  drank  the  night  away 

Mane,  diem  totum  stertebat. | Till  rising  dawn,  then  snored  out  all  the  day.” 

SnymdiristheSybariteneversawthe  sun  rise  or  set  so  much  as  once  in  twenty 
years.  Verres,  against  whom  Tully  so  much  inveighs,  in  winter  he  never  was 
extra  tectum  vix  extra  ledum,  never  almost  out  of  bed,  '’still  wenching  and 
drinking;  so  did  he  spend  his  time,  and  so  do  myriads  in  our  days.  They 
have  gymnasia  bibonum,  schools  and  rendezvous;  these  centaurs  and  lapithse 
toss  pots  and  bowls  as  so  many  balls ; invent  new  tricks,  as  sausages,  anchovies, 
tobacco,  caviare,  pickled  oysters,  herrings,  fumadoes,  &c. : innumerable  salt 
meats  to  increase  their  appetite,  and  study  how  to  hurt  themselves'  by  taking 
antidotes  ‘‘“to  carry  their  drink  the  better;  ‘'and  when  nought  else  serves, 
they  will  go  forth,  or  bo  conveyed  out,  to  empty  their  gorge,  that  they  may 
return  to  drink  afresh.”  They  make  laws,  insanas  leges,  contra  bibendi  fallacias. 
and  ®brag  of  it  when  they  have  done,  crowning  that  man  that  is  soonest  gone, 

as  their  drunken  predecessors  have  done, ^quid  ego  video?  Ps.  Cum 

corona  Pseudolum  ebrium  tuurn . And  when  they  are  dead,  will  have 

a can  of  wine  with  ^Maron’s  old  woman  to  be  engraven  on  their  tombs.  So 

Seneca.  » Mancipia  gulaj,  dapcs  non  sapore  sed  sumptu  sestimantes.  Seneca  consol,  ad  Helvidium. 
y Ssevientia  guttura  satiarc  non  possunt  fluvii  et  maria.  ^Cneas  Sylvius  de  miser,  curial.  * Plautus, 

“llor.  lib.  1.  Sat.  3.  b piei  brevitas  conviviis,  noctis  longitudo  stupris  conterebatur.  _ «Et  quo  plus 
capiant,  irritamenta  excogitantur.  Fores  portantur  ut  ad  oonvivium  rcportentur,  repleri  ut  exhauriaiit, 
et  exhauriri  ut  bibaut.  Ambros.  • Ingentia  vasa  velut  ad  ostentationem,  ike.  ‘ Plautus.  « Lib.  3. 
Anthol.  c.  20. 


Mem.  2.  Subs.  2.] 


Diet,  a Cause. 


149 


they  triumph  iri  villainy,  and  justify  their  wickedness;  with  Rabelais,  that 
French  Lucian,  drunkenness  is  better  for  the  body  than  physic,  because  there 
be  more  old  drunkards  than  old  physicians.  Many  such  frothy  arguments 
they  have,  “ inviting  and  encouraging  others  to  do  as  they  do,  and  love  them 
dearly  for  it  (no  glue  like  to  that  of  good  fellowsliip).  So  did  Alcibiades  in 
Greece;  Nero,  Bonosus,  Heliogabalus  in  Rome,  or  Alegabalus  rather,  as  he 
was  styled  of  old  (as  ‘ Ignatius  proves  out  of  some  old  coins).  So  do  many 
great  men  still,  as  ^ Heresbachius  observes.  When  a prince  drinks  till  his 
eyes  stare,  like  Bitias  in  the  Poet, 

“ (>  ille  impiger  haosit  “ a thirsty  soul ; 

Spumantem  vino  pateram)."  He  took  challenge  and  embraced  the  howl : 

With  pleasure  swill’d  the  gold,  nor  ceased  to  dra^/ 

Till  he  the  bottom  of  the  brimmer  saw.” 

and  comes  off  clearly,  sound  trumpets,  fife  arid  drums,  the  spectators  will 
applaud  him,  “ the  “ bishop  himself  (if  he  belie  them  not)  with  his  chaplain, 
will  stand  by  and  do  as  much,”  0 dignum  principe  haustum,  ’twas  done  like  a 
prince.  “ Our  Dutchmen  invite  all  comers  with  a pail  and  a dish,”  Velut 
infundibula  integras  ohhas  exhauriunt,  et  in  inonstrosis  poculis,  ipsi  monstrosi 
monstrosius  epotant^  “ making  barrels  of  their  bellies.”  Incredihile  dictu^  as 
“ one  of  their  own  countrymen  complains:  ° Quantum  liquorisimmodestissima 
gens  cajnat,  (&c.  “ How  they  love  a man  that  will  be  drunk,  crown  him  and 

honour  him  for  it,”  hate  him  that  will  not  pledge  him,  stab  him,  kill  him;  a 
most  intolerable  offence,  and  not  to  be  forgiven.  “ p He  is  a mortal  enemy 
that  will  not  drink  with  him,”  as  Munster  relates  of  the  Saxons.  So  in  Poland, 
he  is  the  best  servitor,  and  the  honestest  fellow,  saith  Alexander  Gaguinus, 
“ ‘^that  drinketh  most  healths  to  the  honour  of  his  master,  he  shall  be  rewarded 
as  a good  servant,  and  held  the  bravest  fellow  that  carries  his  liquor  best,” 
when  a brewer’s  horse  will  bear  much  more  than  any  sturdy  drinker,  yet  for 
his  noble  exploits  in  this  kind,  he  shall  be  accounted  a most  valiant  man,  for 
' Tam  inter  epulas  fortis  vir  esse  potest  ae  in  bello,  as  much  valour  is  to  be 
found  in  feasting  as  in  fighting,  and  some  of  our  city  captains,  and  carpet 
knights  will  make  this  good,  and  prove  it.  Thus  they  many  times  wilfully 
pervert  the  good  temperature  of  their  bodies,  stifle  their  wits,  strangle  nature, 
and  degenerate  into  beasts. 

Some  again  are  in  the  other  extreme,  and  draw  this  mischief  on  their  heads 
by  too  ceremonious  and  strict  diet,  being  over-precise,  cockney-like,  and  curious 
in  their  observation  of  meats,  times,  as  that  Medicina  statica  prescribes,  just  so 
many  ounces  at  dinner,  which  Lessius  enjoins,  so  much  at  supper,  not  a little 
more,  nor  a little  less,  of  such  meat,  and  at  such  hours,  a diet-drink  in  the 
morning,  cock-broth.  China-broth,  at  dinner,  plum-broth,  a chicken,  a rabbit, 
rib  of  a rack  of  mutton,  wing,  of  a capon,  the  merry-thought  of  a hen,  &c. ; to 
sounder  bodies  this  is  too  nice  and  most  absurd.  Others  offend  in  over-much 
fasting : pining  adays,  saith  “ Guianerius,  and  waking  anights,  as  many  Moors 
and  Turks  in  these  our  times  do.  “ Anchorites,  monks,  and  the  rest  of  that 
superstitious  rank  (as  the  same  Guianerius  witnesseth,  that  he  hath  often  seen 
to  have  happened  in  his  time)  through  immoderate  fasting,  have  been  fre- 
quently mad.”  Of  such  men  belike  Hippocrates  speaks,  1 Aphor.  5,  when  as 

•*  Gratlam  conciliantpotando.  ‘Notis  ad  Cffisares.  k Lib.  de  educandis  principum  liberis. 

1 Virg,  JD.  1.  ra  Idem  strenui  potatoris  Episcopi  Sacellanus,  cum  ingentem  pateram  exhaurit  princeps. 
“ Bohemus  in  Saxonia.  Adeo  immoderate  et  immodeste  ab  ipsis  bibitur,  ut  in  compotationibus  suis  noii 
cyathis  solum  et  cantharis  sat  infundere  possint,  sed  impletum  mulctrale  apponant,  et  scutella  injecta 
hortantur  quemlibet  ad  libitum  potare.  • Dictu  incredibile,  quantum  hujusce  liquoris  immodesta  gens 
capiat,  plus  potantem  amicissimum  habent,  et  serto  coronant,  inimicissimum  e contra  qui  non  vult,  et  cajda 
et  fustibus  expiant.  p Qui  potare  recusat,  hostis  habetur,  et  caede  nonnunquam  res  expiatur.  q Qui 

melius  bibit  pro  salute  dom ini,  melior  habetur  minister.  »■  Graec.  Poeta  apud  Stobaeum,  ser.  18.  *Qui 
de  die  jejunant,  et  nocte  vigilant,  facile  cadunt  in  melancholiam;  et  qui  naturae  modum  excedunt,  c/5. 
tract.  1.5.  c.  2.  Longa  famis  tolerantia,  ut  iis  saepe  accidit  qui  tanto  cum  fervore  Deo  servire  cupiunt  iwr 
jejunium,  quod  maniaci  efficiantur,  ipse  vidi  saepe. 


150 


Causes  of  'MelancUohj. 


[Pavt.  1.  Sec.  2. 


he  saith,  “ * They  more  offend  in  too  sparing  diet,  and  are  worse  damnified, 
than  they  that  feed  liberally,  and  are  ready  to  surfeit. 

Subsect.  III. — Custom  of  Diet,  Delight,  Appetite,  Necessity,  how  they  cause 

or  hinder. 

No  rule  is  so  general,  which  admits  not  some  exception;  to  this,  therefore, 
which  hath  been  hitherto  said  (for  I shall  otherwise  put  most  men  out  of 
commons),  and  those  inconveniences  which  proceed  from  the  substance  of  meats, 
an  intemperate  or  unseasonable  use  of  them,  custom  somewhat  detracts  and 
qualifies,  according  to  that  of  Hippocrates  2,  Aphorism.  50,  “ “ Such  things  as 
we  have  been  long  accustomed  to,  though  they  be  evil  in  their  own  nature 
yet  they  are  less  offensive.”  Otherwise  it  might  well  be  objected  that  it  were 
a mere  tyranny  to  live  after  those  strict  rules  of  physic ; for  custom  ^ doth 
alter  nature  itselt,  and  to  such  as  are  used  to  them  it  makes  bad  meats  whole- 
some, and  unseasonable  times  to  cause]  no  disorder.  Cider  and  perry  are 
windy  drinks,  so  are  all  fruits  windy  in  themselves,  cold  most  part,  yet  in 
some  shires  of  “England,  Normandy  in  France,  Guipuscoa  in  Spain,  ’tis  their 
common  drink,  and  they  are  no  whit  offended  with  it.  In  Spain,  Italy,  and 
Africa,  they  live  most  on  roots,  raw  herbs,  camel’s  “ milk,  and  it  agrees  well 
with  them  : which  to  a stranger  will  cause  much  grievance.  In  Wales,  lacti- 
ciniis  vescuntur,  as  Humphrey  Llwyd  confesseth,  a Cambro-Briton  himself,  in 
liis  elegant  epistle  to  Abraham  Ortelius,  they  live  most  on  white  meats : in 
Holland  on  fish,  roots,  ‘^butter;  and  so  at  this  day  in  Greece,  as  Bellonius 
observes,  they  had  much  rather  feed  on  fish  than  fiesh.  With  us,  Maxima  pars 
•rictus  in  came  consistit,  vfQ  feed  on  flesh  most  part,  saith  Polydor  Yirgil,  as 
all  northern  countries  do;  and  it  would  be  very  offensive  to  us  to  live  after  their 
diet,  or  they  to  live  after  ours.  We  drink  beer,  they  wine;  they  use  oil,  we 
butter;  we  in  the  north  are  ** great  eaters;  they  most  sparing  in  those  hotter 
countries;  and  yet  they  and  we  following  our  own  customs  are  well  pleased. 
An  Ethiopian  of  old  seeing  an  European  eat  bread,  wondered,  quomodo  ster- 
coribus  vescentes  viverimus,  how  we  could  eat  such  kind  of  meats : so  mucli 
differed  his  countrymen  from  ours  in  diet,  that  asinine  +author  infers,  si  quis 
illorum  victum  apud  nos  annulari  vellet;  if  any  man  should  so  feed  with  us,  it 
would  be  all  one  to  nourish,  as  Cicuta,  Aconitum,  or  Hellebore  itself  At  this 
day  in  China,  the  common  people  live  in  a manner  altogether  on  roots  and 
herbs,  and  to  the  wealthiest,  horse,  ass,  mule,  dogs,  cat-flesh,  is  as  delightsome 
as  the  rest,  so®Mat.  Bicciusthe  Jesuit  relates,  who  lived  many  years  amongst 
them.  The  Tartars  eat  raw  meat,  and  most  commonly  ^horse-flesh,  drink  milk 
and  blood,  as  the  Nomades  of  old.  Et  lac  concretum  cum  sanguine  potat  equino. 
They  scoff  at  our  Europeans  for  eating  bread,  which  they  call  tops  of  weeds, 
and  horse  meat,  not  fit  for  men;  and  yet  Scaliger  accounts  them  a sound  and 
witty  nation,  living  a hundred  years ; even  in  the  civilest  country  of  them 
they  do  thus,  as  Benedict  the  Jesuit  observed  in  his  travels,  from  the  great 
Mogul’s  Court  by  land  to  Pekin,  which  Biccius  contends  to  be  the  same 
with  Cambula  in  Cataia.  In  Scandia  their  bread  is  usually  dried  fish,  and  so 
likewise  in  the  Shetland  isles;  and  their  other  fare,  as  in  Iceland,  saith 

t In  tenui  victu  segri  delinquunt,  ex  quo  fitutmajori  afEciantuvdetrimento,  majorque  fit  error  tenui  quam 
pleniore  victu.  " Qiue  longo  tempore  consueta  sunt,  etiamsi  deteriora,  minus  in  assuetis  molestare  solent. 

Qui  medice  vivit,  misere  vivit.  y Consuetudo  altera  natura.  * Herefordshire,  Gloucestershire,  Worcester- 
shire. “ Leo  Afer.  1.  1.  solo  camelorum  lacte  content!,  nil  prseterea  deliciarum  amhiunt.  ^ Flandri  vinum 
hutyro  dilutum  bihunt  (nauseo  referens)  ubique  butyrum  inter  omnia  fercula  et  bellaria  locum  obtinet. 
Steph.  pr£Efat.  Herod.  * Delectantur  Grsecipiscibusmagisquam  carnibus.  « Lib.  1.  hist.  Ang.  <ip.  Jovius 
descript.  Britonum.  They  sit,  cat  and  drink  all  day  at  dinner  in  Iceland,  Muscovy,  and  those  northern 
parts.  t Suidas  vict.  Herod,  nihilo  cum  eo  melius  quam  si  quis  Cicutam,  Aconitum,  &c.  « Expcdit.  in 

Sinas  lib.  1.  c.  3.  hortensium  herbarum  et  olerum,  apud  Sinas  quam  apud  nos  longe  frequentior  usus,  com- 
plures  quippe  de  vuigo  reperias  nulla  alia  re  vel  tenuitatis,  vel  religionis  causa  vescentes.  Equus,  Mulus, 
Asellus,  &c.  seque  fere  vescuntur  ac  pabula  omnia.  Mat.  Riccius,  lib.  5.  cap.  12.  ^ Tartar!  mulis,  equis 

vescuntur  et  crudis  carnibus,  et  fruges  contemnunt,  dic.ntes,  hoc  jumentorum  pabulum  ot  bourn,  non 
hominun:. 


ISIem.  2.  SiiLs.  3.] 


Caicses  of  Melancholy. 


151 


® Ditlimarus  Bleskenius,  butter,  cbxeese,  and  fish ; their  drink  water,  their 
lodging  on  the  ground.  In  America  in  many  places  their  bread  is  roots,  their 
meat  palmitos,  pinas,  potatoes,  &c.,  and  such  fruits.  There  be  of  them  too  that 
familiarly  drink  * salt  sea- water  all  their  lives,  eat  t raw  meat,  grass,  and  that 
with  delight.  With  some,  fish,  serpents,  spiders  ; and  in  divers  places  they 
**  eat  man’s  flesh,  raw  and  roasted,  even  the  Emperor  * Montezuma  himself.  In 
some  coasts,  again,  ^one  tree  yields  them  cocoa-nuts,  meat  and  drink,  fire, 
fuel,  apparel ; with  his  leaves,  oil,  vinegar,  cover  for  houses,  &c.,  and  yet  these 
men  going  naked,  feeding  coarse,  live  commonly  a hundred  years,  are  seldom 
or  never  sick  ; all  which  diet  our  physicians  forbid.  In  Westphalia  they 
feed  most  part  on  fat  meats  and  wourts,  knuckle  deep,  and  call  it  i cerebrum 
lovis  : in  the  low  countries  with  roots,  in  Italy  frogs  and  snails  are  used.  The 
Turks,  saith  Busbequius,  delight  most  in  fried  meats.  In  Muscovy,  garlic 
and  onions  are  ordinary  meat  and  sauce,  which  would  be  pernicious  to  such  as 
are  unaccustomed  to  them,  delightsome  to  others ; and  all  is  “ because  they 
have  been  brought  up  unto  it.  Husbandn^en,  and  such  as  labour,  can  eat  fat 
bacon,  salt  gross  meat,  hard  cheese,  &c.  {0  dura  messorum  ilia),  coarse 
bread  at  all  times,  go  to  bed  and  labour  upon  a full  stomach,  which  to  some 
idle  persons  would  be  present  death,  and  is  against  the  rules  of  physic,  so  that 
custom  is  all  in  all.  Our  travellers  find  this  by  common  experience  when  they 
come  in  far  countries,  and  use  their  diet,  they  are  suddenly  ofiended,"  as  our 
Hollanders  and  Englishmen  when  they  touch  upon  the  coasts  of  Africa,  those 
Indian  capes  and  islands,  are  commonly  molested  with  calentures,  fluxes,  and 
much  distempered  by  reason  of  their  fruits.  Peregrina,  etsi  suavia,  solent 
vescentibus  perturbationes  insignes  adferre,  strange  meats,  though  pleasant, 
cause  notable  alterations  and  distempers.  On  the  other  side,  use  or  custom 
mitigates  or  makes  all  good  again.  Mithridates  by  often  use,  which  Pliny 
wonders  at,  was  able  to  drink  poison  ; and  a maid,  as  Curtius  records,  sent  to 
Alexander  from  K.  Porus,  was  brought  up  with  poison  from  her  infancy.  The 
Turks,  saith  Bellonius,  lib.  3,  c.  15,  eat  opium  familiarly,  a drachm  at  once, 
which  we  dare  not  take  in  grains.  ^ Garcius  ab  Horto  writes  of  one  whom 
he  saw  at  Goa  in  the  East  Indies,  that  took  ten  drachms  of  opium  in  three 
days  ; and  yet  consulto  loquebatur,  spake  understandingly,  so  much  can  custom 
do.  **  Theophrastus  speaks  of  a shepherd  that  could  eat  hellebore  in  substance. 
And  therefore  Cardan  concludes  out  of  Galen,  Consuetudinem  utcunque  feren- 
dam,  nisi  valde  malo.m.  Custom  is  howsoever  to  be  kept,  except  it  be  ex- 
tremely bad  : he  adviseth  all  men  to  keep  their  old  customs,  and  that  by  the 
authority  of  * Hippocrates  himself,  Dandum  aliquid  tempori,  cetati,  regioni, 
consuetudini,  and  therefore  to  " continue  as  they  began,  be  it  diet,  bath,  exer- 
oise,  &c.,  or  whatsoever  else. 

Another  exception  is  delight,  or  appetite,  to  such  and  such  meats  ; though 
they  be  hard  of  digestion,  melancholy;  yet  as  Fuchsius  excepts  cap.  6.  lib.  2. 
Iiistitut.  sect.  2.  “®The  stomach  doth  really  digest,  and  willingly  entertain 
such  meats  we  love  most,  and  are  pleasing  to  us,  abhors  on  the  other  side  such 
as  we  distaste.”  Which  Hippocrates  confirms.  Aphorism.  2,  38.  Some  can- 
not endure  cheese  out  of  a secret  antipathy,  or  to  see  a roasted  duck,  which 
to  others  is  a ‘delightsome  meat. 

The  last  exception  is  necessity,  poverty,  want,  hunger,  which  drives  men 


gislandise  dcscriptione.  victus  eorum  bntyro,  lacte,  caseo  consistit;  pisces  loco  panis  habent,  potus,  aqna 
atit  serum,  sic  vivunt  sine  medicina  multi  ad  annos  200.  * Laet.  Occident.  Ind.  descript.  lib.  II.  cap.  10. 

.Aquam  marinam  bibere,  sueti  absque  noxa.  t Davies  2.  voyage.  Patagones.  ‘ Benzo  et 

Per . Cortesius  lib.  novus  orbis  inscrip.  k Linscoften,  c.  56.  palmas  instar  totius  orbis  arboribus  longo 
pr:cstantior.  i Lips,  epist.  “ Teneris  assuescere  multum.  ■ liepentinae  mutationes  noxara  parlunt. 
ilippocrat.  Aphorism.  21.  Epist.  6.  sect.  3.  oBruerinus,  lib.  !•  cap.  23.  p Simpl.  med.  c.  4.  1.  1. 

q lleumius,  1.  3.  c.  19.  prax.  med.  * Aphorism.  17.  ' In  dubiis  consuetudinem  sequatur  adolescens,  et 

inceptis  perseveret.  • Qui  cum  voluptate  assumuntur  cibi,  ventriculus  avidius  complectitur,  expeditiusque 
concoquit,  et  quae  displicent  aversatur.  ‘Nothing  against  a good  stomach,  as  the  saying  is. 


152 


Causes  of  Melancholy. 


[Part.  1.  Sec.  2. 


many  times  to  do  that  which  otherwise  they  are  loth,  cannot  endure,  and 
thankfully  to  accept  of  it : as  beverage  in  ships,  and  in  sieges  of  great  cities, 
to  feed  on  dogs,  cats,  rats,  and  men  themselves.  Three  outlaws  in  “ Hector 
Boethius,  being  driven  to  their  shifts,  did  eat  raw  flesh,  and  flesh  of  such  fowl 
as  they  could  catch,  in  one  of  the  Hebrides  for  some  few  months.  These 
things  do  mitigate  or  disannul  that  which  hath  been  said  of  melancholy 
meats,  and  make  it  more  tolerable ; but  to  such  as  are  wealthy,  live  plenteously, 
at  ease,  may  take  their  choice,  and  refrain  if  they  will,  these  viands  are  to 
be  forborne,  if  they  be  inclined  to,  or  suspect  melancholy,  as  they  tender  their 
healths  : Otherwise  if  they  be  intemperate,  or  disordered  in  their  diet,  at  their 
peril  be  it.  Qui  monet  amat,  Ave  et  cave. 

He  who  advises  is  your  friend, 

Farewell  and  to  your  health  attend. 

Subsect.  IY. — Retention  and  Evacuation  a cause,  and  how. 

Of  retention  and  evacuation,  there  be  divers  kinds,  which  are  either  con- 
comitant, assisting,  or  sole  causes  many  times  of  melancholy.  * Galen  re- 
duceth  defect  and  abundance  to  this  head ; others  “^All  that  is  separated,  or 
remains.” 

Costiveness^  In  the  first  rank  of  these,  I may  well  reckon  up  costiveness, 
and  keeping  in  of  our  ordinary  excrements,  which  as  it  often  causeth  other 
diseases,  so  this  of  melancholy  in  particular.  *Celsus,  lib.  1.  cap.  3.  saith, 
“ It  produceth  inflammation  of  the  head,  dulness,  cloudiness,  headache,  &c.” 
Prosper  Calenus,  lib.  de  atrd  bile,  will  have  it  distemper  not  tlie  organ  only, 
“ “ but  the  mind  itself  by  troubling  of  it:”  and  sometimes  it  is  a sole  cause 
of  madness,  as  you  may  read  in  the  first  book  of  ^Skenkius’s  Medicinal  Obser- 
vations. A young  merchant  going  to  N ordeling  fair  in  Germany,  for  ten  days’ 
space  never  went  to  stool ; at  his  return  he  was  ‘'grievously  melancholy,  think- 
ing that  he  was  robbed,  and  would  not  be  persuaded  but  that  all  his  money 
was  gone ; his  friends  thought  he  had  some  philtrum  given  him,  but  Cnelius, 
a physician,  being  sent  for,  found  his  ‘‘costiveness  alone  to  be  the  cause,  and 
thereupon  gave  him  a clyster,  by  which  he  was  speedily  recovered.  Trincavel- 
lius,  consult.  35  lib.  1.  saith  as  much  of  a melancholy  lawyer,  to  whom  he 
administered  physic,  and  Rodericus  a Fonseca,  consult.  85.  tom.  2.*  of  a 
patient  of  his,  that  for  eight  days  was  bound,  and  therefore  melancholy 
affected.  Other  retentions  and  evacuations  there  are,  not  simply  necessary, 
but  at  some  times  ; as  Fernelius  accounts  them.  Path.  lib.  1.  cap.  15.  as 
suppression  of  haemorrhoids,  or  monthly  issues  in  women,  bleeding  at  nose, 
immoderate  or  no  use  at  all  of  Yenus  : or  any  other  ordinary  issues. 

* Detention  of  haemorrhoids,  or  monthly  issues,  Yillanovanus  Breviar.  lib.  1. 
cap.  18.  Arculanus,  cap.  16.  in  9.  Rhasis,  Yittorius  Faventinus,  pract.  mng. 
Tract.  2.  cap.  15.  Bruel,  <fec.  put  for  ordinary  causes.  Fuchsius,  1.  2.  sect.  5.  c. 
30.  goes  farther,  and  saith,  That  many  men  unseasonably  cured  of  the 
haemorrhoids  have  been  corrupted  with  melancholy,  seeking  to  avoid  Scylla, 
they  fall  into  Chary  bdis.  Galen,  1.  dehum.  commen.  3.  ad  text.2Q.  illustrates  this 
by  an  example  of  Lucius  Martins,  whom  he  cured  of  madness,  contracted  by  this 
means  : And  ^Skenkius  hath  two  other  instances  of  two  melancholy  and  mad 
women,  so  .caused  from  the  suppression  of  their  months.  The  same  may  be 
said  of  bleeding  at  the  nose,  if  it  be  suddenly  stopped,  and  have  been  formerly 
used,  as  ‘‘Yillanovanus  urgeth  : And  ‘Fuchsius,  lib.  2.  sect.  5.  cap.  33. 

« Lib.  7.  Hist.  Scot.  « 30.  artis.  r Quae  excernuntur  aut  subsistunt.  * Ex  ventre  suppresses 
inflammationes,  capitis  dolores,  caligines  crescunt.  •Excreraenta  retenta  mentis  agitationem  parere- 
sclent.  ^ Cap.  de  Mel.  « Tam  delirus,  ut  vix  se  hominem  agnosceret.  Alvus  astrictus  causa. 
’*  Per  octo  dies  alvum  siccum  habet,  et  nihil  reddit.  • Sive  per  nares,  sive  haemorrhoides.  ^ Multii 

intempestivb  ab  heemorrhoidibus  curati,  melancholia  corrupt!  sunt.  Incidit  in  Scyllam,  &c.  g Lib.  1. 
de  Mania.  h Breviar.  1 7.  c.  18.  ‘Non  sine magno  incommode  ejus,  cui  sanguis  a naribuspromanat». 
noxii  sanguinis  vacuatio  impediri  potest. 


Mem.  2.  Subs.  4.]  Retention  and  Evacuation^  Causes. 


153 


stiffly  maintains,  “ That  without  great  danger,  such  an  issue  may  not  bo 
Bta}'ed.” 

’^T’enery  omitted  produceth  like  effects.  Mathiolus,  episL  5.  1.  penult, 
“'‘avoucheth  of  his  knowledge,  that  some  through  bashfulness  abstained  from 
venery,  and  thereupon  became  very  heavy  and  dull;  and  some  others  that 
we.'e  very  timorous,  melancholy,  and  beyond  all  measure  sad.”  Oribasius,  med. 
collect.  1.  6.  c.  37.  speaks  of  some,  “ ‘ That  if  they  do  not  use  carnal  copula- 
tion, are  continually  troubled  with  heaviness  and  headache;  and  some  in  the 
saiue  case  by  intermission  of  it.”  Not  use  of  it  hurts  many,  Arculanus,  c.  6: 
in  9.  Rhasis,  et  Magninus,  part,  3.  cap.  5.  think,  because  it  “ ™ sends  up 
poisonous  vapours  to  the  brain  and  heart.  And  so  doth  Galen  himself  hold, 
“ That  if  this  natural  seed  be  over-long  kept  (in  some  parties)  it  turns  to 
poi£'.on.”  Hieronymus  Mercurialis,  in  his  chapter  of  Melancholy,  cites  it  for 
an  especial  cause  of  this  malady,  “ Priapisrnus,  Satyriasis,  &c.,  Haliabbas,  5. 
Theor.  c.  36.  reckons  up  this  and  many  other  diseases.  Villanovanus  Breviar. 
1.  1.  c.  18.  saith,  “He  knew  "many  monks  and  widows  grievously  troubled 
with  melancholy,  and  that  for  this  sole  cause.”  ^Lodovicus  Mercatus,  1.  2.  de 
muiierum  affect,  cap.  4.  and  E-odericus  a Castro,  de  morbis  mulier.  1.  2.  c.  3. 
treat  largely  of  this  subject,  and  will  have  it  produce  a peculiar  kind  of  melan- 
choly in  stale  maids,  nuns,  and  widows,  Ob  suppressionem  mensium  et  venerem 
omissam,  tiinidce,  moestce,  anxice,  verecundce,  supiciosce,  languentes,  consilii  in- 
opes,  cum  summa  vitce  et  rerum  meliorum  desperatione,  <&c.,  they  are  melancholy 
111  the  highest  degree,  and  all  for  want  of  husbands,  ^lianus  Montaltus,  cap. 
37.  de  melanchol.  confirms  as  much  out  of  Galen;  so  doth  Wierus,  Christoferus 
a Vega  de  art.  med.  lib.  3.  c.  14,  relates  many  such  examples  of  men  and 
women,  that  he  had  seen  so  melancholy.  Foelix  Plater  in  the  first  book  of  his 
Observations,  “ **  tells  a story  of  an  ancient  gentleman  in  Alsatia,  that  mar- 
ried a young  wife,  and  was  not  able  to  pay  his  debts  in  that  kind  for  a long 
time  together,  by  reason  of  his  several  infirmities:  but  she,  because  of  this 
inhibition  of  Yenus,  fell  into  a horrible  fury,  and  desired  everyone  that  came 
to  see  her,  by  words,  looks,  and  gestures,  to  have  to  do  with  her,”  &c.  'Ber- 
nardus  Paternus,  a physician,  saith,  “ He  knew  a good  honest  godly  priest,, 
that  because  he  would  neither  willingly  marry,  nor  make  use  of  the  stews, 
fell  into  grievous  melancholy  fits.”  Hildesheim,  spicel.  2.  hath  such  another 
example  of  an  Italian  melancholy  priest,  in  a consultation  had  Anno  1580. 
Jason  Pratensis  gives  instance  in  a married  man,  that  from  his  wife’s  death 
abstaining,  “ ® after  marriage,  became  exceedingly  melancholy,”  Bodericus  a. 
Fonseca  in  a young  man  so  misaffected,  Tom.  2.  considt,  85.  To  these  you 
may  add,  if  you  please,  that  conceited  tale  of  a Jew,  so  visited  in  like  sort, 
and  so  cured,  out  of  Poggius  Florentinus. 

Intemperate  Yenus  is  all  but  as  bad  in  the  other  extreme.  Galen.  1.  6.  de 
morbis  popular,  sect.  5.  text.  26,  reckons  up  melancholy  amongst  those  diseases 
which  are  exasperated  by  venery:”  so  doth  Avicenna,  2,  3,  c.  11.  Oribi- 
siuS;  loc.  citat.  Ficinus,  lib.  2.  de  sanitate  tuenda.  Marsilius  Oognatus,  Mon- 
taltus,  cap.  27.  Guianerius,  Tract.  3.  cap.  2.  Magninus,  cap.  5,  3.. 

• gives  the  reason,  because  “ * it  infrigidates  and  dries  up  the  body,  consumer 

It  Novi  quosdam  prae  pudore  a coitu  abstinentes,  torpidos,  pigrosque  factos;  nonnullos  etiam  melan* 
cholicos,  praeter  modum  moestos,  timidosque.  * Nonnulli  nisi  coeant,  assidue  capitis  gravitate  infestantur. 
Dicit  se  novisse  quosdam  tristes  et  ita  factos  ex  intermissione  Veneris.  “ Vapores  venenatos  mittit 

sperma  ad  cor  et  cerebrum.  Sperma  plus  diu  retentum,  transit  in  veneniim.  " Graves  producit 

corporis  et  animi  aegritudines.  •>  Ex  spermate  supra  modum  retento  monachos  et  viduas  melancholicosi 
sa'pe  fieri  vidi.  p Melancholia  orta  a vasis  seminariis  in  utero.  a Nobilis  senex  Alsatus  juvenem 

uxorem  duxit,  at  ille  colico  dolore,  etmultis  morbis  correptus,  non  potuitprastareofficium  mariti,  vix  inito 
matrimonio  aegrotus.  Ilia  in  horrendum  furorem  incidit,  ob  Venerem  cohibitam,  ut  omnium  earn  invisen- 
tium  congressum,  voce,  vultu,  gestu  expeteret,  et  quum  non  consentirent,  molossos  Anglicanos  magno 
expetiit  claraore.  Vidi  sacerdotem  optimum  et  pium,  qui  quod  nollet  uti  Venere,  in  nielancholica 

eymptomata  incidit.  »0b  abstinentiam  h concubitu  incidit  in  melancholiam.  ‘ Quae  h coitu  exacer- 
bantur.  “ Superfluum  coitura  causam  ponunt.  * Exsiccat  corpus,  spiritus  consumit,  &c.,  caveant  ab 
hoc  sicci,  velut  inimico  mortalL 


154 


Hetention  and  Evacuation,  Causes,  [Part.  1.  Sec.  2. 


the  spirits,  and  would  therefore  have  all  such  as  are  cold  and  dry  to  take  heed 
of  and  to  avoid  it  as  a mortal  enemy.”  Jacchinus  in  9.  Rhasis,  caj).  15, 
ascribes  the  same  cause,  and  instanceth  in  a patient  of  his,  that  married  a 
young  wife  in  a hot  summer,  “^and  so  dried  himself  with  chamber- work,  that 
he  became  in  short  space  from  melancholy,  mad:”  he  cured  him  by  moisten- 
ing remedies.  The  like  example  I find  in  Lselius  a Fonte  Eugubinus,  consult. 
129.  of  a gentleman  of  Venice,  that  upon  the  same  occasion  was  first  melan- 
choly, afterwards  mad.  Head  in  him  the  story  at  large. 

Any  other  evacuation  stopped  will  cause  it,  as  well  as  these  above  named, 
he  it  bile,  * ulcer,  issue,  (fee.  Hercules  de  Saxonia,  lib.  1.  c.  16.  and  Gor- 
donius,  verify  this  out  ot  their  experience.  They  saw  one  wounded  in  the 
head,  who  as  long  as  tlie  sore  was  open,  Lucida  habuit  mentis  intervalla,  was 
well ; but  when  it  was  stopped,  Rediit  melancholia,  his  melancholy  fit  seized 
on  him  again. 

Artificial  evacuations  are  much  like  in  effect,  as  hot  houses,  baths,  blood- 
letting, purging,  unseasonably  and  immoderately  used.  ® Baths  dry  too  much, 
if  used  in  excess,  be  they  natural  or  artificial,  and  offend  extreme  hot  or  cold ; 
‘'one  dries,  the  other  refrigerates  over  much.  Montanus,  consil.  137,  saith, 
they  over-heat  the  liver.  Joh.  Struthius,  Stigmat.  artis.  1.  4.  c.  9.  contends, 
“ ° that  if  one  stays  longer  than  ordinary  at  the  bath,  go  in  too  oft,  or  at 
unseasonable  times,  he  putrefies  the  humours  in  his  body.”  To  this  purpose 
writes  Magninus,  1.  d.c.  5.  Guianerius,  Tract.  15.  c.  21,  utterly  disallows  all 
hot  baths  in  melancholy  adust.  “ I saw  (saith  he)  a man  that  laboured  of 
the  gout,  who  to  be  freed  of  his  malady  came  to  the  bath,  and  was  instantly 
cured  of  his  disease,  but  got  another  worse,  and  that  was  madness.”  But  this 
judgment  varies. as  the  humour  doth,  in  hot  or  cold:  baths  may  be  good  for 
one  melancholy  man,  bad  for  another;  that  which  will  cure  it  in  this  party, 
may  cause  it  in  a second. 

Phlehotomy?\  Phlebotomy,  many  times  neglected,  may  do  much  harm  to 
the  body,  when  there  is  a manifest  redundance  of  bad  humours,  and  melan- 
choly blood ; and  when  these  humours  heat  and  boil,  if  this  be  not  used  in  time, 
the  parties  affected,  so  inffamed,  are  in  great  danger  to  be  mad;  but  if  it  be 
unadvisedly,  importunely,  immoderately  used,  it  doth  as  much  harm  byrefri- 
gerating the  body,  dulling  the  spirits,  and  consuming  them : as  Joh.  ® Curio  in 
his  10th  Chapter  well  reprehends,  such  kind  of  letting  blood  doth  more  hurt 
than  good:  ‘“The  humours  rage  much  more  than  they  did  before,  and  is  so 
far  from  avoiding  melancholy,  that  it  increaseth  it,  and  weakeneth  the  sight.” 
^'Prosper  Calenus  observes  as  much  of  all  phlebotomy,  except  they  keep  a very 
good  diet  after  it;  yea,  and  as Leonartus  Jacchinus  speaks  out  of  his  own 
experience,  “ ‘ The  blood  is  much  blacker  to  many  men  after  their  letting  of 
blood  than  it  was  at  first.”  For  this  cause  belike  Salust.  Salvinianus,  1.  2. 
c.  1.  will  admit  or  hear  of  no  blood-letting  at  all  in  this  disease,  except  it  be 
manifest  it  proceed  from  blood : he  was  (it  appears)  by  his  own  words  in  that 
place,  master  of  an  hospital  of  mad  men,  “ ‘‘and  found  by  long  experience, 
that  this  kind  of  evacuation,  either  in  head,  arm,  or  any  other  part,  did  more 
harm  than  good.”  To  this  ojDinion  of  his,  Felix  Plater  is  quite  opposite, 

y Ita  exsiccatus  ut  b melancliolico  statim  fuerit  insanus,  ab  humectantibus  curatus.  * Ex  cautcrio  et 
ulcere  exsiccato.  “ Gord.  c.  10.  lib.  1.  Discommends  cold  baths  as  noxious.  ^ Siccum  reddunt 

corpus.  eSi  quis  longius  moretur  in  iis,  aut  nimis  frequenter,  aut  importunb  utatur,  humores 

putrefacit.  **  Ego  anno  superiore,  quendam  guttosum  vidi  adustum,  qui  ut  liberaretur  de  gutta, 

ad  balnea  accessit,  et  de  gutta  liberatus,  maniacus  factus  est.  «On  Schola  Salernitana.  fCalefactio  et 
cbullitio  per  venae  incisionem,  inagis  srepe  incitatur  et  augetur,  majore  impetu  humores  per  corpus  discur- 
runt.  c Lib.  de  flatulenta  Melancholia.  Frequens  sanguinis  missio  corpus  extenuat.  **  In  9 Rhasis.  atram 
bilem  parit,  et  visum  debilitat.  ‘iSlulto  nigrior  spectatur  sanguis  post  dies  quosdam,  quhm  fuit  ab 

initio.  Non  laudo  eos  qui  in  desipientia  docent  secandam  esse  venam  frontis,  quia  spiritus  debilitatur 
inde,  ct  ego  longa  experientia  observavi  in  proprio  Xenodochio,  quod  desipientes  e.x  phlebotomia  magis 
liEduntur,  ct  magis  desipiunt,  et  melancholici  saepe  hunt  inde  pejores.  * De  mentis  alienat.  cap.  3.  etsi 
multos  hoc  improbasse  sciam,  innuraeros  hac  ratione  sanatos  longa  observatione  cegnevi,  qui  vicies,  seS' 
agios  venas  tundendo,  5i;c. 


Mem.  2.  Subs.  5.] 


£ad  Air,  a Cause. 


loo 

‘•'though  some  wink  at,  disallow  and  quite  contradict  all  phlebotomy  in  melan- 
choly, yet  by  long  experience  I have  found  innumerable  so  saved,  after tliey  had 
been  twenty,  nay,  sixty  times  let  blood,  and  to  live  happily  after  it.  It  was 
' an  ordinary  thing  of  old,  in  Galen’s  time,  to  take  at  once  from  such  men  six 
pounds  of  blood,  which  now  we  dare  scarce  take  in  oun’ces  ; sed  viderint 
medici;’’  great  books  are  written  of  this  subject. 

Purging  upward  and  downward,  in  abundance  of  bad  humours  omitted,  may 
be  for  the  worst ; so  likewise  as  in  the  precedent,  if  overmuch,  too  frequent 
or  violent,  it  * weakeneth  their  strength,  saith  Puchsius,  1.  2.  sect.  2.  c.  17.  or 
if  they  be  strong  or  able  to  endure  physic,  yet  it  brings  them  to  an  ill  habit, 
they  make  their  bodies  no  better  than  apothecaries’  shops,  this  and  such  like 
infirmities  must  needs  follow. 

Subsect.  V. — Had  Air,  a Cause  of  Melancholy. 

Air  is  a cause  of  great  moment,  in  producing  this,  or  any  other  disease, 
being  that  it  is  still  taken  into  our  bodies  by  respiration,  and  our  more  inner 
parts.  “™If  it  be  impure  and  foggy,  it  dejects  the  spirits,  and  causeth  dis- 
eases by  infection  of  the  heart,”  as  Paulus  hath  it,  lib.  1.  c.  49.  Avicenna 
lib.  1.  Gal.  de.  scm.  tuendd.  Mercurialis,  Montaltus,  <fec..  “Fernelius  saith,  “ A 
thick  air  thickeneth  the  blood  and  humours.”  ® Lemnius  reckons  up  two  main 
things  most  profitable,  and  most  pernicious  to  our  bodies;  air  and  diet:  and 
this  peculiar  disease,  nothing  sooner  causeth  J obertus  holds)  “ than  the  air 
wherein  we  breathe  and  live.”  * Such  as  is  the  air,  such  be  our  spirits;  and 
as  our  spirits,  such  are  our  humours.  It  ofiends  commonly  if  it  be  too  hot  and 
dry,  thick,  fuliginous,  cloudy,  blustering,  or  a tempestuous  air.  Bodine  in  his 
fifth  Book,  De  repub.  cap.  1,  5.  of  his  Method  of  History,  proves  that  hot 
countries  are  most  troubled  with  melancholy,  and  that  there  are  therefore  in 
Spain,  Africa,  and  Asia  Minor,  great  numbers  of  mad  men,  insomuch  that  they 
are  compelled  in  all  cities  of  note,  to  build  peculiar  hospitals  for  them.  Leo 
‘'Afar,  lib.  3.  de  Fessaurbe,  Ortelius  and  Zuinger,  confirm  as  much:  they  are 
ordinarily  so  choleric  in  their  speeches,  that  scarce  two  words  pass  without 
railing  or  chiding  in  common  talk,  and  often  quarrelling  in  the  streets. 

* Gordonius  will  have  every  man  take  notice  of  it:  “Note  this  (saith  he)  that 
in  hot  countries  it  is  far  more  familiar  than  in  cold.”  Although  this  we  have 
now  said  be  not  continually  so,  for  as  * Acosta  truly  saith,  under  the  Equator 
itself,  is  a most  temperate  habitation,  wholesome  air,  a paradise  of  pleasure : 
the  leaves  ever  green,  cooling  showers.  But  it  holds  in  such  as  are  intem- 
perately  hot,  as  “ J ohannes  a Meggen  found  in  Cyprus,  others  in  Malta, 
Apulia,  and  the  tHoly  Land,  where  at  some  seasons  of  the  year  is  nothing 
but  dust,  their  rivers  dried  up,  the  air  scorching  hot,  and  earth  inflamed; 
insomuch  that  many  pilgrims  going  barefoot  for  devotion  sake,  from  Joppa  to 
leriisalem  upon  the  hot  sands,  often  run  mad,  or  else  quite  overwhelmed  with 
sand,  profundis  arenis,  as  in  many  parts  of  Africa,  Arabia  Deserta,  Bactriana, 
aow  Oharassan,  when  the  west  wind  blows  ;|:  Involuti  arenis  transeuntes  necan* 
^.ur.  * Hercules  de  Saxonia,  a professor  in  Venice,  gives  this  cause  why  so 

many  Venetian  women  are  melancholy.  Quod  dm  sub  sole  degant,  they  tarry  too 
long  in  the  sun..  Montanus,  consil.  2 1 . amongst  other  causes  assigns  this ; 
Vhy  that  J ew  his  patient  was  mad.  Quod  iam  multum  exposuit  se  calori  et 

I Vires  clebilitat.  >"  Impurus  alb*  spiritus  dejicit,  infecto  corde  giffnit  morbos.  " Sanguineia 

lensat,  et  liumores,  P'.  1.  c.  13.  o Lib.  3.  cap.  3.  p Lib.  de  quartana.  Ex  acre  ambiente 

:ontrahitur  liiimor  melancholicus.  * Qualis  al’r,  tails  spiritas : et  cujusmodi  spiritus,  liumores. 

lyKIiamis  Montaltufe,  cap.  11.  calidus  et  siccus,  frigidus  et  siccus,  paludinosus,  crassus.  ^ ilulta  hie  in 

'vcnodocliiis  fanaticorum  millia  quee  strictissime  catenata  servantur.  » Lib.  mod.  part.  2.  cap.  19.  Intellige, 
luodyn  calidis  regionibus,  frequenter  accidit  mania,  in  frigidis  autem  tarde.  ‘ Lib.  2.  “ Hodopericou, 

raj).  7.  _ f Apulia  lestivo  calore  maxime  fervet,  ita  ut  ante  finem  Jlaii  pene  exusta  sit.  t “ They 

lerisli  in  clouds  of  sand.”  Maginus  Pers.  ^ Pantlieoseu  Pract.  med.  1. 1.  cap.  16.  Venetaj  mulieres,- 

LU<e  diu  sub  sole  viviuit,  aliquando  melancholicae  evadunt. 


156 


Causes  of  Melancholy. 


[Part.  1.  Sec,  2.  * 

frigori:  he  exposed  himself  so  much  to  heat  and  cold,  and  for  that  reason  ia 
V'enice,  there  is  little  stirring  in  those  brick  paved  streets  in  summer  about 
noon,  they  are  most  part  then  asleep : as  they  are  likewise  in  the  great  Mogol’s 
countries,  and  all  over  the  East  Indies.  At  Aden  in  Arabia,  as  ^ Lodovicu^  ■ 
Vertomannus  relates  in  his  travels,  they  keep  their  markets  in  the  night,  to*  , 
avoid  extremity  of  heat^  and  in  Ormus,  like  cattle  in  a pasture,  people  of  all  . 
sorts  lie  up  to  the  chin  in  water  all  daylong.  At  Braga  in  Portugal;  Burgos 
in  Castile;  Messina  in  Sicily,  all  over  Spain  and  Italy,  their  streets  are  most 
part  narrow,  to  avoid  the  sunbeams.  The  Turks  wear  great  turbans  adfugan- 
dos  soils  radios,  to  refract  the  sunbeams ; and  much  inconvenience  that  hot 
air  of  Bantam  in  Java  yields  to  our  men,  that  sojourn  there  for  traffic;  where 
it  is  so  hot,  “ * that  they  that  are  sick  of  the  pox,  lie  commonly  bleaching  in 
the  sun  to  dry  up  their  sores.”  Such  a complaint  I read  of  those  isles  of  Cape  ^ 
Yerde,  fourteen  degrees  from  the  Equator,  they  do  male  audire:  * One  calls 
them  the  unhealthiest  clime  of  the  world,  for  fluxes,  fevers,  frenzies,  calentures, 
which  commonly  seize  on  seafaring  men  that  touch  at  them,  and  all  by  reason, 
of  a hot  distemperature  of  the  air.  The  hardiest  men  are  ofiended  with  this 
heat,  and  stiffest  clowns  cannot  resist  it,  as  Constantine  affirms,  AgricuU. 

I 2.  c.  45.  They  that  are  naturally  born  in  such  air,  may  not  “ endure  it,  as 
Niger  records  of  some  part  of  Mesopotamia,  now  called  Diarbecha : Quihusdam 
in  locis  scevienti  cestui  adeo  suhjecta  est,  ut  jpleraque  animalia  fervore  soils  et 
ccdi  extinguantur,  ’tis  so  hot  there  in  some  places,  that  men  of  the  country  and 
cattle  are  killed  with  it;  and  t Adricomius  of  Arabia  Eelix,  by  reason  of 
luvrrh,  frankincense,  and  hot  spices  there  growing,  the  air  is  so  obnoxious  to 
tlieir  brains,  that  the  very  inhabitants  at  some  times  cannot  avoid  jt,  much  i 
less  weaklings  and  strangers.  J Amatus  Lusitanus,  cent.  I.  curat.  45,  reports  ' 
of  a younf^  maid,  that  was  one  Vincent  a currier’s  daughter,  some  thirteen  I 
years  of  age,  that  would  wash  her  hair  in  the  heat  of  the  day  (in  July)  and 
so  let  it  dry  in  the  sun,  “Ho  make  it  yellow,  but  by  that  means  tarrying  too 
lono-  in  the  heat,  she  inflamed  her  head,  and  made  herself  mad.” 

Cold  air  in  the  other  extreme  is  almost  as  bad  as  hot,  and  so  doth  Montaltus 
esteem  of  it,  c.  1 1.  if  it  be  dry  withal.  In  those  northern  countries,  the  people 
are  therefore  generally  dull,  heavy,  and  many  witches,^  which  (as  I have  before 
quoted)  Saxo  Grammaticus,  Olaus,  Baptista  Porta  ascribe  to  melancholy.  But 
these  cold  climes  are  more  subject  to  natural  melancholy  (not  this  artificial) 
which  is  cold  and  dry:  for  which  cause  “Mercurius  Britanmcus  belike  puts  , 
melancholy  men  to  inhabit  just  under  the  Pole.  The  worst  of  the  three  is  a 
^ thick  cloudy,  misty,  foggy  air,  or  such  as  come  from  fens,  moorish  grounds, 
lakes,  kuckhills,  draughts,  sinks,  where  any  carcasses  or  carrion  lies,  or  from 
whence  any  stinking  fulsome  smell  comes:  Galen,  Avicenna,  Mercunalis,  new 
and  old  physicians,  hold  that  such  air  is  unwholesome,  and  engenders  melan- 
choly, plagues,  and  what  not?  * Alexandretta  an  haven-town  in  the  Mediter- 
ranean Sea,  Saint  John  de  Uiloa,  an  haven  in  Nova-Hispanm,  are  inuch  con- 
demned for  a bad  air,  so  are  Durazzo  in  Albania,  Lithuania,  Ditmarsh,  Bomp- 
time  Paludes  in  Italy,  the  territories  about  Pisa,  Ferrara,  &c.,  Komney  Marsh 
with  us ; the  Hundreds  in  Essex,  the  fens  in  Lincolnshire.  Cardan,  de  rerum 
vaiietate,  1.  17.  c.  96.  finds  fault  with  the  sight  of  those  rich,  and  most 
populous  cities  in  the  Low  Countries,  as  Bruges,  Ghent,  Amsterdam,  Leyde% 
IJtrecht,  &c.,  the  air  is  bad;  and  so  at  Stockholm  in  Sweden;  Regium  in 
Italy,  Salisbury  with  us,  Hull  and  Lynn  : they  may  be  commodious  for  naviga- 


T Navig.  lib.  2.  cap.  4.  commercia  nocte  hora  secundS,  ob  nimios  qui 
:'u  UdS  tSttm  efficl.  rdiuiam.  • Cmmonly  called  Scandaroon  m Asia  Mmor. 


i 


Bad  Air,  a Cause. 


157 


Mem.  2.  Subs.  5. 


] 


tion,  this  new  kind  of  fortification,  and  many  other  good  necessary  uses;  but 
are  they  so  wholesome?  Old  Rome  hath  descended  from  the  hills  to  the 
valley,  ’tis  the  site  of  most  of  our  new  cities,  and  held  best  to  build  in  plains, 
to  take  the  opportunity  of  rivers.  Leander  Albertus  pleads  hard  for  the  air 
and  site  of  Venice,  though  the  black  Moorish  lands  appear^  at  every  low 
water:  the  sea,  fire,  and  smoke  (as  he  thinks)  qualify  the  air;  and ‘some 
■suppose,  that  a thick  foggy  air  helps  the  memory,  as  in  thiem  of  Pisa  in  Italy; 
nnd  our  Cambden,  out  of  Plato,  commends  the  site  of  Cambridge,  because  it 
is  so  near  the  fens.  But  let  the  site  of  such  places  be  as  it  may,  how  can  they 
be  excused  that  have  a delicious  seat,  a pleasant  air,  and  all  that  nature  can 
nfford,  and  yet  through  their  own  nastiness,  and  sluttishness,  immund  and 
sordid  manner  of  life,  sufier  their  air  to  putrefy,  and  themselves  to  be 
choked  up?  Many  cities  in  Turkey  do  raale  audire  in  this  kind:  Constanti- 
nople itself,  where  commonly  carrion  lies  in  the  street.  Some  find  the  same 
fault  in  Spain,  even  in  Madrid,  the  king’s  seat,  a most  excellent  air,  a pleasant 
site;  but  the  inhabitants  are  slovens,  and  the  streets  uncleanly  kept. 

A troublesome  tempestuous  air  is  as  bad  as  impure,  rough  and  foul  wea- 
ther, impetuous  winds,  cloudy  dark  days,  as  it  is  commonly  with  us,  Gedum 
msufoedam,  ^Polydore  calls  it  a filthy  sky,  etin  quo  facile  generantur  nubes; 
as  Tully’s  brother  Quintus  wrote  to  him  in  Rome,  being  then  Qurestor  in 
Britain.  ‘‘In  a thick  and  cloudy  air  (saith  Lenmius)  men  are  tetric,  sad, 
nnd  peevish:  And  if  the  western  winds  blow,  and  that  there  be  a calm,  or  a 
fair  sunsliine  day,  there  is  a kind  of  alacrity  in  mens  minds;  it  cheers  up 
Tnen  and  beasts:  but  if  it  be  a turbulent,  rough,  cloudy,  stormy  weather,  men 
Are  sad,  lumpish,  and  much  dejected,  angry,  waspish,  dull,  and  melancholy.” 
This  was  ‘‘Virgil’s  experiment  of  old, 


Veram  ubi  tempestas,  et  cceli  mobilis  humor 
J^lutavero  vices,  et  Jupiter  humidus  Austro, 
Vertuntur  species  animorum,  et  pectore  motus 
Concipiuiit  alios” 


“But  •when  the  face  of  heaven  changed  is 
To  tempests,  rain,  from  season  fair: 
Our  minds  are  altered,  and  in  our  breasts 
Forthwith  some  new  conceits  appear.” 


I And  who  is  not  weather-wise  against  such  and  such  conjunctions  of  planets, 

; moved  in  foul  weather,  dull  and  heavy  in  such  tempestuous  seasons?  '^Gelidam 
■contristat  Aquarius  annum:  the  time  requires,  and  the  autumn  breeds  it ; 
winter  is  like  unto  it,  ugly,  foul,  squalid,  the  air  works  on  all  men,  more  or 
less,  but  especially  on  such  as  are  melancholy,  or  inclined  to  it,  as  Lemnius 
holds,  ^ “ They  are  most  moved  with  it,  and  those  which  are  already  mad,  rave 
downright,  either  in,  or  against  a tempest.  Besides,  the  devil  many  times 
■ takes  his  ojiportunity  of  such  storms,  and  when  the  humours  by  the  air  be 
stirred,  he  goes  in  with  them,  exagitates  our  spirits,  and  vexeth  our  souls ; as 
the  sea  waves,  so  are  the  spirits  and  humours  in  our  bodies  tossed  with  tem- 
pestuous winds  and  storms.”  To  such  as  are  melancholy  therefore,  Montanus, 
consil.  24,  will  have  tempestuous  and  rough  air  to  be  avoided,  and  consil.  27, 

' all  night  air,  and  would  not  have  them  to  walk  abroad,  but  in  a pleasant  day. 
r Lemnius,  1.  3.  c.  3.  discommends  the  south  and  eastern  winds,  commends  the 
north.  Montanus,  consil.  31,  “‘wills  not  any  windows  to  be  opened  in  the 
; night.”  Consil.  229.  et  consil.  230,  he  discommends  especially  the  south  wind, 

' and  nocturnal  air : So  doth  “ Plutarch.  The  night  and  darkness  makes  men 
€ad,  the  like  do  all  subterranean  vaults,  dark  houses  in  caves  and  rocks,  de- 
sert places  cause  melancholy  in  an  instant,  especially  such  as  have  not  been 

^ Atlas  geographicus.  Memoria  valent  Pisaiii,  quod  crassiore  fruantur  aere.  8 Lib.  I.  List,  lil^  2.  cap. 
41.  Aura  densa  ac  caliginosa  tetrici  homines  existunt,  et  subti  istes,  et  cap.  3.  stante  subsolano  et  Zephyro, 
maxima  in  mentibus  hominura  alacritas  existit,  meiitisque  erectio  ubi  teluin  solis  splendore  nitescit, 
Maxima  dejectio  moerorque  siquando  aura  caliginosa  est.  Geor.  ‘ Hor.  ‘‘  Mens  quibus  vacillat 

ab  aere  cito  offenduntur,  et  multi  iusani  apud  Belgas  ante  tempestates  saeviunt,  aliter  quieti.  Spintus 
quoque  aeris  et  mali  genii  aliquando  se  tempestatibus  ingerunt,  et  menti  hunianaj  se  latenter  Insinuant. 
camque  vexant,  exagitant,  et  ut  fluctus  marini,  humanura  corpus  ventis  agitatur.  * Aer  noctu  deuaalu;^ 
et  cog’*"  moestitiam  mLib.  de  Iside  et  Osyride. 


158 


Causes  of  Melanchohj. 


[Part.  1.  Sec. 


2, 


used  to  it,  or  otherwise  accustomed.  Head  more  of  air  in  Hippocrates, 
^tius,  l.Z.  a c I7l.  ad  175.  Oribasius,  a c 1.  ad  21.  Avicen.  1.  1.  can.  Fen, 
2,  doc.  2,  Fen.  1,  c.  123.  to  the  12,  &c. 


SuBSECT.  YI. — Immoderate  Exercise  a Cause,  and  how.  Solitariness,  Idleness. 

Nothing  so  good  but  it  may  be  abused:  nothing  better  than  exercise  (if 
opportunely  used)  for  the  preservation  of  the  body : nothing  so  bad  if  it  be 
unseasonable,  violent,  or  overmuch.  Fernelius  out  of  Galen,  Path.  lib.  1.  c.  16. 
saith,  “ “ That  much  exercise  and  weariness  consumes  the  spirits  and  sub- 
stance, refrigerates  the  body : and  such  humours  which  Nature  would  have 
otherwise  concocted  and  expelled,  it  stirs  up  and  makes  them  rage:  which 
being  so  enraged,  diversely  afiect  and  trouble  the  body  and  mind.”  So  doth  it, 
if  it  be  unseasonably  used,  upon  a full  stomach,  or  when  the  body  is  full  of 
crudities,  which  Fuchsius  so  much  inveighs  against,  lib.  2.  instit.  sect.  2.  c.  4. 
giving  that  for  a cause  why  school-boys  in  Germany  are  so  often  scabbed, 
because  they  use  exercise  presently  after  meats.  ® Bayerus  puts  in  a caveat 
against  such  exercise,  because  “ it  **  corrupts  the  meat  in  the  stomach,  and 
carries  the  same  juice  raw,  and  as  yet  undigested,  into  the  veins  (saith  Lem- 
nius),  which  there  putrefies  and  confounds  the  animal  spirits.”  Crato,  consil. 
21.  1.  2.  ^protests  against  all  such  exercise  after  meat,  as  being  the  greatest 
enemy  to  concoction  that  may  be,  and  cause  of  corruption  of  humours,  which  ■ 
produce  this,  and  many  other  diseases.  Not  without  good  reason  then  doth  , 
Salust.  Salvianus,  1.  2.  c.  1.  and  Leonartus  Jacchinus,  in  9,  Rhasis.  Mercuri-  ■ 
alis,  Arcubanus,  and  many  other,  set  down  ‘‘immoderate  exercise  as  a most  ' 
forcible  cause  of  melancholy. 

Opposite  to  exercise  is  idleness  (the  badge  of  gentry)  or  want  of  exercise,  , 
the  bane  of  body  and  mind,  the  nurse  of  naughtiness,  stepmother  of  discipline,  • > 
the  chief  author  of  all  mischief,  one  of  the  seven  deadly  sins,  and  a sole  cause 
of  this  and  many  other  maladies,  the  devil’s  cushion,  as  ® Gualter  calls  it,  his  v 
pillow  and  chief  reposal.  “ For  the  mind  can  never  rest,  but  still  meditates  '■ 
on  one  thing  or  other,  except  it  be  occupied  about  some  honest  business,  of  his  ' 
own  accord  it  rusheth  into  melancholy.  * As  too  much  and  violent  exercise  ’ 
offends  on  the  one  side,  so  doth  an  idle  life  on  the  other  (saith  Crato),  it  fills  ( 
the  body  full  of  phlegm,  gross  humours,  and  all  manner  of  obstructions,  | 
rheums,  catarrhs,”  &c.  Rhasis,  cont.  Ido.  1.  tract.  9,  accounts  of  it  as  the  ) 
greatest  cause  of  melancholy.  “ “ I have  often  seen  (saith  he)  that  idleness  | 
begets  this  humour  more  than  anything  else.”  Montaltus,  c.  1,  seconds  him  ; 
out  of  his  experience,  “‘‘They  that  are  idle  are  far  more  subject  to  melancholy  , 
than  such  as  are  conversant  or  emplej’^ed  about  any  office  or  business.”  ^Plu-  . 
tarch  reckons  up  idleness  for  a sole  cause  of  the  sickness  of  the  soul:  There  . 
are  they  (saith  he)  troubled  in  mind,  that  have  no  other  cause  but  this.’*  ' 
Homer,  Iliad.  1,  brings  in  Achilles  eating  of  his  own  heart  in  his  idleness,  ' 
because  he  might  not  fight.  Mercurialis,  consil.  86,  for  a melancholy  young 
man  urgeth  ‘‘it  is  a chief  cause;  why  was  he  melancholy'?  because  idle. 


"Multa  defatigatio,  spiritus,  viriumque  substantiam  exhaiirit,  et  corpus  refrigerat.  Humores  corruptoi 
qui  aliter  a natura  concoqui,  et  domari  possint,  et  deraum  blande  excludi,  irritat,  et  quasi  in  furorem  agit,  . 
qui  postea  mota  camerina,  tetro  vapore  corpus  varie  lacessunt,  animumque.  oin  Veni  niecum : Libro 
iic  inscripto.  . p Instit.  ad  vit.  Christ  cap.  44.  cibos  crudos  in  venas  rapit,  qui  putrescentes  illic  spiritus 
animales  inficiunt.  a Crudi  ha!C  humoris  copia  per  venas  aggreditur,  unde  morbi  raultiplices.  '■immo-  ^ 
dicum  exercitium.  »Hom.  31.  in  1.  Cor.  vi.  Nam  qua  mens  hominis  quiescere  non  possit,  sed  continue  ^ 
circa  varias  cogitationes  discurrat,  nisi  honesto  aliquo  negotio  occupetur,  ad  melancholiam  sponte  delabitur.  k 
•Crato  consil.  21.  Ut  immodica  corporis  exercitatio  nocet  corporibus,  ita  vita  deses  et  otiosa:  otium  » 
animal  pituitosum  reddit,  viscerum  obstructiones  et  crebras  fluxiones,  et  morbos  concitat.  “ Et  vidi  X 

quod  una  de  rebus  qu£B  magis  generat  melancholiam,  est  otiositas.  * Reponitur  otium  ab  aliis  causa,  et  E 
hoc  a nobis  observatum  eos  huic  malo  magis  obnoxios  qui  plane  otlosi  sunt,  quam  eos  qui  aliquo  munere  K 
versantur  exequendo.  J De  Tranquil,  animse.  Sunt  quos  ipsura  otium  in  animi  conjicit  oegritudinem.  S 
* Nihil  est  quod  £eque  melancholiam  alat  ac  augeat,  ac  otium  et  abstinentia  li  corporis  et  animi  exercita- 
tiuuibus. 


Mem.  2.  Subs.  6.] 


Idleness,  a Cause, 


159 


Nothing  begets  it  sooner,  increaseth  and  continueth  it  oftener  than  idleness.** 
A disease  familiar  to  all  idle  persons,  an  inseparable  companion  to  such  as  live 
at  ease,  Pingui  otio  desidiose  agentes,  a life  out  of  action,  and  have  no  calling 
or  ordinary  employment  to  busy  themselves  about,  that  have  small  occasions; 
and  though  they  have  such  is  their  laziness,  dulness,  they  will  not  compose 
themselves  to  do  aught ; they  cannot  abide  work,  though’it  be  necessary ; easy 
as  to  dress  themselves,  write  a letter  or  the  like ; yet  as  he  that  is  benumbed 
witli  cold  sits  still  shaking,  that  might  relieve  himself  with  a little  exercise  or 
stirring  do  they  complain,  but  will  not  use  the  facile  and  ready  means  to  do 
themselves  good;  and  so  are  still  tormented  with  melancholy.  Especially  if 
tliey  have  been  formerly  brought  up  to  business,  or  to  keep  much  company,  and 
upon  a sudden  come  to  lead  a sedentary  life  ; it  crucifies  their  souls,  and 
seizeth  on  them  in  an  instant ; for  whilst  they  are  any  ways  employed,  in 
action,  discourse,  about  any  business,  sport  or  recreation,  or  in  company  to 
their  liking  ; they  are  very  well : but  it  alone  or  idle,  tormented  instantly  again  ; 
one  day’s  solitariness,  one  hour’s  sometimes,  doth  them  more  harm,  than  a 
week’s  physic,  labour,  and  company  can  do  good.  Melancholy  seizeth  on 
I;  them  forthwith  being  alone,  and  is  such  a torture,  that  as  wise  Seneca  well 
I saith,  Malo  mihimale  quam  molliter  esse,  I had  rather  be  sick  than  idle.  This 
! idleness  is  either  of  body  or  mind.  That  of  body  is  nothing  but  a kind  of 
benumbing  laziness,  intermitting  exercise,  which  if  we  may  believe  *^Eernelius, 
causeth  crudities,  obstructions,  excremental  humours,  quencheth  the  natural 
‘ heat,  dulls  the  spirits,  and  makes  them  unapt  to  do  any  thing  whatsoever.” 

“‘Neglectis  urenda  filix  innascitur  agris.”  I “for,  a neglected  field 

I I Shall  for  the  fire  Its  thorns  and  thistles  yield.” 

As  fern  grows  in  untilled  grounds,  and  all  manner  of  weeds,  so  do  gross  humours 
in  an  idle  body,  Ignavum  corrunn'puni  otia  corpus.  A horse  in  a stable  that 
never  travels,  a hawk  in  a mew  that  seldom  fiies,  are  both  subject  to  diseases  ; 
which  left  unto  themselves,  are  most  free  from  any  such  incumbrances.  An 
idle  dog  will  be  mangy,  and  how  shall  an  idle  person  think  to  escape  1 Idle- 
i ness  of  the  mind  is  much  worse  than  this  of  the  body  ; wit  without  employ- 
. ment  is  a d5s>eciS,e,^jErugo  animi,  ruhigo  ingenii:  the  rust  of  the  soul,  ®a 
i plague,  a hell  itself  Maximum  animi  nocumentum,  Galen  calls  it.  “^As 
in  a standing  pool,  worms  and  filthy  creepers  increase  {et  vitium  capnunt  ni 
' moveantur  aquee,  the  water  itself  putrefies,  and  air  likewise,  if  it  be  not  con- 
tinually stirred  by  the  wind),  so  do  evil  and  corrupt  thoughts  in  an  idle  person,” 
the  soul  is  contaminated.  In  a commonwealth,  where  is  no  public  enemy, 
there  is  likely  civil  wars,  and  they  rage  upon  themselves  : this  body  of  ours, 

, when  it  is  idle,  and  knows  not  how  to  bestow  itself,  macerates  and  vexeth  itself 
with  cares,  griefs,  false  fears,  discontents,  and  suspicions ; it  tortures  and 
preys  upon  his  own  bowels,  and  is  neA^er  at  rest.  Thus  much  I *.arc  boldly 
say,  “ He  or  she  that  is  idle,  be  they  of  what  condition  they  will,  neA^er  so 
rich,  so  Avell  allied,  fortunate,  happy,  let  them  have  all  things  in  abundance 
and  felicity  that  heart  can  Avish  and  desire,  all  contentment,  so  long  as  he  or 
she  or  they  are  idle,  they  shall  never  be  pleased,  never  Avell  in  body  and  mind, 
but  Aveary  still,  sickly  still,  vexed  still,  loathing  still,  Aveeping,  sighing,  griev- 
, ing,  suspecting,  ofiended  Avith  the  world,  Avith  every  object,  wishing  themselves 
gone  or  dead,  or  else  carried  away  with  some  foolish  phantasy  or  other.  And 
this  is  the  true  cause  that  so  many  great  men,  ladies,  and  gentlewomen,  labour 
of  this  disease  in  country  and  city  ; for  idleness  is  an  appendix  to  nobility  ; 

•Nihil  magls  excsecat  intellectutn,  quam  otium.  Gordonius  de  observat.  vit.  hum.  lib.  1.  Path.  lib.  1. 
cap.  17.  exercitationis  intermissio,  inertem  colorem,  languidos  et  ignavos,  et  ad  omnes  actiones 

se^iores  reddit,  cruditates,  obstructiones,  et  excremer.t"ruui  proventus  tacit.  « Hor.  Ser.  1.  Sat.  3. 

^ Seneca.  « Moerorem  animi,  et  maciem,  Plutarch  calls  it.  * Sicut  in  stagno  generantu'f  vermes,  sic 
I et  otiose  raaliE  cogitatione.s.  Sen. 


ICO 


Causes  of  Mdancholy. 


[Part.  1.  Sec.  2. 


they  count  it  a disgrace  to  work,  and  spend  all  their  days  in  sports,  recreations, 
and  pastimes,  and  will  therefore  take  no  pains  ; be  of  no  vocation  ; they  feed 
liberally,  fare  well,  want  exercise,  action,  employment  (for  to  work,  I say,  they 
may  not  abide),  and  company  to  their  desires,  and  thence  their  bodies  become 
full  of  gross  humours,  wind,  crudities  ; their  minds  disquieted,  dull,  heavy, 
<fec.  care,  jealousy,  fear  of  some  diseases,  sullen  fits,  weeping  fits  seize  too  ^'fami- 
liarly on  them.  For  what  will  not  fear  and  phantasy  work  in  an  idle  body? 
what  distempers  will  they  not  cause  % when  the  children  of  * Israel  murmured 
against  Pharaoh  in  Egypt,  he  commanded  his  officers  to  double  their  task,  and 
let  them  get  straw  themselves,  and  yet  make  their  full  number  of  bricks;  for 
the  sole  cause  why  they  mutiny,  and  are  evil  at  ease,  is,  “they  are  idle.” 
When  you  shall  hear  and  see  so  many  discontented  persons  in  all  places  where 
you  come,  so  many  several  grievances,  unnecessary  complaints,  fear,  suspi- 
^ cions,  + the  best  means  to  redress  it  is  to  set  them  awork,  so  to  busy  their 
minds  : for  the  truth  is,  they  are  idle.  Well  they  may  build  castles  in  the 
air  foratime,  and  sootheup  themselves  with  phantastical  and  pleasant  humours, 
but  in  the  end  they  will  prove  as  bitter  as  gall,  they  shall  be  still  I say  discon- 
tent, suspicious,  fearful,  jealous,  sad,  fretting  and  vexing  of  themselves  ; so 
long  as  they  be  idle,  it  is  impossible  to  please  them.  Olio  qui  nescit  uti,  plus 
Udbet  negotii  quam  qui  negotium  in  negotio,  as  that  ‘Agellius  could  observe  : 
He  that  knows  not  how  to  spend  his  time,  hath  more  business,  care,  grief, 
anguish  of  mind,  than  he  that  is  most  busy  in  the  midst  of  all  his  business, 
Otiosus  animus  nescit  quid  volet : An  idle  person  (as  he  follows  it)  knows  not 
when  he  is  well,  what  he  would  have,  or  whither  he  would  go,  Quum  illuc 
ventiim  est  illinc  luhet,  he  is  tired  out  with  everything,  displeased  with  all, 
weary  of  his  life  : Nec  bene  domi,  nec  militice  neither  at  home  nor  abroad, 
errat,  et  prceter  vitam  vivitur,  he  wanders  and  lives  besides  himself.  In  a word. 
What  the  mischievous  effects  of  laziness  and  idleness  are,  I do  not  find  any 
where  more  accurately  expressed,  than  in  these  verses  of  Philolaches  in  the 
i Comical  Poet,  which  for  their  elegancy  I will  in  part  insert. 

“Novarum  ^dium  esse  arbitror  similem  ego  hominera, 

Quando  hie  natus  est  : Ei  rei  argumenta  dicam. 
ikdes  quando  sunt  ad  amussiin  expolitaj, 

Quisque  laudat  fabrum,  atque  exemplum,  expetit,  <tc. 

At  ubi  illd  migrat  nequam  homo  indiligensque,  &c.  ; 

Ternpestas  venit,  confringit  tegulas,  imbricesque,  ] 

Putrifacit  aer  operam  fabri,  &c.  i 

Dicam  ut  homines  similes  esse  ajdium  arbitremini,  { 

Fabri  parentes  fundamentum  substruunt  liberorum, 

Expoliunt,  docent  literas,  nec  parcunt  sumptui, 

Ego  autem  sub  fabrorum  potestate  frugi  fui,  \ 

Postquam  autem  migravi  in  ingenium  meum, 

Perdidi  operam  fabrorum  illicd,  oppido,  ' 

Venit  ignavia,  ea  mihi  ternpestas  fait, 

Adventuque  suo  grandinem  et  inibrem  attulit, 

Ilia  mihi  virtutem  deturbavit,  &c.” 

“ A young  man  is  like  a fair  new  house,  the  carpenter  leaves  it  well  built,  in 
good  repair  of  solid  stuff' ; but  a bad  tenant  lets  it  rain  in,  and  for  want  of 
reparation,  fall  to  decay,  &c.  Our  parents,  tutors,  friends,  spare  no  cost  to 
bring  us  up  in  our  youth,  in  all  manner  of  virtuous  education;  but  when  w'e 
are  left  to  ourselves,  idleness  as  a tempest  drives  all  virtuous  motions  out  of 
our  minds,  et  nihili  sumus,  on  a sudden,  by  sloth  and  such  bad  ways,  we  come 
to  nought.” 

Cousin  german  to  idleness,  and  a concomitant  cause,  which  goes  hand  in 
hand  with  it,  is  ^nimia  solitudo,  too  much  solitariness,  by  the  testimony  of  all  i 
physicians,  cause  and  symptom  both  ; but  as  it  is,  here  put  for  a cause  it  is  . 

* Now  this  leg,  now  that  arm,  now  their  head,  heart,  &c.  • Exod.  r.  f (For  they  cannot  well  | 

tell  what  aileth  them,  or  what  they  would  have  themselves)  my  heart,  my  head,  my  liusband,  my  son,  &c.  , « 
Prov.  xviii.  Pigrum  dejicit  timor.  Heautontimorumenon.  ‘Lib.  IS.  c.  10.  J Plautus,  Prol.  MoateL;  j 
^ Piso,  Montaltus,  Mercuiialis,  &.C. 


Idleness,  a Cause. 


IGl 


Mem.  2.  Subs.  G.] 


either  coact,  enforced,  or  else  voluntarily.  Enforced  solitariness  is  commonly 
seen  in  students,  monks,  friars,  anchorites,  that  by  their  order  and  course  of 
life  must  abandon  all  company,  society  of  other  men,  and  betake  themselves 
to  a private  cell : Olio  superstitioso  seclusi,  as  Bale  and  Hospinian  Wbll  term 
it,  such  as  are  the  Carthusians  of  our  time,  that  eat  no  flesh  (by  their  order), 
keep  perpetual  silence,  never  go  abroad.  Such  as  live  in  prison,  or  some  desert 
place,  and  cannot  have  company,  as  many  of  our  country  gentlemen  do  in 
solitary  houses,  they  must  either  be  alone  without  companions,  or  live  beyond 
their  means,  and  entertain  all  comers  as  so  many  hosts,  or  else  converse  with 
their  servants  and  hinds,  such  as  are  unequal,  inferior  to  them,  and  of  a con- 
trary disposition  : or  else  as  some  do,  to  avoid  solitariness,  spend  their  time 
with  lewd  fellows  in  taverns,  and  in  alehouses,  and  thence  addict  themselves 
to  some  unlawful  disports,  or  dissolute  courses.  Divers  again  are  cast  upon 
this  rock  of  solitariness  for  want  of  means,  or  out  of  a strong  apprehension  of 
some  infirmity,  disgrace,  or  through  bashfulness,  rudeness,  simplicity,  they 
cannot  apply  themselves  to  others’  company.  Nullum  solum  infelici  gratius 
soUtudine,  ubi  nullus  sit  qui  miseriam  exprobret ; this  enforced  solitariness 
takes  place,  and  produceth  his  efiect  soonest  in  such  as  have  spent  their  time 
jovially,  perad venture  in  all  honest  recreations,  in  good  company,  in  some  great 
family  or  populous  city,  and  are  upon  a sudden  confined  to  a desert  country 
cottage  far  off,  restrained  of  their  liberty,  and  barred  from  their  ordinary 
associates ; solitariness  is  very  irksome  to  such,  most  tedious,  and  a sudden 
cause  of  great  inconvenience. 

Voluntary  solitariness  is  that  which  is  familiar  with  melancholy,  and  gently^ 
brings  on  like  a syren,  a shoeing-horn,  or  some  sphinx  to  this  irrevocable  gulf, 

^ a primary  cause,  Piso  calls  it ; most  pleasant  it  is  at  first,  to  such  as  are 
melancholy  given,  to  lie  in  bed  whole  days,  and  keep  their  chambers,  to  walk 
alone  in  some  solitary  grove,  betwixt  wood  and  water,  by  a brook  side,  to 
meditate  upon  some  delightsome  and  pleasant  subject,  which  shall  afiect  them 
most ; amabilis  insania,  et'  mentis  gratissimus  error : a most  incomparable 
delight  it  is  so  to  melancholize,  and  build  castles  in  the  air,  to  go  smiling  to 
themselves,  acting  an  infinite  variety  of  parts,  which  they  suppose  and  strongly 
imagine  they  represent,  or  that  they  see  acted  or  done:  Blandce  quidem  ab 
initio,  saith  Lemnius,  to  conceive  and  meditate  of  such  pleasant  things,  some- 
times, “ “ present,  past,  or  to  come,”  as  Bhasis  speaks.  So  delightsome  these_^ 
toys  are  at  first,  they  could  spend  whole  days  and  nights  without  sleep,  even 
whole  years  alone  in  such  contemplations,  and  fantastical  meditations,  which 
are  like  unto  dreams,  and  they  will  hardly  be  drawn  from  them,  or  willingly 
interrupt,  so  pleasant  their  vain  conceits  are,  that  they  hinder  their  ordinary 
tasks  and  necessary  business,  they  cannot  address  themselves  to  them,  or  almost 
to  any  study  or  employment,  these  fantastical  and  bewitching  thoughts  so 
covertly,  so  feelingly,  so  urgently,  so  continually  set  upon,  creep  in,  insinuate, 
possess,  overcome,  distract,  and  detain  them,  they  cannot,  I say,  go  about  their 
more  necessary  business,  stave  off  or  extricate  themselves,  but  are  ever  musing, 
inelancholizing,  and  carried  along,  as  he  (they  say)  that  is  led  round  about  a 
heath  with  a Puck  in  the  night,  they  run  earnestly  on  in  this  labyrinth  of 
anxious  and  solicitous  melancholy  meditations,  and  cannot  well  or  willingly 
refrain,  or  easily  leave  off,  winding  and  unwinding  themselves,  as  so  many 
clocks,  and  still  pleasing  their  humours,  until  at  last  the  scene  is  turned  upon 
a sudden,  by  some  bad  object,  and  they  being  now  habituated  to  such  vain 
meditations  and  solitary  places,  can  endure  no  company,  can  ruminate  of 
nothing  but  harsh  and  distasteful  subjects.  Fear,  sorrow,  suspicion,  subrusticus 


1 A qwibus  malum,  velut  li  primaria  causa,  occasionem  nactum  eat.  “ J ucunda  rerum  praescntiuia, 

pra?teritarum,  et  futurarum  meditatio. 


162 


Causes  of  Melancholy. 


[Part.  P Sec.  2. 


pudor,  discontent,  cares,  and  weariness  of  life  surprise  them  in  a moment,  and 
they  can  think  of  nothing  else,  continually  suspecting,  no  sooner  are  their  eyes 
open,  but  this  infernal  plague  of  melancholy  seizeth  on  them,  and  terrifies  their 
souls,  representing  some  dismal  object  to  their  minds,  which  now  by  no  means, 
no  labour,  no  persuasions  they  can  avoid,  hceret  later i lethalis  arundo  (the  arrow 
of  death  still  remains  in  the  side),  they  may  not  be  rid  of  it, " they  cannot  resist.  I 
may  not  deny  but  thatthereissome  profitable  meditation, contemplation, andkind 
of  solitariness  to  be  embraced,  which  the  fathers  so  highly  commended,®  Hierom, 
Chrysostom,  Cyprian,  Austin,  in  whole  tracts,  which  Petrarch,  Erasmus,  Stelhi, 
and  others,  so  much  magnify  in  their  books;  a paradise,  a heaven  on  earth,  if  it 
be  used  aright,  good  for  the  body,  and  better  for  the  soul : as  many  of  those  old 
monks  used  it,  to  divine  contemplations,  as  Simalus  a courtier  in  Adrian’s  time, 
Dioclesian  the  em])eror,  retired  themselves,  &c.,  in  that  sense,  Vatia  solus  sail 
vivercy  Vatia  lives  alone,  which  the  Poinans  were  wont  to  say,  when  they  com- 
mended a country  life.  Or  to  the  bettering  of  their  knowledge,  as  Democritus, 
Cleanthus,  and  those  excellent  philosophers  have  ever  done,  to  sequester  them- 
selves from  the  tumultuous  world,  or  as  in  Pliny’s  villa  Laurentana,  Tally’s  T us- 
culan,  Jovius’  study,  that  they  might  better  vucare  studiis  et  Deo,  serve  God,  and 
Jbllow  their  studies.  Methinks,  therefore,  our  too  zealous  innovators  were  not 
so  well  advised  in  that  general  subversion  of  abbeys  and  religious  houses,  pro- 
miscuously to  fling  down  all;  they  might  have  taken  away  those  gross  abuses 
crept  in  amongst  them,  rectified  such  inconveniences,  and  not  so  far  to  have 
raved  and  raged  against  those  fair  buildings,  and  everlasting  monuments  of  our 
forefathers’  devotion,  consecrated  to  pious  uses  ; some  monasteries  and  colle- 
giate cells  might  have  been  well  spared,  and  their  revenues  otherwise  employed, 
here  and  there  one,  in  good  towns  or  cities  at  least,  for  men  and  women  of  all 
sorts  and  conditions  to  live  in,  to  sequester  themselves  from  the  cares  and 
tumults  of  the  world,  that  were  not  desirous,  or  fit  to  marry ; or  otherwise 
willing  to  be  troubled  with  common  afiairs,and  know  not  well  where  to  bestow 
themselves,  to  live  apart  in,  for  more  conveniency,  good  education,  better  com- 
pany sake,  to  follow  their  studies  (I  say),  to  the  perfection  of  arts  and  sciences, 
common  good,  and  as  some  truly  devoted  monks  of  old  had  done,  freely  and 
jbruly  to  serve  God.  Eor  these  men  are  neither  solitary,  nor  idle,  as  the  poet 
made  answer  to  the  husbandman  in  ^^sop,  that  objected  idleness  to  him;  he 
was  never  so  idle  as  in  his  company ; or  that  Scipio  Africanus  in  PTully,  Nun- 
quam  minus  solas,  quam  cum  solus ; niinquam  minus  otiosus,  qudm  quum  < 
esset  otiosus;  never  less  solitary,  than  when  he  was  alone,  never  more  busy,  , 
than  when  he  seemed  to  be  most  idle.  It  is  reported  by  Plato  in  his  dialogue 
de  Amove,  in  that  prodigious  commendation  of  Socrates,  how  a deep  meditation 
coming  into  Socrates’  mind  by  chance,  he  stood  still  musing,  eodem  vestiyio 
cogitabundus,  from  morning  to  noon,  and  when  as  then  he  had  not  yet  finished 
his  laQdiiatioii,  perstabat  cogiians,  he  so  .continued  till  the  evening,  the  soldiers 
(for  he  then  followed  the  camp)  observed  him  with  admiration,  and  on  set 
purpose  watched  all  night,  but  he  persevered  immoveable  ad  exorturn  soils, 
till  the  sun  rose  in  the  morning,  and  then  saluting  the  sun,  went  his  ways.  In 
what  humour  constant  Socrates  did  thus,  I know  not,  or  how  he  might  be 
affected,  but  this  would  be  pernicious  to  another  man ; what  intricate  business 
might  so  really  possess  him,  I cannot  easily  guess ; but  this  is  otiosum  otium,  j 
it  is  far  otherwise  with  these  men,  according  to  Seneca,  Omnia  nobis  mala 
solitudo  persuadet ; this  solitude  undoeth  us,  pugnat  cum  vita  sociali ; ’tis  a 
destructive  solitariness.  These  men  are  devils  alone,  as  the  saying  is,  Homo 

“ FacUis  descensus  Averni : Sed  revocare  gradum,  superasque  evadere  ad  auras.  Hie  labor,  hoc  opus  est. 
Virg.  oHieronimus  ep.  72.  dixit  oppida  et  urbes  videri  sibi  tetros  carceres,  solitudinem  Paradisuni : 

eolum  scorpionibus  infectum,  sacco  amictus,  humi  Cubans,  aqua  et  herbis  Tictitans,  Komanis  prjjeruli: 
delidU.  »Offic.  3. 


Mem.  2.  Subs.  7.]  Sleeping  and  Waicing,  Causes. 


163 


solus  aut  Deus,  aut  Dcemon : a man  alone,  is  either  a saint  or  a devil,  mens 
ejus  aut  languescit,  aut  tumescit ; and  * Yce  soli  in  this  sense,  woe  be  to  him 
that  is  so  alone.  These  wretches  do  frequently  degenerate  from  men,  and  of 
sociable  creatures  become  beasts,  monsters,  inhumane,  ugly  to  behold,  Misan- 
thropi ; they  do  even  loathe  themselves,  and  hate  the  company  of  men,  as  so 
many  Timons,  Nebuchadnezzars,  by  too  much  indulging  to  tliese  pleasing 
humours,  and  through  their  own  default.  So  that  which  Mercurialis,  co?zsi7.  1 1. 
sometimes  expostulated  with  his  melancholy,patient,  may  be  justly  applied  to 
every  solitary  and  idle  person  in  particular.  ^Natura  de  te  videtur  conqueri 
posse^'djc.  “ ISTature  may  justly  complain  of  thee,  that  whereas  she  gave  thee 
a good  wholesome  temperature,  a sound  body,  and  God  hath  given  thee  so 
divine  and  excellent  a soul,  so  many  good  parts,  and  profitable  gifts,  thou  hast 
not  only  contemned  and  rejected,  but  hast  corrupted  them,  polluted  them,over  - 
thrown  their  temperature,  and  perverted  those  gifts  with  riot,  idleness,  solita- 
riness, and  many  other  ways,  thou  art  a traitor  to  God  and  nature,  an  enemy 
to  thyself  and  to  the  world.”  rerditio  tua  ex  te;  thou  hast  lost  thyself  wilfully, 
cast  away  thyself,  “ thou  thyself  art  the  efficient  cause  of  thine  own  misery, 
by  not  resisting  such  vain  cogitations,  but  giving  way  unto  them.” 

Subsect.  VII. — Sleeping  and  Waking,  Causes. 

WiiAT  I have  formerly  said  of  exercise,  I may  now  repeat  of  sleep.  Nothing 
, better  than  moderate  sleep,  nothing  worse  than  it,  if  it  be  in  extremes,  or  un- 
seasonably used.  It  is  a received  opinion,  that  a melancholy  man  cannot  sleej) 
overmuch  ; Somnus  supra  modum  prodest,  as  an  only  antidote,  and  nothing 
offends  them  more,  or  canseth  this  malady  sooner,  than  waking,  yet  in  some 
cases  sleep  may  do  more  harm  than  good,  in  that  phlegmatic,  swinish,  cold, 
and  sluggish  melancholy  which  Melancthon  speaks  of,  that  thinks  of  waters,, 
sighing  most  part,  &c.  '^It  dulls  the  spirits,  if  overmuch,  and  senses  ; fills  the ' 
head  full  of  gross  humours ; causeth  distillations,  rheums,  great  store  of  excre- 
ments in  the  brain,  and  all  the  other  parts,  as  ®T’uchsius  speaks  of  them,  that 
sleep  like  so  many  dormice.  Or  if  it  be  used  in  the  day-time,  upon  a full 
etomach,the  body  ill-composed  to  rest,  or  after  hard  meats,  it  increaseth  fearful 
dreams,  incubus,  night  walking,  crying  out,  and  much  unquietness;  such  sleep 
prepares  the  body,  as  ‘one  observes,  “ to  many  perilous  diseases.”  But,  as  I 
have  said,  waking  overmuch,  is  both  a symptom,  and  an  ordinary  cause.  “ It 
causeth  dryness  of  the  brain,  frenzy,  dotage,  and  makes  the  body  dry,  lean, 
hard,  and  ugly  to  behold,”  as  “Lemnius  hath  it.  “ The  temperature  of  the 
brain  is  corrupted  by  it,  the  humours  adust,  the  eyes  made  to  sink  into  the 
head,  choler  increased,  and  the  whole  body  inflamed  and,  as  may  be  added 
out  of  Galen  3.  de  sanitate  tu&ndd,  Avicenna  3.  1.  “*It  overthrows  the’ 
natural  heat,  it  causeth  crudities,  hurts  concoction,”  and  what  not  ? Not  with- 
out good  cause  therefore  Crato  consil.  2\,lib,  2 ; Hildesheim,  spicel.  2,  de  Delir. 
et  Mania,  J acchinus,  Arculanus  on  Bhasis,  Guianerius  and  Mercurialis,  reckon 
up  this  overmuch  waking  as  a principal  cause. 

* Eccl.  4.  *>Xatura  de  te  ndetur  conqueri  posse,  quod  cum  ab  ea  temperatissimum  coiyus  adeptus 
sis,  tarn  praeclarum  a Deo  ac  utile  donum,  non  contempsisti  modo,  verum  corrupisti,  sedasti,  prodidisti, 
optimum  temperaturam  otio,  crapula,  et  aliis  vitaj  erroribus,  &c.  ‘‘Path.  lib.  cap.  17.  Fernel.  corpus 
infrigidat,  omnes  sensus,  mentisque  vires  torpoi  ^ debilitat.  » Lib.  2.  sect.  2.  cap.  4.  Magnam  excremen- 
torum  vim  cerebro  et  aliis  partibus  conservat.  ‘Jo.  Katzius  lib.  de  rebus  6 non  naturalibus.  Praparat 
corpus  tails  somnus  ad  multas  periculosas  aegrltudines.  “ Instit.  ad  vitam  optimum  cap.  26.  cerebro 
siccitatem  adfert,  phrenesin  et  delirium,  corpus  aridum  facit,  squalidiim,  strigosum,  humores  admit,  tempe- 
ramentum  cerebri  corrumpit,  maciem  inducit : exsiccat  corpus,  bilem  accendit,  profundos  reddit  oculos, 
calorem  auget.  »Xaturalem  calorem  dissipat,  laesa  concoctione  cruditates  lacit.  Attenuant  juvenunj 
vigilatae  corpora  noctes. 


m 


Causes  of  Melancholy. 


[Part.  1.  Sec.  2. 


MEMB.  III. 

SCBSECT.  I. — Pardons  and  Perturbations  of  the  Mind,  ho  w they  cause 

Melancholy. 

As  that  gyninosophist  in  ^'Pliitarcli  made  answer  to  Alexander  (demanding 
which  spake  best),  Every  one  of  his  fellows  did  speak  better  than  the  other  : 
60  I may  say  of  these  causes ; to  him  that  shall  require  which  is  the  greatest, 
every  one  is  more  grievous  than  other,  and  this  of  passion  the  greatest  of  all. 

A most  frequent  and  ordinary  cause  of  melancholy,  ^falmen  perturbationum 
(Piccolomineus  calls  it)  this  thunder  and  lightning  of  perturbation,  which 
causeth  such  violent  and  speedy  alterations  in  this  our  microcosm,  and  many 
times  subverts  the  good  estate  and  temperature  of  it.  For  as  the  body  works 
upon  the  mindbyhis  bad  humours,  troubling  the  spirits,  sending  gross  fumes  into 
the  brain,  and  soper  consequens  disturbing  the  soul,  and  all  the  faculties  of  it, 

Corpus  onustum, 

Ilesternis  vitiis  aniiuuiii  quoque  priegravat  una.” 

with  fear,  sorrow,  &c.,  which  are  ordinary  symptoms  of  this  disease  : so  on  the 
other  side,  the  mind  most  effectually  works  upon  the  body,  producing  by  his 
passions  and  perturbations  miraculous  alterations,  as  melancholy,  desi^air,  cruel 
diseases,  and  sometimes  death  itself.  Insomuch  that  it  is  most  true  which 
Plato  saith  in  his  Charmides,  omnia  corporis  mala  ab  anima procedere ; all  the 
^ '^mischiefs  of  the  body  proceed  from  the  soul : and  Democritus  in  ‘’Plutarch 
urgeth,  Damnatum  iri  animam  a corpore,\i  the  body  should  in  this  behalf  bring 
an  action  against  the  soul,  surely  the  soul  would  be  cast  and  convicted,  that  by 
her  supine  negligence  had  caused  such  inconveniences,  having  authority  over 
the  body,  and  using  it  for  an  instrument,  as  a smith  does  his  hammer  (saith 
‘^Cyprian),  imputing  all  those  vices  and  maladies  to  the  mind.  Even  so  do 
‘‘Philostratus,  non  coinquinatur  corpus,  nisi  consensu  animce  ; the  body  is  not 
corrupted,  but  by  the  soul.  Lodovicus  Yives  will  have  such  turbulent  commo- 
tions proceed  from  ignorance  and  indiscretion.®  All  philosophers  impute  the 
miseries  of  the  body  to  the  soul,  that  should  have  governed  it  better,  by  com- 
mand of  reason,  and  hath  not  done  it.  The  Stoics  are  altogether  of  opinion  ^ 
(as  ‘’Lipsius  and  ^Piccolomineus  record), that  a wise  man  should  be  aTraflo?,  with- 
out all  manner  of  j^assions  and  perturbations  whatsoever,  as  ‘’Seneca  reports  of  \ 
Cato,  the  ‘Greeks  of  Socrates,  and  ‘"lo,  Aubanus  of  a nation  in  Africa,  so  free  from  \ 
passion,  or  rather  so  stupid,  that  if  they  be  Avounded  with  a sword,  they  will  only 
look  back.  ‘Lactantius  2 instit.  will  exclude  “fear  from  a wise  man others  | 
except  all,  some  the  greatest  passions.  But  let  them  dispute  how  they  will,  set  ; 
-down  in  Thesi,  give  precepts  to  the  contrary ; Avefind  that  of  “Lemnius  true 
by  common  experience ; “No  mortal  man  is  free  from  these  perturbations: 
or  if  he  be  so,  sure  he  is  either  a god,  or  a block.”  They  are  born  and  bred  | 
with  us,  we  have  them  from  our  parents  by  inheritance.  A parentibus  habemus  ■ 
malum  hunc  assem,  saith  “Pelezius,  una  nobiscum,  aliturque,  ’tis  pro- 

pagated from  Adam,  Cain  was  melancholy,  tas  Austin  hath  it,  and  who  is  not?  ; 
Good  discipline,  education,  philosophy,  divinity  (I  cannot  deny),  may  mitigate  j 
nnd  restrain  these  passions  in  some  few  men  at  some  times,  but  most  part  they 
domineer,  and  are  so  violent,  "that  as  a torrent  (torrens  velut  aggere  rupto^  bears 
down  all  before,  and  overflows  sternitagros,sternit  sato,  (lays  waste  the 

yVita  Alexan.  * Oracl.  1.  c.  14.  * Hor.  “ The  body  oppressed  by  yesterday's  vices  weighs  down 

the  spirit  also.”  • Perturbationes  clavi  sunt,  quibus  corpori  animus  seu  patibulo  affigitur.  Jamb.  de| 
mist.  Lib.  de  sanitat.  tucnd.  ' Prolog,  de  virtute  Christi;  Quse  utitur  corpore,  ut  faber  malleo.  * 

2*  Vita  Apollonij  lib.  1.  « Lib.  de  anim.  ab  inconsiderantia,  et  ignorantia  omnes  animi  motus.  f De 

Physiol.  Stoic.  b Grad.  1.  c.  32.  ‘*Epist.  104.  ‘yElianus.  Lib.  1 . cap.  6.  si  quis  ense percusserit 
cos,  tantum  respiciunt.  * Terror  in  sapicnte  esse  non  debet.  ">  De  occult,  nat.  mir.  1.  1.  c.  16.  Nemo 
mortalium  qui  affcctibus  non  ducatur  : qui  non  movetur,  aut  saxum,  ant  deus  est.  “ Instit.  1.  2.  de 

liumanorum  affect,  raorborumque  curat.  + Enist.  105.  oGranatensis. 


Ferturhations  of  the  Mind. 


165 


Mem.  3.  Subs.  1.] 


fields,  prostrates  tlie  crops),  they  overwhelm  reason,  judgment,  and  pervert  tho 
temperature  of  the  body ; Fertur^ equis  auriga,  nec  audit  enrrus  hahenas.  Now 
such  a man  (saith*^  Austin)  “tliat  is  so  led,  in  a wise  man’s  eye,  is  no  better 
than  he  that  stands  upon  his  head.”  It  is  doubted  by  some,  Gravioresne  morhi 
a ■perturhationibus,  an  ah  humoribus,  whether  humours  or  perturbations  cause 
tlie  more  grievous  maladies.  But  we  find  that  of  our  Saviour,  Mat.  xxvi. 
41,  most  true,  ‘’The  spirit  is  willing,  the  flesh  is  weak,”  we  cannot  resist; 
and  this  of  Philo  Judaeus,  Perturbations  often  ofiend  the  body,  and  are  most 
frequent  causes  of  melancholy,  turning  it  out  of  the  hinges  of  his  health.’” 
Vires  compares  them  to  Winds  upon  the  sea,  some  only  move  as  those 
great  gales,  but  others  turbulent  quite  overturn  the  ship.”  Those  which  are 
light,  easy,  and  more  seldom,  to  our  thinking,  do  us  little  harm,  and  are 
therefore  contemned  of  us  : yet  if  they  be  reiterated,  “*as  the  rain  (saith 
Austin)  doth  a stone,  so  do  these  perturbations  penetrate  the  mind:”  "and 
(as  one  observes)  “ produce  a habit  of  melancholy  at  the  last,  which  having 
gotten  the  mastery  in  our  souls,  may  well  be  called  diseases.” 

How  these  passions  produce  this  eft ect,  *Agrippa  hath  handled  at  large^ 
Occult.  Philos.  1.  11.  c.  63.  Cardan,  1.  14,  subtil.  Lemnius,  1.  1,  c.  12,  de  occult, 
nat.  mir.  etlib.  1.  caj).  l6.  Suarez,  Met.  disput.  18.  sect.  1,  art.  25.  T.  Bright, 
cap.  12.  of  his  Melancholy  Treatise.  Wright  the  Jesuit  in  his  book  of  the 
Passions  of  the  Mind,  &c.  Thus  in  brief,  to  our  imagination  cometh  by  the 
outward  sense  or  memory,  some  object  to  be  known  (residing  in  the  foremost 
part  of  the  brain),  which  he  misconceiving  or  amplifying  presently  communi- 
cates to  the  heart,  th-e  seat  of  all  aftections.  The  pure  spirits  forthwith  flock 
from  the  brain  to  the  heart,  by  certain  secret  channels,  and  signify  what  good 
or  bad  object  was  presented /which  immediately  bends  itself  to  prosecute,  or 
avoid  it ; and  withal,  draweth  with  it  other  humours  to  help  it : so  in  pleasure, 
concur  great  store  of  purer  spirits;  in  sadness,  much  melancholy  blood;  in  ire, 
choler.  If  the  imagination  be  very  ajiprehensive,  intent,  and  violent,  it  sends 
great  store  of  spirits  to,  or  from  the  heart,  and  makes  a-deeper  impression,  and 
greater  tumult,  as  the  humours  in  the  body  be  likewise  prei3ared,  and  the  tem- 
perature itself  ill  or  well  disposed,  the  passions  are  longer  and  stronger ; so* 
that  the  first  step  and  fountain  of  all  our  grievances  in  this  kind,  is'teot 
imaginatio,  which  nfisinforming  the  heart,  causeth  all  these  distemperatures^ 
alteration,  and  confusion  of  spirits  and  humours.  By  means  of  which,  so  dis- 
turbed, concoction  is  hindered,  and  the  principal  parts, are  much  debilitated; 
as  "Dr.  Navarra  well  declared,  being  consulted  byMontanus  about  a melancholy 
Jew.  The  spirits  so  confounded,  the  nourishment  must  needs  be  abated,  bad 
humours  increased,  crudities  and  thick  spirits  engendered  with  melancholy 
blood.  The  other  parts  cannot  perform  their  functions,  having  the  spirits  drawn 
from  them  by  vehement  passion,  but  fail  in  sense  and  motion ; so  we  look  upon 
a thing,  and  see  it  not ; hear,  and  observe  not;  which  otherwise  would  much 
affect  us,  had  we  been  free.  I may  therefore  conclude  with’^Arnoldus,  Maxi- 
ma vis  est  phantasice,  et  huic  uni  fere,  non  autem  corporis  intemperiei,  omnis 
melancliolice  causa  est  ascribenda  : ‘‘  Great  is  the  force  of  imagination,  and 
much  more  ought  the  cause  of  melancholy  to  be  ascribed  to  this  alone,  than  to 

Virg.  De  ch  it.  Dei,  1.  14.  c.  9.  qualis  in  ociilis  hominnm  qui  inversis  pedibus  ambulat,  talis,  ia 

ociilis  sapientum,  cui  passiones  dominantur.  »Lib.  de  Decal,  passiones  niaxime  corpus  offendunt 

et  aniiuam,  et  frequentissimae  causae  melancholiae,  dimoventes  ab  ingenio  et  sanitate  pristina.  1.  3.  de 
anima.  ^ ^ * Pr.-ena  et  stimuli  animi,  velut  in  inari  quaedam  aurae  leves,  quaedam  placidae,  quaedam  turbu- 
Icntae : sic  in  corpore  quaedam  affectiones  excitant  tantum,  quaedam  ita  movent  ut  de  statu  judicii  depellant. 
tUt  gutta  lapidcm,  sic  paulatim  hae  penetrant  animum.  • Usu  valentes  rectie  morbi  animi  vocantur. 

X Imaginatio  movet  corpus,  ad  cujus  motum  excitantur  humore.s,  et  spiritus  vitales,  quibus  alteratur. 
7 Ecclc.s.  xiii.  26.  “ The  heart  alters  the  countenance  to  good  or  evil,  and  distraction  of  the  mind  causetli 
distemperature  of  the  body.”  * Spiritus  et  sang-, is  h la‘sa  imaginatione  contaminantur,  humores  eninv 

I mutati  actiones  animi  immutant,  Piso.  »Montani,  consil.  22.  llai  vero  quomodo  causent  melanclioliam,. 

I clarum;  et  quod  csncoctionem  impediant,  ct  membra  principalia  debilitent.  Breviar.  1.  1.  cap.  IS. 


lOG  , Causes  of  Melancholy,  [Part.  1,  See.  2. 

the  (listemperature  of  the  body.”  Of  which  imagination,  because  it  hath  so 
great  a stroke  in  producing  this  malady,  and  is  so  powerful  of  itself,  it  will  not 
be  improper  to  my  discourse,  to  make  a b)'ief  digression,  and  speak  of  the  force 
of  it,  and  how  it  causeth  this  alteration.  Which  manner  of  digression  howso- 
ever some  dislike,  as  frivolous  and  impertinent,  yet  I am  of Beroaldus’s  opi- 
nion, “ Such  digressions  do  mightily  delight  and  refresh  a weary  reader,  they 
are  like  sauce  to  a bad  stomach,  and  I do  therefore  most  willingly  use  them.” 

Subsect.  II. — Of  the  force  of  Imagination. 

What  imagination  is,  I have  sufficiently  declared  in  my  digression  of  the 
anatomy  of  the  soul.  I will  only  now  point  at  the  wonderful  effects  and  power 
of  it  j which,  as  it  is  eminent  in  all,  so  most  especially  it  rageth  in  melancholy 
persons,  in  keeping  the  species  of  objects  so  long,  mistaking,  amplifying  them 
by  continual  and^strong  meditation,  until  at  length  it  produceth  in  some 
parties  real  effects,  causeth  this  and  many  other  maladies.  And  although  this 
fantasy  of  ours  be  a subordinate  faculty  to  reason,  and  should  be  ruled  by  it, 
yet  in  many  men,  through  inward  or  outward  distemperatures,  defect  of  organs, 
which  are  unapt,  or  otherwise  contaminated,  it  is  likewise  unapt,  or  hiiidered, 
and  hurt.  This  we  see  verified  in  sleepers,  which  by  reason  of  humours  and 
concourse  of  vapours  troubling  the  fantasy,  imagine  many  times  absurd  and 
prodigious  things,  and  in  such  as  are  troubled  with  incubus,  or  witch-ridden 
(as  we  call  it),  if  they  lie  on  their  backs,  they  su])pose  an  old  woman  rides,  and 
sits  so  hard  upon  them,  thiff  they  are  almost  stifled  for  want  of  breath;  when 
there  is  nothing  offends,  but  a concourse  of  bad  humours,  which  trouble  the  fan- 
tasy. This  is  likewise  evident  in  such  as  walk  in  the  night  in  their  sleep,  and 
do  strange  feats:  these  vapours  move  the  fantasy,  the  fantasy  the  appetite, 
which  moving  the  animal  spirits  causetli  the  body  to  walk  up  and  down  as  if 
they  were  awake.  Fracast.  1.  3.  de  intellect,  refers  all  ecstasies  to  this  force  of 
imagination  such  as  lie  wliole  days  together  in  a trance  : as  that  priest  whom 
®Celsus  speaks  of,  that  could  separate  himself  from  his  senses  when  he  list, 
and  lie  like  a dead  man,  void  of  life  and  sense.  Cardan  brags  of  liimself,  that 
lie  could  do  as  much,  and  that  when  he  list.  Many  times  such  men  when  they 
come  to  themselves,  tell  strange  things  of  heaven  and  heff,  what  visions  they 
have  seen;  as  that  St.  Owen,  in  Matthew  Paris,  that  went  into  St.  Patrick’s 
purgatory,  and  the  monk  of  Evesham  in  the  same  author.  Those  common 
apparitions  in  Bede  and  Gregory,  Saint  Bridget’s  revelations,  Wier.  1.  3.  de 
lamiis,  c.’W.  Csesar  Vanninus,  in  his  Dialogues,  &c.  reduceth  (as  I have 
formerly  said),  with  all  those  tales  of  witches’  progresses,  dancing,  riding, 
transformations,  operations,  &c.  to  the  force  of  imagination,  and  the  ^devil’s 
illusions.  The  like  effects  almost  are  to  be  seen  in  such  as  are  awake  : how 
many  chimeras,  antics,  golden  mountains  and  castles  in  the  air  do  they  build 
unto  themselves?  I appeal  to  painters,  mechanicians,  mathematicians.  Some 
ascribe  all  vices  to  a false  and  corrujit  imagination,  anger,  revenge,  lust,  am- 
bition, covetousness,  which  prefers  falsehood  before  that  which  is  right  and 
good,  deluding  the  soul  with  false  shows  and  suppositions.  ^Bernardus 
Penottus  will  have  heresy  and  superstition  to  proceed  from  this  fountain;  as  he 
falsely  imagineth,  so  he  belie veth ; and  as  he  conceiveth  of  it,  so  it  must  be, 

* Solent  hujusmodi  egressiones  favorabiliter  oblectare,  ct  lectorem  lassum  jucund^  refovere,  stomachumqna 
nanseaiitem,  quodain  quasi  condiniento  reficere,  et  ego  libenter  excurro.  » Ab  imaginatione  oriuntur 

affectiones,  quibus  aniina  componitur,  aut  turbata  deturbatur,  Jo.  Sarisbiir.  Matolog.  lib.  4.  c.  10.  Scalig- 
exercit.  • Qui  quoties  volebat,  mortuo  similis  jacebat  auferens  se  a sensibus,  et  quum  pungeretur  dolorem 
non  sensit.  f Idem  Nymannus  orat.  de  Imaginat.  k Verbis  et  unctionibns  se  consecrant  dtemoni 

pessimse  miilieres,  qui  iis  ad  opus  suum  utitur,  et  earum  phantasiam  regit,  ducirque  ad  loca  ab  ipsis  desi- 
derata, corpora  vero  earum  sine  sensu  permanent,  quae  umbra  cooperit  diabolus,  ut  nulli  sint  conspicua,  et 
post,  umbra  sublata,  propriis  corporibus  eas  restituit.  1.  3.  c.  11.  Wier.  Denario  medico. 


Mem.  3.  Subs.  2. 


Of  the  Force  of  Imagination. 


1G7 


and  it  shall  be,  contra  gentes,  he  will  have  it  so.  But  most  especially  in  passions 
and  affections,  it  shows  strange  and  evident  effects:  what  will  not  a fearful 
man  conceive  in  the  dark?  What  strange  forms  of  bugbears,  devils,  witches, 
goblins?  Lavater  imputes  the  greatest  cause  of  spectrums,  and  the  like  appa-* 
ritions,  to  fear,  which  above  all  other  passions  begets  the  strongest  imagination 
(saith  ‘Wierus),  and  so  likewise,  love,  sorrow,  joy,  &c.  Some  die  suddenly,  as 
she  that  saw  her  son  come  from  the  battle  at  Cannse,  &c.  Jacob  the  patriarch, 
by  force  of  imagination,  made  speckled  lambs,  laying  speckled  rods  before  his 
sheep.  Persina  that  .^Ethiopian  queen  in  Heliodorus,  by  seeing  the  picture  of 
Perseus  and  Andromeda,  instead  of  a blackamoor,  was  brought  to  bed  of  a fair 
white  child.  In  imitation  of  whom  belike,  a hard-favoured  fellow  in  Greece, 
because  he  and  his  wife  were  both  deformed,  to  get  a good  brood  of  children, 
ElegaMisshiias  imagines  in  thalaino  collocavit,  Jrc.,  hung  the  fairest  pictures  he 
could  buy  for  money  in  his  chamber,  “ That  his  wife  by  frequent  sight  of  them, 
might  conceive  and  bear  such  children.”  And  if  we  may  believe  Bale,  one  of 
Pope  Nicholas  the  Third’s  concubines  by  seeing  of  a bear  was  brought  to  bed 
of  a monster.  “ If  a woman  (saith  * Lemnius),  at  the  time  of  her  conception 
think  of  another  man  present  or  absent,  the  child  will  be  like  him.”  Great- 
bellied  women,  when  they  long,  yield  us  prodigious  examples  in  this  kind,  as 
moles,  warts,  scars,  harelips,  monsters,  especially  caused  in  their  children  by 
force  of  a depraved  fantasy  in  them : Ijysam  speciem  quam  animo  effigiaty 
foetui  inducit : She  imprints  that  stamp  upon  her  child  which  she  conceives 
unto  herself.  And  therefore  Lodovicus  Yives,  lih.  2.  de  Christ,  foein.  gives  a 
special  caution  to  great-bellied  women,  ““That  they  do  not  admit  such  absurd 
conceits  and  cogitations,  but  by  all  means  avoid  those  horrible  objects,  heard 
or  seen,  or  filthy  spectacles.”  Some  will  laugh,  weep,  sigh,  groan,  blush, 
tremble,  sweat,  at  such  things  as  are  suggested  unto  them  by  their  imagination. 
Avicenna  speaks  of  one  that  could  cast  himself  into  a palsy  when  he  list ; and 
some  can  imitate  the  tunes  of  birds  and  beasts  that  they  can  hardly  be  dis- 
cerned; Dagebertus’  and  Saint  Francis’  scars  and  wounds,  like  those  of 
Christ’s  (if  at  the  least  any  such  were),  “Agrippa  supposeth  to  have  happened 
by  force  of  imagination : that  some  are  turned  to  wolves,  from  men  to  women, 
and  women  again  to  men  (which  is  constantly  believed)  to  the  same  imagina- 
tion; or  from  men  to  asses,  dogs,  or  any  other  shapes,  p Wierus  ascribes  all  those 
famous  transformations  to  imagination;  that  in  hydrophobia  they  seem  to  see 
the  picture  of  a dog,  still  in  their  water,  ^ that  melancholy  men  and  sick  men 
conceive  so  many  fantastical  visions,  apparitions  to  themselves,  and  have  such 
absurd  apparitions,  as  that  they  are  kings,  lords,  cocks,  bears,  apes,  owls;  that 
they  ai*A  heavy,  light,  transparent,  great  and  little,  senseless  and  dead  (as 
shall  be  showed  more  at  large,  in  our  * sections  of  symptoms),  can  be  imputed 
to  nought  else,  but  to  a corrupt,  false,  and  violent  imagination.  It  works 
not  in  sick  and  melancholy  men  only,  but  even  most  forcibly  sometimes  in 
such  as  are  sound:  it  makes  them  suddenly  sick,  and  alters  their  temper- 
ature in  an  instant.  And  sometimes  a strong  conceit  or  apprehension,  as 
• Valesius  proves,  will  take  away  diseases:  in  both  kinds  it  will  produce  real 
eftects.  ]\Ien,  if  they  see  but  another  man  trOmble,  giddy  or  sick  of  some 
fearful  disease,  their  apprehension  and  fear  is  so  strong  in  this  kind,  that  they 


•S;let  timer, proe  omnibus  affactibus, fortes  imaginationes  gignere,  post,  amor,  &c.  1.  3.  c.  8.  •'Ex  viso 
nrso,  talem  peperit.  •Lib.  1.  cap.  4.  de  occult,  nat.  mir.  si  inter  amplexus  et  suavia  cogitet  de  uno,  aut 
alio  absente,  ejus  effigies  solet  in  foetu  elucere.  ">  Quid  non  foetui  adhuc  matri  unito,  subita  spirituum 
vibratione  per  nervos,  quibus  matrix  cerebro  conjuncta  est,  imprimit  impregnatiB  imaginatio?  ut  si  ima* 
ginetur  malum  granatum,  illius  notus  secum  proferet  foetus:  Si  leporem,  infans  editur  supremo  labell 
bifido,  et  dissecto  : Vehemens  cogitatio  movet  rerum  species.  Wier.  lib.  3.  cap.  8.  " Ne  dum  uterutt. 

gestent,  admittant  absurdas  cogitationes,  sed  et  visu,  audituqne  feeda  et  horrenda  devitent.  o Occult. 

Philos,  lib.  1.  cap.  64.  f Lib.  3.  de  Lamiis,  cap.  10.  q Agrippa,  lib.  1.  cap.  64.  * Sect.  3.  memb.  1. 

subsect.  3.  '■Malleus  malefic,  fol.  77.  corpus  mutari  potest  in  diversas  segritudines,  ex  forti  apprehen- 

eione.  ‘Fr.  Vales.  1.  5.  cont.  6.  nonnunquam  etiara  morbi  diuturni  coasequuutur,  quandoque  curaiitur. 


168 


Causes  of  Melancholy. 


[Part.  1.  Sec.  2. 


will  liave  the  same  disease.  Or  if  by  some  soothsayer,  wiseman,  fortune-teller, 
or  physician,  they  be  told  they  shall  have  such  a disease,  they  will  so  seriously 
apprehend  it,  that  they  will  instantly  labour  of  it.  A thing  familiar  in  China 
(saith  Iliccius  the  Jesuit),  “*If  it  be  told  them  they  shall  be  sick  on  such  a 
day,  when  that  day  comes  they  will  surely  be  sick,  and  will  be  so  terribly 
afSicted,  that  sometimes  they  die  upon  it.”  Dr.  Cotta  in  his  discovery  of  ig- 
norant practitioners  of  physic,  cap.  8.  hath  two  strange  stories  to  this  purpose, 
wliat  fancy  is  able  to  do.  The  one  of  a parson’s  wife  in  Northamptonshire, 
An.  1607,  that  coming  to  a physician,  and  told  by  him  that  she  was  troubled 
with  the  sciatica,  as  he  conjectured  (a  disease  she  was  free  from),  the  same 
night  after  her  return,  upon  his  words,  fell  into  a grievous  fit  of  a sciatica : 
and  such  another  example  he  hath  of  another  good  wife,  that  was  so  troubled 
with  the  cramp,  after  the  same  manner  she  came  by  it,  because  her  physician 
did  but  name  it.  Sometimes  death  itself  is  caused  by  force  of  fantasy.  I 
have  heard  of  one  that  coming  by  chance  in  company  of  him  that  was  thought 
to  be  sick  of  the  plague  (which  was  not  so)  fell  down  suddenly  dead.  An- 
other was  sick  of  the  plague  with  conceit.  One  seeing  his  fellow  let  blood 
falls  down  in  a swoon.  Another  (saith  “ Cardan  out  of  Aristotle),  fell  down 
dead  (which  is  familiar  to  women  at  any  ghastly  sight),  seeing  but  a man 
hanged.  A Jew  in  France  (saith  Lodovicus  Yives),  came  by  chance  over  a 
dangerous  passage  or  plank,  that  lay  over  a brook  in  the  dark,  without  harm, 
the  next  day  perceiving  what  danger  he  was  in,  fell  down  dead.  Many  will 
not  believe  such  stories  to  be  true,  but  laugh  commonly,  and  deride  when 
they  hear  of  them;  but  let  these  men  consider  with  themselves,  as  ^ Peter 
Pyarus  illustrates  it.  If  they  were  set  to  walk  upon  a plank  on  high,  they 
would  be  giddy,  upon  which  they  dare  securely  walk  upon  the  ground.  Many 
(saith  Agrippa),  ^‘^strong-hearted  men  otherwise,  tremble  at  such  sights, 
dazzle,  and  are  sick,  if  they  look  but  down  from  a high  place,  and  what 
moves  them  but  conceit?”  As  .some  are  so  molested  by  fantasy;  so  some 
again,  by  fancy  alone,  and  a good  conceit,  are  as  easily  recovered.  We  see 
commonly  the  tooth-ache,  gout,  falling-sickness,  biting  of  a mad  dog,  and 
many  such  maladies,  cured  by  spells,  words,  characters,  and  charms,  and  many 
green  wounds  by  that  now  so  much  used  Unguentum  Armarium,  magnetically 
cured,  which  Crollius  and  Goclenius  in  a book  of  late  hath  defended,  Libavius 
in  a just  tract  as  stiffly  contradicts,  and  most  men  controvert.  All  the  world 
knows  there  is  no  virtue  in  such  charms  or  cures,  but  a strong  conceit  and 
opinion  alone,  as  “Pomponatius  holds,  “which  forceth  a motion  of  the 
humours,  spirits,  and  blood,  which  takes  away  the  cause  of  the  malady  from 
the  parts  affected.”  The  like  we  may  say  of  our  magical  effects,  superstitious 
cures,  and  such  as  are  done  by  mountebanks  and  wizards.  “ As  by  wicked 
incredulity  many  men  are  hurt  (so  saith  *Wierus  of  charms,  spells,  &c.),  we 
find  in  our  experience,  by  the  same  means  many  are  relieved.”  An  empiric 
oftentimes,  and  a silly  chirurgeon,  doth  more  strange  cures  than  a rational 
physician.  Nymannus  gives  a reason,  because  the  patient  puts  his  confidence 
in  him,  ‘’which  Avicenna  “prefers  before  art,  precepts,  and  all  remedies  what- 
soever.” ’Tis  opinion  alone  (saith  ® Cardan),  that  makes  or  mars  physicians, 
and  he  doth  the  best  cures,  according  to  Hippocrates,  in  whom  most  trust.  So 


t Expeclit.  in  Sinas,  1. 1 . c.  9.  tantum  porro  multi  prredictoribus  hisce  trlbuunt  ut  ipse  metus  fldem  faciat : 
nam  si  prsdictum  iis  t'uerit  tali  die  eos  morbo  corripiendos,  ii,  ubi  dies  advenerit,  in  morbum  incidunt,  et  vi 
metus  afflicti,  cum  aegritudine,  aliquando  etiam  cum  morte  colluctantur.  “ Subtil.  18.  Lib.  3.  de  anima, 
cap.  de  mel.  y Lib.  de  Teste.  * Lib.  1.  cap.  63.  Ex  alto  despicientes  aliqui  prae  timore  contremiscunt, 
caligant,  inflrmantuv;  sic  singultus,  febres,  morbi  comitiales  quandoque  sequuntur,  quandoque  recedunt. 
•Lib.de  Incantatione.  Iniaginatio  subitum  liumorum  et  spirituum  motum  infert,  unde  vavio  affectu  rapi- 
tur  sanguis,  ac  una  morbificas  causas  partibus  affectis  eripit.  ,*  Lib.  3.  c.  18.  de  praastig.  Ut  impia 

eredulitate  quis  laiditur,  sic  et  levari  eundem  credibile  est,  usuque  observatum.  iEgr-i  persuasio  et 

tiducia,  omni  arti  et  consilio  et  medicinae  praiferenda.  Aviceu.  ® Plures  sauat  in  quern  plures  coulidunt. 
lib.  de  sapieniia. 


Mem.  3.  Subs.  3.] 


Division  of  Penurhations. 


1G9 


diversely  doth  this  fantasy  of  ours  afiect,  turn,  and  wind,  so  imperiously  com- 
mand our  bodies,  which  as  another  “'•Proteus,  or  a chameleon,  can  take  all 
shapes;  and  is  of  such  force  (as  Ficiniis  adds),  that  it  can  work  upon  others, 
as  well  as  ourselves.”  How  can  otherwise  blear  eyes  in  one  man  cause  the 
like  affection  in  another?  Why  doth  one  man’s  yawning  “make  another 
yawn  ? One  man’s  pissing  provoke  a second  many  times  to  do  the  like  ? Why 
doth  scraping  of  trenchers  offend  a third,  or  hacking  of  files?  Why  doth  a 
carcass  bleed  when  the  murderer  is  brought  before  it,  some  weeks  after  the 
murder  hath  been  done?  Why  do  witches  and  old  women  fascinate  and 
bewitch  children  : but  as  Wierus,  Paracelsus,  Cardan,  Mizaldus,  Valleriola, 
Cicsar  Vanninus,  Campanella,  and  many  philosophers  think,  the  forcible  ima- 
gination of  the  one  party  moves  and  alters  the  spirits  of  the  other.  Nay  more, 
they  can  cause  and  cure  not  only  diseases,  maladies  and  several  infirmities, 
by  this  means,  as  Avicenna  de  anim.  1.  4.  sect.  4.  supposeth  in  parties  remote, 
but  move  bodies  from  their  places,  cause  thunder,  lightning,  tempests,  which 
opinion  Alkindus,  Paracelsus,  and  some  others,  approve  of.  So  that  I may 
certainly  conclude  this  strong  conceit  or  imagination  is  astrum  hommis,  and 
the  rudder  of  this  our  ship,  which  reason  should  steer,  but  overborne  by  fantasy 
cannot  manage,  and  so  suffers  itself  and  this  whole  vessel  of  ours  to  be  over- 
ruled, and  often  overturned.  Bead  more  of  this  in  Wierus,  1.  3.  de  Lamiisy 
c.  8,  9,  10.  Franciscus,  Valesius  med.  controv.  1.  5.  cont.  6.  Marcellus  Dona- 
tus,  1.  2.  c.  1.  de  hist.  med.  mirahil.  Levinus  Lemnius,  de  occidt.  nat.  mir.  1.  1. 
c.  12.  Cardan,  1.  18.  de  rerum  var.  Corn.  Agri|)pa,  de  occult,  'philos.  cap.  G4, 
65.  Camerarius,  1 cent.  cap.  54.  horarum  subcis.  Nymannus,  morat.  de 
Imag.  Laurentius,  and  him  that  is  instar  omnium^  Fienus,  a famous  physician 
of  Antwerp  that  wrote  three  books  de  virihus  imaginat  ionis.  I have  thus  far 
digressed,  because  this  imagination  is  the  medium  deferens  of  passions,  by 
whose  means  they  work  and  produce  many  times  prodigious  effects  : ana  as 
the  fantasy  is  more  or  less  intended  or  remitted,  and  their  humours  disposed, 
so  do  perturbations  move,  more  or  less,  and  take  deeper  impression. 

Subsect.  III. — Division  of  Perturbations. 

Perturbations  and  passions,  which  trouble  the  fantasy,  though  they 
dwell  between  the  confines  of  sense  and  reason,  yet  they  rather  follow  sense 
than  reason,  because  they  are  drowned  in  corporeal  organs  of  sense.  They  are 
commonly  ^reduced  into  two  inclinations,  irascible  and  concupiscible.  The 
Tliomists  subdivide  them  into  eleven,  six  in  the  coveting,  and  five  in  the  in- 
vading. Aristotle  reduceth  all  to  pleasure  and  pain,  Plato  to  love  and  hatred, 
e Vives  to  good  and  bad.  If  good,  it  is  present,  and  then  we  absolutely  joy 
and  love ; or  to  come,  and  then  we  desire  and  hope  for  it.  If  evil,  we  abso- 
lutely hate  it;  if  present,  it  is  sorrow;  if  to  come,  fear.  These  four  passions 
Bernard  compares  “ to  the  wheels  of  a chariot,  by  which  we  are  carried  in 
this  world.”  All  other  passions  are  subordinate  unto  these  four,  or  six,  as 
some  will : love,  joy,  desire,  hatred,  sorrow,  fear ; the  rest,  as  anger,  envy,, 
emulation,  pride,  jealousy,  anxiety,  mercy,  shame,  discontent,  despair,  ambi- 
tion, avarice,  &c.,  are  reducible  unto  the  first ; and  if  they  be  immoderate, 
they  •consume  the  spirits,  and  melancholy  is  especially  caused  by  them.  Some 
few  discreet  men  there  are,  that  can  govern  themselves,  and  curb  in  these 
inordinate  affections,  by  religion,  philosophy,  and  such  divine  precepts,  of 
meekness,  patience,  and  the  like;  but  most  part  for  want  of  government,  out 
of  indiscretion,  ignorance,  they  suffer  themselves  wholly  to  be  led  by  sense, 


d Marcilius  Fidnus  1.  13,  c.  18.  de  theoloir.  Platonica.  Imaginatio  est  tanqnam  Proteus  vel  Chamoeleon, 
corpus  proprium  et  alicnuui  nonniinquain  afficiens.  « Cur  osdtantes  oscitent,  Wierus,  f T.  W.  Jesuit. 
fc'3.  de  Anima.  t Ser.  35.  llae  quatuor  passiones  sunt  tanquam  rotae  in  curru,  quibus  vehimur  hoc  mundo. 
* ilarutn  quippe  immoderatione,  spirltus  raarccscunt.  Fernel.  1.1.  Path.  c.  18. 


170 


Causes  of  Melancholy. 


[Part.  1,  Sec.  2. 


and  are  so  far  from  repressing  rebellious  inclinations,  tliat  they  give  all  en- 
couragement unto  them,  leaving  the  reins,  and  using  all  provocations  to  fur- 
ther them  : bad  by  nature,  worse  by  art,  discipline,  ^ custom,  education,  and 
a perverse  will  of  their  own,  they  follow  on,  wheresoever  their  unbridled  affec- 
tions wnll  transport  thejn,  and  do  more  out  of  custom,  self-will,  than  out  of 
reason.  Contumax  voluntas,  as  Melancthon  calls  it,  malum  facit  : this  stub- 
born will  of  ours  perverts  judgment,  which  sees  and  knows  what  should  and 
ought  to  be  done,  and  yet  will  not  do  it.  Mancipia  gulce,  slaves  to  their  se- 
veral lusts  and  appetite,  they  precipitate  and  plunge  Hhemselves  into  a laby- 
rinth of  cares  blinded  with  lust,  blinded  with  ambition;  ““They  seek  that 
at  God’s  hands  which  they  may  give  unto  themselves,  if  they  could  but  re- 
frain from  those  cares  and  perturbations,  wherewith  they  continually  macerate 
their  minds.”  But  giving  way  to  these  violent  passions  of  fear,  grief,  shame, 
revenge,  hatred,  malice,  &c.,  they  are  torn  in  pieces,  as  ActEeon  was  with  his 
dogs,  and  “ crucify  their  own  souls. 

Subsect.  IY. — Sorrow  a cause  of  Melancholy. 

Sorrow.  Insanus  dolor.'\  In  this  catalogue  of  passions,  which  so  much 
torment  the  soul  of  man,  and  cause  this  malady  (for  I will  briefly  speak  of 
them  all,  and  in  their  order),  the  first  place  in  this  irascible  appetite,  may 
justly  be  challenged  by  sorrow.  An  inseparable  companion,  “®The  mother 
and  daughter  of  melancholy,  her  epitome,  symptom,  and  chief  cause  as 
Hippocrates  hath  it,  they  beget  one  another,  and  tread  in  a ring,  for  sorrow  is 
both  cause  and  symptom  of  this  disease.  How  it  is  a symptom  shall  be  shown 
in  its  place.  That  it  is  a cau.se  all  the  world  acknowledgeth,  Dolor  nonnullus 
insanice  causa  fait,  et  aliorum  morhorum  insanahilium,  saith  Plutarch  to 
Apollonius;  a cause  of  madness,  a cause  of  man}'"  other  diseases,  a sole  cause 
of  this  mischief,  PLemnius  calls  it.  So  doth  Bhasis,  cont.  1.  1.  tract.  9. 
Guianerius,  Tract.  15,  c.  5.  And  if  it  take  root  once,  it  ends  in  despair,  as 
^ Felix  Plater  observes,  and  as  in  ' Cebes’  table  may  well  be  coupled  with  it. 

* Clirysostom  in  his  seventeenth  epistle  to  Olympia,  describes  it  to  be  a cruel 
torture  of  the  soul,  a most  inexplicable  grief,  poisoned  worm,consumingbody 
and  soul,  and  gnawing  the  very  heart,  a perpetual  executioner,  continual  night, 
profound  darkness,  a whirlwind,  a tempest,  an  ague  not  appearing,  heating 
worse  than  any  fire,  and  a battle  that  hath  no  end.  It  crucifies  worse  than 
any  tyrant  ; no  torture,  no  strappado,  no  bodily  punishment  is  like  unto  it. 
’Tis  the  eagle  without  question  which  the  poets  feigned  to  gnaw ‘Prometheus 
heart,  and  “ no  heaviness  is  like  unto  the  heaviness  of  the  heart,”  Eccles.  xxv. 
15,  16.  Every  perturbation  is  a misery,  but  grief  a cruel  torment,”  a 
domineering  passion  : as  in  old  Pome,  when  the  Dictator  was  created,  all  infe- 
rior magistracies  ceased ; when  grief  appears,  all  other  passions  vanish.  “ It 
driesupthe  bones,” saith  Solomon,  ch.  IT.Prov.,  “makes  them  hollow-eyed,  pale, 
and  lean,  furrow-faced,  to  have  dead  looks,  wrinkled  brows,  shrivelled  cheeks. 


^ :Mala  consuetudine  depravatur  ingenium  ne  bene  facial.  Prosper Caleiuis,  1.  de  atra  bile.  Plura  faciunt 
homines  e consuetudine,  quam  e ratione.  A teneris  assuescere  multuin  est.  Video  meliora  proboque,  de- 
teriora  sequor.  Ovid.  * Nemo  la;ditur  nisi  h,  seipso.  Multi  se  in  inquietudinem  precipitant  ambitione 
ct  cupiditatibus  excecati,  non  intelliguntse  illud  a diis  petere,  quod  sibi  ipsis  si  velint  prestare  possint,  si 
curis  et  perturbationibus,  quibus  assidufe  se  macerant,  imperare  vellent.  " Tanto  studio  miseriarum  causas, 
et  alimenta  dolorum  querimus,  vitamque  secus  felicissimam,  tristem  et  miserabilem  efficimus.  Petrarch, 
prefat.  de  Remediis,  &c.  “Timor  et  moestitia,  si  diu  perseverent,  causa  et  soboles  atri  liumoris  sunt,  et  in 
circulum  se  procrcant.  Ilip.  Aphoris.  23.  1.  6.  Idem  Montaltus  cap.  19.  Victorius  Faventinus  pract. 
imag.  P Multi  ex  merore  ct  mctu  hue  delapsi  sunt.  Lemn.  lib.  1.  cap.  16.  ‘i  JIulta  cura  et  tristitia  faciunt 
accedere  melancholiam  (cap.  3.  de  mentis  alien.)  si  altas  radices  agat,  in  veram  fixamque  degenerat  me- 
lanclioliam  et  in  desperationem  desinit.  » Ille  luctus,  ejus  verb  soror  desperatio  simul  ponitur.  ® Anima- 
rum  crudele  tormeiitum,  dolor  inexplicabilis,  tinea,  non  solum  ossa  sed  corda  pertingens,  perpetuus  carnifex, 
vires  anime  consumens,  jugis  nox,  et  tenebre  profunde,  tempestas  et  turbo  et  febris  non  apparens,  omni 

igne  validius  incendens;  longior,  et  pugne  finem  non  habens crucem  circumfert  dolor,  faciemque  omni 

tyranno  crudeliorem  pre  se  fert.  ‘Nat.  Comes  Mythol.  1.  4.  c.  6.  “ Tully  3.  Tusc.  oranis  perturbatio 

luiseria  et  carnificina  est  dolor. 


Mom.  3.  Subs.  5.] 


Fear,  a Cause. 


171 


dry  bodies,  and  quite  perverts  tlieir  temperature  that  are  misaiFected  with  it 
As  Eleonora,  that  exiled  mournful  duchess  (in  our  * English  Ovid),  laments 
to  her  noble  husband  Humphrey,  duke  of  Glocester, 

“ Sawest  thou  those  eyes  in  whose  sweet  cheerful  look 
Duke  Humphry  once  such  joy  and  pleasure  toolc, 

Sorrow  hath  so  despoil'd  me  of  all  grace, 

Tliou  could’st  not  say  this  was  my  Elnor's  face. 

Like  a foul  Gorgon,”  &c. 

“ ^ it  hinders  concoction,  refrigerates  the  heart,  takes  away  stomach,  colour, 
and  sleep,  thickens  the  blood  (““  Fernelius  1.  1.  cap.  18,  de  morb.  causis),  con- 
taminates the  spirits.”  (“  Piso.)  Overthrows  the  natural  heat,  perverts  the 
good  estate  of  body  and  mind,  and  makes  them  weary  of  their  lives,  cry  out, 
liowl  and  roar  for  very  anguish  of  their  souls.  David  confessed  as  much. 
Psalm  xxxviii.  8,  “ I have  roared  for  the  very  disquietness  of  my  heart,” 
And  Psalm  cxix.  4 part,  4 v.  “My  soul  melteth  away  for  very  heaviness,”  v.  83, 
I am  like  a bottle  in  the  smoke.”  Antiochus  complained  that  he  could  not 
sleep,  and  that  his  heart  fainted  for  grief,  ‘^Christ  himself,  Vir  dolorum,  out  of 
an  apprehension  of  grief,  did  sweat  blood,  Mark  xiv.  “His  soul  was  heavy  to  the 
death,  and  no  sorrow  was  like  unto  his.”  Crato  consil.  21, 1.  2,  gives  instance  in 
one  that  was  so  melancholy  by  reason  of  ° grief;  and  Montanus  consil.  30,  in  a 
noble  matron,  that  had  no  other  cause  of  this  mischief.”  I.  S.  D.  in  Hildes- 
heim,  fully  cured  a patient  of  his  that  was  much  troubled  with  melancholy,  and 
for  many  years,  “ ®but  afterwards,  by  a little  occasion  of  sorrow,  he  fell  into  his 
former  fits,  and  was  tormented  as  before.”  Examples  are  common,  how  it 
causeth  melancholy,  ^desperation,  and  sometimes  death  itself;  for  (Eccles. 
xxxviii.  15),  “Of  h javiness  comes  death;  worldly  sorrow  causeth  death.” 
2 Cor.  vii.  10,  Psalm  xxxi.  10.  “ My  life  is  wasted  with  heaviness,  and  my 

years  with  mourning.”  Why  was  Hecuba  said  to  be  turned  to  a dog?  Niobe 
into  a stone?  but  that  for  grief  she  was  senseless  and  stupid.  Severus  the 
Emperor  ^ died  for  grief;  and  how  ^ many  myriads  besides?  Tanta  illi  est 
feritas,  tanta  est  insania  luctus.  * Melancthon  gives  a reason  of  it,  “ ^ the 
gathering  of  much  melancholy  blood  about  the  heart,  which  collection  extin- 
guisheth  the  good  spirits,  or  at  least  dulleth  them,  sorrow  strikes  the  heart,  makes 
it  tremble  and  pine  away,  with  great  pain ; and  the  black  blood  drawn  from 
the  spleen,  and  diffused  under  the  ribs,  on  the  left  side,  makes  those  perilous  hypo- 
chondriacal convulsions,  which  happen  to  them  that  are  troubled  with  sorrow.” 


Subsect.  Y. — Fear,  a Cause. 

Cousin- GERMAN  to  sorrow,  is  fear,  or  rather  a sister, Achates,  and  con- 
tinual companion,  an  assistant  and  a principal  agent  in  procuring  of  this  mis- 
chief; a cause  and  symptom  as  the  other.  In  a word,  as  ^Virgil  of  the 
Harpies,  I may  justly  say  of  them  both, 

^ Tristins  baud  illis  Tnonstrum,  nec  sfevior  nlla  | “ A sadder  monster,  or  more  cruel  plague  so  fell, 

Pestis  et  ira  Deum  stygiis  sese  extulit  undis.”  ] Or  veng  jance  of  the  gods,  ne’er  came  from  Styx  or  Hell,’* 

This  foul  fiend  of  fear  was  worshi[)ped  heretofore  as  a god  by  the  Lace- 


* M.  Drayton  in\iis  Her.  ep.  ^ Crato  consil.  21.  lib.  2.  mcestitia  universum  infrigidat  corpus,  caIorerat_ 
Innatum  extinguit,  appetitum  destruit.  *Cor  refrigerat  tristitia,  spiritus  exsiccat,  innatumque  calorem' 
obruit, vigilias  inducit,  concoctionem  labefactat,  sanguinem  incrassat,  exaggeratque  melancliolieum  succum 
» Spiritus  et  sanguis  hoc  contaminatur.  Piso.  Marc.  vi.  16.  11.  « Mesrore  maceror,  marcesco  e 

consenesco  miser,  ossa  atque  pellis  sum  misera  macritudine.  Piaut.  Malum  inceptum  et  actun7 

tristitia  sola.  « Hildesheim,  spied.  2.  de  melancholia,  moerore  animi  postea  accedente,  in  j)riora  symp 
tomata  incidit.  f Vives  3.  de  anima,  c.  de  meet  ore.  Sabin,  in  Ovid.  6 Herodian.  1.  3.  mceroremagia 
quam  morbo  consumptus  est.  Bothwcllius  atribilarius  obiit.  Brizarrus  Genuensis  hist.  &c.  * So 

great  is  the  fierceness  and  madness  of  melancholy.  SIcEstitia  cor  quasi  percussum  constringitur,  tremit 
et  languescit  cum  acri  sensu  doloris.  In  tristitia  cor  fugiens  attrahit  ex  Splene  lentum  humorem  melan- 
eliolicum,  qui  effusus  sub  costis  in  sinistro  latere  hypochondriacos  flatus  facit,  qued  saepe  accidit  iis  quJ 
diuturna  cura  et  mcestitia  conflictantur.  Melancthon.  ‘ Lib.  3.  Am.  1. 


’172 


Causes  of  M eland iohj. 


[Part.  1.  Sec.  2. 


dsemonians,  and  most  of  those  other  torturing  ™ aflfections,  and  so  was  sorrow 
amongst  the  rest,  under  the  name  of  Angerona  Dea,  they  stood  in  such  awe  of 
them,  as  Austin  de  Civitat.  Dei,  lib.  4.  cap.  8.  noteth  out  of  Yarro,  fear  was 
commonly  “adored  and  painted  in  their  temples  with  a lion’s  head;  and  as 
Macrobius  records  1.  10.  Saturnalium;  “ “in  the  calends  of  January,  Angerona 
had  her  holy  day,  to  whom  in  the  temple  of  Yolupia,  or  goddess  of  pleasure, 
their  augurs  and  bishops  did  yearly  sacrifice;  that,  being  propitious  to  them, 
she  might  expel  all  cares,  anguish,  and  vexation  of  the  mind  for  that  year  fol- 
lowing.” Many  lamentable  effects  this  fear  causeth  in  men,  as  to  be  red,  pale, 
tremble,  sweat,  ^ it  makes  sudden  cold  and  heat  to  come  over  all  the  body, 
palpitation  of  the  heart,  syncope,  &c.  It  amazeth  many  men  thak  are  to 
speak,  or  show  themselves  in  public  assemblies,  or  before  some  great  per- 
sonages, as  Tully  confessed  of  himself,  that  he  trembled  still  at  the  beginning 
of  his  speech ; and  Demosthenes,  that  great  orator  ot  Greece,  before  Philippus. 
It  confounds  voice  andmemory,  as  Lucian  wittingly  brings  in  Jupiter  Tragoedus. 
so  much  afraid  of  his  auditory,  when  he  was  to  make  a speech  to  the  rest  of 
the  gods,  that  he  could  not  utter  a ready  word,  but  was  compelled  to  use 
Mercury’s  help  in  prompting.  Many  men  are  so  amazed  and  astonished  with 
fear,  they  know 'not  where  they  are,  what  they  say,  ‘^what  they  do,  and  that 
which  is  worse,  it  tortures  them  many  days  before  with  continual  affrights  and 
suspicion.  It  hinders  most  honourable  attempts,  and  makes  their  hearts  ache, 
sad  and  heavy.  They  that  live  in  fear  are  never  free,  resolute,  secure,  never 
merry,  but  in  continual  pain : that,  as  Yives  truly  said,  Nulla  est  miseria 
•major  quam  metus,  no  greater  misery,  no  rack,  nor  torture  like  unto  it,  ever 
suspicious,  anxious,  solicitous,  they  are  childishly  drooping  without  reason, 
without  judgment,  ® especially  if  some  terrible  object  be  offered,”  as  Plutarch 
hath  it.  It  causeth  oftentimes  sudden  madness,  and  almost  all  manner  of 
diseases,  as  I have  sufficiently  illustrated  in  my  * digression  of  the  force  of 
imagination,  and  shall  do  more  at  large  in  my  section  of  “ terrors.  Fear 
makes  our  imagination  conceive  what  it  list,  invites  the  devil  to  come  to  us,  as 
^ Agrippa  and  Cardan  avouch,  and  tyrannizeth  over  our  fantasy  more  than 
all  other  affections,  especially  in  the  dark.  We  see  this  verified  in  most  men, 
as^  Lavater  saith,  Qum  metuunt,  fingunl ; what  they  fear  they  conceive,  and 
feign  unto  themselves;  they  think  they  see  goblins,  hags,  devils,  and  many 
times  become  melancholy  thereby.  Cardan  subtil,  lib.  18.  hath  an  example  of 
such  an  one,  so  caused  to  be  melancholy  (by  sight  of  a bugbear)  all  his  life 
after.  Augustus  Csesar  durst  not  sit  in  the  dark,  nisi  aliquo  assidente,  saith 
Suetonius,  Nunquam  tenebris  evigilavit.  And  ’tis  strange  what  women  and 
children  will  conceive  unto  themselves,  if  they  go  over  a church-yard  in  the 
night,  lie,  or  be  alone  in  a dark  room,  how  they  sweat  and  tremble  on  a sudden. 
Many  men  are  troubled  with  future  events,  foreknowledge  of  their  fortunes, 
destinies,  as  Severus  the  emperor,  Adrian  and  Domitian,  Quod  sciret  ultimum 
mice  diem,  saith  Suetonius,  valde  solicitus,  much  tortured  in  mind  because  he 
foreknew  his  end;  with  many  such,  of  which  I shall  speak  more  opportunely 
in  another  place.  “ Anxiety,  mercy,  pity,  indiguation,  &c.,  and  such  fearful 
branches  derived  from  these  two  stems  of  fear  and  sorrow,  I voluntarily  omit; 
read  more  of  them  in  ^ Carolus  Pascalius,  ® Dandinus,  &c. 


Et  metum  ideo  deam  sacrariint  tit  bonam  mentora  concederet.  Varro,  Lactantius,  Aug.  ” Lilius 
Girald.  Syntag.  1.  de  diis  miscellaniis.  « Calendis  Jan.  feriie  sunt  divae  AngeroniE,  cui  pontificea 

in  sacello  Voluplas  sacra  faciunt,  quod  angores  et  animi  solicitudines  propitiata  propellat.  p Timor 

inducit  frigus,  cordis  palpitationem,  vocis  defectum  atque  pallorem.  Agrippa  lib.  1.  cap.  63.  Timidi  semper 
spiritus  habent  frigidos.  Mont.  ^ Effusas  cernens  fugientes  agraine  turmas;  quis  mea  nunc  inflat  cornua 
Faunus  ait  ? Alclat.  ''  Metus  non  solum  memoriam  consternat,  sed  et  institutum  animi  omne  et 

laudabilem  conatum  impedit.  Thucydides.  * Lib,  de  fortitudine  et  virtute  Alexandri,  ubi  prope  res 

adfuit  terribilis.  ‘ Sect.  2.  Memb.  3.  Subs.  2.  “ Sect.  2.  Memb.  4.  Subs.  3.  * Subtil.  18.  lib. 

timer  attraliit  ad  se  Doemonas,  tiinor  et  error  multura  in  hominibus  possunt.  r Lib.  2.  Spectris  ca.  3. 

fortes  rarb  spectra  vident,  quia  minus  timent.  * Vita  ejus.  » Sect.  2.  Memb.  4.  Subs.  7.  ^ De 

virt.  et  vitiis.  « Com.  in  Arist.  de  Aaima. 


Mem.  3.  Subs.  G.] 


Shame  and  Disgrace^  Causes. 


173 


Subsect.  VI. — Shame  and  Disgrace,  Causes. 

Shame  and  disgrace  cause  most  violent  passions  and  bitter  pangs.  Oh 
pudorem  et  dedecus  publicum,  oh  errorem  commissum  scepe  moventur  generosi 
animi  (Felix  Plater  lib.  3.  de  alienat.  mentis) : Generous  minds  are  often  moved 
with  shame,  to  despair  for  some  public  disgrace.  And  he,  saith  Philo  lib.  2. 
de  provid.  dei,  “ * that  subjects  himself  to  fear,  grief,  ambition,  shame,  is  not 
happy,  but  altogether  miserable,  tortured  with  continual  labour,  care,  and 
misery.”  It  is  as  forcible  a batterer  as  any  of  the  rest:  “ ^ Many  men  neglect 
the  tumults  of  the  world,  and  care  not  for  glory,  and  yet  they  are  afraid  of 
infamy,  repulse,  disgrace,  {Tul.  offic.  1.  1.)  they  can  severely  contemn  pleasure, 
bear  grief  indifferently,  but  they  are  quite  ® battered  and  broken  with  reproach 
and  obloquy  : ’’  (siquidem  vita  et  fama  pari  passu  ambulant)  and  are  so  dejected 
many  times  for  some  public  injury,  disgrace,  as  a box  on  the  ear  by  their 
inferior,  to  be  overcome  of  their  adversary,  foiled  in  the  field,  to  be  out  in  a 
speech,  some  foul  fact  committed  or  disclosed,  &c.  that  they  dare  not  come 
abroad  all  their  lives  after,  but  melancholize  in  corners,  and  keep  in  holes.  The 
most  generous  spirits  are  most  subject  to  it ; Spiritus  altos frangit  et  generosos : 
Hieronymus.  Aristotle,  because  he  could  not  understand  the  motion  of  Euripus, 
for  grief  and  shame  drowned  himself : Ccelius  Rodiginus  antiquar.  lee.  lib.  29. 
cap.  8.  Homerus  pudore  consiwiptus,  was  swallowed  up  with  this  passion  of 
shame  “^because  he  could  not  unfold  the  fisherman’s  riddle.”  Sophocles 
killed  himself,  “^for  that  a tragedy  of  his  was  hissed  off  the  stage;”  Vale?’. 
Max.  lib.  9.  cap.  12.  Lucretia;  stabbed  herself,  and  so  did  ^Cleopatra,  “when 
she  saw  that  she  was  reserved  for  a triumph,  to  avoid  the  infamy.”  Antonius 
the  Roman,  “'after  he  was  overcome  of  his  enemy,  for  three  days’  space  sat 
solitary  in  the  fore-part  of  the  ship,  abstaining  from  all  company,  even  of 
Cleopatra  herself,  and  afterwards  for  very  shame  butchered  himself,”  Plutarch 
vita  ejuSf  “ Apollonius  Rhodius  ^ wilfully  banished  himself,  forsaking  his 
country,  and  all  his  dear  friends,  because  he  was  out  in  reciting  his  poems,” 
Plinius  lib.  7.  cap).  23.  Ajax  ran  mad,  because  his  arms  were  adjudged  to 
Ulysses.  In  China  ’tis  an  ordinary  thing  for  such  as  are  excluded  in  those 
famous  trials  of  theirs,  or  should  take  degrees,  for  shame  and  grief  to  lose  their 
wits,  ^J/at.  Riccius  expedit.  ad  Sinas,  1.  3.  c.  9.  Hostratus  the  friar  took  that 
book  which  Reuclin  had  writ  against  him,  under  the  name  of  Epist.  obscur- 
o?'u?n  virorum,  so  to  heart,  that  for  shame  and  grief  he  made  away  himself, 
^Jovius  in  elogiis.  A grave  and  learned  minister,  and  an  ordinary  preacher  at 
Alcmar  in  Holland,  was  (one  day  as  he  walked  in  the  fields  for  his  recreation) 
suddenly  taken  with  a lax  or  looseness,  and  thereupon  compelled  to  retire  to 
the  next  ditch;  but  being  “surprised  at  unawares,  by  some  gentlewomen  of  his 
parish  wandering  that  way,  was  so  abashed,  that  he  did  never  after  show  his 
head  in  public,  or  come  into  the  pulpit,  but  pined  away  with  melancholy : 
{Pet.  Forestus  med.  observat.  lib.  10.  obsei'vat.  12.)  So  shame  amongst  other 
passions  can  play  his  prize. 

I know  there  be  many  base,  imjmdent,  brazen-faced  rogues,  that  wilUAiJ^a 
pallescere  cidpd,  be  moved  with  nothing,  take  no  infamy  or  disgrace  to  heart, 

♦ Qui  mentem  subjccit  timoris  dominationi,  cupiditatis,  doloris,  ambitionis,  pudoris,  felix  non  est,  sed  omnin 
miser,  assiduis  laboribus  torquetiir  et  miseria.  Multi  contenmunt  mundi  strepitum,  reputant  pro  niliilo 
gloriaui,  sed  tiinentinfamiain,  offensionem,  repiilsam.  Voluptatem  severissime  contemnunt,  in  dolore  sunt 
niolliores,  gloriam  negligunt,  franguntur  infaniia.  • Gravius  conturaeliam  feriinus  quam  detrimentum,  ni 
abjecto  nimis  animo  simus.  Pint,  in  Timol.  f Quod  piscatoris  senigraa  solvere  non  posset.  eObTra- 
goediam  explosam,  mortem  sibi  gladio  conscivit.  ‘'Cumviditin  triumphum  se  servari,  causa  ej us 

ignominiae  vitand®  mortem  sibi  conscivit.  Plut.  i Bello  victus,  per  tres  dies  sedit  in  prora  navis, 

abstinens  ab  omnl  consortio,  etiam  Cleopatra,  postea  se  interfecit.  ‘‘  Cum  male  recitasset  Argonautica,  ob 
pudorem  exulavit.  i Quidam  prae  verecundia  simul  et  dolore  in  insaniam  incidunt,  eo  quod  a literatorum 
f^adu  in  examine  excludnntur.  Hostratus  cucullatus  adeo  graviter  ob  Reuclini  iibrum,  qui  inscribitur, 
Epistolae  obscurorum  virorum,  dolore  simul  et  pudore  sauciatus,  ut  seii)sum  interfecerit.  • Propter 
I'uborem  confusus,  statiiu  coepit  delirare,  &.c.  ob  suspicionern,  quod  vili  ilium  cj'imine  accusarent.  “Horat. 


174 


Causes  of  Melancholy.  [Part.  1.  Sec.  2. 

laugh  at  all ; let  them  be  proved  perjured,  stigmatized,  convict  rogues,  thieves, 
traitors,  lose  their  ears,  be  whipped,  branded,  carted,  pointed  at,  hissed,  reviled, 
and  derided  with^  Ballio  the  Bawd  in  Plautus,  they  rejoice  at  it,  Cantores  'pro- 
bos;  “babse  and  bombax,”  what  care  they?  We  have  too  many  such  in  our 
times, 

“ Exclamat  Melicerta  perisse 

Frontem  de  rebus.”  q 

Yet  a modest  man,  one  that  hath  grace,  a generous  spirit,  tender  of  liis  repu- 
tation, will  be  deeply  wounded,  and  so  grievously  affected  with  it,  that  he  had 
rather  give  myriads  of  crowns,  lose  his  life,  than  suffer  the  least  defamation  of 
honour,  or  blot  in  his  good  name.  And  if  so  be  that  he  cannot  avoid  it,  as  a 
nightingale,  Qike  cantando  victa  nioritur  (saith  ''Mizaldus),  dies  for  shame  if 
another  bird  sing  better,  he  languisheth  and  pineth  away  in  the  anguish  of  his 
spirit. 

Subsect.  VII. — Envy,  Malice,  Hatred,  Causes. 

Envy  and  malice  are  two  links  of  this  chain,  and  both,  as  Guianerius  Tract 
15.  cap.  2..proves  out  of  Galen  3.  Aphorism,  com.  22.  “®cause  this  malady  by 
themselves,  especially  if  their  bodies  be  otherwise  disposed  to  melancholy.” 
’Tis  Yalescus  de  Taranta,  and  Foelix  Platerus’  observation,  “''Envy  so  gnaws 
many  men’s  hearts,  that  they  become  altogether  melancholy.”  And  therefore 
belike  Solomon,  Prov.  xiv.  13.  calls  it,  “the  rotting  of  the  bones,”  Cyprian, 
vulnus  occuUum  ; 

“ ■ Siculi  non  invenere  tyranni 

Majus  tormentum  ’’ 

The  Sicilian  tyrants  never  invented  the  like  torment.  It  crucifies  their  souls, 
withers  their  bodies,  makes  them  hollow-eyed,  *pale,  lean,  and  ghastly  to 
behold,  Cyprian  ser.  2.  de  zelo  el  livore.  “ ^ As  a moth  gnaws  a garment,  so,” 
saith  Chrysostom,  “ doth  envy  consume  a man ; to  be  a living  anatomy : a 
skeleton,  to  be  a lean  and  ^'pale  carcass,  quickened  with  a “fiend,”  Hall  in 
Charact.  for  so  often  as  an  envious  wretch  sees  another  man  prosper,  to  be 
enriched,  to  thrive,  and  be  fortunate  in  the  world,  to  get  honours,  offices,  or 
the  like,  he  repines  and  grieves. 

“ bintabescitque  videndo 

Successus  hominurn suppliciumque  suum  est.** 

He  tortures  himself  if  his  equal,  friend,  neighbour,  be  preferred,  commended, 
do  well;  if  he  understand  of  it,  it  galls  him  afresh  ; and  no  greater  pain  can 
come  to  him  than  to  hear  of  another  man’s  well-doing;  ’tis  a dagger  at  his 
heart  every  such  object.  He  looks  at  him  as  they  that  fell  down  in  Lucian’s 
rock  of  honour,  with  an  envious  eye,  and  will  damage  himself,  to  do  another  a 
mischief:  Atque  cadet  subito,  dum  super  hoste  cadat.  As  he  did  in  .^sop,  lose 
one  eye  willingly,  that  his  fellow  might  lose  both,  or  that  rich  man  in  * Quin- 
tilian that  poisoned  the  flowers  in  his  garden,  because  his  neighbour’s  bees 
should  get  no  more  honey  from  them.  His  whole  life  is  sorrow,  ^nd  every 
word  he  speaks  a satire:  nothing  fats  him  but  other  men’s  ruins.  For  to 
speak  in  a word,  envy  is  nought  else  but  Tristitia  de  bonis  alicnis,  sorrow  for 

Ps.  Impiidice.  B.  Ita  est.  Ps.  sceleste.  B.  dicis  vera.  Ps.  Verbero.  B.  quippeni  ? Ps.  furcifer.  B.  factum 
optime.  Ps.  soci  fraude.  B.  sunt  mea  istac.  Ps.  parricida.  B.  perge  tu.  Ps.  sacrilege.  B.  fateor.  Ps.  perjure.  B. 
vera  dicis.  Ps.  pernities  adolescentum.  B.  acerrim'e.  Ps.  fur.  B.  babse.  Ps.  fugitive.  B.  bombax  I Ps.  fraus 
populi.  B.  Planissimb.  Ps.  impure  leno,  coenum.  B.  cantores  probos.  Pseudolus  act.  1.  Seen.  3.  q Sleli. 
certa  exclaims,  “all  shame  has  vanished  from  human  transactions.”  Persius,  Sat  5.  »Cent  7 e Plinio. 
• Multos  videmus  propter  invidiam  et  odium  in  rnelancholiam  incidisse  : et  illos  potissimum  quorum  corpora 
ad  hanc  apta  sunt.  tinvidia  affligit  homines  adeo  et  corrodit,  ut  hi  melancholici  penitus  tiant.  « Hor. 
»Hi3  vultus  minax,  torvus  aspectus,  pallor  in  facie,  in  labiis  tremor,  stridor  in  dentibus,  &c.  yUt  tine.! 
corrodit  vestimentum,  sic  invidia  eura  qui  zelatm*  consumit.  * Pallor  in  ore  sedet,  macies  in  corpora  to:a 
Nusquam  recta  acies,  livent  rubigine  dentes.  .Diaboli  expressa  Imago,  toxicum  charitatis,  venenuia 

amicitiae,  abyssus  mentis,  non  est  eo  monstrosius  monstrum,  damnosius  damnum,  urit,  turret,  discruciat, 
macie  et  squalore  confleit.  Austin.  Domin.  primi  Advent.  b Ovid.  He  pines  away  at  the  sight  ol 

another’s  success it  is  his  special  torture.  * Declam.  13.  linivit  flores  maleticis  succis  in  venenum 

mella  couvertens. 


Emulation,  Haired,  Sc. 


175 


Mem.  3.  Subs.  8.] 


other  men’s  good,  be  it  present,  past,  or  to  come : et  gaudium  de  adversis,  and  ° 
joy  at  their  harms,  opposite  to  mercy,  which  grieves  at  other  men’s  mis- 
chances, and  misafFects  the  body  in  another  kind ; so  Damascen  defines  it,  lib. 
2.  de  orthod.fid.  Thomas  2.  2.  qucest.  36.  art.  1.,  Aristotle  1.  2.  Rhet.  c.  4.  et 
10.,  Plato  Philebo.,  Tully  3.  Tusc.,  Greg.  Nic.  1.  devirt.  aninice,  c.  12.,  Basil,  de 
Invidia,  Pindarus  Od.  1.  ser.  5.  and  we  find  it  true.  ’Tis  a common  disease, 
and  almost  natural  to  us,  as  ° Tacitus  holds,  to  envy  another  man’s  prosperity. 
And  ’tis  in  most  men  an  incurable  disease.  have  read,”  saith  Marcus 

Aurelius,  “Greek,  Hebrew,  Chaldee  authors;  I have  consulted  with  many 
wise  men  for  a remedy  for  envy,  I could  find  none,  but  to  renounce  all  happi- 
ness, and  to  be  a wretch,  and  miserable  for  ever.”  ’Tis  the  beginning  of  hell 
in  this  life,  and  a passion  not  to  be  excused.  Every  other  sin  hath  some 
pleasure  annexed  to  it,  or  will  admit  of  an  excuse;  envy  alone  wants  both. 
Other  sins  last  but  for  awhile;  the  gut  may  be  satisfied,  anger  remits,  hatred 
hath  an  end,  envy  never  ceaseth.”  Cardan  lib.  2.  de  sap.  Divine  and  hiiman 
examples  are  very  familiar;  you  may  run  and  read  them,  as  that  of  Saul  and 
David,  Cain  and  Abel,  angebat  ilium  non  proprium  peccatum,  sed  fratris  pros- 
peritas,  saith  Thepdoret,  it  was  his  brother’s  good  fortune  galled  him.  Pachel 
envied  her  sister,  being  barren,  Gen.  xxx.  Joseph’s  brethren,  him,  Gen.  xxxvii. 
David  had  a touch  of  this  vice,  as  he  confesseth,  ‘‘Ps.  37.  Meremy  and  ^Hab* 
akkuk,  they  repined  at  other.s’  good,  but  in  the  end  they  corrected  tltemselves. 
Ps.  7d.-“fret  not  thyself,”  &c.  Domitian  spited  Agricola  for  his  worth, 
“‘that  a private  man  should  be  so  much  glorified.”  “Cecinna  was  envied  of 
his  fellow-citizens,  because  he  was  more  richly  adorned.  But  of  all  others, 
“ women  are  most  weak,  ob  pulchritudinem  iuvidce  sunt  fceminoi  (^Musceus)  aut 
amat,  aut  odit,  nihil  est  tertium  {Granaiensis).  They  love  or  hate,  no  medium 
amongst  them.  Implacabiles  plerumgue  Icesce  midieres,  Agrippina  like,  A 
woman  if  she  see  her  neighbour  more  neat  or  elegant,  richer  in  tires,  jewels, 
or  apparel  is  enraged,  and  like  a lioness  sets  upon  her  husband,  rails  at  her, 
scofis  at  her,  and  cannot  abide  her;”  so  the  Roman  ladies  in  Tacitus  did  at 
Solonina,  Cecinna’s  wife,  ^ “because  she  had  a better  horse,  and  better  furni- 
ture, as  if  she  had  hurt  them  with  it ; they  were  much  offended.  In  like  sort 
our  gentlewomen  do  at  their  usual  meetings,  one  repines  or  scoffs  at  another’s 
bravery  and  happiness.  Myrsine,  an  Attic  wench,  was  murdered  of  her  fel- 
lows, ‘“^because  she  did  excel  the  rest  in  beauty,”  Constantine -4 1.  IL 
c.  7.  Every  village  will  yield  such  examples. 


Subsect.  YIIT. — Emulation,  Hatred,  Faction,  Desire  of  Revenge,  Causes. 

Out  of  this  root  of  envy  *■  spring  those  feral  branches  of  faction,  hatred,  livor, 
emulation,  which  cause  the  like  grievances,  and  are,  serrce  animce,  the  saws  of 
the  soul,  ^ consternationis pleni  affectus,  affections  full  of  desperate  amazement; 
or  as  Cyprian  describes  emulation,  it  is  “*a  moth  of  the  soul,  a consumption 

•Statuis  cereis  Basilius  eos  comparat,  qui  liquefiunt  ad  prsesentiam  soils,  qud  alii  gaudent  et'ornantur. 
JIuscis  alii,  quas  ulceribus  gaudent,  amoena  praetereunt,  sistunt  in  fcetidis.  Misericordia  etiam 

quae  tristitia  quaedam  est,  saepe  miserantis  corpus  male  afiBcit  Agrippa.  1.  1.  cap.  63.  « Insitum 

mortalibus  a natura  recentem  aliorum  faelicitatem  aegris  oculis  intueri,  hist.  1.  2.  Tacit.  ^Legi  Chaldaeos, 
Graecos,  Hebrjcos,  consului  sapientes  pro  remedio  invidiae,  hoc  enim  inveni,  renunciare  felicitati,  et  perpetuu 
miser  esse.  eOmne  peccatum  aut  excusationem  secura  habet,  aut  voluptatem,  sola  invidia  utraque  caret, 
reliqua  vitia  finem  habent,  ira  defervescit,  gala  satiatur,  odium  finem  habet,  invidia  nunquam  quiescit. 

Urebat  me  aemulatio  propter  stultos.  ' Uier.  12.  1.  Hab.  1.  i Invidit  privati  nomen  supra 

principis  attolM.  Tacit.  Hist.  lib.  2.  part  6.  “Periturae  dolore  et  invidia,  si  quem  viderint 

omatiorem  se  in  publicum  prodiisse.  Platina  dial,  amorum.  "Ant.  Guianerius  lib.  2.  cap.  8.  vim.  M. 
Aurelii  fasmina  vicinam  elegantius  se  vestitam  videns,  leaenae  instar  in  virum  insurgit,  &c.  p Quod  insigni 
equo  et  ostro  veheretur,  quanquam  nullius  cum  injuria,  ornatum  ilium  tanquam  laesae  gravabantur.  q Quod 
pulchritudine  omnes  excelleret,  puellae  indignatae  occiderunt.  '’Late  patet  invidiae foecundae  pemities,  et 
livor  radix  omnium  malorum,  fons  cladiura,  inde  odium  surgit,  emulatio.  Cyprian  ser.  2.  de  Livore.  * Vale- 
rius 1.  3.  cap.  9.  » Qualis  est  animi  tine^  quae  tabes  pectoris  zelare  in  altero  vel  aliorum  faelicitatem  siiain 

facere  miseriam,  et  velut  quosdam  pectori  suo  admovere  carnifices,  cogitationibus  et  sensibus  suis  adhibere 
tortores,  qui  se  intestinis  cruciatibus  lacerent.  Non  cibus  talibus  laetus,  non  potus  potest  esse jucundus;, 
suspLratur  semper  et  gemitur,  et  doletur  dies  et  noctes,  pectus  sine  intermissione  laceratur. 


176  Causes  of  Melancholy.  [Part.  1.  Sec.  2. 

to  make  aiioflier  man’s  haj:)piness  his  misery,  to  torture,  crucify,  and  execute 
himself,  to  eat  his  own  heart.  Meat  and  drink  can  do  such  men  no  good,  tliey 
do  always  grieve,  sigh,  and  groan,  day  and  night  without  intermission,  their 
breast  is  torn  asunder;”  and  a little  after,  “‘Whomsoever  he  is  whom  thou 
dost  emulate  and  envy,  he  may  avoid  thee,  but  thou  canst  neither  avoid  him 
nor  thyself;  wheresoever  thou  art  he  is  with  thee,  thine  enemy  is  ever  in  thy 
breast,  thy  destruction  is  within  thee,  thou  art  a cai^tive,  bound  hand  and  foot, 
as  long  as  thou  art  malicious  and  envious,  and  canst  not  be  comforted.  It  was 
the  devil’s  overthrow;”  and  whensoever  thou  art  thoroughly  affected  with  this 
passion,  it  will  be  thine.  Yet  no  perturbation  so  frequent,  no  passion  so  common. 

® Kat  Kepa/ioX'i?  Kepa/JLei  Koreet  Kat  reKTOvi  reKTOJi', 

Kai  TTTwxi'f  tttoixS  (pOovtet  Kat  aotSot  doiSou. 

A potter  emulates  a potter;  I A beggar  emulates  a beggar; 

One  smith  envies  another : j A singing  man  his  brother. 

Every  society,  corporation,  and  private  family  is  full  of  it,  it  takes  hold  almost 
of  all  sorts  of  men,  from  the  prince  to  the  ploughman,  even  amongst  gossips  it 
is  to  be  seen,  scarce  three  in  a company  but  there  is  siding,  faction,  emulation, 
between  two  of  them,  some  simultas,  jar,  private  grudge,  heart-burning  in  the 
midst  of  them.  Scarce  two  gentlemen  dwell  together  in  the  country  (if  they 
be  not  near  kin  or  linked  in  marriage),  but  there  is  emulation  betwixt  them  and 
their  servants,  some  quarrel  or  some  grudge  betwixt  their  wives  or  children, 
friends  and  followers,  some  contention  about  wealth,  gentry,  precedency,  (kc., 
b}^  means  of  which,  like  the  frog  in  "'^sop,  “that  would  sweil  till  she  was  as 
big  as  an  ox,  burst  herself  at  last;”  they  will  stretch  beyond  their  fortunes, 
callings,  and  strive  so  long  that  they  consume  their  substance  in  law-suits,  or 
otherwise  in  hospitality,  feasting,  fine  clothes,  to  get  a few  bombast  titles,  for 
amhitiosa  paupertate  lahoramus  omnes,  to  outbrave  one  another,  they  will  tire 
their  bodies,  macerate  their  souls,  and  through  contentions  or  mutual  invita- 
tions beggar  themselves.  Scarce  two  great  scholars  in  an  age,  but  with  bitter 
invectives  they  fall  foul  one  on  the  other,  and  their  adherents;  Scotists, 
Thomists,  Peals,  Nominals,  Plato  and  Aristotle,  Galenists  and  Paracelsians, 
&c.,  it  holds  in  all  professions. 

Honest  ^emulation  in  studies,  in  all  callings  is  not  to  be  disliked,  ’tis  inge- 
niorum  cos,  as  one  calls  it,  the  whetstone  of  wit,  the  nurse  of  wit  and  valour, 
and  those  noble  Pomans  out  of  this  spirit  did  brave  exploits.  There  is  a 
modest  ambition,  as  Themistocles  was  roused  up  with  the  glory  of  Miltiades ; 
Achilles’  trophies  moved  Alexander, 

“ * Ambire  semper,  stulta  confidentia  est, 

Ambire  nunquara,  deses  arrogantia  est.” 

'Tis  a sluggish  humour  not  to  emrdate  or  to  sue  at  all,  to  withdraw  himself 
neglect,  refrain  from  such  places,  honours,  offices,  through  sloth,  niggardliness, 
fear,  bashfuliiess,  or  otherwise,  to  which  by  his  birth,  place,  fortunes,  educa- 
tion, he  is  called,  apt,  fit,  and  well  able  to  undergo ; but  when  it  is  immoderate, 
it  is  a plague  and  a miserable  pain.  What  a deal  of  money  did  Henry  VIII. 
and  Francis  I.  king  of  France,  spend  at  that  famous  interview'?  and  how 
many  vain  courtiers,  seeking  each  to  outbrave  other,  spent  themselves,  their* 
livelihood  and  fortunes,  and  died  beggars?  “Adrian  the  emperor  was  so 
galled  with  it,  that  he  killed  all  his  equals;  so  did  Hero.  This  passion  made 
‘’Dionysius  the  tyrant  banish  Plato  and  Philoxenus  the  poet,  because  they  did 
excel  and  ecli2)se  his  glory,  as  he  thought;  the  Pomans  exile  Coriolanus,  con- 

< Qiiisquis  est  ille  quern  aemularis,  cui  invides  is  te  snbtcrfugere  potest,  at  tu  non  te  ubicunque  fugcris, 
adversarius  tuus  tecum  est,  liostis  tuus  semper  in  pectore  tuo  est,  pernicies  intus  inclusa,  ligatus  es,  victus, 
zelo  dominante  captivus:  nec  solatia  tibi  ulla  subveniunt:  bine  diabolus  inter  initia  statim  mundi,  et 
periit  primus,  et  perdidit,  Cyprian  ser.  2.  de  zelo  et  livore.  “ Hesiod.  Op.  et  Dies.  * Rana  cui)ida 

acquandi  bovem,  se  distendebat,  &c.  y A;mulatio  alit  ingenia : Paterculus  poster,  vol.  * Grotius. 

Epig.  lib.  1.  “Ambition  always,  is  a foolish  confidence,  never,  a slothful  arrogance.”  » Anno  1519,  be* 
tween  Ardes  and  Quine.  » Spai  tian.  Plutarch 


Anger,  a Cause. 


' 177 


Alem.  3.  Subs.  9.] 


fine  Camillas,  murder  Scipio;  the  Greeks  by  ostracism  to  expel  Aristides, 
Nicias,  Alcibiades,  imprison  Theseus,  make  away  Pliocion,  &c.  When 
Richard  I.  and  Philip  of  France  were  fellow  soldiers  together,  at  the  siege  of 
Aeon  in  the  Holy  Land,  and  Richard  had  approved  himself  to  be  the  more 
valiant  man,  insomuch  that  all  men’s  eyes  were  upon  him,  it  so  galled  Philip, 
Francum  urebat  Regis  victoria,  saith  mine  ® author,  tarn  cegre  ferebat  Richardi 
gloriain,  ut  carpere  dicta,  calumniari  facta;  that  he  cavilled  at  all  his  pro- 
ceedings, and  fell  at  length  to  open  defiance ; he  could  contain  no  longer,  but 
hasting  home,  invaded  his  territories,  and  professed  open  war.  “ Hatred  stirs 
up  contention,”  Prov.  x.  12,  and  they  break  out  at  last  into  immortal  enmity, 
into  virulency,  and  more  than  Vatinian  hate  and  rage;  ^they  persecute  elach 
other,  their  friends,  followers,  and  all  their  posterity,  with  bitter  taunts,  hostile 
wars,  scurrile  invectives,  libels,  calumnies,  fire,  sword,  and  the  like,  and  will 
not  be  reconciled.  Witness  that  Guelph  and  Ghibelline  faction  in  Italy;  that 
of  the  Adurni  and  Fregosi  in  Genoa;  that  of  Cneius  Papirius,  and  Quintus 
Fabius  in  Rome;  Caesar  and  Pornpey;  Orleans  and  Burgundy  in  France; 
York  and  Lancaster  in  England:  yea,  this  passion  so  rageth  ®many  times, 
that  it  subverts  not  men  only,  and  families,  but  even  populous  cities,  '"'Carthage 
and  Corinth  can  witness  as  much,  nay  flourishing  kingdoms  are  brought  into  a 
wilderness  by  it.  This  hatred,  malice,  faction,  and  desire  of  revenge,  invented 
'first  all  those  racks  and  wheels,  strapadoes,  brazen  bulls,  feral  engines,  prisons, 
inquisitions,  severe  laws  to  macerate  and  torment  one  another.  How  happy 
might  we  be,  and  end  our  time  with  blessed  days  and  sweet  content,  if  we 
could  contain  ourselves,  and,  as  we  ought  to  do,  put  up  injuries,  learn  humility, 
meekness,  patience,  forget  and  forgive,  as  in  God’s  word  we  are  enjoined, 
compose  such  final  controversies  amongst  ourselves,  moderate  our  passions  in 
this  kind,  “and  think  better  of  others,”  as  ®Paul  would  have  us,  “ than  of 
ourselves:  be  of  like  affection  one  towards  another,  and  not  avenge  ourselves, 
but  have  peace  with  all  men.”  But  being  that  we  are  so  peevish  and  perverse, 
insolent  and  proud,  so  factious  and  seditious,  so  malicious  and  envious ; w^e  do 
invicem  angariare,  maul  and  vex  one  another,  torture,  disquiet,  and  precipitate 
ourselves  into  that  gulf  of  woes  and  cares,  aggravate  our  misery  and  melan- 
choly, heap  upon  us  hell  and  eternal  damnation. 

Subsect.  IX. — Anger,  a Cause. 

Anger,  a perturbation,  which  carries  the  spirits  outwards,  preparing  the 
body  to  melancholy,  and  madness  itself : Ira  furor  brevis  est,  “ anger  is  tem- 
porary madness  ;”andas^Piccolomineus  accounts  it,  oneof  the  three  most  violent 
passions.  ‘Areteus  sets  it  down  for  an  especial  cause  (so  doth  Seneca,  18. 1. 1.) 
of  this  malad5\  ^Magninus  gives  the  reason.  Ex  frequenti  ira  supra  modwm 
calefiunt;  it  overheats  their  bodies,  and  if  it  be  too  frequent,  it  breaks  out  into 
manifest  madness,  saith  St.  Ambrose.  ’Tis  a known  saying.  Furor fit  Icesa  sceqnus 
q)atientia,Cae  most  patient  spirit  that  is,  if  he  be  often  provoked,  will  be  incensed 
to  madness;  it  will  make  a devil  of  a saint : and  therefore  Basil  (belike)  in  his 
Homily  de  Ird,  calls  it  tenebras  rationis,  morbum  animoe,  et  doemonem  pessi- 
mum;  the  darkening  of  our  understanding,  and  a bad  angel.  , * Lucian,  in 
Ahdicato,  tom.  1.  will  have  this  passion  to  work  this  effect,  especially  in  old 

•Johannes  Heraldus,  1.  2.  c.  12.  de  hello  sacr.  ^ Nulla  dies  tantura  poterit  lenire  furorem.  .iEterna  bell/t 
pace  sublata  gerunt.  Jurat  odium,  nec  ante  invisum  esse  desinit,  quam  esse  desiit.  Paterculus,  vol.  1. 
« Ita  sasvit  haec  stygia  ministra  ut  urbes  subvertat  aliquando,  deleat  populos,  provincias  alioqui  florentes 
redigat  in  solitudines,  mortales  vero  miseros  in  profunda  miseriarum  valle  miserabiliter  immergat. 
=*  Carthago  aemula  Romani  imperii  funditus  interiit.  Salust.  Catil.  fPaul,  3 Col.  eRom.  12. 

Grad.  1.  c.  54.  i Ira  et  mceror  et  ingens  animi  consternatio  melancholicos  facit.  Areteus.  Ira  immodica 
gignit  insaniam.  •'Reg.  sanit.  parte  2.  c.  8.  in  apertara  insaniam  mox  ducitur  iratus.  ‘Gilberto 

Cognato  interprete.  Multis,  et  praesertim  senibus  ira  impotens  insaniam  fecit,  et  importuna  calumnia,  hiec 
initio  perturbat  animum,  paulatim  vergit  ad  insaniam.  Porro  mulierum  corpora  multa  infestant,  et  in  hune 
morbun;  adducunt,  praecipue  si  quae  oderint  aut  invideant,  &c.  haec  paulatim  in  insaniam  tandem  cvadunl. 

N 


178 


Causes  of  Melancholy. 


[Part.  1.  Sec.  2. 


men  and  women.  Anger  and  calumny  (saith  lie)  trouble  them  at  first,  and 
after  a while  break  out  into  madness:  many  things  cause  fury  in  women, 
especially  if  they  love  or  hate  overmuch,  or  envy,  be  much  grieved  or  angry ; 
these  things  by  little  and  little  lead  them  on  to  this  malady.”  From  a dispo- 
sition they  proceed  to  an  habit,  for  there  is  no  difference  between  a mad  man, 
and  an  angry  man,  in  the  time  of  Vis  fit;  anger,  as  Lactantius  describes  it. 
L.  de  Ira  Dei,  ad  Donatum,  c.  5.  is  '^sceva  animi  tempestas,  d'c.,  a cruel  tem- 
pest of  the  mind;  “making  his  eyes  sparkle  fire,  and  stare,  teeth  gnash  in  his 
head,  his  tongue  stutter,  his  face  pale,  or  red,  and  what  more  filthy  imitation 
can  be  of  a mad  man'?” 

•* " Ora  tument  irft,  fervcscunt  sanguine  venre, 

Lumina  Gbrgonio  ssevius  angue  ftiicant.” 

They  are  void  of  reason,  inexorable,  blind,  like  beasts  and  monsters  for  the 
time,  say  and  do  they  know  not  what,  curse,  swear,  rail,  fight,  and  what  not? 
How  can  a mad  man  do  more?  as  he  said  in  the  comedy,  °Io'acundia  non  sum 
apudme,  I am  not  mine  own  man.  If  these  fits  be  immoderate,  continue 
long,  or  be  frequent,  without  doubt  they  provoke  madness.  Montanus,cow5i/.  21, 
had  a melancholy  Jew  to  his  patient,  he  ascribes  this  for  a principal  cause : 
Irascebatur  levibus  de  causis,  he  was  easily  moved  to  anger.  Ajax  had  no  other 
beginning  of  his  madness;  and  Charles  the  Sixth,  that  lunatic  French  king, 
fell  into  this  misery,  out  of  the  extremity  of  his  passion,  desire  of  revenge 
and  malice,  ** incensed  against  the  duke  of  Britain,  he  could  neither  eat,  drink, 
nor  sleep  for  some  days  together,  and  in  the  end,  about  the  calends  of  July, 
1392,  he  became  mad  upon  his  horseback,  drawing  his  sword,  striking  such  as 
came  near  him  promiscuously,  and  so  continued  all  the  days  of  his  life,  jEniil. 
lib.  10.  Gal.  hist.  jEgesippus  de  excid.  urbis  Hieros.  1.  1.  c.  37.  hath  such  a 
story  of  Herod,  that  out  of  an  angry  fit,  became  mad,  leaping  out  of  his  bed, 
he  killed  Josippus,  and  played  many  such  bedlam  pranks,  the  whole  court 
could  not  rule  him  for  a long  time  after : sometimes  he  was  sorry  and  repented, 
much  grieved  for  that  he  had  done,  Postquam  deferbuit  ira,  by  and  by  outrage- 
ous again.  In  hot  choleric  bodies,  nothing  so  soon  causeth  madness,  as  this 
passion  of  anger,  besides  many  other  diseases,  as  Pelesius  observes,  cap.  2L  1.  1. 
de  hum.  affect,  causis;  Sanguinem  imminuit.fel  auget:  and  as  ’’Valesius  con- 
troverts, Med.  controv.  lib.  5.  contro.  8.  many  times  kills  them  quite  out.  If  this 
were  the  worst  of  this  passion,  it  were  more  tolerable,  “®but  it  ruins  and 
subverts  whole  towns,  ‘cities,  families  and  kingdoms;”  Nulla  pestis  humano 
generi  pluris  stetit,  saith  Seneca,  de  Ira,  lib.  1.  Ho  plague  hath  done  man- 
kind so  much  harm.  Look  into  our  histories,  and  you  shall  almost  meet  with 
no  other  subject,  but  what  a company  “of  hare-brains  have  done  in  their  rage. 
We  may  do  well  therefore  to  put  this  in  our  procession  amongst  the  rest; 
“ From  all  blindness  of  heart,  from  pride,  vain-glory,  and  hypocrisy,  from 
envy,  hatred  and  malice,  anger,  and  all  such  pestiferous  perturbations,  good 
Lord  deliver  us.” 


Subsect.  X. — Discontents,  Cares,  Miseries,  dc.  Causes. 

Discontents,  cares,  crosses,  miseries,  or  whatsoever  it  is,  that  shall  cause 
iny  molestation  of  spirits,  grief,  anguish,  and  perplexity,  may  well  be  reduced 
to  this  head  (preposterously  placed  here  in  some  men’s  judgments  they  may 
seem),  yet  in  that  Aristotle  in  his  ^Phetoric  defines  these  cares,  as  he  doth 
envy,  emulation,  tkc.  still  by  grief,  I think  I may  well  rank  them  in  this  iras- 


Saeva  animi  tempestas  tantosexcitans  fluctus  ut  statim  ardescant  oculi,  ostremat,  lingua  titubet,  dentes 
concrepant,  &c.  “ Ovid.  « Terence.  p Infensus  Britanniae  Duel,  et  in  ultionem  versus,  nec  cibum 

cepit,  nec  quietem,  ad  Calendas  Julias  1302,  comites  occidit.  q Indignatione  nimia  furens,  animique 

impotens,  exiliit  de  lecto,  furentem  non  capiebat  aula,  &c.  ' An  ira  possit  hominem  interimere. 

Abernethy.  ‘ As  Troy,  saevje  memorem  Junonis  ob  iram.  “ Stultorum  regum  et  populorum 

Cjntinet  ajstus.  »Lib.  2.  Invidia  est  dolor  et  ambitio  est  dolor,  &c. 


Meii).  3.  Subs.  10.] 


Discontents,  Cares,  d'c. 


179 


cible  row ; being  that  they  are  as  the  rest,  both  causes  and  symptoms  of  this 
disease,  producing  the  like  inconveniences,  and  are  most  part  accompanied 
with  anguish  and  pain.  The  common  etymology  will  evince  it,  Cura,  quasi 
cor  uro,  Dementes  cures,  insomnes  cures,  daynnoses  cures,  tristes,  mordaces, 
carnifices,  i^c.,  biting,  eating,  gnawing,  cruel,  bitter,  sick,  sad,  unquiet,  pale, 
tetric,  miserable,  intolerable  cares,  as  the  poets  ^call  them,  worldly  cares,  and 
areas  many  in  number  as  the  sea  sands.  “Galen,  Fernelius,  Felix  Plater, 
Yalescus  cle  Taranta,  ikc.,  reckon  afflictions,  miseries,  even  all  these  conten  - 
tions, and  vexations  of  the  mind,  as  principal  causes,  in  that  they  take  away 
sleep,  hinder  concoction,  dry  up  the  body,  and  consume  the  substance  of  it. 
They  are  not  so  many  in  number,  but  their  causes  be  as  divers,  and  not  one  of 
a thousand  free  from  them,  or  that  can  vindicate  himself,  whom  that  Ate  dea, 

“ * Per  hoTTiinum  capita  molliter  ambulans,  I “ Over  men’s  heads  walking  aloft, 

Plantas  pedum  teneras  habens | With  tender  feet  treading  so  soft,” 

Homer’s  Goddess  Ate  hath  not  involved  into  this  discontented  * rank,  or  plagued 
with  some  misery  or  other.  Hyginus,yh^.  220,  to  this  purpose  hath  a plea- 
sant tale.  Dame  Cura  by  chance  went  over  a brook,  and  taking  up  some  of 
the  dirty  slime,  made  an  image  of  it;  Jupiter  eftsoons  coming  by,  put  life  to 
it,  but  Cura  and  Jupiter  could  not  agree  what  name  to  give  him,  or  whoshoulJ 
own  him;  the  matter  was  referred  to  Saturn asjudge,  he  gave  thisarbitrement : 
his  name  shall  be  Homo  ah  humo,  Cura  sum  possideat  quamdiu  vivat,  Caie 
sjiall  have  him  whilst  he  lives,  Jupiter  his  soul,  and  Tellus  his  body  when  ha 
dies.  But  to  leave  tales.  A general  cause,  a continuate  cause,  an  inseparable 
accident,  to  all  men,  is  discontent,  care,  misery  : were  there  no  other  parti- 
cular affliction  (which  who  is  free  from  T)  to  molest  a man  in  this  life,  the  very 
cogitation  of  that  common  misery  were  enough  to  macerate,  and  make  him 
weary  of  his  life;  to  think  that  he  can  never  be  secure,  but  still  in  danger, 
sorrow,  grief,  and  persecution.  For  to  begin  at  the  hour  ofhis  birth,  as  ^ Pliny 
doth  elegantly  describe  it,  “ he  is  born  naked,  and  falls  ® a whining  at  the 
very  first,  he  is  swaddled  and  bound  up  like  a prisoner,  cannot  help  himself, 
and  so  he  continues  to  his  life’s  end.”  Cuj usque  feres  pabulum, * Seneca, 
impatient  of  heat  and  cold,  impatient  of  labour,  impatient  of  idleness,  exposed 
to  fortune’s  contumelies.  To  a naked  mariner  Lucretius  compares  him,  cast 
on  shore  by  shipwreck,  cold  and  comfortless  in  an  unknown  land  : t no  estate, 
age,  sex,  can  secure  himself  from  this  common  misery.  “ A man  that  is  born, 
of  a woman  is  of  short  continuance,  and  full  of  trouble.”  Job  xiv.  1,  22. 
“ And  while  his  flesh  is  upon  him  he  shall  be  sorrowful,  and  while  his  soul 
is  in  him  it  shall  mourn.”  “ All  his  days  are  sorrow  and  his  travels  griefs; 
his  heart  also  taketh  not  rest  in  the  night,”  Eccles.  ii.  23.  and  ii.  11.  “All 
that  is  in  dt  is  sorrow  and  vexation  of  spirit.”  Ingress,  progress,  regress, 
egress,  much  alike : blindness  seizeth  on  us  in  the  beginning,,  labour  in  the 
middle,  grief  in  the  end,  error  in  all.  What  day  arisetli  to  us  without  some 
grief,  care,  or  anguish  1 . Or  what  so  secure  and  pleasing  a morning  have  we 
seen,  that  hath  not  been  overcast  before  the  evening  % One  is  miserable, 
another  ridiculous,  a third  odious.  One  complains  of  this  grievance,  another 
of  that.  Aliquando  nervi,  oUquando  pedes  vexant,  (Seneca)  nunc  distillatio, 
mine  hepatis  morbus  ; nunc  deest,  nunc  superest  sanguis  : now  the  headaches 
then  the  feet,  now  the  lungs,  then  the  liver,  &c.  Jluic  sensus  exuberat,  sed 


j- Insomnes,  Clauclianus.  Tristes,  Virg.  Mordaces,  Luc.  Eclaces,  Ilor.  Moe.sta5,  Amarse,  Ovid.  Damnosa^ 
Inquietie,  Mart.  Urentes,  Rodentes,  Mant.  &c.  _ * Galen.  1.  3.  c.  7.  de  locis  affectis,  homines  sunt  maxims 
melancholici,  quando  vigiliis  multis,  et  solicitadinibus,  et  laboribus,  ct  cuds  fiierint  circum venti.  * Lucian, 
^odag.  •Omnia  imperfecta,  confusa,  et  perturbatione  plena,  Cardan.  b Lib.  7,  nat.  hist.  cap.  1. 

hominem  nudum,  et  ad  vagitum  edit  natura.  Flens  ab  initio,  devinctus  jacet,  &c  • AaKpa 

'/’ive^iv  Kai  daKpvrai  emtiuKOKo},  tw  7ei/oy  uvtipwTrwv  noXvduKpvTOv,  uCTdtvtr  oiKpoiiv.  Lachrymans  natus  SUin, 
et  lachrymans  morior,  &c.  * Ad  Marinum.  Boethius.  ^ Initium  caecita.s,  progre.ssum  labor,  exitum 
dolor,  error  omnia;  quern  tranquillum  quieso,  quem  non  laboriosum  aut  anxiiim  diem  egimus?  Petrarcli. 


180 


Causes  of  Melancholy. 


[Part.  l.Sec.  2, 


cst  pudori  degener  sanguis^  ^c.  He  is  rich,  but  base  born ; he  is  noble,  but 
poor ; a third  hath  means,  but  he  wants  health  peradventure,  or  wit  tomaiiage 
his  estate;  children  vex  one,  wife  a second,  &c.  Nemo  facile  cum  conditione 
end  concordat,  no  man  is  pleased  with  his  fortune,  a pound  of  sorrow  is  fami- 
liarly mixed  with  a dram  of  content,  little  or  no  joy,  little  comfort,  but®every- 
w here  danger,  contention,  anxiety,  in  all  places : go  where  thou  wilt,  and 
thou  shalt  find  discontents,  cares,  woes,  complaints,  sickness,  diseases,  incum- 
brances, exclamations  : “ If  thou  look  into  the  market,  there  (saith  * Chry- 
sostom) is  brawling  and  contention;  if  to  the  court,  there  knavery  and  flat- 
tery, (fee. ; if  to  a private  man’s  house,  there’s  cark  and  care,  heaviness,”  (fee. 
As  he  said  of  old,  in  terra  spiv  at  miserum  magis  alma?  iNo 

creature  so  miserable  as  man,  so  generally  molested,  “ ® in  miseries  of  body, 
in  miseries  of  mind,  miseries  of  heart,  in  miseries  asleep,  in  miseries  awake, 
in  miseries  wheresoever  he  turns,”  as  Bernard  found,  Nunquid  tentatio  cst  vita 
Humana  super  terram  ? A mere  temptation  is  our  life  (Austin,  co7fess.  lib. 
10,  cap.  28),  catena  perpetuorum  malorum,  et  quis  potest  molcstias  et  diffi- 
cultates  pati?  Who  can  endure  the  miseries  of  it  ? “ t In  prosperity  we  are 

insolent  and  intolerable,  dejected  in  adversity,  in  all  fortunes  foolish  and 
miserable.”  ^ In  adversity  I wish  for  prosperity,  and  in  prosperity  I am  afraid 
of  adversity.  What  mediocrity  may  be  found?  . Where  is  no  temptation  ? 
What  condition  of  life  is  free?  ‘Wisdom  hath  labour  annexed  to  it,  glory 
envy;  riches  and  cares,  children  and  incumbrances,  pleasure  and  diseases,  rest 
and  beggary,  go  together : as  if  a man  were  therefore  born  (as  the  Platonists 
hold)  to  be  punished  in  this  life  for  some  precedent  sins.”  Or  that,  as  ^ Pliny 
complains,  “ Nature  may  be  rather  accounted  a step-mother,  than  a mother 
unto  us,  all  things  considered : no  creature’s  life  so  brittle,  so  full  of  fear,  so 
mad,  so  furious;  only  man  is  plagued  with  envy,  discontent,  griefs,  covetous- 
ness, ambition,  superstition.”  Our  whole  life  is  an  Irish  sea,  wherein  there 
is  nought  to  be  expected  but  tempestuous  storms  and  troublesome  waves,  and 
those  infinite, 

“1  Tantum  malorum  pela?:us  aspicio, 

Ut  non  sit  inde  enatandi  copia,” 

no  halcyofiian  times,  wherein  a man  can  hold  himself  secure,  or  agree  with  his 
present  estate;  but  as  Boethius  infers,  ““There  is  something  in  every  one  of 
us  which  before  trial  we  seek,  and  having  tried  abhor  : “ we  earnestly  wish,  and 
eagerly  covet,  and  are  eftsoons  weary  of  it.”  Thus  between  hope  and  fear, 
suspicions,  angers,  Inter  spemque  metumque,  timores  inter  et  iras,  betwixt 
falling  in,  falling  out,  (fee.,  we  bangle  away  our  best  days,  befool  out  our 
times,  we  lead  a contentious,  discontent,  tumultuous,  melancholy,  miserable 
life;  insomuch,  that  if  we  could  foretell  what  was  to  come,  and  it  put  to  our 
choice,  we  should  rather  refuse  than  accept  of  this  painful  life.  In  a word,  the 
world  itself  is  a maze,  a labyrinth  of  errors,  a desert,  a wilderness,  a den  of 
thieves,  cheaters,  (fee.,  full  of  filthy  puddles,  horrid  rocks,  precipitiums,  an 
ocean  of  adversity,  an  heavy  yoke,  wherein  infirmities  and  calamities  overtake, 
and  follow  one  another,  as  the  sea  waves;  and  if  we  scape  Scylla,  we  fall  foul 
on  Charybdis,  and  so  in  perpetual  fear,  labour,  anguish,  we  run  Ifom  one 

« Ubique  perictilum,  ubiqiie  dolor,  ubique  naufragium,  in  hoc  ambitu  qiiocunque  me  vertam.  Lypsiiis. 
* Horn.  10.  Si  in  forum  iveris,  ibi  rixae  et  pugnie;  si  in  curiam,  ibi  fraus,  adulatio  ; si  in  domum 
privatam,  &c.  f Homer.  e Multis  rcpletur  homo  miseriis,  corporis  miseriis,  animi  miseriis,  dum 

dormit,  dum  vigilat,  quocunque  se  vertit.  Lususque  rerum,  temporumque  nascimur.  t Iri  blandiente 
fortuna  intolerandi,  in  calamitatibus  lugubres,  semper  stulti  et  miseri.  Cardan.  h Prospera  in  adversis 
desidero,  et  adversa  prosperis  tinieo,  quis  inter  luec  medius  loeus,  ubi  non  fit  humanae  vitJE  tentatio? 
•Cardan.  Consol.  Sapientias  labor  annexus,  glorite  invidia,  divitiis  curae,  soboli  solieitudo,  voluptati morbi 
quieti  paupertas,  ut  quasi  fruendorum  seelerum  causa  nasei  hominem  possb  cum  Platonistis  agnoscere. 

Lib.  7.  cap.  1.  Non  satis  astimare,  ah  melior  parens  natura  homini,  an  tristior  noverca  fuerit : Nulli 
fragilior  vita,  pavor,  confusio,  rabies  major,  uni  animantium  ambitio  data,  luetus,  avaritia,  uni  superstitio. 
•Euripides.  “ I perceive  such  an  ocean  of  troubles  before  me,  that  no  means  of  escape  remain.”  ‘"Da 
consol.  1.  2.  Nemo  facile  cum  conditione  sua  concordat,  inest  singulis  quod  imperiti  petant,  exnerti  horreanu 
e Ease  In  honore  juvat,  mox  displicet.  • Her. 


I Mem.  3.  Subs.  lO.J 


Discontents,  Cares,  <$;c. 


182 


, plague,  one  mi.scliief,  one  burden  to  another,  duram  servientes  servitutem,  and 
you  may  as  soon  separate  Aveigbt  from  lead,  heat  from  fire,  moistness  from 
' water,  brightness  from  the  sun,  as  misery,  discontent,  care,  calamity,  danger, 
||  from  a man.  Our  towns  and  cities  are  but  so  many  dwellings  of  human 
misery.  “ In  which  grief  and  sorrow  (^as  he  right  well  obser\res  out  of  Solon) 
innumerable  troubles,  labours  of  mortal  men,  and  all  manner  of  vices,  are 
included,  as  in  so  many  pens.”  Our  villages  are  like  mole-hills,  and  men  as 
so  many  emmets,  busy,  busy  still,  going  to  and  fro,  in  and  out,  and  crossing 
one  another’s  projects,  as  the  lines  of  several  sea-cards  cut  each  other  in  a 
globe  or  map.  “ Now  light  and  merry,  but  f^as  one  follows  it)  by-and-by 
sorrowful  and  heavy;  now  hojiing,  then  distrusting;  now  patient,  to-morrow 
crying  out;  now  pale,  then  red;  running,  sitting,  sweating,  trembling,  halt- 
ing,”  &c.  Some  few  amongst  the  rest,  or  perhaps  one  of  a thousand,  maybe 
Pullus  Jovis,  in  the  world’s  esteem,  Gallince  films  albce,  an  happy  and  fortu- 
nate man,  ad  invidiam  felix,  because  rich,  fair,  well  allied,  in  honour  and  office  ; 
yet  peradveiiture  ask  himself,  and  he  will  say,  that  of  all  others,  'he  is  most 
miserable  and  unhappy.  A fair  shoe,  Hie  soccus  novus,  elegans,  as  he  ® said, 
sed  nescis  ubi  urat,  but  thou  knowest  not  where  it  pincheth.  It  is  not  another 
man’s  opinion  can  make  me  happy : but  as  * Seneca  well  hath  it,  “ He  is  a 
miserable  wretch  that  doth  not  account  himself  happy ; though  he  be  sovereign 
lord  of  a world,  he  is  not  happy,  if  he  think  himself  not  to  be  so ; for  what 
availeth  it  what  thine  estate  is,  or  seem  to  others,  if  thou  thyself  dislike  it?’' 
A common  humour  it  is  of  all  men  to  think  well  of  other  men’s  fortunes,  and 
dislike  their  own : '^Cui  placet  alterius,  sua  nimirum  est  odio  sors;  but  ^quijd: 
Meccenas,  d:c.,  how  comes  it  to  pass,  what’s  the  cause  of  it?  Many  men  are 
ofsuclia  perverse  nature,  theyare  well  pleased  with  nothing, (saith  ^Theodoret) 
“ neither  with  riches  nor  poverty,  they  complain  when  they  are  well  and  when 
they  are  sick,  grumble  at  all  fortunes,  prosperity  and  adversity;  they  are 
troubled  in  a cheap  year,  in  a barren,  plenty  or  nob  plenty,  nothing  pleaseth 
them,  war  nor  peace,  with  children,  nor  w ithout.”  This  for  the  most  part  is 
the  humour  of  us  all,  to  be  discontent,  miserable,  and  most  unhappy,  as  we 
think  at  least;  and  show  me  him  that  is  not  so,  or  that  ever  was  otherwise. 
Quintus  Metellus  his  felicity  is  infinitely  admired  amongst  the  Romans,  inso- 
much that  as  ^ Paterculus  mentioneth  of  him,  you  can  scarce  find  of  any  nation, 
order,  age,  sex,  one  for  happiness  to  be  compared  unto  him : he  had,  in  dir 
word.  Bona  animi,  corporis  et  fortunce,  good.s  of  mind,  body,  and  fortune,  se 
had  P.  Mutianus,  ° Crassus.  Lampsaca,  that  Lacedemonian  lady  was  such 
another  in  ^Pliny’s  conceit,  a king’s  wife,  a king’s  mother,  a king’s  daughter: 
and  all  the  world  esteemed  as  much  of  Polycrates  of  Samos.  The  Greeks 
brag  of  their  Socrates,  Phocion,  Aristides ; the  Psophidians  in  particular  of 
their  Aglaus,  Oinni  vita  felix,  ah  omni  periculo  immunis  (which  by  the  way 
Pausanias  held  impossible) ; the  Romans  of  their  ® Cato,  Curius,  Fabricius,  for 
their  composed  fortunes,  and  retired  estates,  government  of  passions,  and  con- 
tempt of  the  world : yet  none  of  all  these  were  happy,  or  free  from  discontent, 
neither  Metellus,  Crassus,  nor  Poly  crates,  for  he  died  a violent  death,  and  so 


p Borrliuus  in  6.  Job.  Urbes  et  oppicla  nihil  aliud  sunt  quam  humanai’uni  serumnarum  domicilia,  quibus 
Indus  et  mccror,  et  mortalium  varii  infinitique  labores,  et  omnis  generis  vitia,  quasi  septis  includuntur. 
‘•Nat.  Chytreus  de  lit.  Europse.  Laetus  nunc,  mox  tristis;  nuncsperans,paulo  post  diffldens;  patienshodie, 
eras  ejulans;  nunc  pallens,  rubens,  currens,  sedens,  claudicans,  tremens,  &c.  Sua  cuique  calamitas 

prajcipua.  » Cn.  Gra;cinus.  ‘ Epist.  9.  1.  7.  Miser  est  qui  se  beatissimum  non  judicat;  licet  imperet 
luundo  non  est  beatus,  qui  se  non  putat:  quid  enim  refert  qualis  status  tuus  sit,  si  tibi  videtur  malusP 
“ Hor.  ep.  1.  1.  4.  * Hor.  Ser.  1.  Sat.  1.  » Lib.  de  curat,  grzec.  affect,  cap.  6.  de  provident.  Multis 

nihil  placet  atque  adeo  et  divitias  damnant,  et  paupertatem,  de  morbis  expostulant,  bene  valentes  graviter 
ferunt,  atque  ut  semel  dicam,  nihil  eos  delcctat,  <kc.  Vix  ullius  gentis,  setatis,  ordinis,  hominem 

invemes  cujus  felicitatem  fortunoe  Metelli  compare.s,  vol.  1.  • P.  Crassus  Mutianus,  quinque  habuiss© 

dicitur  rerura  bonarum  maxima,  quod  esset  ditissimus,  quod  esset  nobilissimus,  eloquentissimus,  juriscon- 
sultisslmus,  pontifex  maximus.  ^ Lib.  7.  Regis  filia,  Regis  uxor,  Regis  mater.  « Qui  nihil  unquam 
mali  »ut  dixit,  aut  fecit,  aut  sensit,  qui  bene  scnuner  fecit,  quod  aliter  facere  non  potuit. 


1S2 


Causes  of  Melanchohj. 


[Pari.  1.  Sec.  2. 


did  Cato;  and  how  much  evil  doth  Lactantius  aud  Theodoret  speak  of  Socrates, 
a weak  maa,  and  so  of  the  rest.  There  is  no  content  in  this  life,  but  as  ^ he 
said,  “All  is  vanity  and  vexation  of  spirit;”  lame  and  imperfect.  Hadst  thou 
Sampson’s  hair,  Milo’s  strength,  Scanderbeg’s  arm,  Solomon’s  wisdom,  Absa- 
lom’s beauty,  Croesus’s  wealth,  Fasetis  ohulum,  Caesar’s  valour,  Alexander’s 
spirit,  Tully’s  or  Demosthenes’  eloquence,  Gyges’  ring,  Perseus’  Pegasus,  and 
Gorgon’s  head,  Nestor’s  years  to  come,  all  this  would  not  make  thee  absolute, 
give  thee  content  and  true  happiness  in  this  life,  or  so  continue  it.  Even  in 
the  midst  of  all  our  mirth,  jollity,  and  laughter,  is  sorrow  and  grief,  or  if  there 
be  true  happiness  amongst  us,  ’tis  but  for  a time, 

“ s Desinit  in  piscem  mulier  formosa  superne j “ A handsome  woman  with  a fish’s  tail.” 

a fair  morning  turns  to  a lowering  afternoon.  Brutus  and  Cassius,  once 
renowned,  both  eminently  happy,  yet  you  shall  scarce  find  two,  (saith  Pater- 
culus) Qaos  fortuna  maturius  destituerit,  whom  fortune  sooner  forsook.  Han- 
nibal, a conqueror  all  his  life,  met  with  his  match,  and  was  subdued  at  last, 
Occurrit  forth,  qui  mage  fortis  erit.  One  is  brought  in  triumph,  as  Caesar  into 
Borne,  Alcibiades  into  Athens,  coronis  aureis  donatus,  crowned,  honoured, 
admired;  by-and-by  his  statues  demolished,  he  hissed  out,  massacred,  &c. 
^ Magnus  Gonsalva,  that  famous  Spaniard,  was  of  the  prince  and  people  at 
first  honoured,  approved;  forthwith  confined  and  banished.  Admirandas 
actiones ; graves  plerunque  sequuntur  invidice,  et  acres  calumnice:  ’tis  Polybius 
his  observation,  grievous  enmities,  and  bitter  calumnies,  commonly  follow 
renowned  actions.  One  is  born  rich,  dies  a beggar;  sound  to-day,  sick  to- 
morrow ; now  in  most  flourishing  estate,  fortunate  and  happy,  by-and-by  de- 
prived of  his  goods  by  foreign  enemies,  robbed  by  thieves,  spoiled,  captivated, 
impoverished  as  they  of  “ * Babbah,  put  under  iron  saws,  and  under  iron  har- 
rows, and  under  axes  of  iron,  and  cast  into  the  tile  kiln,” 

“kQuid  me  fcliccm  toties  iactastis  amici, 

Qui  cecidit,  stabiii  non  erat  ille  gradu.” 

He  that  erst  marched  like  Xerxes  with  innumerable  armies,  as  rich  as  Croesus, 
now  shifts  for  himself  in  a poor  cock-boat,  is  bound  in  iron  chains,  with 
Bajazet  the  Turk,  and  a footstool  with  Aurelian,  for  a tyrannising  conqueror  to 
trample  on.  So  many  casualties  there  are,  that  as  Seneca  said  of  a city  con- 
sumed with  fire,  U na  dies  interest  inter  maximam  civitatem  et  nullam,  one  day 
betwixt  a great  city  and  none : so  many  grievances  from  outward  accidents, 
and  from  ourselves,  our  own  indiscretion,  inordinate  appetite,  one  day  betwixt 
a man  and  no  man.  And  which  is  worse,  as  if  discontents  and  miseries  would 
not  come  fast  enough  upon  us : homo  homini  daemon,  we  maul,  persecute,  and 
study  how  to  sting,  gall,  and  vex  one  another  with  mutual  hatred,  abuses, 
injuries;  preying  upon  and  devouring  as  so  many  * ravenous  birds;  and  as 
jugglers,  panders,  bawds,  cozening  one  another;  or  raging  as  ™ wolves,  tigers, 
and  devils,  we  take  a delight  to  torment  one  another;  men  are  evil,  wicked, 
malicious,  treacherous,  and  “ naught,  not  loving  one  another,  or  loving  them- 
selves, not  hospitable,  charitable,  nor  sociable  as  they  ought  to  be,  but  counter- 
feit, dissemblers,  ambidexters,  all  for  their  own  ends,  hard-hearted,  merciless, 
pitiless,  and  to  benefit  themselves,  they  care  not  what  mischief  they  procure  to 
others.  ® Praxinoe  and  Gorgo  in  the  poet,  when  they  had  got  in  to  see  those 
costly  sights,  they  then  cried  hene  est,  and  would  thrust  out  all  the  rest : when 
they  are  rich  themselves,  in  honour,  preferred,  full,  and  have  even  that  they 
would,  they  debar  others  of  those  pleasures  which  youth  requires,  and  they 

' Solomon,  Eccles.  1.  14.  » Ilor.  Art.  Toot.  Jovius,  vita  ejus.  *2  Sam.  xii.  31.  Boethiua 

lib.  1.  Met.  Met.  1.  • Omnes  hie  aut  captantur,  aut  captant : aut  cadavera  quae  lacerantur,  aut  corii  qui 

lacerant.  Petron.  “ Homo  omne  monstvum  est,  ille  nara  suspirat  feras,  luposque  et  ursos  pectere  obscuro 
tegit.  Hens.  » Quod  Paterculus  de  populo  Romano,  durante  bello  Punico  per  annos  1 15,  aut  bellum 

inter  eos,  aut  belli  praeparatio,  aut  infida  pax,  idem  ego  de  mundi  accolis.  <>  Theocritus  Idyll.  15. 


Discontents^  Cares.  S)-c. 


183 


[Mem.  3.  SuL.«.  10.] 


formerly  have  enjoyed.  He  sits  at  table  in  a soft  chair  at  ease,  but  he  doth  not 
remember  in  the  meantime  that  a tired  waiter  stands  behind  him,  “ an  hungry 
felh)w  ministers  to  him  full,  he  is  athirst  that  gives  him  drink  (saith^ Epictetus) 
and  is  silent  whilst  he  speaks  his  pleasure:  pensive,  sad,  when  he  laughs.” 
Pleno  se  prolait  auro:  he  feasts,  revels,  and  profusely  spends,  hath  variety  of 
robes,  sweet  music,  ease,  and  all  the  pleasures  the  world  can  afford,  whilst  many 
an  hunger-starved  jDOor  creature  pines  in  the  street,  wants  clothes  to  cover  him, 
labours  hard  all  day  long,  runs,  rides  for  a trifle,  fights  peradventure  from  sun 
to  sun,  sick  and  ill,  weary,  full  of  pain  and  grief,  is  in  great  distress  and  sorrow 
of  heart.  He  loathes  and  scorns  his  inferior,  hates  or  emulates  his  equal,  envies 
his  sujDerior,  insults  over  ail  such  as  are  under  him,  as  if  he  were  of  another 
species,  a demi-god,  not  subject  to  any  fall,  or  human  infirmities.  Generally 
they  love  not,  are  not  beloved  again  : the}’’  tire  out  others’  bodies  with  con- 
tinual labour,  they  themselves  living  at  ease,  caring  for  none  else,  sibi  nati; 
and  are  so  far  many  times  from  putting  to  their  helping  hand,  that  they  seek 
all  means  to  depress,  even  most  worthy  and  well  deserving,  better  than  them- 
selves, those  whom  they  are  by  the  laws  of  nature  bound  to  relieve  and  help, 
as  much  as  in  them  lies,  they  will  let  them  caterwaul,  starve,  beg,  and  hang, 
before  they  will  any  ways  (though  it  be  in  their  power)  assist  or  ease:  ‘*so 
unnatural  are  they  for  the  most  part,  so  unregardful;  so  hard-hearted,  so 
churlish,  proud,  insolent,  so  dogged,  of  so  bad  a disposition.  And  being  so 
brutish,  so  devilishly  bent  one  towards  another,  how  is  it  possible  but  that 
we  should  be  discontent  of  all  sides,  full  of  cares,  woes,  and  miseries  1 

If  this  be  not  a sufficient  proof  of  their  discontent  and  misery,  examine  every 
condition  and  calling  apart.  Kings,  princes,  monarchs,  and  magistrates  seem 
to  be  most  happy,  but  look  into  their  estate,  you  shall  'find  them  to  be  most 
encumbered  with  cares,  in  perpetual  fear,  agony,  suspicion,  jealousy  : that  as 
® he  said  of  a crown,  if  they  knew  but  the  discontents  that  accompany  it,  they 
vrould  not  stoop  to  take  it  up.  Quern  mihi  regam  dahis  (saith  Chrysostom)  non 
curis  plenum‘s  What  king  canst  thou  show  me,  not  full  of  cares?  “Hook 
not  on  his  crown,  but  consider  his  afflictions ; attend  not  his  number  of  servants, 
but  multitude  of  crosses.”  Nihil  aliudpoteslas  culminis^quhmtempestas  mentis^ 
as  Gregory  seconds  him;  sovereignty  is  a tempest  of  the  soul  : Sylla-like 
they  have  brave  titles  but  terrible  fits : splendorem  titulo,  cruciatum  animo  . 
which  made  * Demosthenes  vow,  si  vel  ad  tribunal,  vel  ad  interiium  ducerelur . 
if  to  be  a judge,  or  to  be  condemned,  were  put  to  his  choice,  he  would  be  con- 
demned. Rich  men  are  in  the  same  predicament ; what  their  pains  are,  stultx 
nesciunt,  ipsi  sentiunt:  they  feel,  fools  perceive  not,  as  I shall  prove  elsewhere, 
and  their  wealth  is  brittle,  like  children’s  rattles : they  come  and  go,  there  is 
no  certainty  in  them : those  whom  they  elevate,  they  do  as  suddenly  depress, 
and  leave  in  a vale  of  misery.  The  middle  sort  of  men  are  as  so  many  asses  to 
bear  burdens ; or  if  they  be  free,  and  live  at  ease,  they  spend  themselves,  and 
consume  their  bodies  and  fortunes  with  luxury  and  riot,  contention,  emulation, 
&c.  The  poor  I reserve  for  another  "place,  and  their  discontents. 

For  particular  professions,  I hold  as  of  the  rest,  there’s  no  content  or  security 
in  any ; on  what  course  will  you  pitch ; how  resolve  ? to  be  a divine,  ’tis  con- 
temptible in  the  world’s  esteem ; to  be  a lawyer,  ’tis  to  be  a wrangler ; to  be 
a physician,  '^pudet  lotii,  ’tis  loathed;  a philosopher,  a madman ; an  alchymist, 
a beggar;  a poet,  esurit,  an  hungry  jack;  a musician,  a player;  a schoolmas- 
ter, a drudge;  an  husbandman,  an  emmet;  a merchant,  his  gains  are  uncer- 


V Q'.ii  sedet  in  mensa,  non  meminit  sibi  otioso  ministrare  negotiosos,  edenti  esurientes,  bibenti  sitientes,  &c. 

Quando  in  adolescentia  sua  ipsi  vixerint,  lautius  et  liberius  voluptates  suas  expleverint,  illi  gnatis  impo- 
nunt  duriores  continentise  leges.  «■  Lugubris  Ate  luctuque  fero  Kegum  tumidas  obsidet  arces.  lies  est  in- 
quieta  faelicitas.  » Plus  aloes  quam mellis habet.  Non  humijacen tern  tolleres.  Valer.  1.  7.  c.  3.  ‘Non 
diadema  aspicias,  sed  vitam  aflElictione  refertam,  non  catervas  satellitum,  sed  curarum  multitudinem.  ♦ As 
Plutarch  relateth.  ^ Sect.  2.  memb.  4.  subsect.  6.  »Stercus  et  urina,  medicorum  fercula  prima. 


18-i 


Causes  of  Mdanchohj. 


[Part  1.  Set.  2. 


tain;  a mechanician,  base ; a chirurgeon,  fulsome;  a tradesman,  a ^liar ; a 
tailor,  a thief:  a serving-man,  a slave ; a soldier,  a butcher;  a smith,  or  a 
metalman,  the  pot’s  never  from’s  nose ; a courtier,  a parasite,  as  he  could  find 
no  tree  in  tlie  wood  to  hang  himself ; I can  show  no  state  of  life  to  give  con- 
tent. The  like  you  may  say  of  all  ages;  children  live  in  a perpetual  slavery, 
still  under  that  tyrannical  government  of  masters;  young  men,  and  of  riper 
years,  subject  to  labour,  and  a thousand  cares  of  the  world,  to  treachery,  fake- 
hood,  and  cozenage, 

“ Incedit  per  ij^nes,  I “ you  incautious  tread 

Suppositos  cinei’i  doloso,"  | On  fires,  with  faithless  ashes  overhead.” 

“old  are  full  of  aches  in  their  bones,  cramps  and  convulsions,  silicernia,  dull  of 
hearing,  weak  sighted,  hoary,  wrinkled,  harsh,  so  much  altered  as  that  they 
cannot  know  their  own  face  in  a glass,  a burthen  to  them-selves  and  others,  after 
70  years,  “ all  is  sorrow”  (as  David  hath  it),  they  do  not  live  but  linger.  If 
they  be  sound,  they  fear  diseases;  if  sick,  weary  of  their  lives:  Non  est  vivere 
sed  valere,  vita.  One  complains  of  want,  a second  of  servitude,  '’another  of  a 
secret  or  incurable  disease ; of  some  deformity  of  body,  of  some  loss,  danger, 
death  of  friends,  shipwreck,  persecution,  imprisonment,  disgrace,  repulse, 
® contumely,  calumny,  abuse,  injury,  contempt,  ingratitude,  unkindness,  scofis, 
flouts,  unfortunate  marriage,  single  life,  too  many  children,  no  children,  false 
servants,  unhappy  children,  barrenne.ss,  banishment,  oppression,  frustrate 
hopes  and  ill  success,  &c. 

“d  Talia  de  gen  ere  hoc  adeo  sunt  multa,  loquacem  ut  I “ But,  every  various  instance  to  repeat, 

Delassare  valent  Fabium ’’  | Would  tire  even  Fabius  of  incessant  prate.’* 

Talking  Fabius  will  be  tired  before  he  can  tell  half  of  them ; they  are  the 
subject  of  whole  volumes,  and  shall  (some  of  them)  be  more  opportunely  dilated 
elsewhere.  In  the  meantime  thus  much  I may  say  of  them,  that  generally  tliey 
crucify  the  soul  of  man,  ® attenuate  our  bodies,  dry  them,  wither  them,  shrivel 
them  up  like  old  apples,  make  them  as  so  many  anatomies  o.ssa  atque  pellis 
est  totus,  ita  curis  macet),  they  cause  temjms  foedum  et  squalidum,  cumbersome 
days,  ingrataque  tempora,  slow,  dull,  and  heavy  times : make  us  howl,  roar, 
and  tear  our  hairs,  as  sorrow  did  in  ^Cebes’  table,  and  groan  for  the  very 
anguish  of  our  souls.  Our  hearts  fail  us  as  David’s  did,  Psal.  xl.  12,  “for 
innumerable  troubles  that  compassed  him  ;”  and  we  are  ready  to  confess  with 
Hezekiah,  Isaiah  Iviii.  17,  “behold,  for  felicity  I had  bitter  grief;”  to  weep 
with  Heraclitus,  to  curse  the  day  of  our  birth  with  Jeremy,  xx.  14,  and  our 
stars  with  Job  : to  hold  that  axiom  of  Silenus,  “ ^ better  never  to  have  been 
born,  and  the  best  next  of  all,  to  die  quickly or  if  we  must  live,  to  abandon  the 
world,  as  Timon  did';  creep  into  caves  and  holes,  as  our  anchorites;  cast  all 
into  the  sea,  as  Orates  Thebanus  ; or  as  Theombrotus  Ambrociato’s  400 
auditors,  precipitate  ourselves  to  be  rid  of  these  miseries. 

Subsect.  XL — Co7icupiscible  Appetite,  as  Desires,  A mbition,  Causes. 

These  concupiscible  and  irascible  appetites  are  as  the  two  twists  of  a rope, 
mutually  mixed  one  with  the  other,  and  both  twining  about  the  heart : both 
good,  as  Austin  holds,  1.  14,  c.  9,  de  civ.  Dei,  “ 4f  they  be  moderate;  both 
pernicious  if  they  be  exorbitant.”  This  concupiscible  appetite,  howsoever  it 
may  seem  to  carry  with  it  a show  of  pleasure  and  delight,  and  our  concupiscences 
most  part  affect  us  with  content  and  a pleasing  object,  yet  if  they  be  in  extremes, 
they  rack  and  wring  us  on  the  other  side.  A true  saying  it  is,  “Desire  hath  no 
rest;”  is  infinite  in  itself,  endless;  and  as  '‘one  calls  it,  a perpetual  rack,  'or 

, Nihil  lucrantur,  nisi  admodum  mentiendo.  Tull.  Offic.  ^ Hor.  1.  2.  od.  1.  »Earus  felix  idemqua 
uenex.  Seneca  in  Her.  ajteo.  b Omitto  segros,  exules,  mendicos,  quos  nemo  audet  foelices  dicere.  Card, 

lib.  8.  c.  46.  de  rer.  var.  « Spretaeque  injuria  formse.  Hor.  • Attenuant  vigiles  corpus  m7*  ,/abile 
curae.  ^Plautus.  gHaec  quaj  crines  evellit,  wruinna.  ^ optimum  non  nasci,  aut  cito  mori.  * Bonaa 
bi  rectam  rationem  sequuntur,  malae  si  exorbitant.  ^ Tho.  Buovie.  Prob.  18.  * Molam  asinariam. 


Mem.  3.  Subs.  11.] 


Ambition,  a Cause. 


1S5 

liOi’se-mill,. according  to  Austin,  stiil  going  round  as  in  a ring.  They  are  not 
so  continual,  as  divers,  felicius  aiomos  denumerare  2)ossem,  saith  “ Bernard, 
quam  motus  cordis;  nunc  hcec,  nunc  ilia  cogito,  you  may  as  well  reckon  up  tlie 
motes  in  the  sun  as  them.  “ It  extends  itself  to  every  thing,”  as  Guianeriiis 
will  have  it,  “ that  is  superfluously  sought  after:”  or  to  any  ® fervent  desire,  as 
Fernelius  interprets  it ; be  it  in  what  kind  soever,  it  tortures  if  immoderate, 
and  is  (according  to  ^ Plater  and  others)  an  especial  cause  of  melancholy. 
Multuosis  concupiscenliis  dilaniantur  cogitationes  mece,  ‘^Austin  confessed,  that 
he  was  torn  a pieces  with  his  manifold  desires:  and  so  doth  *■  Bernard  com- 
plain, “that  he  could  not  rest  for  them  a minute  of  an  hour:  this  I would 
have,  and  that,  and  then  I desire  to  be  such  and  such.”  ’Tis  a hard  matter 
therefore  to  confine  them,  being  they  are  so  various  and  many, 'impossible  to 
apprehend  all.  I will  only  insist  upon  some  few  of  the  chief,  and  most  noxious 
in  their  kind,  as  that  exorbitant  appetite  and  desire  of  honour,  which  we  com- 
monly call  ambition;  love  of  money,  which  is  covetousness,  and  that  greedy 
desire  of  gain : self-love,  pride,  and  inordinate  desire  of  vain-glory  or  applause, 
love  of  study  in  excess;  love  of  women  (which  will  require  a just  volume  of 
itself),  of  the  other  I will  briefly  speak,  and  in  their  order. 

Ambition,  a proud  covetousness,  or  a dry  thirst  of  honour,  a great  torture  of 
the  mind,  composed  of  envy,  pride,  and  covetousness,  a gallant  madness,  one 
^ defines  it  a pleasant  poison,  Ambrose,  “a  canker  of  the  soul,  an  hidden 
plague:”  ‘ Bernard,  “ a secret  poison,  the  father  of  livor,  and  mother  of  hypo- 
crisy, the  moth  of  holiness,  and  cause  of  madness,  crucifying  and  disquieting 
all  that  it  takes  hold  of.”  “ Seneca  calls  it,  rem  solicitam,  timidam,  vanam,. 
ventosam,  a windy  thing,  a vain,  solicitous,  and  fearful  thing.  For  commonly 
they  that,  like  Sysiphus,  roll  this  restless  stone  of  ambition,  are  in  a perpetual 
agony,  still  ""  perplexed,  semper  taciti,  tristesque  recedunt  (Lucretius),  doubtful, 
timorous,  suspicious,  loath  to  ofiend  in  word  or  deed,  still  cogging  and  collogue- 
ing,  embracing,  capping,  cringing,  applauding,  flattering,  fleering,  visiting, 
waiting  at  men’s  doors,  with  all  afiability,  counterfeit  honesty  and  humility.* 
If  that  will  not  serve,  if  once  this  humour  (as  ^ Cyprian  describes  it)  possess 
his  thirsty  soul,  ambitionis  salsugo  ubi  bibulam  animam  possidet,  by  hook  and 
by  crook  he  will  obtain  it,  “ and  from  his  hole  he  will  climb  to  all  honours  and 
offices,  if  it  be  possible  for  him  to  get  up,  flattering  one,  bribing  another,  he 
will  leave  no  means  unessay’d  to  win  all.”  * It  is  a wonder  to  see  how  slavishly 
these  kind  of  men  subject  themselves,  when  they  are  about  a suit,  to  every 
inferior  person;  what  pains  they  will  take,  run,  ride,  cast,  plot,  countermine, 
protest  and  swear,  vow,  promise,  what  labours  undergo,  early  up,  down  late  ; 
how  obsequious  and  afiable  they  are,  how  popular  and  courteous,  how  they  grin 
and  fleer  upon  every  man  they  meet;  with  what  feasting  and  inviting,  how 
they  spend  themselves  and  their  fortunes,  in  seeking  that  many  times,  which 
they  had  much  better  be  without ; as  “ Cyneas  the  o'rator  told  Pyrrhus : with 
what  waking  nights,  painful  hours,  anxious  thoughts,  and  bitterness  of  mind. 
inter  spemque  distracted  and  tired,  they  consume  the  interim  of  their 

time.  There  can  be  no  greater  plague  for  the  present.  If  they  do  obtain  their 
suit,  which  with  such  cost  and  solicitude  they  have  sought,  they  are  not  so  freed. 


“ Tract,  de  Inter,  c.  92,  *>  Circa  quamlibet  rem  mundi  hose  passio  fieri  potest,  qure  superflub  diligatur. 

Tract.  15,  c.  17.  “ Ferventius  desideriura.  p Imprimis  vero  Appetitus,  &c.  3.  de  alien,  ment.  q Conf. 

1.  c.  29.  r Per  dirersa  loca  vagor,  nullo  teraporis  momento  quiesco,  talis  et  talis  esse  cupio,  illud  atque  illud' 
habere  desidero.  » Ambros.  1.  3.  super  Lucam,  aerugo  animae.  ‘ Nihil  animum  cruciat,  nihil  molestius 
inquielat,  secretum  virus,  pestis  occulta,  &c.  epist.  126.  “ Ep.  88.  » Nihil  infelicius  his,  quantus  iia 

timor,  quanta  dubitatio,  quantus  conatus,  quanta  solicitudo,  nulla  illis  a molestiis  vacua  hora.  * Semper 
attonitus,  semper  pavidus  quid  dicat,  faciatve:  ne  displiceat  humilitatem  simulat,  honestatera  raentitur. 
y Cypr.  Prolog,  ad  ser.  To.  2.  cunctos  honorat,  universis  inclinat,  subsequitur,  obsequitur,  frequentat  curias, 
visitat,  optimates  amplexatur,  applaudit,  adulatur : per  fas  et  nefas  b latebris,  in  omnem  gradum  ubi  aditus 
patet  se  ingerit,  discurrit.  * Turbse  cogit  ambitio  regem  inservire,  ut  Homerns  Agamemnonem  querentem 
iuduciU  I »Plutarchua.  Quin  convivemur,  et  in  otio  nos  oblectemur,  quoniam  in  proinptu  id  nobk 
&it,  bic. 


18G 


Causes  of  Melancholy. 


[Part.  1.  Sec. 


their  anxiety  is  anew  to  begin,  for  they  are  never  satisfied,  nihil  aliud  nisi 
imperium  spirant^  their  thoughts,  actions,  endeavours  are  all  for  sovereignty 
and  honour,  like  ^ Lues  Sforsia  that  huffing  duke  of  Milan,  “ a man  of  singular 
wisdom,  but  profound  ambition,  born  to  his  own,  and  to  the  destruction  ot 
Italy,”  though  it  be  to  their  own  ruin,  and  friends’  undoing,  they  will  contend, 
they  may  not  cease,  but  as  a dog  in  a wheel,  a bird  in  a cage,  or  a squirrel  in 
a chain,  so  ‘'Budgeus  compares  them ; ^ they  climb  and  climb  still,  with  much 
labour,  but  never  make  an  end,  never  at  the  top.  A knight  would  be  a bcxronet, 
and  then  a lord,  and  then  a viscount,  and  then  an  earl,  &c. ; a doctor,  a dean, 
and  then  a bishop;  from  tribune  to  prsetor;  from  bailiff  to  major;  first  this 
office,  and  then  that;  as  Pyrrhus  in  ® Plutarch,  they  will  first  have  Greece, 
then  Africa,  and  then  Asia,  and  swell  with  ^sop’s  frog  so  long,  till  in  the  end 
they  burst,  or  come  down  with  Sejanus,  ad  Gemonias  scalas,  and  break  their 
own  necks;  or  as  Evangel  us  the  piper  in  Lucian,  that  blew  his  pipe  so  long, 
till  he  fell  down  dead.  If  he  chance  to  miss,  and  have  a canvass,  he  is  in  a hell 
on  the  other  side  ; so  dejected,  that  he  is  ready  to  hang  himself,  turn  heretic, 
Turk,  or  traitor  in  an  instant.  Enraged  against  his  enemies,  he  rails,  swears, 
fights,  slanders,  detracts,  envies,  murders : and  for  his  own  part,  si  appetitum 
explere  non  potest,  furore  corripitur ; if  he  cannot  satisfy  his  desire  (as^Bodine 
writes)  he  runs  mad.  So  that  both  ways,  hit  or  miss,  he  is  distracted  so  long 
as  his  ambition  lasts,  he  can  look  for  no  other  but  anxiety  and  care,  discontent 
and  grief  in  the  meantime,  ^ madness  itself,  or  violent  death  in  the  end.  The 
event  of  this  is  common  to  be  seen  in  populous  cities,  or  in  princes’  courts,  for 
a courtier’s  life  (as  Budseus  describes  it)  “ is  a **  gallimaufry  of  ambition,  lust, 
fraud,  imposture,  dissimulation,  detraction,  envy,  pride;  The  court,  a common 
conventicle  of  flatterers,  time-servers,  politicians,”  &c. ; or  as  ^ Anthony  Perez 
will,  the  suburbs  of  hell  itself.”  If  you  will  see  such  discontented  persons, 
there  you  shall  likely  find  them.  ^ And  which  he  observed  of  the  markets  of 
old  Borne, 

Qui  perjurum  convenire  vult  hominem,  mitto  in  Comitiuiu; 

Qui  mendacem  et  gloriosum,  apud  Cluasinae  sacrum ; 

l3ites,  damnosos  maritos,  sub  basilica  qu^rito,”  »tc. 

Perjured  knaves,  knights  of  the  post,  liars,  crackers,  bad  husbands,  &c.  keep 
their  several  stations;  they  do  still,  and  always  did  in  every  commonwealth. 


Subsect.  XII. — ^iXapyvpta,  Covetousness,  a Cause. 

Plutarch,  in  his  “ book  whether  the  diseases  of  the  body  be  more  grievous 
than  those  of  the  soul,  is  of  opinion,  “ if  you  will  examine  all  the  causes  of  our 
miseries  in  this  life,  you  shall  find  them  most  part  to  have  had  their  beginning 
from  stubborn  anger,  that  furious  desire  of  contention,  or  some  unjust  or  im- 
moderate affection,  as  covetousness,”  &c.  “ From  whence  are  wars  and  con- 

tentions amongst  you?”  * St.  James  asks:  I will  add  usury,  fraud,  rapine, 
simony,  oppression,  lying,  swearing,  bearing  false  witness,  &c.  are  they  not 
from  this  fountain  of  covetousness,  that  greediness  in  getting,  tenacity  in 
keeping,  sordity  in  spending ; that  they  are  so  wicked,  “ “ unjust  against  God, 
their  neighbour,  themselves;”  all  comes  hence.  “The  desire  of  money  is  the 
root  of  all  evil,  and  they  that  lust  after  it,  pierce  themselves  through  with  many 

Jovius  liist.  1.  1.  vir  singular!  prudentia,  sed  profunda  ambitione,  ad  exitium  Italiae  natus.  ® Ut  liedera 
arbori  adhasret,  sic  ambitio,  <k;c.  **  Lib.  3.  de  contemptu  reruin  fortuitarum.  Magno  conatu  et  impetu 

moventur,  super  eodem  centro  rotati,  non  proficiunt,  nec  ad  finem  perveniunt.  ® Vita  Pyrrhi.  ^Ambitio 
in  insaniam  facile  delabitur,  si  excedat.  Patritius  1.  4.  tit.  20.  de  regis  instit.  6 Lib.  5.  de  rep.  cap.  1. 

Imprimis  vero  appetitus,  seu  concupiscentianimia  rei  alicujus,  honestaevelinhonesta2,phantasiam  Isedunt; 
unde  multi  ambitiosi,  pliilauti,  irati,  avari,  insani,  &c.  Felix  Plater  1.  3.  de  mentis  alien.  > Aulica  vita 
coiluvies  ambitionis,,cupiditatis,  siraulationis,  imposturaj,  fraudis,  invidias,  superbise  Titannicce,  diversorium, 
aula,  et  commune  conventiculum  assentandi,  artificum,  &c.  Budieus  de  asse.  lib.  5.  ^ In  his  Aphor. 

» Plautus  Curcul.  Act.  4.  Seen.  I.  >“  Tom.  2.  Si  examines,  omnes  miserise  causas  vel  a furioso  contendendi 
studio,  vel  ab  injusta  cupiditate,  originem  traxisse  scies.  Idem  fere  Chrysostomus  com.  in  c.  6.  ad  Roman, 
ser.  11.  * Cap.  4.  1.  “ Ut  sit  iniquus  in  deum,  in  proximum,  in  seipsum. 


Mem.  3.  Subs.  12.] 


Covelciisness,  a Cause. 


iS7 


sorrows,”  1 Tim.  vi.  10.  Hippocrates  therefore  in  his  Epistle  to  Crateva,  an 
herbalist,  gives  him  this  good  counsel,  that  if  it  were  posssible,  “ "amongst 
other  herbs,  he  should  cut  up  that  weed  of  covetousness  by  the  roots,  that  there 
be  no  remainder  left,  and  then  know  this  for  a certainty,  that  together  with 
their  bodies,  thou  inayst  quickly  cure  all  tlie  diseases  of  their  minds.”  For  it 
is  indeed  the  pattern,  image,  epitome  of  all  melancholy,  the  fountain  of  many 
miseries,  much  discontented  care  and  woe;  this  “inordinate  or  immoderate, 
desire  of  gain,  to  get  or  keep  money,”  as  PBonaventure  defines  it:  or,  as 
Austin  describes  it,  a madness  of  the  soul,  Gregory,  a torture;  Chrysostom,  an 
insatiable  drunkenness;  Cyprian,  blindness,  supplicium, 

subverting  kingdoms,  families,  an  tinciirable  disease;  Budseus,  an  ill  habit, 
“‘^yielding  to  no  remedies:”  neither,  Hdsculapius  nor  Plutus  can  cure  them : a 
continual  plague,  saith  Solomon,  and  vexation  of  spirit,  another  hell.  1 know 
there  be  some  of  opinion,  that  covetous  men  are  happy,  and  worldly-wise,  that 
there  is  more  pleasure  in  getting  of  wealth  than  in  spending,  and  no  delight  in 
the  world  like  unto  it.  ’Twas  ^ Bias’  problem  of  old,  “ With  what  art  thou 
not  weary]  with  getting  money.  What  is  more  delectable?  to  gain.”  What 
is  it,  trow  you,  that  makes  a poor  man  labour  all  his  lifetime,  carry  such  great 
burdens,  fare  so  hardly,  macerate  himself,  and  endure  so  much  misery,  undergo 
such  base  offices  with  so  great  patience,  to  rise  up  early,  and  lie  down  late,  if 
there  were  not  an  extraordinary  delight  in  getting  and  keeping  of  money? 
What  makes  a merchant  that  hath  no  need,  satis  superque  domi,  to  range  ail 
over  the  world,  through  all  those  intemperate  '"'Zones  of  heat  and  cold;  volun- 
tarily to  venture  his  life,  and  be  cont-ent  with  such  miserable  famine,  nasty 
usage,  in  a stinking  ship ; if  there  were  not  a j)leasure  and  hope  to  get  money, 
wdiich  doth  season  the  rest,  and  mitigate  his  indefatigable  pains?  What  makes 
them  go  into  the  bowels  of  the  earth,  an  hundred  fathom  deep,  endangering 
their  dearest  lives,  enduring  damps  and  filthy  smells,  when  they  have  enough 
already,  if  they  could  be  content,  and  no  such  cause  to  labour,  but  an  extraor- 
dinary delight  they  take  in  riches.  This  may  seem  plausible  at  first  show,  a 
popular  and  strong  argument;  but  let  him  that  so  thinks,  consider  better  of  it, 
and  he  shall  soon  perceive,  that  it  is  far  otherwise  than  he  supposeth;  it  may 
be  haply  pleasing  at  the  first,  as  most  part  all  melancholy  is.  For  such  men 
likely  have  some  lucida  intervalla,  pleasant  symptoms  intermixed;  but  you 
must  note  that  of  t Chrysostom,  “ ’Tis  one  thing  to  be  rich,  another  to  be 
covetous :”  generally  they  are  all  fools,  dizzards,  mad-men,  ’'miserable  wretches, 
living  beside  themselves,  sine  arte  fruendi,  in  perpetual  slavery,  fear,  suspicion, 
sorrow,  and  discontent,  plus  aloes  quammellis  liabent;  and  are  indeed,  “ rather 
possessed  by  their  money,  than  possessors:”  as  ® Cyprian  hath  it,  mancipati 
pecuniis;  bound  prentice  to  their  goods,  as  :|: Pliny;  or  as  Chrysostom,  servi 
divitiarum,  slaves  and  drudges  to  their  substance ; and  we  may  conclude  of 
them  all,  as  ‘Valerius  doth  of  Ptolomjeus  king  of  Cyprus,  “ He  was  in  title  9 
king  of  that  island,  but  in  his  mind,  a miserable  drudge  of  money:” 

“ — § potiore  metallis 

Libertate  carens ” 

wanting  his  liberty,  which  is  better  than  gold.  Damasippus  the  Stoic,  in 
Horace,  proves  that  all  mortal  men  dote  by  fits,  some  one  way,  some  another. 


o Si  vero,  Crateva,  inter  caeteras  herbarum  radices,  avaritiae  radicera  secare  posses  amaram,  ut  nullaa 
reliquiae  essent,  probe  scito,  &c.  p Cap.  6.  Dietae  salutis : avaritia  est  amor  immoderatus  pecuniaj  vel 

acquirendae,  vel  retinendae.  f Ferura  profecto  dirumque  ulcus  animi,  remediis  non  cedens  medendo 

exasperatur.  <i  Malus  est  morbus  maleque  afficit  avaritia  siquidem  censeo,  &c.  avaritia  difficilius  curatur 
quam  insania : quoniam  hac  omnes  feiib  medici  laborant.  Hip.  ep.  Abderit.  $ Extremos  cumt  mercator 
ad  Indos.  Hor.  * Qua  re  non  es  lassus?  lucrum  faciendo : quid  maximb  delectabile  ? lucrari.  f Horn. 
2.  aliud  avarus  aliud  dives.  ^ Divitise  ut  spinae  animum  hominis  timoribus,  solicitudinibus,  angoribus 

mirifice  pungunt,  vexant,  cruciant.  Greg,  in  horn.  » Epist.  ad  Donat  2.  $ Lib.  9.  cp.  30. 

tLib.  9.  cap.  4.  insulae  rex  titulo,  sed  animo  pecuniae  miserabile  mancipium.  § Hor.  10.  lib.  1. 


188 


Ca^uses  of  Melancholy. 


[Part.  1.  Sec.  i?. 


but  that  covetous  meu  ''are  madder  than  the  rest;  and  he  that  shall  truly  look 
into  their  estates,  and  examine  their  symptoms,  shall  find  no  better  of  them,  but 
that  they  are  all  '“'fools,  as  ISTabal  was,  Re  et  nomine  (1.  Reg.  2d).  For  what 
greater  folly  can  there  be,  or  ||  madness,  than  to  macerate  himself  when  he  need 
not?  and  when,  as  Cyprian  notes,  “^he  may  be  freed  from  his  burden,  and 
eased  of  his  pains,  will  go  on  still,  his  wealth  increasing,  when  he  hath  enough, 
to  get  more,  to  live  besides  himself,”  to  starve  his  genius,  keep  back  from  his 
wife  "‘and  children,  neither  letting  them  nor  other  friends  use  or  enjoy  that 
which  is  theirs  by  right,  and  which  they  much  need  perhaps;  like  a hog,  or 
dog  in  the  manger,  he  doth  only  keep  it,  because  it  shall  do  nobody  else  good, 
hurting  himself  and  others : and  for  a little  momentary  pelf,  damn  his  own 
soul ! They  are  commonly  sad  and  tetric  by  nature,  as  Ahab’s  spirit  was,  be- 
cause he  could  not  get  Naboth’s  vineyard,  (3.  Reg.  21.)  and  if  he  lay  out  hia 
money  at  any  time,  though  it  be  to  necessary  uses,  to  his  own  children’s  good, 
he  brawls  and  scolds,  his  heart  is  heavy,  much  disquieted  he  is,  and  loath  to 
part  from  it : Miser  ahstinet  et,  iiv.iet  uti,  Hor.  He  is  of  a wearish,  dry,  pale 
constitution,  and  cannot  sleep  for  cares  and  worldly  business;  his  riches,  saith 
Solomon,  will  not  let  him  sleep,  and  unnecessary  business  which  he  heapeth  on 
himself;  or  if  he  do  sleep,  ’tis  a very  unquiet,  interrupt,  unpleasing  sleep: 
with  his  bags  in  his  arms, 

“ congestis  undique  saccis 

Indormit  inhians, ” 

And  though  he  be  at  a banquet,  or  at  some  merry  feast,  “ he  sighs  for  grief  of 
heart  (as  “Cyprian  hath  it)  and  cannot  sleep  though  it  be  upon  a down  bed; 
his  wearish  body  takes  no  rest,  ‘'troubled  in  his  abundance,  and  sorrowful  in 
plenty,  unhappy  for  the  present,  and  more  unhappy  in  the  life  to  come.”  Basil. 
He  is  a perpetual  drudge,  ‘'restless  in  his  thoughts,  and  never  satisfied,  a slave, 
a wretch,  a dust-worm,  semper  quod  idolo  suo  immolet,  sedulus  observat,  Cypr. 
prolog.  ad  sermon,  still  seeking  what  sacrifice  he  may  ofifer  to  his  golden  god, 
p)er  fas  et  nefas,  he  cares  not  how,  his  trouble  is  endless,  ^crescunt  diviticBy 
tamen  curtae  nescio  quid  semper  ahest  rei:  his  wealth  increaseth,  and  the  more 
he  hath,  the  more  ®he  wants:  like  Pharaoh’s  lean  kine,  which  devoured  the 
fat,  and  were  not  satisfied.  ^Austin  therefore  defines  covetousness,  quarum^ 
lihet  rerum  inhonestam  et  insatiabilem  cupiditatem,  a dishonest  and  insatiable 
desire  of  gain;  and  in  one  of  his  epistles  compares  it  to  hell;  which 
devours  all,  and  yet  never  hath  enough,  a bottomless  pit,”  an  endless  misery; 
in  quern  scopulum  avaritice  cadaverosi  senes  ut  plurimum  impingunt^  and  that 
which  is  their  greatest  corrosive,  they  are  in  continual  suspicion,  fear,  and  dis- 
trust. He  thinks  his  own  wife  and  children  are  so  many  thieves,  and  go  about 
to  cozen  him,  his  servants  are  all  false ; 

“ Rem  suam  periisse,  seque  eradicarier,  I “ If  his  doors  creek,  then  out  he  cries  anon, 

Et  divum  atque  hominum  clamat  continue  fidem,  His  goods  are  gone,  and  he  is  quite  undone." 

De  suo  tigillo  fuinus  si  qua  exit  foras.”  | 

Timidus  Pliitus,  an  old  proverb.  As  fearful  as  Plutus;  so  doth  Aristophanes 
and  Lucian  bring  him  in  fearful  still,  pale,  anxious,  suspicious,  and  trusting  no 
man,  “ ‘‘  They  are  afraid  of  tempests  for  their  corn ; they  are  afraid  of  their 


“Danda  est  hellebori  multo  pars  maxima  avaris.  * Luke,  xii.  20.  Stulte,  hac  nocte  eripiam  animatn 
tuam.  II  Opes  quidein  mortalibus  sunt  dementia.  Theog.  rEd.  2.  lib.  2.  Exonerare  cum  se  possit 
et  relevare  ponderibus  pergit  magis  fortunis  augentibus  pertinaciter  incubare.  * Non  amicis,  non  liberis, 
non  ipsi  sibi  quidquam  impertit;  possidet  ad  hoc  tantum,  ne  possidere  alteri  liceat,  &c.  Hieron.  ad  Paulin, 
tarn  deest  quod  habet  quam  quod  non  habet.  “ Epist.  2.  lib.  2.  Suspirat  in  convivio,  bibat  licet  gemmis 
et  toro  molliore  marcidum  corpus  condiderit,  vigilat  in  pluma.  ^ Angustatur  ex  abundantia,  contristatur 
ex  opulentia,  infelix  praesentlbus  bonis,  infelicior  in  futuris.  ® lllorum  cogitatio  nunquam  cessat  qui 

pecunids  supplere  diligunt.  Guianer.  tract.  15.  c.  17.  Hor.  3.  Od.  24.  Quo  plus  sunt  potse,  plus 

sitiuntur  aquae.  * Hor.  1.  2.  Sat.  6.  0 si  angulus  ille  proximus  accedat,  qui  nunc  deformat  agellum. 

fLib.  3.  de  lib.  arbit.  Immoritur  studiis,  et  araore  senescit  habendi.  s Avarus  vir  inferno  est  similis,  &c. 
ir.odum  non  habet,  hoc  egentior  quo  plura  habet.  Erasm.  Adag.  chil.  3.  cent.  7.  pro.  72.  Nulli  fidentes 
omnium  formidant  opes,  ideo  pavidum  malum  vocat  Euripides : metuunt  tempestates  ob  frumentum,  amicoo 
no  rogent,  inimicos  ne  laedant,  fores  ne  rapiant,  belluin  timent,  pacem  timent,  summos,  medios,  mfinios. 


Lovq  of  Gaining,  d;c. 


1S9 


Mom.  3.  Sabs.  13.] 


friends  lest  they  should  ask  something  of  them,  beg  or  bor^o^v;  they  are 
afraid  of  their  enemies  lest  they  hurt  them,  thieves  lest  they  rob  them ; they 
are  afraid  of  war  and  afraid  of  peace,  afraid  of  rich  and  afraid  of  poor;  afraid 
of  all.”  Last  of  all,  they  are  afraid  of  want,  that  they  shall  die  beggars, 
which  makes  them  lay  up  still,  and  dare  not  use  that  they  have  : what  if  a dear 
year  come,  or  dearth,  or  some  loss?  and  were  it  not  that  they  are  loath  to'  lay 
out  money  on  a ro23e,  they  would  be  hanged  forthwith,  and  sometimes  die  to 
save  charges,  and  make  away  themselves,  if  their  corn  and  cattle  miscarry; 
though  they  have  abundance  left,  as  ^ Agellius  notes.  ‘ Valerius  makes  men- 
tion of  one  that  in  a famine  sold  a mouse  for  200  pence,  and  famished 
himself:  such  are  their  cares,  “griefs  and  perpetual  fears.  These  symptoms 
are  elegantly  expressed  by  Theo^ehrastus  in  his  character  of  a covetous  man ; 
‘‘"lying  in  bed,  he  asked  his  wife  whether  she  shut  the  trunks  and  chests  fast, 
the  carcase  be  sealed,  and  whether  the  hall  door  be  bolted ; and  though  she 
say  all  is  well,  he  riseth  out  of  his  bed  in  his  shirt,  barefoot  and  barelegged, 
to  see  whether  it  be  so,  with  a dark  lantern  searching  every  corner,  scarce 
sleeping  a wink  all  night.”  Lucian  in  that  pleasant  and  witty  dialogue  called 
Gallus,  brings  in  Mycillus  the  cobbler  disputing  with  his  cock,  sometimes  Py- 
thagoras ; where  after  much  speech  pro  and  con  to  prove  the  happiness  of  a 
mean  estate,  and  discontents  of  a rich  man,  Pythagoras’  cock  in  the  end,  to 
illustrate  by  examples  that  which  he  had  said,  brings  him  to  Gnyphon  the 
usurer’s  house  at  midnight,  and  after  that  to  Eucrates  ; whom  they  found 
both  awake,  casting  up  their  accounts,  and  telling  of  their  money,  "lean,  diy, 
jjale  and  anxious,  still  suspecting  lest  somebody  should  make  a hole  through 
the  wall,  and  so  get  in  ; or  if  a rat  or  mouse  did  but  stir,  starting  u^Don  a sud- 
den, and  running  to  the  door  to  see  whether  all  were  fast.  Plautus,  in  his 
Aulularia,  makes  old  Euclio  p commanding  Staphyla  his  wife  to  shut  the  doors 
fast,  and  the  fire  to  be  put  out,  lest  any  body  should  make  that  an  errand  to 
come  to  his  house : when  he  washed  his  hands,  ^he  was  loath  to  fling  away  the 
foul  water,  complaining  that  he  was  undone,  because  the  smoke  got  out  of 
his  roof.  And  as  he  went  from  home,  seeing  a crow  scratch  upon  the  muck-hill, 
returned  in  all  haste,  taking  it  for  malum  omen,  an  ill  sign,  his  money  was 
digged  up ; with  many  such.  He  that  will  but  observe  their  actions,  shall  find 
these  and  many  such  passages  not  feigned  for  sport,  but  really  performed,  veri- 
fied indeed  by  such  covetous  and  miserable  wretches,  and  that  it  is, 

“ * manifesta  phrenesis 

Ut  locuples  moriaris  egenti  vivere  fato.” 

A mere  madness,  to  live  like  a wretch,  and  die  rich. 


Subsect.  XIII. — Love  of  Gaming,  c&c.  and  'pleasures  immoderate  ; Caus£^. 

It  is  a wonder  to  see,  how  many  poor,  di.stressed,  miserable  wretches,  one 
shall  meet  almost  in  every  jpath  and  street,  begging  for  an  alms,  that  have  been 
well  descended,  and  sometimes  in  flourishing  estate,  now  ragged,  tattered,  and 
ready  to  be  starved,  lingering  out  a painful  life,  in  discontent  and  grief  of  body 
and  mind,  and  all  through  immoderate  lust,  gaming,  pleasure  and  riot.  ’Tis 
the  common  end  of  all  sensual  epicures  and  brutish  jirodigals,  that  are  stupified 
and  carried  away  headlong  with  their  several  ^jleasures  and  lusts.  Cebes  in  his 


*Hall  Char.  k Agclliuslib.  3.  cap.  1.  interdum  eo  sceleris  perveniunt  ob  lucrum,  ut  vitam  propriam 
commutent.  Lib.  7.  cap.  G.  “ Onines  perpetuo  morbo  agitantur,  suspicatur  omnes  timidus,  sibique 

ob  aurum  insidiari  putat,  nunquam  quiescens,  rUii.  Prooem.  lib.  14.  “ Cap.  18.  in  lecto  jacens  interrogat 

uxorem  an  arcam  probe  clausit,  an  capsula,  <fec.  £ lecto  surgens  nudus  et  absque  calceis,  accensa  lucerna 
omnia  obiens  et  lustrans,  et  vix  somno  indulgens.  o Curis  extenuatus,  vigilans  et  secum  supputans. 

p Cave  quemquara  alienura  in  »des  intromiseris.  Ignem  extingui  volo,  ne  causce  quidquam  sit  quod  te  quis- 
quam  quaeritet.  Si  bona  fortuna  veniat  ne  intromiseris ; Occlude  sis  fores  ambobus  pessoiis.  Discruticr 
animi  quia  dorno  abeundu  n pst  mihi ; Nimis  hercnle  invitus  abco,  nec  quid  again  scio,  q Florae  a luaiu 
proiundere,  &c.  periit  dum  fumus  de  tigillo  exit  forae.  * J u v.  Sai.  14. 


100 


Causes  of  Melancholij. 


[Part.  1.  Sec.  2. 


table,  S.  Ambrose  in  bis  second  book  of  Abel  and  Cain,  and  amongst  tbe  rest 
Lucian  in  his  tract  de  Mercede  conductis,  hath  excellent  well  deciphered  such 
men’s  proceedings  in  his  picture  of  Opulentia,  whom  he  feigns  to  dwell  on  the 
top  of  a high  mount,  much  sought  after  by  many  suitors  ; at  their  first  com- 
ing they  are  generally  entertained  by  pleasure  and  dalliance,  and  have  all  the 
content  that  possibly  may  be  given,  so  long  as  their  money  lasts  : but  when 
tlieir  means  fail,  they  are  contemptibly  thrust  out  at  a back  door,  headlong, 
and  there  left  to  shame,  reproach,  despair.  And  he  at  first  that  had  so  many 
attendants,  parasites,  and  followers,  young  and  lusty,  richly  arrayed,  and  all 
the  dainty  fare  that  might  be  had,  with  all  kind  of  welcome  and  good  respect, 
is  now  upon  a sudden  stript  of  all,  '’pale,  naked,  old,  diseased  and  forsaken, 
cursing  his  stars,  and  ready  to  strangle  himself ; having  no  other  company  but 
repentance,  sorrow,  grief,  derision,  beggary  and  contempt,  which  are  his  daily 
attendants  to  his  life’s  end.  As  the  * prodigal  son  had  exquisite  music,  merry 
company,  dainty  fare  at  first ; but  a sorrowful  reckoning  in  the  end  ; so  have 
all  such  vain  delights  and  their  followers.  ^Tristes  voluptatum  exitus,  et  quis~ 
qids  voluptatum  suarum  remirdsci  volet,  intelUget,  as  bitter  as  gall  and  worm- 
wood is  their  last  ; grief  of  mind,  madness  itself.  The  ordinary  rocks  upon 
which  such  men  do  impinge  and  precipitate  themselves,  are  cards,  dice,  hawks 
and  hounds,  Insanum  venandi  studium,  one  calls  it,  insance  substractiones  : 
their  mad  structures,  disports,  plays,  &c.,  when  they  are  unseasonably  used, 
imprudently  handled,  and  beyond  their  fortunes.  Some  men  are  consumed  by 
mad  fantastical  buildings,  by  making  galleries,  cloisters,  terraces,  walks, 
orchards,  gardens,  pools,  rillets,  bowers,  and  such  like  places  of  pleasure  ; 
Inutiles  domos,  ‘‘Xeno])hon  calls  them,  which  howsoever  they  be  delightsome 
things  in  themselves,  and  acceptable  to  all  beholders,  an  ornament  and  befit- 
ting some  great  men ; yet  unprofitable  to  others,  and  the  sole  overthrow  of  their 
estates.  Forestus  in  his  observations  hath  an  example  of  such  a one  that  became 
melancholy  upon  the  like  occasion,  having  consumed  his  substance  in  an  unj^ro- 
fitable  building,  which  would  afterward  yield  him  no  advantage.  Others,  I say, 
are  * overthrown  by  those  mad  sports  of  hawking  and  hunting  ; honest  recrea- 
tions, and  fit  for  some  great  men,  but  not  for  every  base  inferior  person;  whilst 
they  will  maintain  their  falconers,  dogs,  and  hunting  nags,  their  wealth,  saith 
^Salmutze,  ‘‘runs  away  with  hounds,  and  their  v fortunes  fly  away  with 
hawks.”  They  persecute  beasts  so  long,  till  in  the  end  they  themselves 
degenerate  into  beasts,  as  ^ Agrippa  taxeth  them,  “Actceon-iike,  for  as  he  was 
eaten  to  death  by  his  own  dogs,  so  do  they  devour  themselves  and  their  pa- 
trimonies, in  such  idle  and  unnecessary  disports,  neglecting  in  the  mean  time 
their  more  necessary  business,  and  to  follow  their  vocations.  Over-  mad  too 
sometimes  are  our  great  men  in  delighting,  and  doting  too  much  on  it.  “ '’When 
they  drive  poor  husbandmen  from  their  tillage,”  as  ^Sarisburiensis  objects, 
Folycrat.  1.  1.  c.  4.  “fling  down  country  farms,  and  whole  towns,  to  make 
parks,  and  forests,  starving  men  to  feed  beasts,  and  ^ punishing  in  the  mean 
time  such  a man  that  shall  molest  their  game,  more  severely  than  him  that  is 
otherwise  a common  hacker,  or  a notorious  thief.”  But  great  men  are  some 
ways  to  be  excused,  the  meaner  sort  have  no  evasion  why  they  should  not  be 


» Ventricosus,  nudus,  pallidus,  liBva  piidorem  occiiltans,  dextra  seipsum  strangulans,  occurrit  autcin 
exeunti  poenitentia  his  inisemm  conficiens,  &c.  » Luke  xv.  ‘ Boethius.  “ In  Oeconom.  Quicl 

si  nunc  ostendam  eos  qui  magna  vi  argenti  doinus  inutiles  tedificant,  inijuit  Socrates.  Sarisburiensis 

Polycrat.  1.  1.  c.  14.  venatores  omnes  adhuc  institutionem  redolent  centaurorum.  Karo  invenitur  quisquani 
coruin  inodestus  et  gravis,  raro  continens,  et  ut  credo  sobrius  unquain.  j Pancirol.  Tit.  23.  avolant  opos 
cum  accipitre.  ^Insignis  venatorum  stultitia,  et  supervacanea  cura  eoruin,  qui  dum  niinium  venation! 
insistunt,  ipsi  abjecta  omni  humanitate  in  feras  degenerant,  ut  Acteon,  <fec.  » Sabin,  in  Ovid.  Metamor. 
b Agrippa  de  vanit.  scient.  Insanum  venandi  studium,  dum  a novalibus  arcentur  agricolse  subtrahunt  praedia 

rusticis,  agricolonis  pnccluduntur  sylvse  et  prata  pastoribus  ut  augeantnr  pascua  feris.— MajestaUs  reus 

agricola  si  gustarit.  « A novalibus  suis  arcentur  agricola:,  dum  ferte  habeant  vagandi  libertatem  : istis,  ut 
pascua  augeantnr,  prsdia  subtrahuntiir,  Ac.  Sarisburiensis.  <i  Feris  quam  hominibus  ffiquiores.  Ctunbd. 
Ue  Gail.  Conci.  qui  36  Ecclosias  matrices  dcpopulatus  est  ad  forestam  novam.  Mat.  Pai’is. 


Love  of  Gaming,  dec. 


191 


Mem.  3.  Subs.  13.] 


counted  mad.  Poggius  tbe  Florentine  tells  a merry  story  to  this  purpose,  con- 
demning thefollyand  iin  pertinent  busine.ss  of  such  kind  of  persons.  A physician 
of  Milan,  saith  he,  that  cured  mad  men,  had  a pit  of  water  in  his  house,  in 
which  he  kept  his  patients,  some  up  to  their  knees,  some  to  the  girdle,  some  to 
the  chin,  pro  rnodo  insanice,  as  they  were  more  or  less  affected.  One  of  them 
by  chance,  that  was  well  recovered,  stood  in  the  door,  and  seeing  a gallant  ride 
5y  with  a hawk  on  his  fist,  well  mounted,  with  his  spaniels  after  him,  would 
needs  know  to  what  use  all  this  preparation  served;  he  made  answer  to  kill 
certain  fowls;  the  patient  demanded  again,  what  his  fowl  might  be  worth  which 
he  killed  in  a year;  he  replied  5 or  10  crowns;  and  when  he  urged  him  farther 
vhat  his  dogs,  horse,  and  hawks  stood  him  in,  he  told  him  400  crowns;  with 
that  the  patient  bade  be  gone,  as  he  loved  his  life  and  welfare,  for  if  our  master 
come  and  find  thee  here,  he  will  put  thee  in  the  pit  amongst  mad  men  up  to  the 
chin : taxing  the  madness  and  folly  of  such  vain  men  that  spend  themselves  in 
those  idle  sports,  neglecting  their  business  and  necessary  affairs.  Leo  decimiLS, 
that  hunting  pope,  is  much  discommended  by  ° Jovius  in  his  life,  for  his  immo- 
derate desire  of  hawking  and  hunting,  in  so  much  that  (as  he  saith)  he  would 
sometimes  live  about  Ostia  weeks  and  months  together,  leave  suitors  ^ unre- 
spected, bulls  and  pardons  unsigned,  to  his  own  prejudice,  and  many  private 
men’s  loss.  ® And  if  he  had  been  by  chance  crossed  in  his  sport,  or  his  game 
not  so  good,  he  was  so  impatient,  that  he  would  revile  and  miscall  many  times 
men  of  great  worth  with  most  bitter  taunts,  look  so  sour,  be  so  angry  and 
waspish,  so  grieved  and  molested,  that  it  is  incredible  to  relate  it.”  But  if  he 
had  good  sport,  and  been  well  pleased,  on  the  other  side,  incredibili  munificentid, 
withun.speakablebounty  and  munificence  he  would  reward  all  his  fellow  hunter.s, 
and  deny  nothing  to  any  suitor  when  he  was  in  that  mood.  To  say  truth,  ’tis 
the  common  humour  of  all  gamesters,  as  Galatieus  observes,  if  they  win,  no  men 
living  are  so  jovial  and  merry,  but  *‘if  they  lose,  though  it  be  but  a trifle,  two 
or  three  games  at  tables,  or  a dealing  at  cards  for  twopence  a game,  they  are 
so  choleric  and  testy  that  no  man  may  speak  with  them,  and  break  many  times 
into  violent  passions,  oaths,  imprecations,  and  unbeseeming  speeches,  little 
differing  from  mad  men  for  the  time.  Generally  of  all  gamesters  and  gaming, 
if  it  be  excessive,  thu.s  much  we  may  conclude,  that  whether  they  win  or  lose 
for  the  present,  their  winnings  are  not  Munera  fortunce,  sed  insidice,  as  that 
wise  Seneca  determines,  not  fortune’s  gifts,  but  baits,  the  common  catastrophe 
is  ‘beggary,  ^Ut  pestis  vitam,  sic  adimit  alea  pecuniam,  as  the  plague  takes 
away  life,  doth  gaming  goods,  for  ^omnes  nudi,  inopes  et  egeni; 

“•"Alea  Scylla  vorax,  species  certissima  furti, 

Non  contenta  bonis  animum  quoque  perficla  mergit, 

Fceda,  furax,  infumis,  iners,  furiosa,  ruina.” 

For  a little  pleasure  they  take,  and  some  small  gains  and  gettings  now  and  then, 
their  wives  and  children  are  vvringed  in  the  mean  time,  and  they  themselves  witli 
loss  of  body  and  soul  rue  it  in  the  end.  I will  say  nothing  of  those  prodigious 
prodigals,  perdendoe  pecunicB  genitos,  as  he  “taxed  Anthony,  Qui patrimonium 
sineulld  fori  calumnia  ainittunt,  saith  “Cyprian,  and  ^mad  Sybaritical  spend- 
thrifts, Quique  und  comedunt  patriinonia  coend;  that  eat  up  all  at  a breakfast, 
at  a supper,  or  amongst  bawds,  parasites,  and  players,  consume  themselves  in 


•Tom.  2.  de  vitis  illnstrium, . 4.  de  vit.  Leon.  10.  ^Venationibus  adco  perditb  studebat  et  aucupiis. 
eAut  infeliciter  venatus  tam  iinpatiens  inde,  ut  summos  soepe  viros  acerbissimis  contuineliis  oneraret,  et 
incredibilc  est  quali  vultus  animique  habitu  dolorem  iracundiamqiie  praferret,  <tc.  **  Unicuique  autem 
hoc  a natura  insitum  est,  ut  doleat  sicubi  erraverit  aut  deceptus  sit.  * Juven.  Sat.  8.  Nec  enim  lociili.s 
comitantibus  itur  ad  casum  tabulae,  posita  sed  luditur  area.  Lemnius  instit.  ca.  44.  mendaciorum  quideni,  et 
perjuriorum  et  paupertatis  mater  est  alea,  nullam  habens  patrimonii  reverentiam,  quum  illud  eftuderit,  seii- 
Bim  in  furta  delabitur  et  rapinas.  Saris,  polycrat.  1.  1.  c.  5.  >•  Damhoderus.  ' Dan.  Souter.  “ Petrar. 

\lial.  27.  '•Sallust,  o Tom.  3.  Ser.  de  Alea.  p Plutus  in  Aristoph.  calls  all  such  gamesters  madmen.  SI 
Si  insanum  hominera  contigero.  Spontaneum  ad  se  trahunt  fui’oreia,  et  os,  et  nares,  et  oculos  rivos  faciuiit 
furoris  et  diversoria,  Chrys.  horn.  17. 


192 


Causes  of  Mdanc\oly. 


[Part.  1.  Sec.  2. 


an  instant,  as  if  they  had  flung  it  into  ^ Tiber,  with  great  wagers,  vain  and 
idle  expenses,  &c.,  not  themselves  only,  but  even  all  their  friends,  as  a man 
desperately  swimming  drowns  him  that  comes  to  help  him,  by  suretiship  and 
borrowing  they  will  willingly  undo  all  their  associates  and  allies.  ^Iraii  'pecu- 
niis,  as  he  saith,  angry  with  their  mone}’’:  what  with  a wanton  eye,  a liquorish 
tongue,  and  a gamesome  hand,  when  they  have  indiscreetly  impoverished 
themselves,  mortgaged  their  wits  together  with  their  lands,  and  entombed  their 
ancestors’  fair  possessions  in  their  bowels,  they  may  lead  the  rest  of  their  days 
in  prison,  as  many  times  they  do ; they  repent  at  leisure ; and  when  all  is  gone 
begin  to  be  thrifty : but  Sera  est  in  fundo  parsimonia,  ’tis  then  too  late  to  look 
about;  their  ‘end  is  misery,  sorrow,  shame,  and  discontent.  And  well  they 
deserve  to  be  infamous  and  discontent.  '^Gatamidiariin  Amp>hitheatro,  as  by 
Adrian  the  emperor’s  edict  they  were  of  old,  decoctores  honorum  suoruin,  so  he 
-calls  them,  prodigal  fools,  to  be  publicly  shamed,  and  hissed  out  of  all  societies, 
rather  than  to  be  pitied  or  relieved.*  The  Tuscans  and  Boetians  brought  their 
bankrupts  into  the  market  place  in  a bier  with  an  empty  purse  carried  before 
them,  all  the  boys  following,  where  they  sat  all  day  circwmstante  plebe,  to  be 
infamous  and  ridiculous.  At  ^ Padua  in  Italy  they  have  a stone  called  the 
stone  of  turpitude,  near  the  senate  house,  where  spendthrifts,  and  such  as 
disclaim  non-payment  of  debts,  do  sit  with  their  hinder  parts  bare,  that  by 
that  note  of  disgrace,  others  may  be  terrified  from  all  such  vain  expense,  or 
borrowing  more  than  they  can  tell  how  to  pay.  The  “civilians  of  old  set 
guardians  over  such  brain-sick  prodigals,  as  they  did  over  madmen,  to  mode- 
rate their  expenses,  that  they  should  not  so  loosely  consume  their  fortunes,  to 
the  utter  undoing  of  their  families. 

I may  not  here  omit  those  two  main  plagues,  and  common  dotages  of  human 
kind,  wine  and  women,  which  have  infatuated  and  besotted  myriads  of  people: 
they  go  commonly  together. 

“•Qui  vino  indiilget,  quemque  alea  decoquit,  ille 
In  venerem  putret ” 

To  whom  is  sorrow,  saith  Solomon,  Pro,  xxiii.  29.  towdiom  is  woe,  but  to  such 
a one  as  loves  drink?  it  causeth  torture  (vino  tortus  et  ird),  and  bitterness  of 
mind,  Sirac.  31.  21.  Vinum  furoris,  Jeremy  calls  it,  15.  cap.  wine  of  madness, 
as  well  he  may,  for  insanire  facit  sanos,  it  makes  sound  men  sick  and  sad,  and 
wise  men  *’mad,  to  say  and  do  they  know  not  what.  Accidit  hodie  terribilis 
casus  (saith  "S.  Austin),  hear  a miserable  accident;  Cyrillus’  son  this  day  in  his 
drink,  Malrem  prcegnantem  nequiter  oppressit,  sororern  violare  voluit,  patrem 
oGcidit  fere,  et  duas  alias  sorores  ad  mortem  vulneravit,  would  have  violated  his 
sister,  killed  his  father,  &c.  A true  saying  it  was  of  him,  Vino  dari  loititiam 
et  dolorem,  drink  causeth  mirth,  and  drink  causeth  sorrow,  drink  causeth  po- 
verty and  want,”  (Prov.  xxi.)  shame  and  disgrace.  Midti  ignobiles  evasere  ob 
rini  potum,  et  (Austin)  amissis  lionoribus profugi  aberrdrunt:  many  men  have 
made  shipwreck  of  their  fortunes,  and  go  like  rogues  and  beggars,  having 
turned  all  their  substance  into  aurum  potabile,  that  otherwise  might  have  lived 
in  f>-ood  worship  and  happy  estate,  and  for  a few  hours’  pleasure,  for  their 
Hilary  term’s  but  short,  or  “^free  madness,  as  Seneca  calls  it,  purchase  unto 
themselves  eternal  tediousness  and  trouble. 

That  other  madness  is  on  women,  Apostatare  facit  cor,  saith  the  wise  man, 
^Aigue  liomini  cerebrum  minuit.  Pleasant  at  first  she  is,  like  Dioscorides 


nPascasius  Justus,  1,  1.  de  alea,  ^ Seneca.  'Hall.  ‘ In  Sat.  11.  Sed  deficiente  cruraena : et 
CTcscente  gula,  quis  te  manet  exitus— rebus  in  ventrem  mersis,  •Spartian.  Adriano.  * Alex,  ab  Alex, 
lib  6.  c.  10.  Idem  Gerbelius,  lib.  6.  Grae.  disc.  y Fines  Moris,  'Justinian,  in  Digestis.  »Persius, 
Sat  5.  ‘‘  One  indulges  in  wine,  another  the  die  consumes,  a third  is  decomposed  by  venerj'.”  '•Poculura 
nuasi  sinus  in  quo  ssepe  naufragium  faciunt,  jactura  turn  pecuni*  turn  mentis.  Erasm.  in  Prov.  calicum 
rciniges.  chil.  4.  cent.  7.  Pro.  41.  'Ser.  33.  ad  frat.  in  Evemo.  iLiberae  unius  horaj  insaniam 

scicruo  temporis  taedio  pensant.  •Menander. 


Mem.  3.  Subs.  14.] 


PJdlautia,  or  Self-love,  d:c. 


193 


Khododapbne,  that  fair  plant  to  the  eye,  but  poison  to  the  taste,  the  rest  as 
bitter  as  wormwood  in  the  end  (Prov.  v.  4.)  and  sharp  as  a two-edged  sword, 
(vii.  27.)  Her  house  is  the  way  to  heli,  and  goes  down  to  the  chambers  of 
death.”  What  more  sorrowful  can  be  said?  they  are  miserable  in  this  life, 
mad,  beasts,  led  like  “ ^oxen  to  the  slaughter:”  and  that  which  is  worse,  whore- 
masters  and  drunkards  shall  be  judged,  amittunt  gratiami  Austin,  per- 
dunt  gloriamy  incurrunt  damnationem  cetemam.  They  lose  grace  and  glory; 

“ sbrevis  ilia  voluptas 

Abrogat  aeternum  coeli  decus  — ” 

they  gain  hell  and  eternal  damnation. 


Slbsect.  XI W Philautid,  or  Self-love,  Ydin-flory,  Pvdise,  PLonowr,  InwYio^ 
devdte  Applduse,  Pride,  over-much  Joy,  d’c.,  Cduses. 

Self-love,  pride,  and  vain-glory,  ce^cus  dinor  sui,  which  Chrysostom  calls 
one  of  the  devil’s  three  great  nets;  ‘“Bernard,  an  arrow  which  pierceth  the 
soul  through,  and  slays  it ; a sly,  insensible  enemy,  not  perceived,”  are  main 
causes.  Where  neither  anger,  lust,  covetousness,  fear,  sorrow,  &c.,  nor  any 
other  perturbation  can  lay  hold;  this  will  slily  and  insensibly  pervert  us, 
Quern  non  guld  vicit,  Phildutid  superuvit,  (saith  Cyprian)  whom  surfeiting 
could  not  overtake,  self-love  hath  overcome.  « ^ He'^hath  scorned  all  mone^^ 
bribes,  gifts,  upright  otherwise  and  sincere,  hath  inserted  himself  to  no  fond 
imagination,  and  sustained  all  those  tyrannical  concupiscences  of  the  body, 
hath  lost  all  his  honour,  captivated  by  vain-glory.”  Chrysostom,  sup.  lo.  Tu 
sold  dnimum  mentemque  peruris,  glorid,  A great  assault  and  cause  of  our 
present  malady,  although  we  do  most  part  neglect,  take  no  notice  of  it,  yet 
this  is  a violent  batterer  of  our  souls,  causeth  melancholy  and  dotage.  This 
pleasing  humour;  this  soft  and  whispering  popular  air,  Amdhilis%sdnid ; 
this  delectable  frenzy,  most  irrefragable  passion,  grdtissimus  error,  this 

acceptable  disease,  which  so  sweetly  sets  upon  us,  ravisheth  our  senses,  lulls 
our  souls  asleep,  puffs  up  our  hearts  as  so  many  bladders,  and  that  without 
all  feeling,  4nsoniuch  as  “ those  that  are  misaffected  with  it,  never  so  much 
as  oime  perceive  it,  or  think  of  any  cure.”  We  commonly  love  him  best  in 
this  malady,  that  doth  us  most  harm,  and  are  very  willing  to  be  hurt; 
aduldtionihus  nostrislibenter  fdvemus  (saith  “Jerome)  we  love  him,  we  love 
him  for  it : 0 Boncidri,  sudve  sudvtfiit  a te  tdli  hcec  trihui;  *Twas  sweet  to 
hear  it.  And  as  p Pliny  doth  ingenuously  confess  to  his  dear  friend  Augu- 
rinus,^«all  thy  writings  are  most  acceptable,  but  those  especially  that  speak 
of  us.  Again,  a little  after  to  Maximus,  ‘“*1  cannot  express  how  pleasing* 
It  is  to  me  to  hear  myself  commended.”  Though  we  smile  to  ourselves,  at 
least  ironically,  when  parasites  bedaub  us  with  false  encomiums,  as  many 
princes  cannot  choose  but  do,  Quum  Idle  quid  nihil  intrd  se  repererint,  when 
they  know  they  come  as  far  short,  as  a mouse  to  an  elephant,  of  any  such 
virtues;  yet  it  doth  us  good.  Though  we  seem  many  times  to  be  angry, 
“'^and  blush  at  our  own  praises,  yet  our  souls  inwardly  rejoice,  it  puffs  us  up;” 
t\%fdlldx  sudvitds,  hldndus  dcemon,  “makes  us  swell  beyond  our  bounds,  and 
forget  ourselves.  Her  two  daughters  are  lightness  of  mind,  immoderate  joy 
and  pi'ide,  not  excluding  those  other  concomitant  vices,  which  ^odocus 
Lorichius  reckons  up ; bragging,  hypocrisy,  peevishness,  and  curio.sity. 


h cocc.  “ That  momentary  pleasure  blots  out  the  eternal  glory  of  a heavenly  life." 

oagitta  quae  animam  penetrat,  leviter  penetrat,  sed  non  leve  infligit  vulnus.  sup.  cant.  •‘Qui 
contemptum  habent,  et  nulli  imaginationis  totius  mundi  se  immiscuerint,  et  tyrannicas 
f sustinuerint,  hi  multoties  capti  a vana  gloria  omnia  perdiderunt.  >Hac  correpti 

« ? rf  f raedela.  » Du  talem  a terris  avertite  pestem.  » Ep.  ad  Eustochium,  de  custod.  virgfn 
dc  nobis^^'  q F ^ scripta  pulcherrima  existimo,  maxime  tamen  ilia  quae 

^ Exprimere  non  possum  quara  sit  jucundum,  &c.  • Ilieron.  et  licet  nos  indignos  dicimua 

et  calidus  rubor  ora  perfundat.  attamen  ad  laudem  suam  intrinsecos  animae  l^tantui . * Thesaur.  Thco. 


194 


Causes  of  Melancholy, 


[Part.  1.  Sec.  2. 


Now  the  common  cause  of  this  mischief,  ariseth  from  ourselves  or  others, 
“we  are  active  and  passive.  It  proceeds  inwardly  from  ourselves,  as  we  are  active 
causes,  from  an  overweening  conceit  we  have  of  our  good  parts,  own  worth, 
(which  indeed  is  no  worth)  our  bounty,  favour,  grace,  valour,  strength,  wealth, 
patience,  meekness,  hospitality,  beauty,  temperance,  gentry,  knowledge,  wit, 
science,  art,  learning,  our  * excellent  gifts  and  fortunes,  for  which.  Narcissus- 
like, we  admire,  flatter,  and  applaud  ourselves,  and  think  all  the  world  esteems 
60  of  us ; and  as  deformed  women  easily  believe  those  that  tell  them  they  be 
fair,  we  are  too  credulous  of  our  own  good  parts  and  praises,  too  well  persuaded 
of  ourselves.  We  brag  and  venditate  our  ‘ own  works,  and  scorn  all  others  in 
respect  of  us;  Inflati  scientid  (saith  Paul),  our  wisdom,  "our  learning,  all  our 
geese  are  swans,  and  we  as  basely  esteem  and  vilify  other  men’s,  as  we  do 
over-highly  prize  and  value  our  own.  We  will  not  suffer  them  to  be  in  secundls, 
no,  not  in  tertiis;  what,  Mecum  coufertur  Ulysses?  they  are  Mures,  Muscce, 
culices  'prce  se,  nits  and  flies  compared  to  his  inexorable  and  supercilious,  emi- 
nent and  arrogant  worship : though  indeed  they  be  far  before  him.  Only  wise, 
only  rich,  only  fortunate,  valorous,  and  fair,  puffed  up  with  this  tympany  of 
self-conceit;  ^as  that  proud  Pharisee,  they  are  not  (as  they  suppose)  “like 
other  men,”  of  a purer  and  more  precious  metal  :t  Soli  rei  gerendi  sunt  effica- 
ces,  which  that  wise  Periander  held  of  such : ^meditantur  omne  qui  prius  ne~ 
gotium,  &c.  Novi  quendam  (saith  ^Erasmus)  I knew  one  so  arrogant  that  he 
thought  himself  inferior  to  no  man  living,  like  “ Callisthenes  the  philosopher, 
that  neither  held  Alexander’s  acts,  or  any  otlier  subject  worthy  of  his  pen, 
such  was  his  insolency;  or  Seleucus  king  of  Syria,  who  thought  none  fit  to 
contend  with  him  but  the  Pomans.  ^Eos  solos  dignos  raius  quibuscum  de 
imperio  certaret.  That  which  Tidly  writ  to  Atticus  long  since,  is  still  in  force, 
“ ^ There  was  never  yet  true  poet  nor  orator,  that  thought  any  other  better 
than  himself.”  And  such  for  the  most  part  are  your  princes,  potentates,  great 
philosophers,  historiographers,  authors  of  sects  or  heresies,  and  all  our  great 
scholars,  as  "Hierom  defines;  “a  natural  philosopher  is  a glorious  creature, 
and  a very  slave  of  rumour,  fame,  and  popular  opinion,”  and  though  they  write 
de  conteniptu  gloricE,yC^  as  he  observes,  they  will  put  their  names  to  their  books. 
Vohis  et  famce  me  semper  dedi,  saith  Trebelliiis  Pollio,  I ha  ve  wholly  conse- 
crated myself  to  you  and  fame.”  “ ’Tis  all  my  desire,  night  and  day,  ’tis  all 
my  study  to  raise  my  name.”  Proud  Pliny  seconds  him;  Quanquam  0 ! d:c. 
and  that  vain-glorious  ® orator,  is  not  ashamed  to  confess  in  an  Epistle  of  his 
to  Marcus  Lecceius  Ardeo  incredibili  cupidiiate,  dbc.  “ I burn  with  an  incre- 
dible desire  to  have  my  ^name  registered  in  thy  book.”  Out  of  this  fountain 

proceed  all  those  cracks  and  brags, ® speramus  carmina  fingi  Fosse  Uneoida 

cedro,  et  leni  servanda  cupresso ^ Non  usitatd  nee  tenui  ferar  pennd 

nec  in  terra  morabor  longius.  Nil  parvum  aut  humili  modo,  nil  mortale  lo~ 

quor.  Dicar  qua  violens  obstrepit  Ausidas. Exegi  monumentum  cere 

perennius.  Jamque  opus  exegi,  quod  nec  Jovis  ira,  nec  ignis,  Ac.,  cum  venit 
ille  dies,  Ac.,  parte  tamen  meliore  mei  super  alta  perennis  astra  ferar,  nomenque 
erit  indelebile  nostrum.  (This  of  Ovid  I have  paraphrased  in  English.) 


“And  -when  I am  dead  and  gone, 
^ly  corpse  laid  under  a stone, 
My  fame  shall  yet  survive, 


And  I shall  be  alive, 

In  these  my  works  for  ever. 
My  glory  shall  persever,”  &c. 


• Nec  enim  mihi  cornea  fibra  est.  Per.  ♦ E manibus  illis,  Nascentur  violin.  Pers.  1.  Sat.  ‘ Omnia 
enim  nostra  supra  modum  placent.  “Fab.  1.  10.  c.  S.liidentur,  mala  componunt  carmina,  verum  gaudent 
Bcribentes,  et  se  venerantur,  et  ultra.  Si  taceas  laudant,  quicquid  scripsere  beat!.  Hor.  ep.  2.  1.  2.  -^Luka 
xviii.  10.  tDe  meliore  luto  linxit  priecordia  Titan.  y Auson.  sap.  J Chil.  3.  cent.  10.  pro.  07. 
Qui  se  crederet  neminera  ulla  in  re  praestantiorem.  * Tanto  fastu  scripsit,  ut  Alexandri  gesta  inferiora 
scriptis  suis  existimaret,  lo.  Vossius  lib.  1.  cap.  9.  de  hist.  » Plutarch,  vit.  Catonis.  ^ Nemo  unquam 
Poeta  aut  Orator,  qui  quenquam  se  meliorem  arbitraretur.  ® Consol,  ad  Pammachium.  Mundi  philo- 

Bophus,  gloriaj  animal,  et  popularis  aura;  et  rumorum  veiiale  mancipium.  Epist.  5.  Capitoni  suo: 

Diebus  ac  ncctibus,  hoc  solum  cogito  si  qua  me  ])()ssum  levare  humu.  Id  voto  meo  sutiicit,  &e.  « Tullius. 

>Ut  nomen  arv.m  scriptis  tuis  illustretur.  huiuies  animus  studio  a;ternitatis,  noctes  et  dies  angebatur. 
Heusius  forj.i.  nneb.  de  Seal.  lior.  art.  Poet,  **Od.  Yit.  1.  3.  Jamque  opus  exegi.  Vade,  liber 

fcelLx;  Palingen.  lib.  IS. 


;Mem.  3.  Subs.  14.]  Vahi-glory,  Pride,  Joy,  Praise. 


133 


And  that  of  Ennius, 

“ Nemo  me  lachrymis  dfecoret,  neque  funera  fletu 
Faxit,  cur  1 voiito  docta  per  ora  virClm.” 

Let  none  shed  tears  over  me,  or  adorn  my  bier  witb  sorrow — because  I am 
eternally  in  the  mouths  of  men.”  With  many  such  proud  strains,  and  foolish 
flashes  too  common  with  writers.  Not  so  much  as  Democharis  on  the  * Topics, 
but  he  will  be  immortal.  Typotius  de  famd,  shall  be  famous,  and  well  he 
deserves,  because  he  writ  of  fame ; and  every  trivial  poet  must  be  renowned, 

Flausuque  petit  clarescere  'oulgij  “ He  seeks  the  applause  of  the  public.” 

This  puffing  humour  it  is,  that  hath  produced  so  many  great  tomes,  built  such 
famous  monuments,  strong  castles,  and  Mausolean  tombs,  to  have  their  acts 
eternised,  Digito  monstrari,  et  dicier  hie  est;'^^  to  be  pointed  at  with  the 
finger,  and  to  have  it  said,  ‘ there  he  goes,’  ” to  see  their  names  inscribed,  as 
Phryne  on  the  walls  of  Thebes,  Phryne  fecit;  this  causeth  so  many  bloody 
battles,  “ei  noctes  cogit  vigilare  serenas'f  “and  induces  us  to  watch  during  calm 
nights.”  Long  journeys,  Magnum  iter  intendo,  seddatmihi  gloria  vires “I 
contemplate  a monstrous  journey,  but  the  love  of  glory  strengthens  me  for  it,” 
gaining  honour,  a little  applause,  pride,  self-love,  vain-glory.  This  is  it  which 
makes  them  take  such  pains,  and  break  out  into  those  ridiculous  strains,  this 
high  conceit  of  themselves,  to  ‘ scorn  all  others ; ridiculo  fastu  et  intolerando 
contemptu;  as  ^ Palsemon  the  grammarian  contemned  Yarro,  secum  et  natas  et 
morituras  literas  jactans,  and  brings  them  to  that  height  of  insolency,  that  they 
cannot  endure  to  be  contradicted,  ‘or  “'hear  of  any  thing  but  their  own  com- 
mendation,” which  Hierom  notes  of  such  kind  of  men.  And  as  Austin  well 
seconds  him,  “ ’tis  their  sole  study  day  and  night  to  be  commended  and  ap- 
plauded.” When  as  indeed,  in  all  wise  men’s  judgments,  qiiibus  cor  sapit, 
they  are  “ mad,  empty  vessels,  funges,  beside  themselves,  derided,  et  ut  Gamelus 
in  proverbio  queerens  cornua,  etiam  quas  habebat  aures  araisit,  ® their  works 
are  toys,  as  an  almanac  out  of  date,  ^ authoris  pereunt  garriditate  sui,  they 
seek  fame  and  immortality,  but  reap  dishonour  and  infamy,  they  are  a com- 
mon obloquy,  insensati,  and  come  far  short  of  that  which  they  suppose  or 
expect.  0 puer  ut  sis  vitalis  metuo.^ 

“ How  much  I dread 

Thy  days  are  short,  some  lord  shall  strike  thee  dead.” 

Of  SO  many  myriads  of  poets,  rhetoricians,  philosophers,  sophisters,  as  t Eusebius 
well  observes,  which  have  written  in  former  ages,  scarce  one  of  a thousand’s 
works  remains,  nomina  et  libri  simul  cum  corporibus  interierunt,  their  books 
and  bodies  are  perished  together.  It  is  not  as  they  vainly  think,  they  shall  surely 
be  admired  and  immortal,  as  one  told  Philip  of  Macedon  insultingly,  after  a 
victory,  that  his  shadow  was  no  longer  than  before,  w^e  may  say  to  them, 

“ Nos  demiramur,  sed  non  cum  deside  vulgo,  I “ We  marvel  too,  not  as  the  vulgar  we, 

Sed  velut  Harpyas,  Gorgonas,  et  Fuilas.”  | But  as  we  Gorgons,  Harpies,  or  Furies  see.” 

Or  if  we  do  applaud,  honour  and  admire,  quota  pars,  how  small  a part,  in 
respect  of  the  whole  world,  never  so  much  as  hears  our  names,  how  few  take 
notice  of  us,  how  slender  a tract,  as  scant  as  Alcibiades’s  land  in  a map  I 
And  yet  every  man  must  and  will  be  immortal,  as  he  hopes,  and  extend  his 
fame  to  our  antipodes,  when  as  half,  no  not  a quarter  of  his  own  province  or 
city,  neither  knows  nor  hears  of  him : but  say  they  did,  what’s  a city  to  a 
kingdom,  a kingdom  to  Europe,  Europe  to  the  world,  the  world  itself  that 
must  have  an  end,  if  compared  to  the  least  visible  star  in  the  firmament, 
eighteen  times  bigger  than  it  ? and  then  if  those  stars  be  infinite,  and  every 

* In  lib.  8.  • De  ponte  dejicere.  ^ Sueton.  lib.  degram.  ’ Nihil  libenter  audiunt,  nisi  laudea 

8uas.  “Epis.  56.  Nihil  aliud  dies  noctesque  cogitant  nisi  ut  in  studiis  suis  laudentur  ab  hominibus. 

" Quae  major  dementia  aut  dici,  aut  excogitari  potest,  quhm  sic  ob  gloriam  cruciari  ? Insaniam  istam,  domine, 
long'e  fac  a me.  Austin,  cons.  lib.  10.  cap.  37.  o “ As  Camelus  in  the  novel  who  lost  his  ears  while  he 

was  looking  for  a pair  of  horns.”  p Mai  t.  1.  5.  51.  <i  ilor.  Sat.  1.1.2.  f Lib.  cont.  Thilos.  cao.  1 . 


196 


Causes  of  Melancholy. 


[Part.  1.  Sec.  2. 


star  there  be  a sun,  as  some  will,  and  as  this  sun  of  ours  hath  his  planets  about 
him,  all  inhabited,  what  proportion  bear  we  to  them,  and  where’s  our  glory  ? 
Orhem  terrarum  victor  Romanus  habehat,  as  he  cracked  in  Petronius,  all  the 
world  was  under  Augustus:  and  so  in  Constantine’s  time,  Eusebius  brags  he 
governed  all  the  world,  universum  mundumprceclare  admodum  administravU, 

et  omnis  orhis  gentes  Imperatori  suhjecti:  so  of  Alexander  it  is  given  out, 

the  four  monarchies,  <kc.,  when  as  neither  Greeks  nor  Romans  ever  had  the 
fifteenth  part  of  the  now  known  world,  nor  half  of  that  which  was  then  described. 
"What  braggadocioes  are  they  and  we  then  h quam  brevis  hie  de  nobis  sermo,  aa 
• he  said,  ^pudebit  aucti  nominis,  how  short  a time,  how  little  a while  doth  this 
fame  of  ours  continue?  Every  private  province,  every  small  territory  and  city, 
when  we  have  all  done,  will  yield  as  generous  spirits,  as  brave  examples  in  all 
respects,  as  famous  as  ourselves,  Cadwallader  in  Wales,  Rollo  in  Kormandy, 
Robin  Hood  and  Little  John,  are  as  much  renowned  in  Sherwood,  as  Csesar  in 
Rome,  Alexander  in  Greece,  or  his  Hephestion,  “ Omnis  cBtas  omnisquepopulus 
in  exemplum  et  admirationem  veniet,  every  town,  city,  book,  is  full  of  brave 
soldiers,  senators,  scholars;  and  though  *Bracydas  was  a worthy  captain,  a 
good  man,  and  as  they  thought,  not  to  be  matched  in  Lacedaemon,  yet  as  his 
mother  truly  said,  plures  habet  Sparta  Bracyda  meliores,  Sparta  had  many 
better  men  than  ever  he  was;  and  howsoever  thou  admirest  thyself,  thy  friend, 
many  an  obscure  fellow  the  world  never  took  notice  of,  had  he  been  in  place 
or  action,  would  have  done  much  better  than  he  or  he,  or  thou  thyself. 

Another  kind  of  mad  men  there  is  opposite  to  these,  that  are  insensibly  mad, 
and  know  not  of  it,  such  as  contemn  all  praise  and  glory,  think  themselves  most 
free,  when  as  indeed  they  are  most  mad ; calcant  sed  alio  fastu : a company  of 
cynics,  such  as  are  monks,  hermits,  anachorites,  that  contemn  the  world,  con- 
temn themselves,  contemn  all  titles,  honours,  offices : and  yet  in  that  contempt 
are  more  proud  than  any  man  living  whatsoever.  They  are  proud  in  humility, 
proud  in  that  they  are  not  proud,  scepe  homo  de  vanoe  gloricB  contemptu,  vanius 
gloriatur,  as  Austin  hath  it,  confess,  lib.  10.  cap.  38,  like  Diogenes,  intus 
(jloriantur,  they  brag  inwardly,  and  feed  themselves  fat  with  a self-conceit  of 
sanctity,  which  is  no  better  than  hypocrisy.  They  go  in  sheep’s  russet,  many 
great  men  that  might  maintain  themselves  in  cloth  of  gold,  and  seem  to  be 
dejected,  humble  by  their  outward  carriage,  when  as  inwardly  they  areswoln 
full  of  pride,  arrogancy,  and  self-conceit.  And  therefore  Seneca  adviseth  his 
friend  Lucilius,  “ in  his  attire  and  gesture,  outward  actions,  especially  to 
avoid  all  such  things  as  are  more  notable  in  themselves:  as  a rugged  attire, 
hirsute  head,  horrid  beard,  contempt  of  money,  coarse  lodging,  and  what- 
soever leads  to  fame  that  opposite  way.” 

All  this  madness  yet  proceeds  from  ourselves,  the  main  engine  which  batters 
us  is  from  others,  we  are  merely  passive  in  this  business:  from  a company  of 
parasites  and  flatterers,  that  with  immoderate  praise,  and  bombast  epithets, 
glozing  titles,  false  eulogiums,  so  bedaub  and  applaud,  gild  over  many  a silly 
and  undeserving  man,  that  they  clap  him  quite  out  of  his  wits.  Res  imprimis 
violenta  est,  as  Hierom  notes,  this  common  applause  is  a most  violent  thing, 
laudum  placenta,  a drum,  flfe,  and  trumpet  cannot  so  animate ; that  fattens 
men,  erects  and  dejects  them  in  an  instant.  ^ Palma  negata  macrum,  donata 
reducit  opimum.  It  makes  them  fat  and  lean,  as  frost  doth  conies.  “ “ And 
who  is  that  mortal  man  that  can  so  contain  himself,  that  if  he  be  immoderately 
commended  and  applauded,  will  not  be  moved?”  Let  him  be  what  he  will. 


• Till.  Som.  Scip.  »tioetnms.  " Putean.  Cisalp.  hist.  lib.  1.  » Plutarch.  Lycurgo. 

* E))ist.  13.  Illud  te  admoneo,  ne  eorura  more  facias,  qui  non  proficere,  sed  conspici  cupiunt,  quse  in  habitu 
tuo,  aut  genere  vitae  notabilia  sunt,  asperum  cultum  et  vitiosum  caput,  negligentiorem  barbam,  indictum 
argento  odium,  cubile  humi  poaUum,  et  quicquid  ad  laudem  perversa  via  sequitur,  evita.  J Per. 

» Quis  vero  tarn  bene  modulo  suo  metiri  sc  novit,  ut  eum  assiduse  et  iminodicie  laudationes  non  moveant  f 
lien.  Steph. 


Mem.  3.  Subs.  14.]  Vain-glory,  Pride,  Joy,  Praisu 


197 


those  parasites  will  overturn  him : if  he  be  a king,  he  is  one  of  the  nine 

worthie.s,  more  than  a man,  a god  forthwith, *edictum  Domini  Deique 

nostri:  and  they  will  sacrifice  unto  him, 

« -f*  divinos  si  tu  patiaris  honores, 

Ultrd  ipsi  clabimus  meritasque  sacrabimus  aras." 

If  he  be  a soldier,  then  Theniistocles,  Epaminondas,  Hector,  Achilles,  duo 
fidmina  belli,  triumviri  terrarum,  tf’c.,  and  the  valour  of  both  Scipios  is  too 
little  for  him,  he  is  invictissimus,  serenissimus,  midtis  trophceis  ornatissimus, 
naturce  dominus,  although  he  be  lepus  galeatus,  indeed  a very  coward,  a milk- 
sop, :]:  and  as  he  said  of  Xerxes,  postremus  in  pugnd,  primus  in  fugd,  and  such 
a one  as  never  durst  look  his  enemy  in  the  face.  If  he  be  a big  man,  then  is 
he  a Samson,  another  Hercules;  if  he  pronounce  a speech,  another  Tully  or 
Demosthenes:  as  of  Herod  in  the  Acts,  “the  voice  of  God  and  not  of  man;” 
if  he  can  make  a verse,  Homer,  Virgil,  &c.  And  then  my  silly  weak  patient 
takes  all  these  eulogiums  to  himself;  if  he  be  a scholar  so  commended  for  his 
much  reading,  excellent  style,  method,  &c.,  he  will  eviscerate  himself  like  a 
spider,  study  to  death,  Laudatas  ostendit  avis  J unonia  pennas,  peacock-like  he 
will  display  all  his  feathers.  If  he  be  a soldier,  and  so  applauded,  his  valour 
extolled,  though  it  be  impar  congressus,  as  that  of  Troilus,  and  Achilles,  Infelix 
puer,  he  will  combat  with  a giant,  run  first  upon  a breach,  as  another  *Philip- 
pus,  he  will  ride  into  the  thickest  of  his  enemies.  Commend  his  housekeeping, 
and  he  will  beggar  himself;  commend  his  temperance,  he  will  starve  himself. 

“laudataque  virtus 

Crescit,  et  imraensum  gloria  calcar  habet.”  § 

he  is  mad,  mad,  mad,  no  woe  with  him ; impatiens  consortis  erit,  he  will 

over  the  ‘’Alps  to  be  talked  of,  or  to  maintain  his  credit.  Commend  an  ambi- 
tious man,  some  proud  prince  or  potentate,  si  plus  cequo  laudetur  (saith 
“Erasmus)  cristas  erigit,  exiiit  hominem,  Deum  se  putat,  he  sets  up  his  crest, 
and  will  be  no  longer  a man  but  a god. 

“ II  nihil  ,est  quod  credere  de  se 

* Non  audet  quuin  laudatur  diis  sequa  potestas.”  ^ 

How  did  this  work  with  Alexander,  that  would  needs  be  Jupiter’s  son,  and  go 
like  Hercules  in  a lion’s  skin?  Domitian  a god  Dominus  Deus  noster  sic 
fieri  juhet),  like  the  ft  Persian  kings,  whose  image  was  adored  by  all  that  came 
into  the  city  of  Babylon . Commodus  the  emperor  was  so  gulled  by  his  flatter- 
ing parasites,  that  he  must  be  called  Hercules.  ‘‘Antonins  the  Homan  would 
be  crowned  with  ivy,  carried  in  a chariot,  and  adored  for  Bacchus.  Cotys, 
king  of  Thrace,  was  married  to  ‘'Minerva,  and  sent  three  several  messengers 
one  after  another,  to  see  if  she  were  come  to  his  bed-chamber.  Such  a one 
was  ‘Jupiter  Menecrates,  Maximinus  Jovianus,  Dioclesianus  Herculeus,  Sapor 
the  Persian  king,  brother  of  the  sun  and  moon,  and  our  modern  Turks,  that 
will  be  gods  on  earth,  kings  of  kings,  God’s  shadow,  commanders  of  all  that 
may  be  commanded,  our  kings  of  China  and  Tartary  in  this  present  age.  Such 
a one  was  Xerxes,  that  would  whip  the  sea,  fetter  Neptune,  stultd.jactantid,  and 
send  a challenge  to  Mount  Athos ; and  such  are  many  sottish  princes,  brought 
into  a fool’s  paradise  by  their  parasites,  ’tis  a common  humour,  incident  to  all 
men,  when  they  are  in  great  places,  or  come  to  the  solstice  of  honour,  have 
done,  or  deserved  well,  to  applaud  and  flatter  themselves.  Stultitia/n  suam 


*Mart.  tStroza.  “If  you  will  accept  divine  honours,  we  will  willingly  erect  and  consecrate  altars  to 
you.”  J Justin.  » Livius.  Gloria  tantum  e'.atus,  non  ira,  in  medics  hostes  irruere,  quod  coinpletis  murit. 
conspici  .se  pugnantem,  a muro  spectantibus,  egregium  ducebat.  § “ Applauded  virtue  grows  apace,  and 
glory  includes  within  it  an  immense  impulse.”  »>I  demens,  et  soevas  curre  per  Alpes.  Au.le  .\liquid, 

<S:c.  lit  pueris  placeas,  et  declamatio  fias.  Juv.  Sat.  10.  eJn  Moriae  Encom.  ||  Juvenal.  Sat.  4. 

There  is  nothing  which  over-lauded  power  will  not  presume  to  imagine  of  itself.*'  **  Sueton.  c.  12. 
in  Domitiar.o.  tt  Brisonius.  Antonius  ab  assentatoribus  evectus  Librum  se  patrem  appellari  Jusslt, 
et  pro  deo  se  venditavit  redimitps  hedera,  et  corona  velatus  aurea,  et  thyi-sum  tenens,  cothurnisque  succinctus 
curru  veiiit  Liber  pater  vectus  est  Ale.Kandriye.  Pater,  vcl.  post.  eMinervse  nuptias  ambit,  taiuo  furore 
percitus,  at  satellites  mitteret  ad  videiidu.m  num  dea  in  thalamls  venisset,  «SiC.  ^Jdiaii.  li.  U. 


193 


Causes  of  Melanchohj. 


[Part.  1.  Sec.  2. 


produnt,  <kc.,  (saith  *Platerus)  your  very  tradesmen,  if  they  be  excellent,  will 
crack  and  brag,  and  show  their  folly  in  excess.  They  have  good  parts,  and 
they  know  it,  you  need  not  tell  them  of  it ; out  of  a conceit  of  their  worth,  they 
go  smiling  to  themselves,  a perpetual  meditation  of  their  trophies  and  plaudits, 
they  run  at  last  quite  mad,  and  lose  their  wits.^  Petrarch,  lib.  1.  de  contemptu 
mundi,  confessed  as  much  of  himself,  and  Cardan,  in  his  fifth  book  of  wisdom, 
gives  an  instance  in  a smith  of  Milan,  a fellow-citizen  of  his,  **  one  Galeus  de 
Kubeis,  that  being  commended  for  refining  of  an  instrument  of  Archimedes, 
for  joy  ran  mad.  Plutarch  in  the  life  of  Artaxerxes,  hath  such  a like  story  of 
one  Chamus,  a soldier,  that  wounded  king  Cyrus  in  battle,  and  “grew  there- 
upon so  ‘arrogant,  that  in  a short  space  after  he  lost  his  wits.”  So  many 
men,  if  any  new  honour,  office,  preferment,  booty,  treasure,  possession,  or 
patrimony,  ex  insperato  fall  unto  them,  for  immoderate  joy,  and  continual 
meditation  of  it,  cannot  sleep  ‘‘or  tell  what  they  say  or  do,  they  are  so  ravished 
on  a sudden ; and  with  vtiin  conceits  transported,  there  is  no  rule  with  them. 
Epaminondas,  therefore,  the  next  day  after  his  Leuctrian  victory,  “‘came 
abroad  all  squalid  and  submiss,”  and  gave  no  other  reason  to  his  friends  of  so 
doing,  than  that  he  perceived  himself  the  day  before,  by  reason  of  his  good 
fortune,  to  be  too  insolent,  overmuch  jojmd.  That  wise  and  virtuous  lady, 
“Queen  Katherine,  Dowager  of  England,  in  private  talk,  upon  like  occasion, 
said,  “that  “she  would  not  willingly  endure  the  extremity  of  either  fortune  ; 
but  if  it  were  so,  that  of  necessity  she  must  undergo  the  one,  she  would  be  in 
adversity,  because  comfort  was  never  wanting  in  it,  but  still  counsel  and 
government  were  defective  in  the  other they  could  not  moderate  themselves. 


SUBSE( 


XV^:, — Love  of  Learning,  or  overmuch  study.  With  a Digression  of  i 
fhx  misery  of  Scholars,  and  why  the  Muses  are  Melancholy.  '\ 


Leonartus  Euchsius,  Instit.  lib.  iii.  sect.  1.  cap.  1,  Eselix  Plater,  lib.  iii.  i 
de  mentis  alienat.,  Here,  de  Saxonia,  Tract,  post,  de  melanch.  cap.  3,  s^oeak  of  ; 
a “peculiar  fury,  which  comes  by  overmuch  study.  Feriielius,  lib.  1,  cap.  18,  ' 

Pputs  study,  contemplation,  and  continual  meditation,  as  an  especial  cause  of 
madness:  and  in  his  86  consul,  cites  the  same  words.  Jo.  Arculanus,  in  lib. 

9,  Rhasis  ad  A Inansorem,  cap.  1 6,  amongst  other  causes  reckons  up  studiuni  | 
vehemens:  so  doth  Levinus  Lemnius,  lib.  de  occul.  nat.  mirac.  lib.  1,  cap.  16.  I 
‘^.Many  men  (saith  he)  come  to  this  malady  by  continual  t study,  and  night- 
waking,  and  of  all  other  men,  scholars  are  most  subject  to  it:”  and  such 
Khasis  adds,  ““"that  have  commonly  the  finest  wits.”  Cont.  lib.  1,  tract.  9. 
Marsilius  Ficinus,  de  sanit.  tuendd,  lib.  1,  cap.  7,  puts  melancholy  amongst  one  i 
of  those  five  principal  plagues  of  students,  ’tis  a common  Maul  unto  them  all,  ’ 
and  almost  in  some  measure  an  inseparable  companion.  Varro  belike  for  that  I 
cause  calls  Tristes  Philosophos  et  severos,  severe,  sad,  dry,  tetric,  are  common  ■ 
epithets  to  scholars:  and  “Pcitritius  therefore,  in  the  institution  of  princes,  i 
would  not  have  them  to  be  great  students.  For  (as  Machiavel  holds)  study  I 
weakens  their  bodies,  dulls  the  spirits,  abates  their  strength  and  courage ; and  ||j 

♦ De  mentis  alienat.  cap.  3.  ■ 6 Sequiturque  snperbia  formam.  Livius  li.  11.  Oraculum  est,  vivida  sfcpe  M 

Ingenia  luxuriare  hac  et  evanesoere,  multosque  sensum  penitus  ainisisse.  Homines  intiientur,  ac  si  ipsi  non  || 
essent  homines.  ‘'Galeus  de  Rubeis,  civis  noster  faber  ferrarius,  ob  inventionem  instruinenti  Cocle;e  olira  g 
Archimedis  dicti,  prae  Icetitia  insanivit.  Unsania  postmodum  correptus,  ob  nimiain  inde  arrogantiani.  ® 

^ Bene  ferre  inagnam  disce  fortunam.  Hor.  Fortunam  revereuter  liabe,  quicunque  repente  Dives  ab  exili 
progrediere  loco.  Ausonius.  *Processit  squalidus  et  submissns.  ut  hesterni  diei  gaudium  intemperans 

liodie  castigaret.  Uxor  Hear.  8.  “ Neutrius  se  fortnnae  extremum  libenter  experturam  dixit ; sed  td  3 

necessitas  alterius  subinde  imponerctur,  optare  se  diffleilem  et  adversam : quod  in  hac  nulli  unquam  defnit 
solatium,  in  altera  multis  consilium,  &c.  Lod.  Vives.  oPeculiaris  furor,  qui  ex  Uteris  fit.  p Nihil  magis  f ] 
auget,  ac  assidua  studia,  et  profundie  cogitationes.  <i  Non  desunt,  qui  ex  jugi  studio,  et  intempestiva  S ' 

lucubratione,  hue  devenerunt,  hi  prte  emteris  enim  plernnque  melancholia  solent  infestari.  f Study  is  a 4 
continual  and  earnest  meditation,  applied  to  something  with  gn-Jt  desire.  Tully.  ‘‘Et  illi  qui  sunt  subtilis  t . 
iiigenii,  et  inultaj  uriemeditationis,  de  facili  iucidunt  in  uielanciioliam.  •'Ob  studiorum  soUcitudineiH  i • 


Study. ^ a Cause. 


19 


Mem.  3.  Subs.  1^] 

good  scholars  are  never  good  soldiers,  which  a certain  Goth  well  perceived,  for 
when  his  countrymen  came  into  Greece,  and  would  have  burned  all  their  book^ 
he  cried  out  against  it,  by  no  means  they  should  do  it,  “ ‘leave  them  that 
jolague,  which  in  time  will  consume  all  their  vigour,  aud  martial  spirits.”  The 
“Turks  abdicated  Cornutus  the  next  heir  from  the  empire,  because  he  was 
so  much  given  to  his  book : and  ’tis  the  common  tenet  of  the  world,  that 
learning  dulls  and  diminisheth  the  spirits,  and  so  produceth 

melancholy,  y 

Two  main  feasons  may  be  given  of  it,  why  students  should  be  more  subject 
to  this  malady  than  others.  The  one  is,  they  live  a sedentary,  solitary  life, 
sibi  et  musis,  free  from  bodily  exercise,  and  those  ordinary  disports  which  other 
men  use : and  many  times  if  discontent  and  idleness  concur  with  it,  which  is 
too  frequent,  they  are  precipitated  into  this  gulf  on  a sudden : but  the  common 
cause  is  overmuch  study;  too  much  learning  (as  ""Festus  told  Paul)  hath 
made  thee  mad ; ’tis  that  other  extreme  which  effects  it.  So  did  Trincavellius, 
Uh.  1.,  consil.  12  and  13,  find  by  his  experience,  in  two  of  his  patients,  a young 
baron,  and  another  that  contracted  this  malady' by  too  vehement  study.  So 
Forostus,  observat.  1.  10,  observ.  13,  in  a young  divine  in  Louvaine,  that  was 
mad,  and  said  “^he  had  a bible  in  his  head:”!  Marsilius  Ficinus  de  sanit, 
tuend.  lib.  1,  cap.  1,  3,  4,  and  lib.  2,  ca/).  16,' gives  many  reasons,  “"“why 
students  dote  more  often  than  others.”  The  first  is  their  negligence ; “ “other 
men  look  to  their  tools,  a painter  will  wash  his  pencils,  a smith  will  look  to  his 
hammer,  anvil,  forge;  a husbandman  will  mend  his  plough-irons,  and  grind 
his  hatchet,  if  it  be  dull;  a falconer  or  huntsman  will  have  an  especial  care  of 
his  hawks,  hounds,  horses,  dogs,  &c. ; a musician  will  string  and  unstring  hia 
lute,  (fee. ; only  scholars  neglect  that  instrument,  their  brain  and  spirits  (I 
mean ; which  they  daily  use,  and  by  which  they  range  over  all  the  world,  which 
by  much  study  is  consumed.”  Vide  (saith  Lucian)  ne  faniculum  nimu 
inteudendo,  aliquandd  abrumpas : “ See  thou  twist  not  the  rope  so  hard,  till  at 
length  it  ‘'break.”  Ficinus  in  his  fourth  chap,  gives  some  other  reasons; 
Saturn  and  Mercury,  the  patrons  of  learning,  they  are  both  dry  planets ; and 
Origanus  assigns  the  same  cause,  why  Mercurialists  are  so  poor,  and  most  part 
beggars;  for  that  their  president  Mercury  had  no  better  fortune  himself.  The 
destinies  of  old  put  poverty  upon  him  as  a punishment ; since  when,  poetry 
and  beggary  are  Gemelli,  twin-born  brats,  inseparable  companions; 

“"And  to  this  day  is  every  scholar  poor; 

Gross  gold  from  them  runs  headlong  to  the  boor 


Mercury  can  help  them  to  knowledge,  but  not  to  money.  The  second  is  con- 
templation, “ ^ which  dries  the  brain  and  extinguisheth  natural  heat;  for  whilst 
the  spirits  are  intent  to  meditation  above  in  the  head,  the  stomach  and  liver 
are  left  destitute,  and  thence  come  black  blood  and  crudities  by  defect  of  con- 
coction, and  for  want  of  exercise  the  superfluous  vapours  cannot  exhale,”  (fee. 
The  sam 3 reasons  are  repeated  by  Gomesius,  lib.  4,  cap.  1.  de  sale  ^Nymannus 
oral.  djC  Imag.  Jo.  Voschius,  lib.  2,  cap.  5,  depeste:  and  something  more  they 
add,  that  hard  students  are  commonly  troubled  with  gouts,  catarrhs,  rheums, 


♦Caspar  Ens,  Thesaur.  Polit.  Apoteles.  31.  Grsecis  hanc  pestem  relinquite,  quae  duhium  non  est  quin 
brevi  omnem  i;s  vigorem  ereptura,  Martiosque  spiritus  exhaustura  sit;  ut  ad  ariua  tractanda  plaae 
inhahiles  futuri  sint.  “Knoles,  Turk.  Hist.  “Acts,  xxvi.  24.  vNimiis  studiis  melancholicus 
evasit,  dicens  se  Biblium  in  capite  habere.  * Cur  mclancliolia  assidua,  crebrisque  delirainentis  vexentur 
eorum  animi  ut  desipere  cogantur,  • Solers  quilibet  artifex  instrumenta  sua  diligentissime  curat,  penicellos 
pictor;  malleos  incudesque  faber  ferrarius ; miles  equos,  arma  venator,  auceps  aves  et  canes,  cytharam 
cytharaedus,  &c.,  soli  rausarum  mystae  tarn  negligentes  sunt,  ut  instrumentum  illud  quo  mundum  universum 
metiri  solent,  spiritum  scilicet,  penitus  negligere  videantur.  Arcus  et  arma  tibi  non  sunt  imitanda 

Dianse.  Si  nunquam  cesses  tendere  mollis  erit.  Ovid.  'Ephemer.  Contemplatio  cerebruic 

exsiccat  et  extinguit  calorem  naturalem,  unde  cerebrum  frigidum  et  siccum  evaditquod  est  melancholicum . 
Accedit  ad  hoc,  ciuod  natura  in  contemplatione,  cerebro  prorsus  cordique  intenta,  stoinucliiiin  heparque 
destituit,  unde  ex  alimentis  male  coctis.  sanguis  crassus  et  niger  efficitur,  dutn  nimio  otio  membroru.Tl 
supei  dui  vaporcs  non  exhaVaut.  * Cerebrum  exsic.atur,  corpora  sensim  graciles.  uiU- 


Causen  of  Melancholy. 


[Part.  1.  Sec.  2. 


cachexia,  bradiopepsia,  bad  eyes,  stone  and  colic,  ^crudities,  oppilations,  vertigo, 
winds,  consumptions,  and  all  such  diseases  as  come  by  overmuch  sitting  ; they 
are  most  part  lean,  dry,  ill-coloured,  spend  their  fortunes,  lose  their  wits,  and 
many  times  their  lives,  and  all  through  immoderate  pains,  and  extraordinary 
studies.  If  you  will  not  believe  the  truth  of  this,  look  upon  great  Tostatua 
and  Thomas  Aquinas’s  works,  and  tell  me  whether  these  men  took  pains  ? 
peruse  Austin,  Hierom,  &c.,  and  many  thousands  besides. 

“ Qui  cupit  optatam  cursu  contingere  metam,  I “ He  that  desires  this  wished  goal  to  gain. 

Multa  tulit,  fecitque  puer,  sudavit  et  alsit.”  | Must  sweat  and  freeze  before  he  can  attain,” 

and  labour  hard  for  it.  So  did  Seneca,  by  his  own  confession,  ep.  8.  ““Not. 
a day  that  I spend  idle,  part  of  the  night  I keep  mine  eyes  open,  tired  with 
waking,  and  now  slumbering  to  their  continual  task.”  Hear  Tully  Arcldd 
Poetd  : “ whilst  others  loitered,  and  took  their  pleasures,  he  was  continually 
at  his  book,”  so  they  do  that  will  be  scholars,  and  that  to  the  hazard  (T  say)  of 
their  healths,  fortunes,  wits,  and  lives.  How  much  did  Aristotle  and  Ptolemy 
spend  1 unius  regni  precium  they  say,  more  than  a king’s  ransom  ; how  many 
crowns  per  annum,  to  perfect  arts,  the  one  about  his  History  of  Creatures, 
the  other  on  his  Almagest  ? How  much  time  did  Thebet  Benchorat  employ, 
to  find  out  the  motion  of  the  eighth  sphere?  forty  years  and  more,  some  write  : 
how  many  poor  scholars  have  lost  their  wits,  or  become  dizzards,  neglecting  all 
worldly  affairs  and  their  own  health,  wealth,  esse  and  hene  esse,  to  gain  know- 
ledge, for  which,  after  all  their  pains,  in  this  world’s  esteem  they  are  accounted 
ridiculous  and  silly  fools,  idiots,  asses,  and  (as  oft  they  are)  rejected,  con- 
temned, derided,  doting,  and  mad.  Look  for  examples  in  Hildesheim,  spicel.  2, 
de  mania  et  delirio  : read  Trincavellius,  1.  3.  consil.  36,  et  c.  17.  Montanus, 
consil.  233.  ^Garceus  de  Judic.  genit.  cap.  33.  Mercurialis  consi?.  86,  cap.  25. 
Prosper  ‘Calenius  in  his  Book  de  atrd  bile  ; Go  to  Bedlam  and  ask.  Or  if 
they  keep  their  wits,  yet  they  are  esteemed  scrubs  and  fools  by  reason  of 
their  carriage  “ after  seven  years’  study  ” 

“statua  taciturnius  exit, 

Plerumque  et  risu  populurn  quatit.”  — 


“ He  becomes  more  silent  than  a statue,  and  generally  excites  people’s 
laughter.”  Because  they  cannot  ride  a horse,  which  every  clown  can  do  ; 
salute  and  court  a gentlewoman,  carve  at  table,  cringe  and  make  conges,  which 
every  common  swasher  can  do,  ^hos  populus  ridet,  &c.,  they  are  laughed  to 
scorn,  and  accounted  silly  fools  by  our  gallants.  Yea,  many  times,  such  is 
their  misery,  they  deserve  it  : *a  mere  scholar,  a mere  ass. 


“'"Obstipo  capite,  et  figentes  lumine  terrain, 
Murniura  cum  secum,  et  rabiosa  silentia  rociunt, 
Atque  experrecto  trutinantur  verba  labello, 
A^groti  veteris  meditantes  somnia,  gigni 
De  niliilo  nihilum ; in  nihilum  nil  posse  revertl.” 

“ " -who  do  lean  awry 

Their  heads,  piercing  the  earth  with  a fixt  eye; 


When,  by  themselves,  they  gnaw  their  murmuring. 
And  furious  silence,  as  ’twere  balancing 
Each  word  upon  their  outstretched  lip,  and  when 
They  meditate  the  dreams  of  old  sick  men. 

As,  ‘Out  of  nothing,  nothing  can  be  brought; 

And  that  which  is,  can  ne’er  be  turn'd  to  nought.’  ** 


Thus  they  go  commonly  meditating  unto  themselves,  thus  they  sit,  such  is  their 
action  and  gesture.  Fulgosus,  1.  8,  c.  7,  makes  mention  how  Th.  Aquinas, 
supping  with  king  Lewis  of  France,  upon  a sudden  knocked  hi.-'  fist  upon  the 
table,  and  cried,  conclusum  est  contra  Manichceos;  his  wits  were  a wool-gather- 
ing, as  they  say,  and  his  head  busied  about  other  matters,  when  he  perceived 
his  error,  he  was  much  "abashed.  Such  a story  there  is  of  Archimedes  in 
Vitruvius,  that  having  found  out  the  means  to  know  how  much  gold  wasmingled 


*Studiosi  sunt  cachectic!  et  nunquam  bene  colorati,  propter  debilitatem  digestivas  facultatis,  multiplicantur 
in  iis  superfluitates.  Jo.  Voschius  parte  2.  cap.  5.  de  peste.  s Nullus  inihi  per  otium  dies  exit,  partem 
noctis  studiis  dedico,  non  vero  somno,  sed  oculos  vigilia  fatigatos  cadentesciue,  in  operam  detineo. 
*>  Johannes  Hanuschius  Bohemus,  nat.  1516.  eruditus  vir,  nimiis  studiis  in  Phrenesin  incidit.  Montanus 
instances  in  a Frenchman  of  Tolosa.  ‘ Cardinalis  Cajciusq  ob  laborem,  vigiliam,  et  diuturna  studia  factus 
Melancholicus.  ^ Pers.  Sat.  3.  They  cannot  fiddle;  but,  as  Themistocles  said,  he  could  make  a small  town 
become  a great  city.  >Pers.  Sat.  Ingenium  sibi  qi.>i  vanas  desumpsit  Athenas  et  septem  studiis 

annos  dedit,  insenuitque.  Libris  et  enris  statua  taciturnius  exit,  Pleruuque  et  risu  populurn  quatit,  Hor, 
«p.  1.  lib.  2.  “ Translated  by  M.  B.  Holiday.  « Thomas  ruboie  confusus  dixit  se  de  argumento  cogiUsse, 


Mem.  3.  Subs.  15.] 


Study,  a Cause. 


201 


with  the  silver  in  king  Hiero’s  crown,  ran  naked  f )rth  from  the  bath  and  cried 
tvpriKcc,  I have  found:  “^and  was  commonly  so  intent  to  his  studies,  that  he 
never  perceived  what  was  done  about  him : when  the  city  was  taken,  and  the 
soldiers  now  ready  to  rifle  his  house,  he  took  no  notice  of  it.”  St.  Bernard 
rode  all  day  long  by  the  Lemnian  lake,  and  asked  at  last  where  he  was,  Marul- 
lus,  lib.  2,  cap.  4.  It'  was  Democritus’s  carriage  alone  that  made  the  Abderites 
suppose  him  to  have  been  mad,  and  sent  for  Hippocrates  to  cure  him : if  he 
had  been  in  any  solemn  company,  he  would  upon  all  occasions  fall  a laughing. 
Theophrastus  saith  as  much  of  Heraclitus,  for  that  he  continually  wept,  and 
Laertius  of  Menedemus  Lampsacus,  because  he  ran  like  a madman,  ^ saying, 
'‘he  came  from  hell  as  a spy,  to  tell  the  devils  what  mortal  men  did.”  Your 
greatest  students  are  commonly  no  better,  silly,  soft  fellows  in  their  outward 
behaviour,  absurd,  ridiculous  to  others,  and  no  whit  experienced  in  worldly 
business;  they  can  measure  the  heavens,  range  over  the  world,  teach  others 
wisdom,  and  yet  in  bargains  and  contracts  they  are  circumvented  by  every 
base  tradesman.  Are  not  these  men  fools?  and  how  should  they  be  otherwise, 
“ but  as  so  many  sots  in  schools,  when  (as  ' he  well  observed)  they  neither 
hear  nor  see  such  things  as  are  commonly  practised  abroad?”  how  should  they 
get  experience,  by  what  means?  T knew  in  ray  time  many  scholars,”  saith 
H^neas  Sylvius  (in  an  epistle  of  his  to  Gasper  Scitick,  chancellor  to  the  em- 
peror), “ excellent  well  learned,  but  so  rude,  so  silly,  that  they  had  no  common 
civility,  nor  knew  how  to  manage  their  domestic  or  public  affairs.”  “Pagla- 
rensis  was  amazed,  and  said  his  farmer  had  surely  cozened  him,  when  he  heard 
him  tell  that  his  sow  had  eleven  pigs,  and  his  ass  had  but  one  foal.”  To  say 
the  best  of  this  profession,  I can  give  no  other  testimony  of  them  in  general, 
than  that  of  Pliny  of  Isseus;  “‘He  is  yet  a scholar,  than  which  kind  of  men 
there  is  nothing  so  simple,  so  sincere,  none  better,  they  are  most  part  harm- 
less, honest,  upright,  innocent,  plain-dealing  men.” 

Now,  because  they  are  commonly  subject  to  such  hazards  and  inconve- 
niences as  dotage,  madness,  simplicity,  &c.,  Jo.  Voschius  would  have  good 
scholars  to  be  highly  rewarded,  and  had  in  some  extraordinary  respect  above 
other  men,  “ to  have  greater  “ privileges  than  the  rest,  that  adventure  them- 
selves and  abbreviate  their  lives  for  the  public  good.”  But  our  patrons  of 
learning  are  so  far  now-a-days  from  respecting  the  muses,  and  giving  that 
honour  to  scholars,  or  reward  which  they  deserve,  and  are  allowed  by  thoso 
indulgent  privileges  of  many  noble  prince.s,  that  after  all  their  pains  taken 
in  the  universities,  cost  and  charge,  expenses,  irksome  hours,  laborious  tasks, 
wearisome  days,  dangers,  hazards  (barred  interim  from  all  pleasures  which 
other  men  have,  mewed  up  like  hawks  all  their  lives),  if  they  chance  to  wade 
through  them,  they  shall  in  the  end  be  rejected,  contemned,  and  which  is 
their  greatest  misery,  driven  to  their  shifts,  exposed  to  want,  poverty,  and? 
beggary.  Their  familiar  attendants  are, 

“ * Pallentes  raorbi,  luctus,  curaque  laborque  I “ Grief,  labour,  care,  pale  sickness,  miseries, 

Et  metus,  et  malesuada  fames,  et  turpis  egestas,  Fear,  filthy  poverty,  liunger  that  cries, 

Terribiles  visu  formte” j Terrible  monsters  to  be  seen  with  eyes.” 

If  there  were  nothing  else  to  trouble  them,  the  conceit  of  this  alone  were 
enough  to  make  them  all  melancholy.  Most  other  trades  and  professions,  after 
some  seven  years’  apprenticeship,  are  enabled  by  their  craft  to  live  of  them- 
selves. A merchant  adventures  his  goods  at  sea,  and  though  his  hazard  be  great, 

p Plutarch,  vita  Marcelli.  Nec  sensit  urbem  captam,  nec  milites  in  domum  irruentes,  adeo  intentus 
Btudiis,  &c.  ‘iSub  Furi»  larva  circumivit  urbem,  dictitans  se  exploratorem  ab  inferis  venisse,  delaturum 
daemonibus  mortalium  peccata.  ■'Petronius.  Ego  arbitror  in  scholis  stultissimos  fieri,  quia  nihil  eoruin. 
quae  in  usu  habemus  aut  audiunt  aut  vident.  ‘ Novi  meis  diebus,  plerosque  studiis  literarum  deditos, 

qui  disciplinis  admodum  abundabant,  sed  nihil  civilitatis  habentes,  nec  rem  publ.  nec  domesticam  regere 
iiorant.  Stupuit  Paglarensis  et  furti  vilicum  accusavit,  qui  suem  foetam  undecim  porcellos,  asinam  unum 
duntaxat  pullum  enixam  retulerat.  ‘ Lib.  1.  Epist.  3.  Adhuc  scholasticus  tantum  est;  quo  genere 

hominum,  nihil  aut  est  simplicius,  aut  slncerius  aut  melius.  "Jure  privilegiandi,  qui  ob  communa 

bonura  abbreviant  sibi  vitam.  * V’irg.  6 ytu- 


Ca'atie6  of  Melancholi/. 


[Part.  1.  Sec.  3. 


302 

yet  if  one  ship  return  of  four,  he  likely  makes  a saving  voyage.  An  husbancU 
man’s  gains  are  almost  certain;  quibiis  ipse  Jupiter  nocere  non  potest  (whom 
Jove  himself  can’t  harm),  (’tis  * Cato’s  hyperbole,  a great  husband  himself); 
only  scholars  methinks  are  most  uncertain,  unrespected,  subject  to  all  casual- 
ties and  hazards.  For  first,  not  one  of  a many  proves  to  be  a scholar,  all 
are  not  capable  and  docile,  * ex  omni  ligno  non  fit  Mercurius : we  can  make 
majors  and  ofiicers  every  year,  but  not  scholars:  kings  can  invest  knights 
and  barons,  as  Sigismund  the  emperor  confessed;  universities  can  give  de- 
grees; and  Tu  quod  es,  e populo  quilihet  esse  potest;  but  he  nor  they,  nor  all 
the  world,  can  give  learning,  make  philosophers,  artists,  orators,  poets;  we 
can  soon  say,  as  Seneca  well  notes,  0 virum  bonum,  6 divitem,  point  at  a rich 
man,  a good,  a happy  man,  a prosperous  man,  sumptuose  vestitum,  Calamis- 
tratum,  bene  olentem,  magno  temporis  impendio  constat  hcec  laudatio,  6 virum 
literarum,  but  ’tis  not  so  easily  performed  to  find  out  a learned  man.  Learn- 
ing is  not  so  quickly  got,  though  they  may  be  willing  to  take  pains,  to  that 
end  sufficiently  i nformed,  and  liberally  maintained  by  their  patrons  and  parents, 
yet  few  can  compass  it.  Or  if  they  be  docile,  yet  all  men’s  wills  are  not  an- 
swerable to  their  wits,  they  can  apprehend,  but  will  not  take  pains;  they 
are  either  seduced  by  bad  companions,  vel  in  pudlam  impingunt,  vel  in  pocu- 
lum  (they  fall  in  with  women  or  wine),  and  so  spend  their  time  to  their  friends’ 
grief  and  their  own  undoings.  Or  put  case  they  be  studious,  industrious,  of 
ripe  wits,  and  perhaps  good  capacities,  then  how  many  diseases  of  body  and 
mind  must  they  encounter  h No  labour  in  the  world  like  unto  study.  It 
may  be,  their  temperature  will  not  endure  it,  but  striving  to  be  excellent  to 
know  all,  they  lose  health,  wealtli,  wit,  life  and  all.  Let  him  yet  happily 
escape  all  these  hazards,  cereis  intestinis,  with  a body  of  brass,  and  is  now  con- 
summate and  ripe,  he  hath  profited  in  his  studies,  and  proceeded  with  all 
applause:  after  many  expenses,  he  is  fit  for  preferment,  where  shall  he  have 
it?  he  is  as  far  to  seek  it  as  he  was  (after  twenty  years’  standing)  at  the 
first  day  of  his  coming  to  the  University.  For  what  course  shall  he  take, 
being  now  capable  and  ready?  The  most  parable  and  easy,  and  about  which 
many  are  employed,  is  to  teach  a school,  turn  lecturer  or  curate,  and  for  that 
he  shall  have  falconer’s  wages,  ten  2)ound  per  annum,  and  his  diet,  or  some 
small  stipend,  so  long  as  he  can  please  his  patron  or  the  parish ; if  they  ap  - 
prove him  not  (for  usually  they  do  but  a year  or  two),  as  inconstant  as  tthey 
that  cried  “Hosanna”  one  day,  and  “Crucify  him”  the  other;  serving-man- 
like, he  must  go  look  a new  master;  if  they  do,  what  is  his  reward? 

**y  Hoc  quoque  te  manet  ut  pueros  elementa  docentem  I “ At  last  thy  snow-white  age  in  suburb  schools, 

Occupet  extremis  in  vicis  alba  senectus.”  1 Shall  toil  in  teaching  boys  their  grammar  rules.” 

Jjike  an  gfJis,  he  wears  out  his  time  for  provender,  and  can  show  a stum  rod, 
togain  tritam  et  laceram,  saith  ^ Hjcdus,  an  old  torn  gown,  an  ensign  of  his 
infelicity,  he  hath  his  labour  for  his  pain,  a modicum  to  keep  him  till  he  be 
decrepid,  and  that  is  all.  Grammaticus  non  est  fcelix,  <fec.  If  he  be  a trencher 
chaplain  in  a gentleman’s  house,  as  it  befel  ® Euphormio,  after  some  seven 
years’  service,  he  may  perchance  have  a living  to  the  halves,  or  some  small 
rectory  with  the  mother  of  the  maids  at  length,  a poor  kinswomen,  or  a 
cracked  chambermaid,  to  have  and  to  hold  during  the  time  of  his  life.  But  il 
he  offend  his  good  patron,  or  displease  his  lady  mistress  in  the  mean  time, 

“•Ducetur  Plants,  velut  ictus  ab  Hercule  Cacus, 

Poueturque  foras,  si  quid  tentaverit  uuquam 
Hiscere  ” 

as  Hercules  did  by  Cacus,  he  shall  be  dragged  forth  of  doors  by  the  heels 

* Plutarch,  vita  ejus,  Certum  agricolationis  lucrum,  &c.  * Quotannis  hunt  consules  et  proconsules 

Rex  et  Poeta  quotannis  non  nascitur.  -j- Mat.  21.  r Hor.  epist.  20.  1. 1.  Lib.  1.  de  contem.  amot. 
■ Satyricon.  * Juv.  Sat.  5. 


Mem.  3.  Subs.  15.] 


Study  a Cause, 


203 


away  with  him.  If  he  bend  his  forces  to  some  other  studies,  wit!i  an  intent  to 
be  d secretis  to  some  nobleman,  or  in  such  a place  with  an  ambassador,  he  shall 
find  that  these  persons  rise  like  apprentices  one  under  another,  and  in  so  many 
tradesmen’s  shops,  when  the  master  is  dead,  the  foreman  of  the  shop  com- 
monly steps  in  his  place.  Now  for  poets,  rhetoricians,  historians,  philosophers, 
^mathematicians,  sophisters,  &c. ; they  are  like  grasshoppers,  sing  they  must  in 
summer,  and  pine  in  the  winter,  for  there  is  no  preferment  for  them.  Even 
so  they  were  at  first,  if  you  will  believe  that  pleasant  tale  of  Socrates,  which 
he  told  fair  Phsedrus  under  a plane  tree,  at  the  banks  of  the  river  Iseus;  about 
noon  when  it  was  hot,  and  the  grasshoppers  made  a noise,  he  took  that  sweet 
occasion  to  tell  him  a tale,  how  grasshoppers  were  once  scholars,  musicians, 
poets,  &c.,  before  the  Muses  were  born,  and  lived  without  meat  and  drink,  and 
for  that  cause  were  turned  by  J upiter  into  grasshoppers.  And  may  be  turned 
again.  In  Tythoni  Cicadas^  aut  Lyciorum  ranas,  for  any  reward  I see  they  are 
like  to  have:  or  else  in  the  meantime,  I would  they  could  live  as  they  did, 
without  any  viaticum,  like  so  many  “manucodiatse,  those  Indian  birds  of  para- 
dise, as  we  commonly  call  them,  those  I mean  that  live  with  the  air  and  dew 
of  heaven,  and  need  no  other  food?  for  being  as  they  are,  their  rhetoric 
only  serves  them  to  curse  their  bad  fortunes,”  and  many  of  them  for  want  of 
means  arc  driven  to  hard  shifts;  from  grasshoppers  they  turn  humble-bees 
and  wasps,  plain  parasites,  and  make  the  muses,  mules,  to  satisfy  their  hunger- 
starved  paunches,  and  get  a meal’s  meat.  To  say  truth,  ’tis  the  common  for- 
tune of  most  scholars,  to  be  servile  and  poor,  to  complain  pitifully,  and  lay 
open  their  wants  to  their  respectless  patrons,  as  t Cardan  doth,  as  JXilander 
and  many  others : and  which  is  too  common  in  those  dedicatory  epistles,  for 
hope  of  gain,  to  lie,  flatter,  and  with  hyperbolical  eulogiums  and  commenda- 
tions, to  magnify  and  extol  an  illiterate  unworthy  idiot,  for  his  excellent  vir- 
I tues,  whom  they  should  rather,  as  ‘^Mjachiavel  observes,  vilify  and  rail  at 
downriglit  for  his  most  notorious  villainies  and  vices.  So  they  jDrostitute  them- 
selves as  fiddlers,  or  mercenary  tradesm.en,  to  serve  great  men’s  turns  for  a 
small  reward.  They  are  like  § Indians,  they  have  store  of  gold,  but  know 
not  the  worth  of  it:  for  I am  of  Synesius’s  opinion,  “ ®King  Hiero  got  more 
by  Simonides’  acquaintance,  than  Simonides  did  by  his;”  they  have  their 
best  education,  good  institution,  sole  qualification  from  us,  and  when  they  have 
done  well,  their  honour  and  immortality  from  us:  we  are  the  living  tombs, 
registers,  and  as  so  many  trumpeters  of  their  fames : what  was  Achilles  with- 
out Homer?  Alexander  without  Arrian  and  Curtius?  who  had  known  the 
Caesars,  but  for  Suetonius  and  Dion? 


“ D Vixerunt  fortes  ante  Agamemnona 
Multi : seel  onines  illaclirymabiles 
Urgentur,  ignotique  longa 
Node,  carent  quia  vate  sacro.” 


“ Before  great  Agamemnon  reign’d, 

Reign'd  kings  as  great  as  he,  and  brave, 
Whose  huge  ambition's  now  contain’d 
In  the  small  compass  of  a grave: 

In  endless  night  they  sleep,  unwept,  unknown), 
No  bard  they  had  to  make  all  time  their  own.” 


they  are  more  beholden  to  scholars,  than  scholars  to  them;  but  they  under- 
value themselves,  and  so  by  those  great  men  are  kept  down.  Let  them  have 
that  encyclopsedian,  all  the  learning  in  the  world;  they  must  keej-)  it  to  them- 
selves, “ IT  live  in  base  esteem,  and  starve,  except  they  will  submit,”  as 
Budseus  well  hath  it,  “ so  many  good  parts,  so  many  ensigns  of  arts,  virtues, 
be  slavishly  obnoxious  to  some  illiterate  potentate,  and  live  under  his  insolent 

Ars  colit  astra.  e Aldrovandus  de  Avibus  1.  12.  Ge.sner,  &c.  ♦ Literas  habent  queis  sibi  et 

iortume  suaj  maledicant.  Sat.  Mcnip.  f Lib.  de  libris  Propriis  I'ol.  24.  Prmfat.  translat.  Plutarch. 

Polit.  disput.  laudibus  extollunt  eos  ac  si  virtutibus  pollerent  quos  ob  infinita  scelera  potius  vituperare 
oporteret.  § Or  as  horses  know  not  their  strength,  they  consider  not  their  own  worth.  e piura 

ex  Simonidis  familiuritate  Hiero  consequutus  est,  qnam  ex  Hieronis  Simonides.  [|  ilor.  lib.  4.  od.  9, 

^1  Inter  incites  et  plebeios  fere  jacet,  ultimum  locum  habens,  nisi  tot  artis  virtutisque  insignia,  turpiter, 
obnoxi'e,  supparisitando  fascibus  subjecerit  protervae  insoientisque  potentiae,  Lib.  1.  de  contempt,  rerum 
fortuitai'um. 


204 


s 


Causes  of  Melancholy. 


[Part.  1.  Sec.  %, 


worsliip,  or  honour,  like  parasites,”  Qui  tanquam  mures  alienum  panem  come- 
dunt.  For  to  say  truth,  artes  hce  non  sunt  lucrativce,  as  Guido  Bonat  that 
great  astrologer  could  foresee,  they  be  not  gainful  arts  these,  sed  esurientes  et 
fameliccB,  but  poor  and  hungry. 

“ * Dat  Galenus  opes,  dat  Justinianus  honores,  I • The  rich  physician,  honour’d  lawyers  ride, 

Sed  genus  et  species  cogitur  ire  pedes : ” 1 Whilst  the  poor  scholar  foots  it  by  their  side.” 

Poverty  is  the  muses’  patrimony,  and  as  that  poetical  divinity  teacheth  us, 
when  Jupiter’s  daughters  were  each  of  them  married  to  the  gods,  the  muses 
alone  were  left  solitary,  Helicon  forsaken  of  all  suitors,  and  I believe  it  was, 
because  they  had  no  portion. 


“ Calliope  longum  cajlebs  cur  vixit  in  sevum?  I “Why  did  Calliope  live  so  long  a maid  ? 

Nempe  nihil  dotis,  quod  numeraret,  erat.”  | Betause  she  had  no  dowry  to  be  paid.” 


Ever  since  all  their  followers  are  poor,  forsaken  and  left  unto  themselves. 
Insomuch,  that  as  ^Petronius  argues,  you  shall  likely  know  them  by  their 
clothes.  “ There  came,”  saith  he,  “ by  chance  into  my  company,  a fellow  not 
very  spruce  to  look  on,  that  I could  perceive  by  that  note  alone  he  was  a 
scholar,  whom  commonly  rich  men  hate:  I asked  him  what  he  was,  he 
answered,  a poet : I demanded  again  why  he  was  so  ragged,  he  told  me  this 
kind  of  learning  never  made  any  man  rich.” 


“g  Qui  Pelago  credit,  magno  sc  foenore  tollit, 

(^ui  pugnas  et  rostra  petit,  prtEcingitur  auro  : 
Vilis  adulator  picto  jacet  ebrius  ostro, 

Sola  pruinosis  horret  facundia  pannis.” 


“ jv  merchant’s  gain  is  great,  that  goes  to  seaj 
A soldier  embossed  all  in  gold; 

A flatterer  lies  fox’d  in  brave  array; 

A scholar  only  ragged  to  behold.” 


All  which  our  ordinary  students,  right  well  jierceiving  in  the  universities,  how 
unprofitable  these  poetical,  mathematical,  and  philosophical  studies  are,  how 
little  respected,  how  few  patrons;  apply  themselves  in  all  haste  to  those  three 
commodious  professions  of  law,  physic,  and  divinity,  sharing  themselves 
between  them,  ‘‘rejecting  these  arts  in  the  meantime,  history,  philosophy, 
philology,  or  lightly  passing  them  over,  as  pleasant  toys  fitting  only  table-talk, 
and  to  furnish  them  with  discourse.  They  are  not  so  behoveful : he  that  can 
tell  his  money  hath  arithmetic  enough : he  is  a true  geometrician,  can  \ 
measure  out  a good  fortune  to  himself;  a perfect  astrologer  that  can  cast  the 
rise  and  fall  of  others,  and  mark  their  errant  motions  to  his  own  use.  The  \ 
best  optics  are,  to  reflect  the  beams  of  some  great  men’s  favour  and  grace  to 
shine  upon  him.  He  is  a good  engineer,  that  alone  can  make  an  instrument  to 
get  preferment.  This  was  the  common  tenet  and  practice  of  Poland,  as 
Cromerus  observed  not  long  since,  in  the  first  book  of  his  history;  their 
universities  were  generally  base,  not  a philosopher,  a mathematician,  an 
antiquary,  &c.,  to  be  found  of  any  note  amongst  them,  because  they  had  no 
set  reward  or  stipend,  but  every  man  betook  himself  to  divinity,  hoc  solum  in 
votis  hahens,  opimum  sacerdotium,  a good  parsonage  was  their  aim.  This  was 
the  practice  of  some  of  our  near  neighbours,  as  tLipsius  inveighs,  “ they  thrust 
their  children  to  the  study  of  law  and  divinity,  before  they  be  informed  aright, 
or  capable  of.  such  studies.”  Scilicet  omnibus  artibus  antistat  spes  liLcri,  et  for- 
mosior  est  cumulus  auri,  quam  quicquid  Gh'ceci  Latinique  delirantes  scripserunt. 
Ex  hoc  numero  deinde  veniunt  ad  gub&macula  reipub.  intersunt  et  prcesunt  con- 
siliis  regum ^ 6 pater  6 patriaJ  so  he  complained,  and  so  may  others.  For 
even  so  we  find,  '■jO  serve  a great  man,  go  get  an  oflS^ce  in  some  bishop’s  court 
(to  practise  in  some  good  town),  or  compass  a benefice,  is  the  mark  we  shoot 
at,  as  being  so  advantageous,  the  highway  to  preferment. 

Although  many  times,  for  aught  I can  see,  these  men  fail  as  often  as  the 


♦ Buchanan,  eleg.  lib.  ^In  Satyricon.  intrat  senex,  sed  cultu  non  ita  speciosus,  ut  facilb  appareret  fcuni 
hac  nota  literatum  esse,  quos  divites  odisse  solent.  Ego  inquit  Poeta  sum : Quare  ergo  tarn  male  vestitus  esf 
I'ropter  hoc  ipsum ; amor  ingenii  neminem  unquam  divitem  fecit.  e Petronius  Arbiter.  *>  Oppressus 
pdupertate  animus,  nihil  eximium  aut  sublime  cogitare  potest,  amoenitates  literarum,  aut  elegantiam, 
ipioniam  nihil  praesidii  in  his  ad  vitae  cominodum  videt,  primo  negligere,  mox  odisse  incipit.  Hens, 
t Epistol.  quaest.  lib.  4.  Ep.  21. 


Mem.  3.  Subs,  15.]  ^Ylly  the  Mmes  are  Melancholy. 


205 


rest  in  their  projects,  and  are  as  usually  frustrate  of  their  hopes.  For  let  him 
be  a doctor  of  the  law,  an  excellent  civilian  of  good  worth,  where  shall  he 
practise  and  expatiate  ? Their  fields  are  so  scant,  the  civil  law  with  us  so  con- 
tracted with  prohibitions,  so  few  causes,  by  reason  of  those  all-devouring 
municipal  laws,  quihus  nihil  Uliteratius,  saith  ‘ Erasmus,  an  illiterate  and  a 
barbarous  study  (for  though  they  be  never  so  well  learned  in  it,  I can  hardly 
vouchsafe  them  the  name  of  scholars,  except  they  be  otherwise  qualified),  and 
so  few  courts  are  left  to  that  profession,  such  slender  offices,  and  those  com- 
monly to  be  compassed  at  such  dear  rates,  that  I know  not  how  an  ingenious 
man  should  thrive  amongst  them.  Now  for  physicians,  there  are  in  every 
village  so  many  mountebanks,  empirics,  quacksalvers,  paracelsians,  as  they 
call  themselves,  Caucijici  et  sanicidoe,  so  * Clenard  terms  them,  wizards,  alche- 
mists, poor  vicars,  cast  apothecaries,  physicians’  men,  barbers,  and  good  wives, 
professing  great  skill,  that  I make  great  doubt  how  they  shall  be  maintained, 
or  who  shall  be  their  patients.  Besides,  there  are  so  many  of  both  sorts,  and 
some  of  them  such  harpies,  so  covetous,  so  clamorous,  so  impudent  j and  as 
^ he  said,  litigious  idiots. 


“ Quibus  loquacis  affatim  arrogantiae  est, 
Peritiaa  parum  aut  nihil, 

Kec  ulla  mica  literarii  sails, 

Crumenimulga  natio : 

Loquuteleia  turba,  litium  strophae. 

Maligna  litigantium  cohors,  togati  vultures, 
LaverniB  alumni,  Agyrta;,”  &c. 


“ Wlilch  have  no  skill  but  prating  arrogance, 
No  learning,  such  a purse-milking  nation  : 
Gown’d  vultures,  thieves,  and  a litigious  rout 
Of  cozeners,  that  haunt  this  occupation,” 

&.C. 


that  they  cannot  well  tell  how  to  live  one  by  another,  but  as  he  jested  in  the 
Comedy  of  Clocks,  they  were  so  many,  ^ major  -pars  populi  aridd  replant  fame, 
they  are  almost  starved  a great  part  of  them,  and  ready  to  devour  their  fel- 
lows, \Et  noxid  calliditate  se  corripere,  such  a multitude  of  pettifoggers  and 
empirics,  such  impostors,  that  an  honest  man  knows  not  in  what  sort  to  com- 
pose and  behave  himself  in  their  society,  to  carry  himself  with  credit  in  so 
vile  a rout,  scientice  nomen,  tot  sumpfnbus  partum  et  vigiliis,  profiteri  disqmdeat, 
postquam,  &c. 

Last  of  all  come  to  our  divines,  the  most  noble  profession  and  worthy  of 
double  honour,  but  of  all  others  the  most  distressed  and  miserable.  If  you  will 
not  believe  me,  hear  a brief  of  it,  as  it  was  r ot  many  years  since  publicly 
preached  at  Paul’s  cross,  ™ by  a grave  minister  then,  and  now  a reverend 
bishop  of  this  land:  “We  that  are  bred  up  in  learning,  and  destinated  by  our 
parents  to  this  end,  we  suffer  our  childhood  in  the  grammar-school,  which 
Austin  calls  magnam  tyrannidem,  et  grave  malum,  and  compares  it  to  the  tor- 
ments of  martyrdom ; when  we  come  to  the  university,  if  we  live  of  the  college 
allowance,  as  Phalaris  objected  to  the  Leontines,  Travri-v  evhTt  jrXnv  xal  <^6$ov, 
needy  of  all  things  but  hunger  and  fear,  or  if  we  be  maintained  but  partly 
by  our  parents’  cost,  do  expend  in  unnecessary  maintenance,  books  and  de- 
grees, before  we  come  to  any  perfection,  five  hundred  pounds,  or  a thousand 
marks.  If  by  this  price  of  the  expense  of  time,  our  bodies  and  spirits,  our 
substance  and  patrimonies,  we  cannot  purchase  those  small  rewards,  which  are 
ours  by  law,  and  the  right  of  inheritance,  a poor  parsonage,  or  a vicarage  of 
£50  per  annum,  but  we  must  pay  to  the  patron  for  the  lease  of  a life  (a  spent 
and  out-worn  life)  either  in  annual  pension,  or  above  the  rate  of  a copyhold, 
and  that  witli  the  hazard  and  loss  of  our  souls,  by  simony  and  perjury,  and  the 
forfeiture  of  all  our  spiritual  preferments,  in  esse  and  posse,  both  present  and  to 
come.  What  father  after  a while  will  be  so  improvident  to  bring  up  his  son 
to  his  great  charge,  to  this  necessary  beggary]  What  Christian  will  be  so 
irreligious,  to  bring  up  his  son  in  that  course  of  life,  which  by  all  probability 
and  necessity,  coget  ad  turpia,  enforcing  to  sin,  will  entangle  him  in  simony 


• Ciceron.  dial.  * Epist.  lib.  2.  Ja.  Dousa  Epodon.  lib.  2.  car.  2.  > Plautus  •j’  BardL. 

Argenis,  lib  3.  “ Job.  Howson  4,  Novembris  1597,  the  sermon  was  printed  by  Arnold  iiartfield. 


206 


Causes  of  Melancholy. 


[Part.  1.  Sec.  2. 


and  perjury,”  when  as  the  poet  said,  Invitatus  ad  hcec  aliquis  de  ponte  negahit: 
“ a beggar’s  brat  taken  from  the  bridge  wheiie  he  sits  a begging,  if  he  knew 
the  inconvenience,  had  cause  to  refuse  it.”  ] This  being  thus,  have  not  we 
fished  fair  all  this  while,  that  are  initiate  divines,  to  find  no  better  fruits  of 
our  labours,  “ hoc  est  cur  palles,  cur  quis  non  prandeat  hoc  est  ? do  we  macerate 
ourselves  for  this  ^ Is  it  for  this  w*e  rise  so  early  all  the  year  long  It  “*  leap- 
ing (as  he  saith)  out  of  our  beds,  when  we  hear  the  bell  ring,  as  if  we  had 
heard  a thunderclap.”  If  this  be  all  the  respect,  reward  and  honour  we  shall 
have,  °frange  leves  calamos,  et  scinde  Thalia  libellos:  let  us  give  over  our  books, 
and  betake  ourselves  to  some  other  course  of  life ; to  what  end  should  we 
study  1 P Quid  me  litterulas  stulti  docuere  parentes,  what  did  our  parents  mean 
to  make  us  scholars,  to  be  as  far  to  seek  of  preferment  after  twenty  years’ 
study,  as  we  were  at  first:  why  do  we  take  such  pains?  Quid  tantum 
insanis  jurat  impallescere  chartis If  there  be  no  more  hope  of  reward,  no 
better  encouragement,  I say  again,  Ffange  leves  calamos,  et  scinde  Thalia 
libellos;  let’s  turn  soldiers,  sell  our  books,  and  buy  swords,  guns,  and  pikes, 
or  stop  bottles  with  them,  turn  our  philosopher’s  gowns,  as  Cleanthes  once 
did,  into  millers’  coats,  leave  all,  and  rather  betake  ourselves  to  any  other 
course  of  life,  than  to  continue  longer  in  this  misery.  fPrcestat  dentiscalpia, 
radere,  quam  Uterariis  monumentis  magnatum  favorem  emendicare. 

Yea,  but  raethinks  I hear  some  iiian  except  at  these  words,  that  though 
this  be  true  which  I have  said  of  tlie  estate  of  scholars,  and  especially  of 
divines,  that  it  is  miserable  and  distr3?sed  at  this  time,  that  the  church  suffers 
shipwreck  of  her  gpods,  and  that  they  have  just  cause  to  complain;  there  is 
a fault,  but  whence  proceeds  it?  If  the  cause  were  justly  examined,  it  would 
be  retorted  upon  ourselves,  if  we  were  cited  at  that  tribunal  of  truth,  we 
should  be  found  guilty,  and  not  able  to  excuse  it.  That  there  is  a fault  among 
us,  I confess,  and  were  there  not  a buyer,  there  would  not  be  a seller ; but  to 
him  that  will  consider  better  of  it,  it  will  more  than  manifestly  appear,  that 
the  fountain  of  these  miseries  proceeds  from  these  griping  patrons.  In  accusing 
them,  I do  not  altogether  excuse  us ; both  are  faulty,  they  and  we : yet  in  my 
judgment,  theirs  is  the  greater  fault,  more  apparent  causes,  and  much  to  be 
condemned.  For  my  part,  if  it  be  not  with  me  as  I would,  or  as  it  should,  I do 
ascribe  the  cause,  as  ‘^Cardan  did  in  the  like  case;  meo  infortunio  potius  quam 
illorum  sceleri,  to  ;|;mine  own  infelicity  rather  than  their  naughtiness;  although 
I have  been  baffled  in  my  time  by  some  of  them,  and  have  as  just  cause  to  com- 
plain as  another:  or  rather  indeed  to  mine  own  negligence;  for  I was  ever 
like  that  Alexander  in  § Plutarch,  Crassus  his  tutor  in  philosophy,  who,  though 
he  lived  many  years  familiarly  with  rich  Crassus,  was  even  as  poor  when  from, 
(which  many  wondered  at)  as  when  he  came  first  to  him ; he  never  asked,  the 
other  never  gave  him  any  thing ; when  he  travelled  with  Crassus  he  borrowed 
a hat  of  him,  at  his  return  restored  it  again.  I have  had  some  such  noble 
friends’ acquaintance  and  scholars,  but  most  pa-rt  (common  courtesies  and  ordi- 
nary respects  excepted),  they  and  I parted  as  we  met,  they  gave  me  as  much  as 

I requested,  and  that  was And  as  Alexander  ah  Alexandra,  Genial,  dier. 

1.  6.  c.  16.  made  answer  to  Hieronimus  Massainus,  that  wondered,  quum  plures 
ignavos  et  ignohiles  ad  dignitates  et  sacerdotia  promotos  quotidie  videret,  when 
other  men  rose,  still  he  was  in  the  same  state,  eodem  tenore  et  fortund  cui  mer~ 
cedem  lahorum  studiorumque  deberi  putaret,  whom  he  thought  to  deserve  as 
well  as  the  rest.  He  made  answer,  that  he  was  content  with  his  present  estate. 


■ Pers.  Sat.  3.  * E lecto  exsilientes,  ad  subitum  tintinnabuli  plausum  quasi  fulmine  territl.  1.  “ Mart, 

p Mart.  t Sat.  Menip.  q Lib.  3.  de  cons.  $ I had  no  money,  I wanted  impudence,  I could  not 
scramble,  temporise,  dissemble : non  pranderet  olus,  &c.  vis  dicam,  ad  palpandum  et  adulandum  penitus 
insulsus,  recudi  non  possum  jam  senior  ut  sim  tails,  et  flngi  nolo,  utcunque  male  cedat  in  rem  meam  et 
obscurus  inde  delitescam.  § Vit.  Crassi.  nec  facile  judicare  potest  utrum  pauperior  cum  primo  ad 

Crassum,  &&. 


Mem,  3.  Subs,  15.] 


Study,  a Cause. 


207 


was  not  ambitious,  and  although  objurgabundus  suam  segnitiem  accusa/ret,  cum 
obscur<x  sortis  homines  ad  sacerdotia  et  pontijicatus  evectos,  dhc.,  he  chid  him  for 
his  backwardness,  yet  he  was  still  the  same:  and  for  my  part  (though  I be  not 
worthy  perhaps  to  carry  Alexander’s  books)  yet  by  some  overweening  and  well- 
wishing  friends,  the  like  speeches  have  been  used  to  me ; but  I replied  still 
with  Alexander,  that  I had  enough,  and  more  peradventure  than  I deserved; 
and  with  Libanius  Sophista,  that  rather  chose  (when  honours  and  offices  by  the 
emperor  were  oftered  unto  him)  to  be  talis  Sophista,  qudm  talis  Magistratus.  I 
had  as  lief  be  still  Democritus  junior,  and  privus  privatus,  si  mihijam  dare- 

tur  optio,  quam  talis  fortasse  Doctor,  tails  Dominus. Sed  quorsum  hcec'i 

For  the  rest  ’tis  on  both  sides  Jacinus  detestandum,  to  buy  and  sell  livings,  to 
detain  from  the  church,  that  which  God’s  and  men’s  laws  have  bestowed  on  it ; 
but  in  them  most,  and  that  from  the  covetousness  and  ignorance  of  such  as  are 
interested  in  this  business;  1 name  covetousness  in  the  first  place,  as  the  root 
of  all  these  miscliiefs,  which,  Achan-like,  compels  them  to  commit  sacrilege, 
and  to  make  simoniacal  compacts,  (and  what  not)  to  their  own  ends,  *■  that 
kindles  God’s  wrath,  brings  a plague,  vengeance,  and  a heavy  visitation  u^^on  - 
themselves  and  others.  Some  out  of  that  insatiable  desire  of  filthy  lucre,  to 
be  enriched,  care  not  how  they  come  by  it  per  fas  et  nefas,  hook  or  crook,  so 
they  have  it.  And  others  when  they  have  with  riot  and  prodigality  embezzled 
their  estates,  to  recover  themselves,  make  a prey  of  the  church,  robbing  it,  as 
® Julian  the  apostate  did,  spoil  parsons  of  their  revenues  (in  keeping  half  back 
‘as  a great  man  amongst  us  observes) : “and  that  maintenance  on  which  they 
should  live:”  by  means  whereof,  barbarism  is  increased,  and  a great  decay  of 
Christian  professors : for  who  will  apply  himself  to  these  divine  studies,  his  son, 
or  friend,  when  after  great  pains  taken,  they  shall  have  nothing  whereupon 
to  live]  But  with  what  event  do  they  these  things] 

***Opesque  totis  viribus  Tenamini, 

At  iiide  messis  accidit  miserriiua.” 

They  toil  and  moil,  but  what  reap  they  ] They  are  commonly  unfortunate 
families  that  use  it,  accursed  in  their  progeny,  and,  as  common  experience 
evinceth,  accursed  themselves  in  all  their  proceedings.  “ With  what  face  (as 
“he  quotes  out  of  Aust.)  can  they  expect  a blessing  or  inheritance  from  Christ 
in  heaven,  that  defraud  Christ  of  his  inheritance  here  on  earth]”  I would  all 
our  simoniacal  patrons,  and  such  as  detain  tithes,  would  read  those  judicioiis 
tracts  of  Sir  Henry  Spelman,  and  Sir  James  Sempill,  knights;  those  late 
elaborate  and  learned  treatises  of  Dr.  Tilflye,  and  Mr.  Montague,  which  they 
have  written  of  that  subject.  But  though  they  should  read,  it  would  be  to 
small  purpose,  dames  licet  et  mare  ccdo  confundas;  thunder,  lighten,  preach 
hell  and  damnation,  tell  them  ’tis  a sin,  they  will  not  believe  it ; denounce  and 
terrify,  they  have  * cauterised  consciences,  they  do  not  attend,  as  the  enchanted 
adder,  they  stop  their  ears.  Call  them  base,  irreligious,  profane,  barbarous, 
pagans,  atheists,  epicures,  (as  some  of  them  surely  are)  with  the  bawd  in 
Plautus,  Euge,  optime,  they  cry  and  applaud  themselves  with  that  miser,  ^simul 
ac  nummos  contemplor  in  area:  say  what  you  will,  quocunque  modo  rem:  as 
a dog  barks  at  the  moon,  to  no  purpose  are  your  sayings:  Take  your  heaven, 
let  them  have  money.  A base,  profane,  epicurean,  hypocritical  rout : for  my 
part,  let  them  pretend  what  zeal  they  will,  counterfeit  religion,  blear  the  world’s 
eyes,  bombast  themselves,  and  stuff  out  their  greatness  with  church  spoils, 
shine  like  so  many  peacocks;  so  cold  is  my  charity,  so  defective  in  this  behalf, 
that  I shall  never  think  better  of  them,  than  that  they  are  rotten  at  core,  their 

' Deum  habent  iratum,  slbique  mortem  seternam  acquirunt,  aliis  miserabilem  ruinam.  Serrarins  in  Josuam, 

* Euripides.  • Nicephorus  lib.  10.  cap.  5.  ‘ Lord  Cook,  in  his  Reports,  second  part,  fol.  44. 

♦ Euripides.  « Sir  Henry  Spelman,  de  non  temerandis  Ecclesiis.  ‘ 1 Tim.  4.  2 J Hor. 


208 


Causes  of  Melancholy. 


[Fart.  1.  Sec.  2, 


bones  are  full  of  epicurean  hypocrisy,  and  atheistical  marrow,  they  are  worse 
than  heathens.  For  as  Dionysius  Halicarnasseus  observes,  Antiq.  Rom.  lib.  7. 
*Primum  locum,  <Ssc.  “Greeks  and  Barbarians  observe  all  religious  rites,  and 
dare  not  break  them  for  fear  of  offending  their  gods;  but  our  simoniacal  con- 
tractors, our  senseless  Achans,  our  stupified  patrons,  fear  neither  God  nor 
devil,  they  have  evasions  for  it,  it  is  no  sin,  or  not  due  jure  divino,  or  if  a sin, 
no  great  sin,  <fec.  And  though  they  be  daily  punished  for  it,  and  they  do 
manifestly  perceive,  that  as  he  said,  frost  and  fraud  come  to  foul  ends ; yet  as 
® Chrysostom  follows  it.  Nulla  ex  pcend  sit  correctio,  et  quasi  adversis  malitia 
hominum  provocetur,  crescit  quotidAe  qxiod puniatur : they  are  rather  worse  than 
better, — iram  atque  animos  d crimine  sumunt,  and  the  more  they  are  corrected, 
the  more  they  offend:  but. let  them  take  their  course,  ^ Rode,  caper,  vites,  go  on 
still  as  they  begin,  ’tis  no  sin,  let  them  rejoice  secure,  God’s  vengeance  will 
overtake  them  in  the  end,  and  these  ill-gotten  goods,  as  an  eagle’s  feathers, 
“ will  consume  the  rest  of  their  substance ; it  is  ^ aurum  Tholosanum,  and  will 
produce  no  better  effects.  “®Let  them  lay  it  up  safe,  and  make  their  convey- 
ances never  so  close,  lock  and  shut  door,”  saith  Chrysostom,  “ yet  fraud  and 
covetousness,  two  most  violent  thieves,  are  still  included,  and  a little  gain  evil 
gotten  will  subvert  the  rest  of  their  goods.”  The  eagle  in  ^sop,  seeing  a 
piece  of  flesh,  now  ready  to  be  sacrificed,  swept  it  away  with  her  claws,  and 
carried  it  to  her  nest;  but  there  was  a burning  coal  stuck  to  it  by  chance, 
which  unawares  consumed  her  young  ones,  nest,  and  all  together.  Let  our 
simoniacal  church-chopping  patrons,  and  sacrilegious  harpies,  look  for  no 
better  success. 

A second  cause  is  ignoranco,  and  from  thence  contempt,  successit  odium  in 
literas  ah ignorantid  vulgi;  which  Junius  well  perceived:  this  hatred  and  con- 
tempt of  learning  proceeds  out  of  ® ignorance;  as  they  are  themselves  barbarous, 
idiots,  dull,  illiterate,  and  proud,  so  they  esteem  of  others.  Sint  Meccenates, 
non  deerunt,  Flacce,  Marones:  Let  there  be  bountiful  patrons,  and  there  will  be 
painful  scholars  in  all  sciences.  But  when  they  contemn  learning,  and  think 
themselves  sufficiently  qualified,  if  they  can  write  and  read,  scramble  at  a piece 
of  evidence,  or  have  so  much  Latin  as  that  emperor  had,  ^qui  nescU  dissimulare, 
nescit  vivere,  they  are  unfit  to  do  their  country  service,  to  perform  or  undertake 
any  action  or  employment,  which  may  tend  to  the  good  of  a commonwealth, 
except  it  be  to  fight,  or  to  do  country  justice,  with  common  sense,  which  every 
yeoman  can  likewise  do.  And  so  they  bring  up  their  children,  rude  as  they 
are  themselves,  unqualified,  untaught,  uncivil  most  part.  * Quis  e nostrd  juven- 
tute  legitime  instituitur  Uteris  ? Quis  oratores  aut  philosophos  tangit  ? quis  his- 
ioriam  legit,  illam  rerum  agendarum  quasi  animam  ? prcecipitant  parentes  rota 
tua,  dbc.  ’twas  Lipsius’  complaint  to  his  illiterate  countrymen,  it  may  be  ours. 
Now  shall  these  men  judge  of  a scholar’s  worth,  that  have  no  worth,  that  know 
not  what  belongs  to  a student’s  labours,  that  cannot  distinguish  between  a true 
scholar  and  a drone  1 or  him  that  by  reason  of  a voluble  tongue,  a strong  voice, 
a pleasing  tone,  and  some  trivially  polyanthean  helps,  steals  and  gleans  a few 
notes  from  other  men’s  harvests,  and  so  makes  a fairer  show,  than  he  that  is 
truly  learned  indeed : that  thinks  it  no  more  to  preach,  than  to  speak,  or  to 
run  away  with  an  empty  cart ;”  as  a grave  man  said : and  thereupon  vilify  us, 
and  our  pains;  scorn  us,  and  all  learning.  ^Because  they  are  rich,  and  have 

* Primum  locum  apud  omnes  gentes  habet  patxitius  deorum  cultus,  et  geniorum,  nam  hunc  diutissimb 
custodiunt,  tarn  Grreci  quam  Barbari,  &c.  •Tom.  1.  de  steril.  trium  annorum  sub  Elia  sermone- 

'>Ovid  Fast.  e De  male  qujEsitis  vix  gaudet  tertius  ha^res.  Strabo,  lib.  4.  Geog.  « ihil  facilius 

opes  e'vertet,  quam  avaritia  et  fraude  parta.  Et  si  enim  seram  addas  tali  arc®,  et  exteriore  janua  vecte 
earn  couimunias,  intus  tamen  fraudem  et  avaritiam,  &c.  In  5.  Corinth.  'Acad.  cap.  7.  eArs 

neminem  habet  inimicum  pr®ter  ignorantem.  He  that  cannot  dissemble  cannot  live.  • Epist.  quest, 
lib.  4.  epist.  21.  Lipsius.  ‘Dr.  King,  in  his  last  lecture  on  Jonah,  sometime  right  reverend  lord  bishop 

Of  Ixinduu.  t qiiibus  opes  et  otium,  hi  bai-baro  fastn  lUerrs  contemnunt. 


Mem.  3.  Subs.  15.] 


Study,  a Cause. 


209 


other  means  to  live,  they  think  it  concerns  them  not  to  know,  or  to  trouble 
themselves  with  it;  a fitter  task  for  younger  brothers,  or  poor  men’s  sons,  to 
be  pen  and  inkhorri  men,  pedantical  slaves,  and  no  whit  beseeming  the  calling 
of  a gentleman,  as  Frenchmen  and  Germans  commonly  do,  neglect  therefore 
all  human  learning,  what  have  they  to  do  with  it?  Let  mariners  learn  astro- 
nomy; merchants,  factors  study  arithmetic;  surveyors  get  them  geometry; 
spectacle-makers  optics ; landleapers  geography ; town-clerks  rhetoric,  what 
should  he  do  with  a spade,  that  hath  no  ground  to  dig;  or  they  with  learning, 
that  hath  no  use  of  it  ? thus  they  reason,  and  are  not  ashamed  to  let  mariners, 
apprentices,  and  the  basest  servants,  be  better  qualified  than  themselves.  In. 
former  times,  kings,  princes,  and  emperors,  were  the  only  scholars,  excellent 
in  all  faculties. 

Julius  Caesar  mended  the  year,  and  writ  his  own  Commentaries, 

“ * media  inter  praelia  semper, 

Stcllarum  coelique  plagis,  superisque  vacavit.” 

‘Antonins,  Adrian,  Nero,  Seve.  Jul.  (kc.  “Michael  the  emperor,  and  Isacius, 
were  so  much  given  to  their  studies,  that  no  base  fellow  would  take  so  much 
pains;  Orion,  Perseus,  Alphonsus,  Ptolomeus,  famous  astronomers;  Sabor, 
Mithridates,  Lysimachus,  admired  physicians ; Plato’s  kings  all : Evax,  that 
Arabian  prince,  a most  expert  jeweller,  and  an  exquisite  philosopher ; the  kings 
of  Egypt  were  priests  of  old,  chosen  and  from  thence, — Idem  rex  hominum, 
Pho^ique  sacerdos : but  those  heroical  times  are  past ; the  Muses  are  now 
banished  in  this  bastard  age,  adsordida  tuguriola,  to  meaner  persons,  and  con- 
fined alone  almost  to  universities.  In  those  days,  scholars  were  highly  beloved, 
“honoured,  esteemed ; as  old  Ennius  by  Scipio  Africanus,  Virgil  by  Augustus ; 
Horace  by  Mecaenas:  princes’  companions;  dear  to  them,  as  Anacreon  to  Poly- 
crates; Philoxenus  to  Dionj^sius,  and  highly  rewarded.  Alexander  sent  Xeno- 
crates  the  Philosopher  fifty  talents,  because  he  was  poor,  visu  rerum,  aut  erur- 
ditione  preestantes  viri,  mensis  olim  regum  adhihiti,  as  Philostratus  relates  of 
Adrian  and  Lampridius  of  Alexander  Severus;  famous  clerks  came  to  these 
princes’  courts,  vdut  in  Lycceum,  as  to  a university,  and  were  admitted  to  their 
tables,  quasi divum  epulis  accumbentes;  Archilaus,  that  Macedonian  king,  would 
not  willingly  sup  without  Euripides  (amongst  the  rest  he  drank  to  him  at 
supper  one  night  and  gave  him  a cup  of  gold  for  his  pains),  delectatus  poetoe- 
suavi  sermone;  and  it  was  fit  it  should  be  so;  because,  as  t Plato  in  his  Pro- 
tagoras well  saith,  a good  philosopher  as  much  excels  other  men,  as  a great 
king  doth  the  commons  of  his  country;  and  again,  ^quoniam  illis  nihil  deest, 
et  minime  egere  solent,  et  disciplinas  quas  profiteutur,  soli  a contemptu  vindicare 
possunb,  they  needed  not  to  beg  so  basely,  as  they  comjoel  ^ scholars  in  our  times 
to  complain  of  poverty,  or  crouch  to  a rich  chufi*  for  a meal’s  meat,  but  could 
vindicate  themselves,  and  those  arts  which  they  professed.  Now  they  would 
and  cannot : for  it  is  held  by  some  of  them,  as  an  axiom,  that  to  keep  them 
poor,  will  make  them  study;  they  must  be  dieted,  as  horses  to  a race,  not 
pampered,  "^Alendos  volant,  non  saginandos,  ne  melioris  mentis  Jlammula  extin- 
guatur;  a fat  bird  will  not  sing,  a fat  dog  cannot  hunt,  and  so  by  this  depres- 
sion cf  theirs,  ‘‘some  want  means,  others  will,  all  want  ‘encouragement,  as 
being  forsaken  almost ; and  generally  contemned.  ’Tis  an  old  saying,  Sint 
Meccenates,  non  deerunt,  Flacce,  Marones,  and  ’tis  a true  saying  still.  Yet 
oftentimes,  I may  not  deny  it,  the  main  fault  is  in  ourselves.  Our  academics 

* Lncan.  lib.  8.  i Spartian.  Soliciti  de  rebus  nimis.  Nicct.  1.  Anal.  Fumis  lucubrationum 

sordebant.  " Grammaticis  olim  et  dialectices  jurisque  professoribus,  qui  specimen  eruditionis  dedissent, 
cjuleni  dignitatis  insignia  decreverunt  Iniperatores,  quibus  ornabant  lieroas.  trasm.  ep.  Jo.  Fabio  epis. 
Vien.  t iq-obus  vii  et  riiilosoub niagis  pra?stat  inter  alios  homines,  quam  rex  inclitus  inter  plebeios. 
* lieinsiu.s  prieiat.  roematun  Servile  nomen  Scliolaris  jam.  a Seneca.  ^ Hand  facile 

cmerguiit,  iVc.  ’ Media  jaoa  r.ocV.s  ab  hoiu  std  sti  qua  nemo  faber,  qt:^  nemo  sedebat,  qui  docet  obliquo 
lauam  aeocicere  Icdo:  rara  tamun  .uerr.es.  Juv.  .Sal 


210 


Causes  of  Metanchohj. 


[Part.  1.  Sec.  2 


too  frequently  offend  in  neglecting  patrons,  as  * Erasmus  well  taxeth,  or  making 
ill  choice  of  them ; negligimus  oblatos  aut  amplectimur  parum  aptos,  or  if  we 
get  a good  one,  non  studemus  mutuis  officiis  favorem  ejus  alere,  we  do  not  ply 
and  follow  him  as  we  should.  Idem  mihi  accidit  Adolescenti  (saith  Erasmus) 
acknowledging  his  fault,  et  gr'avissime  j^eccavi,  and  so  may  tl  say  myself,  I 
have  offended  in  this,  and  so  perad venture  have  many  others.  We  did  not 
spondere  magnatum  favoribus,  qui  cceperunt  nos  ampleeti,  apply  ourselves  with 
that  readiness  we  should : idleness,  love  of  liberty,  immodicus  amor  libertatis 
effecit  ut  diu  cum  perfidis  amicis,  as  he  confesseth,  et  pertinaci  paupertate  col- 
luctarer,  bashfulness,  melancholy,  timorousness,  cause  many  of  us  to  be  too 
backward  and  remiss.  So  some  offend  in  one  extreme,  but  too  many  on  the 
other,  we  are  most  part  too  forward,  too  solicitous,  too  ambitious,  too  impudent ; 
we  commonly  complain  deesse  Mcecenates,  of  want  of  encouragement,  want  of 
means,  when  as  the  true  defect  is  in  our  own  want  of  worth,  our  insufficiency : 
did  Mascenas  take  notice  of  Horace  or  Yirgil  till  they  had  shown  themselves 
first?  or  had  Bavius  and  Mevius  any  patrons?  Egregium  specimen  dent,  saith 
Erasmus,  let  them  approve  themselves  worthy  first,  sufficiently  qualified  for 
learning  and  manners,  before  they  presume  or  impudently  intrude  and  put 
themselves  on  great  men  as  too  many  do,  with  such  base  flattery,  parasitical 
colloguing,  such  hyperbolical  elogies  they  do  usually  insinuate,  that  it  is  a shame 
to  hear  and  see.  Immodicce  laudes  conciliant  invidiam,  potius  quam  laudem, 
and  vain  commendations  derogate  from  truth,  and  we  think  in  conclusion,  non 
melius  de  laudato,  pejus  de  laudante,  ill  of  both,  the  commender  and  commended. 
So  we  offend,  but  the  main  fault  is  in  their  harshness,  defect  of  patrons.  How 
beloved  of  old,  and  how  much  respected  was  Plato  to  Dionysius?  How  dear  to 
Alexander  was  Aristotle,  Demeratus  to  Philip,  Solon  to  Croesus,  Anexarcus 
and  Trebatius  to  Augustus,  Cassius  to  Vespatian,  Plutarch  to  Trajan,  Seneca 
to  Nero,  Simonides  to  Hiero?  how  honoured? 

“*Sed  linec  prids  fuere,  nunc  recondita 
Senent  quiete,” 

those  days  are  gone;  Et  spes,  et  ratio  studiorum  in  Ccesare  tantum:X  as  he 
said  of  old,  we  may  truly  say  now,  he  is  our  amulet,  our  “.sun,  our  sole  comfort 
and  refuge,  our  Ptolemy,  our  common  Maecenas,  Jacobus  muni  ficus.  Jacobus 
pacificus,  mysta  Musarum,  Rex  Flatonicus : Grande  decus,  columenque  nos- 
trum: a famous  scholar  himself,  and  the  sole  patron,  pillar,  and  sustainer  of 
learning : but  his  worth  in  this  kind  is  so  well  known,  that  as  Paterculus  of 
Cato,  Jam  ipsum  laudare  nefas  sit:  and  which  § Pliny  to  Trajan,  Seria  te 
carmina,honorque  ceternus  annalium,  non  licec  brevis  et  pudenda  pvcedicatio  colet. 
But  he  is  now  gone,  the  sun  of  ours  set,  and  yet  no  night  follows,  Sol  occubuit, 
710X  mdla  sequuta  est.  We  have  such  another  in  his  room,  \\aureus  alter. 
Avidsiis,  simili  frondescit  virga  metallo,  dinik  long  may  he  reign  and  flourish 
amongst  us. 

Let  me  not  be  malicious,  and  lie  against  my  genius,  I may  not  deny,  but 
that  we  have  a sprinkling  of  our  gentry,  here  and  there  one,  excellently  well 
learned,  like  those  Fuggeri  in  Germany;  Dubartus,  Du  Plessis,  Sadael,  in 
France;  Picus  Mirandula,  Schottus,  Barotius,  in  Italy;  Apparent  rarinanles 
in  gurgite  vasto.  But  they  arc  but  few  in  respect  of  the  multitude,  the  major 
p'.art(and  some  again  excepted,  that  are  indifferent)  are  wholly  bent  for  hawks 
and  hounds,  and  carried  away  many  times  with  intemperate  lust,  gaming  and 
drinking.  If  they  read  a book  at  any  time  {si  quod  est  interim  otii  d venatu, 
poculis,  aled,  scortis)  ’tis  an  English  Chronicle,  bt.  Huonof  Bordeaux,  Amadis 

* Cliil.  4.  Cent.  1.  .idag.  1.  f Had  ! done  as  others  did,  put  myself  forward,  1 might  have  haply 

bee:i  great  a man  as  many  of  my  equals.  ‘ Catullus,  Juven.  J All  our  hopes  and  inducements  to 
study  are  centred  in  Ciesur  alone.  “ Nemo  est  quein  uou  i’huebus  hie  noster,  solo  intuitu  hibeiitiorcin 

reddat.  J’aiicgyr.  ll\  irgil. 


Mem.  3.  Subs.  15.] 


Study,  a Cause. 


211 


de  Gaul,  &c.,  a play  book,  or  some' pamphlet  of  news,  and  that  at  such  seasons 
only,  when  they  cannot  stir  abroad,  to  drive  away  time,  * their  sole  discourse 
is  dogs,  hawks,  horses,  and  what  news?  If  some  one  have  been  a traveller  in 
Italy,  or  as  far  as  the  emperor’s  court,  wintered  in  Orleans,  and  can  court 
his  mistress  in  broken  French,  wear  his  clothes  neatly  in  the  newest  fashion 
Bing  some  choice  outlandish  tunes,  discourse  of  lords,  ladie.s,  towns,  palaces, 
and  cities,  he  is  complete  and  to  be  admired ; ^ otherwise  he  and  they  are 
much  at  one;  no  difference  between  the  master  and  the  man,  but  worshipfui 
titles:  wink  and  choose  betwiit  him  that  sits  down  (clothes  excepted)  and 
him  that  holds  the  trencher  behind  him : yet  these  men  must  be  our  patrons 
our  governors  too  sometimes,  statesmen,  magistrates,  noble,  great,  and  wise 
by  inheritance. 

Mistake  me  not  (I  say  again)  Vo  i,  6 Patritius  sanguis,  you  that  are  worthy 
senators,  gentlemen,  I honour  your  names  and  persons,  and  with  all  submis- 
siveness, prostrate  myself  to  your  censure  and  service.  There  are  amongst 
you,  I do  ingenuously  confes.s,  many  well-deserving  patrons,  and  true  patriots^ 
of  my  knowledge,  besides  many  hundreds  which  I never  saw,  no  doubt,  or 
heard  of,  pillars  of  our  commonwealth,  ‘whose  worth,  bounty,  learning,  for- 
wardness, true  zeal  in  religion,  and  good  esteem  of  all  scholars,  ought  to  be 
consecrated  to  all  posterity;  but  of  your  rank,  there  are  a debauSied,  cor- 
rupt, covetous,  illiterate  crew  again,  no  better  than  stocks,  merum  pecus 
(tester  Feum,  non  mihi  videri  dignos  ingenui  hominis  appellatione),  barbarous 
JChracians,  et  quis  ille  thrax  qui  hoc  neget  ? a sordid,  profane,  pernicious  com- 
pany,  irreligious,  impudent  and  stupid,  I know  not  what  epithets  to  give  them- 
enemies  to  learning,  confounders  of  the  church,  and  the  ruin  of  ^ common- 
wealth; patrons  they  are  by  right  of  inheritance,  and  put  in  trust  freely  to 
dispose  of  such  livings  to  the  church’s  good;  but  (hard  task-masters  they 
prove)  they  take  away  their  straw,  and  compel  them  to  make  their  number  of 
brick ; they  commonly  respect  their  own  ends,  commodity  is  the  steer  of  all 
their  actions,  and  him  they  present  in  conclusion,  as  a man  of  greatest  gifts, 
that  will  give  most;  no  penny,  “ no  pater-noster,  as  the  saying  is.  Nisi  preces 
auro  fulcias,  amplius  irritas : ut  Cerbei'us  offa,  their  attendants  and  officers 
must  be  bribed,  feed,  and  made,  as  Cerberus  is  with  a sop  by  him  that  goes 
to  hell.  ^ It  was  an  old  saying.  Omnia  Romce  venalia  (all  things  are  venal  at 
Rome),  ’tis  a rag  of  Popery,  which  will  never  be  rooted  out,  there  is  no  hope, 
no  good  to  be  done  without  money.  A clerk  may  offer  himself,  approve  his 
worth,  learning,  honesty,  religion,  zeal,  they  will  commend  him  for  it;  but 
prohitas  laiidatur  et  alget.  If  lie  be  a man  of  extraordinary  parts,  they  will 
flock  afar  off  to  hear  him,  as  theydidinApuleius,  to  see  Psyche:  multi  mortales 
conjluebant  ad  videndum  sceculi  decus,  speculum  gloriosum,  laudatur  ah  omni- 
bus, spectatuT  ah  omnibus,  nec  quisquam  non  vex,  non  vegius,  cupidus  ejus  nup- 
tiarum  petitor  accedit;  mirantur  quidem  divinam  Jhrmam  omnes,  sed  ut  si- 
mulacrumfabre  politum  mirantur;  many  mortal  men  came  to  see  fair  Psyche 
the  glory  of  her  age,  they  did  admire  her,  commend,  desire  her  for  her  divine 
beauty,  and  gaze  upon  her;  but  as  on  a picture;  none  would  marry  her,  quod 
indotata,  fair  Ps^’che  had  no  money,  “fcso  they  do  by  learning; 


ddidicit  jam  dives  avarus 

Tantum  admirari,  tantum  laudare  disertos, 
L’t  pueri  Junouis  avem  — 


“Your  rich  men  have  now  learn’d  of  latter  days 
T’  admire,  commend,  and  come  together 
To  hear  and  see  a worthy  scholai’  speak. 

As  children  do  a peacock’s  icatlier." 


* Hams  emm  ferme  sensus  communis  in  ilia  Fortuna.  Juv.  Sat.  8.  y Quis  enim  generosum  dixerit 

liunc  que  Indignus  genere,  et  pr&claro  nomine  tantum,  Insignis.  Juv.  Sat.  8.  »1  have  often  met  with 

myselt,  and  conterred  with  divers  worthy  gentlemen  in  the  country,  no  whit  inferior,  if  not  to  be  preferred 
mr  divers  kinds  of  learning  to  many  of  our  academics.  • Ipse  licet  Musis  venias  comitatus,  llomere,  Nu 
lumen  attuleris,  ibis,  Homere,  loras.  t Kt  legat  historicos  auctores,  noverit  omnes  Tanquam  ungues 

uigitosque  suos.  Juv.  Sat.  7.  » Juvenal.  « I'u  vero  licet  Orpheus  sis,  sa.xa  son  > testudinis  emollient 

niM  plumbea  eorum  corda,  auri  vel  argenti  malleo  emollias,  &c.  salisburiensis  Policrat.  lib.  5.  c.  10. 
« Juven.  Sat.  7. 


212 


Causes  of  Mela  rhcholy. 


[Part.  1.  Sec.  2, 


He  shall  have  all  the  good  words  that  may  be  given,  * a proper  man,  and  ’tis 
pity  he  hath  no  preferment,  all  good  wishes,  but  inexorable,  indurate  as  he  is, 
he  will  not  prefer  him,  though  it  be  in  his  power,  because  he  is  indotatus,  he 
hath  no  money.  Or  if  ha  do  give  him  entertainment,  let  him  be  never  so  well 
qualified,  plead  affinity,  consanguinity,  sufficiency,  he  shall  serve  seven  years, 
as  Jacob  did  for  Rachel,  before  he  shall  have  it  ‘‘If  he  will  enter  at  first,  he 
must  yet  in  at  that  Simoniacal  gate,  come  off  sor.ndly,  and  put  in  good  security 
to  perform  all  covenants,  else  he  will  not  deal  with,  or  admit  him.  But  if 
some  poor  scholar,  some  parson  chaff,  will  offer  himself;  some  trencher  chap- 
lain, that  will  take  it  to  the  halves,  thirds,  oi  accept  of  what  he  will  give,  he 
is  welcome;  be  conformable,  preach  as  he  v ill  have  him,  he  likes  him  before 
a million  of  others;  for  the  best  is  always  best  cheap:  and  then  as  Hierom 
said  to  Cromatius,  patella  dignum  opercuh'nn,  such  a patron,  such  a clerk;  the 
cure  is  well  supplied,  and  all  parties  pleased.  So  that  is  still  verified  in  our 
age,  which  ^Chrysostom  complained  of  in  his  time,  Qui  opulentiores  sunt,  in  or- 
dinem  parasitorum  cogunt  eos,  et  ipsos  tanquam  canes  ad  mensas  suas  enutriunt, 
eorumque  iinpudentes  Ventres  iniquarum  ccenarum  reliquiis  differtiunt,  iisdem 
pro  arhitrio  ahutentes:  Rich  meu  keep  these  lecturers,  and  fawning  parasites, 
like  so  many  dogs  at  their  tables,  and  filling  their  hungry  guts  with  the  offals 
of  their  meat,  they  abuse  them  at  their  pleasure,  and  make  them  say  what  they 
propose.  “ ^ As  children  do  by  a bird  or  a butterfly  in  a string,  pull  in  and 
let  him  out  as  they  list,  do  they  by  their  trencher  chaplains,  prescribe,  com- 
mand their  wits,  let  in  and  out  as  to  them  it  seems  best.”  If  the  patron  be 
precise,  so  must  his  chaplain  be ; if  he  be  papistical,  his  clerk  must  be  so  too, 
or  else  be  turned  out.  These  are  those  clerks  which  serve  the  turn,  whom 
they  commonly  entertain,  and  present  to  church  livings,  whilst  in  the  meantime 
we  that  are  University  men,  like  so  many  hide-bound  calves  in  a pasture,  tarry 
out  our  time,  wither  away  as  a flower  ungathered  in  a garden,  and  are  never 
used;  or  as  so  many  candles,  illuminate  ourselves  alone,  obscuring  one  an- 
other’s light,  and  are  not  discerned  here  at  all,  the  least  of  which,  translated 
to  a dark  room,  or  to  some  country  benefice,  where  it  might  shine  apart,  would 
give  a fair  light,  and  be  seen  over  all.  Whilst  we  lie  waiting  here  as  those 
sick  men  did  at  the  Pool  of  * Bethesda,  till  the  Angel  stirred  the  water,  ex- 
pecting a good  hour,  they  step  between,  and  beguile  us  of  our  preferment. 
I have  not  yet  said,  if  after  long  expectation,  much  expense,  travel,  earnest 
suit  of  ourselves  and  friends,  we  obtain  a small  benefice  at  last ; our  misery 
begins  afresh,  we  are  suddenly  encountered  with  the  flesh,  world,  and  devil, 
with  a new  onset ; we  change  a quiet  life  for  an  ocean  of  troubles,  we  come  to 
a ruinous  house,  which  before  it  be  habitable,  must  be  necessarily  to  our  great 
damage  repaired ; we  are  compelled  to  sue  for  dilapidations,  or  else  sued  our- 
selves, and  scarce  yet  settled,  v/e  are  called  upon  for  our  predecessor’s  arrear- 
ages ; first-fruits,  tenths,  subsidies,  are  instantly  to  be  paid,  benevolence,  pro- 
curations, &c.,  and  which  is  most  to  be  feared,  we  light  upon  a cracked  title, 
as  it  befel  Clenard,  of  Brabant,  for  his  rectory  and  charge  of  his  Beginoe;  he 
was  no  sooner  inducted,  but  instantly  sued,  ccepimusque  (tsaith  he)  strenuk. 
litigare,  et  implacabili  hello  confligere:  at  length,  after  ten  years’  suit,  as  long 
as  Troy’s  siege,  when  he  had  tired  himself,  and  spent  his  money,  he  was  fain 
to  leave  all  for  quietness’  sake,  and  give  it  up  to  his  adversary.  Or  else  we  are 
insulted  over,  and  trampled  on  by  domineering  officers,  fleeced  by  those  greedy 
harpies  to  get  more  fees;  we  stand  in  fear  of  .some  precedent  lapse;  we  fall 

• Euge  bene,  no  need,  Dousa  epod.  lib.  2 dos  ipsa  scientia  sibique  congiarium  est.  * Quatuor  ad  portaa 

Ecclcsias  itus  ad  onines;  sanguinis  aut  Simonis,  praesulis  atque  Dei.  Holcot.  «Lib.  contra  Gentiies  de 
Bubila  rnartyre.  h Prtescribunt,  imperant,  in  ordinein  cogunt,  ingeiiium  nostrum  prout  ipsis  videbitur, 
astringunt  et  relaxant  ut  papilionein  pueri  aut  bruchuin  nlo  demittuut,  aut  attrahunt,  nos  a libidine  sua 
peiidcre  a*quum  censentes.  Ileinsius.  * Job.  5.  t Epist.  lib.  2.  Jam  sutfectus  in  locum  demortui, 
protiuus  e.\ortus  est  adversarius,  tfcc.,  post  raulu*t»  > umptus, 


Mem.  3.  Subs.  15.] 


Studi/y  a Cause. 


213 


amongst  refractory,  seditious  sectaries,  peevish  puritans,  perverse  papists,  a 
lascivious  rout  of  atheistical  Epicures,  that  will  not  be  reformed,  or  some  liti- 
gious people  (those  wild  beasts  of  Ephesus  must  be  fought  with)  that  will  not 
pay  their  dues  without  much  repining,  or  compelled  by  long  suit ; Laid  derids 
oppido  infesti,  an  old  axiom,  all  they  think  well  gotten  that  is  had  from  the 
church,  and  by  such  uncivil,  harsh  dealings,  they  make  their  poor  minister 
weary  of  his  place,  if  not  his  life ; and  put  case  they  be  quiet  honest  men,  make 
the  best  of  it,  as  often  it  falls  out,  from  a polite  and  terse  academic,  he  must 
turn  rustic,  rude,  melancholise  alone,  learn  to  forget,  or  else,  as  many  do, 
become  maltsters,  graziers,  chapmen,  tfec.  (now  banished  from  the  academy,  all 
commerce  of  the  muses,  and  confined  to  a country  village,  as  Ovid  was  from 
Eome  to  Pontus),  and  daily  converse  with  a company  of  idiots  and  clowns. 

Nos  interim  quod  attinet  {nec  enim  immunes  nh  hac  noxd  surnus')  idem 
reatus  manet,  idem  nobis,  etsi  non  multb  gravius,  crimen  objid potest:  nostra 
enim  culpa  sit,  nostra,  incuria,  nostra  avaritid,  qtibd  tarn  frequentes,  foedceque 
fiant  in  Ecclesid  nundinationes,  templum  est  v'jenale,  deusque)  tot  sordes  inue- 
hantur,  tanta  grassetur  impietas,  tanta  ncquitia,  tarn  insanus  miseriarum 
Eiiripus,  et  turbarum  cestuarium,  nostro  inquam,  omnium  {Academicorum  im~ 
primis)  vitio  sit.  Quod  tot  Resp.  malis  aifidatur,  a nobis  seminarium;  ultrd 
malum  hoc  accersimus,  et  qudvis  contumelid,  qudvis  interim  miserid  digni,  qui 
pro  virili  non  occurrimus.  Quid  enim  fieri  posse  speramus,  quum  tot  indies 
sme  delectu  pauperes  alumni,  terrce  jilii,  et  cujuscunque  ordin.es  homunciones  ad 
gradus  certatim  adynittantur?  qui  si  definitionem,  distinctionemque  unam  out 
alteram  memoriter  edidicerint,et pro  more  tot  annos  in  dialecticd  posuerint,non 
refert  quo  profectu,  qiiales  demum  sint,  idiotce,  nugatores,  otiatores,  aleatores, 
compotores,  indigni,libidinis  voluptatumque  administri,  '■^Sponsi  Penelopes,  ne^ 
bulones,Alcinoiquef  modo  tot  annos  in  academid  insumpserint,  et  sepro  togatis 
venditdrint;  lucri  causa,  et  amicorum  intercessu  prcesentantur : addo  etiam 
et  magnifids  nonnunquam  elogiis  morum  et  scientice:  et  jam  valedicturi 
testimonialibus  hisce  litteris,  amplissime  conscriptis  in  eorum  gratiam  hono~ 
rantur,  ab  iis,  qui  Jidei  skice  ct  x^r^lstimationis  jacturam  proculdubio  faciunt. 
Doctores  enim  et  professores  {quod  ait  ‘ ille)  id  unum  curant,  ut  ex  professio- 
nibus  frequentibus,  et  tumultuariis  potius  quam  legitimis,  commoda  sua  pro- 
mo veant,  et  ex  dispendio  publico  suum  faciant  i ncrementum.  Id  solum  in  votis  ha- 
bent  annuiplerumque  magistratus,ut  ab  indpientium  numero  ^ pecunias  emun- 
gant,nec  multum  interest  qui  sint,  literatores  an  liter ati,mod6  pingues,  nitidi,  ad 
aspectum  spedosi,  et  quod  verbo  dicam,  pecuniosi  sint.  * Philosophastri  licen- 
tiantur  in  artibus,  artem  qui  non  hahent,*  Eosque  sapientes  esse  jubent,  qui 
nulla  praediti  sunt  sapientia,  et  nihil  ad  gradum  praeterqiiam  velle  adferunt. 
Theologastri  {solvant  modo)  satis  supet  que  docli,  per  omnes  honorum  gradus 
evehuntur  et  ascendunt.  Atque  hinc  Jit  quod  tarn  viles  scurrce,  tot  passim  idiotce, 
literarum  crepusculo  positi,  larvce  pastorum,  drcumfor and,  vagi,  barbi,  fungi, 
crassi,  asini,  merum  pecus,  insacrosanctos  theologice  aditus,illotispedibus  irrum- 
pant,proeter  inverecundam  frontem  adferentes  nihil,  vulgares  quasdam  quis- 
quilias,  et  scholarium  qucedam  nugamenla,  indigna  quce  vel  redpiantur  in 
trimis.  Hoc  illud  indig num  genus  hominum  et  famelicum,  indijum,  vagum, 
ventris  mandpium,  ad  stivam  potius  relegandum,  ad  haras  aptius  quam  ad 
aras,  quod  divinas  hasce  literas  turpiter  pro stituit;  hi  sunt  qui  pulpita  com- 
plent,  in  cedes  nobilium  irrepunt,  et  quum  reliquis  vitce  destituantur  subsidiis, 
ob  corporis  et  animi  egestatem,  aliarum  in  repub.  partium  minirne  capaces 
sint;  ad sacram  hanc  anchoramconfugiunt,sncerdotium  quovismodo  captantes, 
non  ex  sinceritate,  quod  “ Paulus  ait,  sed  cauponantes  verbum  Dei.  Ne  quis 

* Jun.  Acad.  cap.  6.  ^ Acciplamus  pecuniam,  demittamus  asinum  Tit  apud  Patavlnos,  Ttalos.  > Hoa 

ncn  ita  pridem  perstrinxi  in  Philosophastro,  Comaedia  Latina,  in  ^Ede  Christi  Oxon.  publico  habita,  Anno 
1617.  Feb.  16,  * Sat.  Menip.  *“  2 Cor.  ii.  17. 


214 


Causes  of  Melauchohj. 


[Part.  1.  Sec.  2. 


• interimvirishonisdctractam  quid putet,quos  JiahelecclesiaAngltcanaquamplu- 
rimoSf  egregie  doctos,  illustres^  intactce  famce  homines,  et  plures  forsan  quam- 
qucBvis  Europoe provincial  ne  quis  a florentissimis  Academiis,  qucc  viros  undi^ 
qudque  doctissimos,  omni  virtutum  gcnere  suspiciendos,  abunde producunt.  Et 
multd  plures  utraque  habitura,  multo  splendidior  futura,si  non  hcesordes  splen^  \ 
didum  lumen  ejus  obfuscarent,  ohstaret  corruptio,  et  cauponantcs  qucedam  har~  I 
pycB,  proletariique  bonum  hoc  nobis  non  inviderent.  Nemo  enim  tarn  ccecd  \ 
niente,  qui  non  hoc  ipsum  videai:  nemo  tarn  stolido  ingenio,  qui  non  intelligat;  ; 
tarn  pertimwi  judicio,  qui  non  agnoscat,  ab  his  idiolis  circum  foraneis,  sacram 
pollui  Theologiam,  ac  coelesies  Musas  quasi  prophanum  quiddam  prostitui. 
Viles  animae  et  effrontes  {sic  enim  Lutherus  “ alicubi  vocat)  lucelli  causa,  ut 
muscae  acl  mulctra,ad  nobilium  et  heroum  mensas  advolaiit,  in  speiu  sacerdotii, 
cujuslihet  honoris,  officii,  in  quamvis  aulam,  urhem  se  ingerunt,  ad  quodvisse 

mmisterium  componunt. “ Ut  nervis  alienis  mobile  lignum Ducitur'^ 

Hor.  Lib.  II.  Sat.  7.  ® offam  sequentes,  psittacorum  more,  in  praedae 

spem  quid  vis  effutiuut : obsecundantes  Parasiti  ('•^Erasmus  ait)  quidvis  docent, 
dicunt,  scribunt,  suadent,  et  contra  conscientiam  probant,  non  ut  .salutarem  red- 
dant  gregem,  sed  ut  magnificam  sibi  parent  fortunam.  ^ Opiniones  quasvis  et 
decretacontra  verbum  Deiastruunt,ne  non offendantpatronuin,  sed  ut  retineant 
favoremprocerum,etpopuli  plausum,  sibique  ipsis  opes  accumulent.  Eo  etenim  .j 
plerunque  animo  ad  Theologiam  accedunt,  non  ut  rem  divinam,  sed  ut  suam  \ 
faciant;  nonadEcclesi(Bbonumpromovendum,sed expilandum;  quccrentes, quod  "j 
Paulus  ait,  non  quae  Jesu  Christi,  sed  quae  sua,  non  domini  thesaurum,  sed  ut 
sibi,  suisque  thesaurizent.  Nec  tantum  Us,  qui  vilioris  fortuncB,  et  abjectcc  * 
sortis  sunt,  hoc  in  usu  est:  sed  et  medios,  summos,  elatos,  ne  dicam  Epi- 
scopos,  hoc  malum  invasit.  Dicite,  pontifices,  in  sacris  quid facit  aurumT 
* summos  saepe  viros  transversos  agit  avaritia,  et  qui  reliquis  morum  probifate 
prcducerent;  hi facem  prceferunt  ad  Simoniam,  et  in  corruptionis  hunc  scopu- 
lum  impingentes,  non  tondent  pecus,  sed  deglubunt,  el  quocunque  se  covfenmt,  • 
expilant,  exhauriunt,  abradunt,  magnum famce  sues,  si  non  animee  naufragium  - 
facientes',  ut  non  ab  infimis  ad  summos,  sed  a summis  ad  vnjimos  malum  pro-  ; 
mandsse  videatur,  et  illud  verum  sit  quod  ille  olim  lusit,  emerat  ille  prius,  ven-  < 
■dere  jure  potest.  Simoniacus  enim  {quod  cum  Leone  dicam)  gratiam  non  i 
accepit,  si  non  accipit,  non  habet,  et  si  non  habet,  nec  gratus  potest  esse ; t 
tantum  enim  absunt  istorum  nonnulli,  qui  ad  cla.vum  sedent,  dpromovendo  reli-  o; 
quos,  ut  penitus  impediant,  probe  sibi  conscii,  quibus  artibus  illic  pervenerint.  ] 
^ Nam  qui  ob  literas  emersisse  illos  credat,  desipit;  qui  vero  ingenii,  eruditio-  ' 
nis,  experientiae,  probitati.s,  pietatis,  et  Musarum  id  esse  pretium  putat  {quod 
olim  reverd  fuit,  hodie  promittitur)  pianissimo  insanit.  Utcunque  vel  undecun- 
que  malum  hoc  originem  ducat,  non  ultra  queeram,  ex  his primordiis  cexpit  vili- 
orum  colluvies,  omnis  calamitas,  omne  miseriarum  agmen  in  Ecclesiarn  inve- 
hilur.  Hinc  tarn  frequens  simonia,  hinc  or  tee  querelce,  fraudes,  imposturcB,  ah 
hoc  fonte  se  derivdrunt  omnes  nequitice.  Ne  quid  obiter  dicam  de  ambitione, 
adulationeplusquam  aulicd,ne  tristi  domiccenlo  laborent,  de  luxu,  defoedo  non- 
nunquam  vitce  exemplo,  quo  nonnullos  offendunt,  de  compotatione  Sijbarilicd, 
&G.  hinc  ille  squalor  academicus,  tristes  hac  tempestate  Camenje,  quum  quivis 
homunculus,  artium  ignarus,his  artibus  assurgat,  hunc  in  modum  promoveatur 
et  ditescat,  ambitiosis  appellalionibus  insignis,  et  multis  dignitatibus  augustus 
vulgi  oculos  perstringat,  bene  se  habeat,  et  grandia  gradiens  majestatem  quan- 
dam  ac  amplitudinempree  se  ferens,  miramque  solicitudinem,  barbd  reverendus, 
toga  nitidus,' purpura  coruscus,  supellectilis  splcndore,  etfamulorum  numero  / 
maxime  conspicuus,  Quales  statuae  {quod  ait  tile)  quae  sacris  in  sedibus 

»>  Comment,  in  Gal.  .Heinsiu.?.  PEcclesiast 
♦ Sat  Menip.  ‘ Budieus  dc  Asse,  lio.  5. 


<i  Lutli.  in  Gal.  >•  Pers.  Sat.  2.  ' Salluat  < 


Mem.  3.  Subs.  15.] 


Study,  a Cause. 


215 


columnis  imponuntur,  velut  oneri  cedcntes  videntui,  ac  si  insTiOufent,  quum 
revera  seusu  sint  careiites,  et  nihil  saxeam  adjuveiit  finnitatem  : allantes  vidert 
volurit,  quum  sintstatucelapidecE,  umbratiles  revera  horn  unclones,  fungi,  forsar* 
et  bardl,  nihil  d sazo  diffcrentes.  Quum  interim  docti  viri,  et  vitce  sanctiorii 
ornamentis  prcediti,  qui  cesium  diet  sustinent,  his  iniqud  sorte  serviant,  minima 
forsan  salario  contenti,  puris  nominibus  nuncupati,  humiles,  obscuri,  multoqut 
digniores  licet,  egentes,  inhonorati  vitam  privarn  privatam  agant,  tenuique 
sepulti  sacerdotio,  vel  in  collegiis  suis  in  ceternum  incarcerati,  inglorie  delites- 
cant,  Sed  nolo  diutius  hanc  movere  scntinam,  hinc  illce  lachrymce,  lugubris 
musarum  habitus,  *hinc  ipsa  religio  {quod  cum  Secellio  dicam)  in  ludibrium  et 
contemptum  adducitur,  ahjectum  sacerdotium  {alque  hcec  ubi  fiunt,  ausim 
diccre,  et putidum  '^putidi dicier ium  de  clero  usurpare)  putidum  vulgus,  inops^ 
rude.,  sordidum,  melancholicum,  miserum,  despicabile,  contemnendum,* 


* As  for  ourselves  (forneither  are  we  free  from  this  fault)  the  same  guilt,  the  same  crime,  may  be  objected 
against  us : for  it  is  through  our  fault,  negligence,  and  avarice,  that  so  many  and  such  shameful  corrup- 
tions occur  in  the  church  (both  the  temple  and  the  Deity  are  offered  for  sale),  that  such  sordidness  is 
introduced,  such  impiety  committed,  such  wickedness,  such  a mad  gulf  of  wretchedness  and  irregularity— 
these  I say  arise  from  all  our  faults,  but  more  particularly  from  ours  of  the  University.  We  are  the  nursery 
in  which  those  ills  are  bred  with  which  the  state  is  afflicted;  we  voluntarily  introduce  them,  and  are  deserving 
ol  every  opprobrium  and  suffering,  since  we  do  not  afterwards  encounter  them  according  to  our  strength. 
For  what  better  can  we  expect  when  so  many  poor,  beggarly  fellows,  men  of  every  order,  are  readily  and 
without  election,  admitted  to  degrees?  Who,  if  they  can  only  commit  to  memory  a few  definitions  and 
divisions,  and  pass  the  customary  period  in  the  study  of  logics,  no  matter  with  what  effect,  whatever  sort 
they  prove  to  be,  idiots,  triflers,  idlers,  gamblers,  sots,  sensualists, 

“ mere  ciphers  in  the  book  of  life 

Like  those  who  boldly  woo’d  Ulysses’  wife; 

Born  to  consume  the  fruits  of  earth  : in  truth, 

As  vain  and  idle  as  Pheaoia’s  youth;” 

only  let  them  have  passed  the  stipulated  period  in  the  University,  and  professed  themselves  collegians : either 
for  the  sake  of  profit,  or  through  the  influence  of  their  friends,  tliey  obtain  a presentation;  nay,  sometimes 
even  accompanied  by  brilliant  eulogies  upon  their  morals  and  acquirements;  and  when  they  are  about  to 
take  leave,  they  are  honoured  with  the  most  flattering  literary  testimonials  in  their  favour,  by  those  who 
undoubtedly  sustain  a loss  of  reputation  in  granting  them.  For  doctors  and  professors  (as  an  author  says) 
are  anxious  about  one  thing  only,  viz.,  that  out  of  their  various  callings  they  may  promote  their  own 
advantage,  and  convert  the  public  loss  into  their  private  gains.  For  our  annual  officers  wish  this  only,  that 
those  wdio  commence,  wdiether  they  are  taught  or  untaught  is  of  no  moment,  shall  be  sleek,  fat,  pigeons, 
worth  the  plucking.  The  Philosophastic  are  admitted  to  a degree  in  Arts,  because  they  have  no  acquaint- 
ance with  them.  And  they  are  desired  to  be  wise  men,  because  they  are  endowed  wdth  no  wisdom,  and 
bring  no  qualification  for  a degree,  except  the  wish  to  have  it.  The  Theologastic  (only  let  them  pay)  thrice 
learned,  are  promoted  to  every  academic  honour.  Hence  it  is  that  so  many  vile  buffoons,  so  many  idiots 
everywhere,  placed  in  the  twilight  of  letters,  the  mere  ghosts  of  sholars,  wanderers  in  the  market  place, 
vagrants,  barbels,  mushrooms,  dolts,  asses,  a growding  herd,  with  unwashed  feet,  break  into  the  sacred 
precincts  of  theology,  bringing  nothing  along  with  them  but  an  impudent  front,  some  vulgar  trifles  and 
foolish  scholastic  technicalities,  unwmrthy  of  respect  even  at  the  crossing  of  the  highways.  This  is  the 
unworthy,  vagrant,  voluptuous  race,  fitter  for  the  hog-sty  (haram)  than  the  altar  (aram),  that  basely  pros- 
titute divine  literature;  these  are  they  who  fill  the  pulpits,  creep  into  the  palaces  of  our  nobility  after  all 
other  prospects  of  existence  fail  them,  owing  to  their  imbecility  of  body  and  mind,  and  their  being  incapable 
of  sustaining  any  other  parts  in  the  commonwealth;  to  this  sacred  refuge  they  fly,  undertaking  the  office 
of  the  ministry,  not  from  sincerity,  but  as  St.  Paul  says,  huckstering  the  word  of  God.  Let  not  any 
one  suppose  that  it  is  here  intended  to  detract  from  those  many  exemplary  men  of  which  the  Church  ol 
England  may  boast,  learned,  eminent,  and  of  spotless  fame,  for  they  are  more  numerous  ia  that  than  in  any 
other  church  of  Europe:  nor  from  those  most  loarned  universities  which  constantly  send  forth  men 
endued  with  every  form  of  viidue.  And  these  seminaries  w'ould  produce  a still  greater  number  of  inesti- 
mable scholars  hereafter  if  sordidness  did  not  obscure  the  splendid  light,  corruption  interrupt,  and  certain 
truckling  harpies  and  beggars  envy  them  ^ \eir  usefulness.  Xor  can  any  one  be  so  blind  as  not  to  perceive 
this— any  so  stolid  as  not  to  understand  it — ;.ny  so  perverse  as  not  to  acknowledge  how'  sacred  Theology  has 
been  contaminated  by  those  notorious  idiot.s,  and  the  celestial  Muse  treated  with  profanity.  Vile  and 
Bhameless  souls  (says  Luther)  for  the  sake  of  gain,  like  flies  to  a milk -pail,  crowd  round  the  tables  of  tha 
nobility  in  expectation  of  a church  living,  any  office,  or  honour,  and  flock  into  any  public  hall  or  city  ready 
to  accept  of  any  employment  that  may  offer. 

“A  thing  of  wood  and  wires  by  others  played.” 

Following  the  paste  as  the  parrot,  they  stutter  out  any  thing  in  hopes  of  reward  ; obsequious  parasites,  313^8 
Erasmus,  teach,  say,  write,  admire,  approve,  contrary  to  their  conveition,  anything  you  please,  not  to  benefit 
the  people  but  to  improve  tiieir  own  fortunes.  They  subscribe  to  any  opinions  and  decisions  contrary  to 
the  word  of  God,  that  they  may  not  offend  their  patron  but  retain  the  favour  of  the  great,  the  applause  of 
the  multitude,  and  thereby  acquire  riches  for  themselves;  for  they  approach  Theology,  not  that  they  may 
perform  a sacred  duty,  but  make  a fortune:  not  to  promote  the  interest  of  the  church,  but  to  pillage  it; 
seeking,  as  Paul  says,  not  the  things  which  are  of  Jesus  Christ,  but  what  may  be  their  own  : not  the  treasurft 
of  their  Lord,  but  the  enrichment  of  themselves  and  their  followers.  Nor  does  this  evil  belong  to  those  cf 
k 'mbler  birth  and  fortunes  only,  it  possesses  the  middle  and  higher  ranks,  bishops  excepted. 

“•U  .’’ontiffs,  tell  the  efficacy  of  gold  in  sacred  matters!  ” Avarice  often  leads  the  highest  men  astray,  and 
men,  aumirable  in  all  other  respects:  these  find  a salvo  for  simony;  and,  striking  against  this  rock  of 
con-uptio.,  they  do  not  shear  but  flay  the  flock;  and,  wherever  they  teem,  plunder,  exhaust,  raze,  making 
sliipwreck  , f their  reputation,  if  not  of  their  souls  also.  Hence  it  appears  that  this  malady  did  not  fic'v 


* Lib.  de  rep.  Gallorum. 


Campiao. 


210 


CaiL^'is  of  MelanclLoly. 


[Part.  1.  Sec.  2. 


from  the  humblest  to  the  highest  classes,  but  vice  versd,  so  that  the  maxim  is  true  although  spoken  in  jest— 
“ he  bought  first,  therefore  has  the  best  right  to  sell.”  For  a Simoniac  (that  I may  use  the  phraseology  of 
Leo)  has  not  received  a favour : since  he  has  not  received  one  he  does  not  possess  one;  and  since  he  does  no6 
possess  one  he  cannot  confer  one.  So  far  indeed  are  some  of  those  who  are  placed  at  tlie  helm  from 
promoting  others,  that  they  completely  obstruct  them,  from  a consciousness  of  the  means  by  which  themselves 
obtained  the  honour.  F or  he  who  imagines  that  they  emerged  from  their  obscurity  through  their  learning,  iu 
deceived;  indeed,  whoever  supposes  promotion  to  be  the  reward  of  genius,  erudition,  experience,  probity, 
piety,  and  poetry  (which  formerly  was  the  case,  but  now-a-days  is  only  promised)  is  evidently  deranged. 
How  or  when  this  malady  commenced,  I shall  not  further  inquire:  but  from  these  beginnings,  this  accumula* 
tion  of  vices,  all  her  calamities  and  miseries  have  been  brought  upon  the  Church;  hence  such  frequent  acts  of 
simony,  complaints,  fraud,  impostures — from  this  one  fountain  spring  all  its  conspicuous  iniquities.  I shall 
not  press  the  question  of  ambition  and  courtly  flattery,  lest  they  may  be  chagrined  about  luxury,  base 
examples  of  life,  which  offend  the  honest,  wanton  drinking  parties,  &c.  Yet,  hence  is  that  academic 
squalor,  the  muses  now  look  sad,  since  every  low  fellow  ignorant  of  the  arts,  by  those  very  arts  rises,  ia 
promoted,  and  grows  rich,  distinguished  by  ambitious  titles,  and  puffed  up  by  his  numerous  honours : he  just 
shows  himself  to  the  vulgar,  and  by  his  stately  carriage  displays  a species  of  majesty,  a remarkable  solicitude, 
letting  down  a flowing  beard,  decked  in  a brilliant  toga  resplendent  with  purple,  and  respected  also  oa 
account  of  the  splendour  of  his  household  and  number  of  his. servants.  There  are  certain  statues  placed  in 
sacred  edifices  that  seem  to  sink  under  their  load,  and  almost  to  perspire,  when  in  reality  they  are  void  of 
sensation,  and  do  not  contribute  to  the  stony  stability,  so  these  men  would  wish  to  look  like  Atlases,  when 
they  are  no  better  than  statues  of  stone,  insignificant  scrubs,  funguses,  dolts,  little  different  from  stone. 
Meanwhile  really  learned  men,  endowed  with  all  that  can  adorn  a holy  life,  men  who  have  endured  the  heat 
of  mid-day,  by  some  unjust  lot  obey  these  dizzards,  content  probably  with  a miserable  salary,  uno  .vn  by 
honest  appellations,  humble,  obscure,  although  eminently  worthy,  needy,  leading  a private  life  without 
honour,  buried  alive  in  some  poor  benefice,  or  incarcerated  for  ever  in  their  college  chambers,  lying  hid 
ingloriously.  But  I am  unwilling  to  stir  this  sink  any  longer  or  any  deeper;  hence  those  tears,  this  melan- 
choly habit  of  the  muses;  hence  (that  I may  speak  with  Secellius)  is  it  that  religion  is  brought  into  dis- 
repute and  contempt,  and  the  priesthood  abject;  (and  since  this  is  so,  I must  speak  out  and  use  the  filthy 
witticism  of  the  filthy)  a foetid  crowd,  poor,  sordid,  melancholy,  miserable,  despicable,  contemptible. 


MEMB.  IV. 

Subsect.  I. — Non-necessary,  remote,  outward,  adventitious,  or  accidental 
causes:  as  first  from  the  Nurse, 

Of  those  remote,  outward,  ambient,  necessary  causes,  I have  sufficiently 
discoursed  in  the  precedent  member,  the  non-necessary  follow ; of  which,  saith 
'Fuchsius,  no  art  can  be  made,  by  reason  of  their  uncertainty,  casualty,  and 
multitude;  so  called  “not  necessary’^  because  according  to *Eernelius,  “they 
may  be  avoided,  and  used  without  necessity.”  Many  of  these  accidental 
causes,  which  I shall  entreat  of  here,  might  have  well  been  reduced  to  the  for- 
mer, because  they  cannot  be  avoided,  but  fatally  happen  to  us,  though  acci- 
dentally, and  unawares,  at  some  time  or  other : , the  rest  are  contingent  and 
inevitable,  and  more  properly  inserted  in  this  rank  of  causes.  To  reckon  up 
all  is  a thing  impossible;  of  some  therefore  most  remarkable  of  these  contin- 
gent causes  which  produce  melancholy,  I will  briefly  speak  and  in  their  order. 

From  a child’s  nativity,  the  first  ill  accident  that  can  likely  befall  him  in  this 
kind  is  a bad  nurse,  by  whose  means  alone  he  may  be  tainted  with  this  ^malady 
from  his  cradle,  Aulus  Gellius  1.  12.  c.  1.  brings  in  Phavorinus,  that  eloquent 
philosopher,  proving  this  at  large,  “ “that  there  is  the  same  virtue  and  property 
in  the  milk  as  in  the  seed,  and  not  in  men  alone,  but  in  all  other  creatures;  he 
gives  instance  in  a kid  and  lamb,  if  either  of  them  suck  of  the  other’s  milk  the 
lamb  of  the  goat’s,  or  the  kid  of  the  ewe’s,  the  wool  of  the  one  will  he  hard,, 
and  the  hair  of  the  other  soft.”  Giraldus  Camhrensis  Itinerar.  Cambriw,  1.  1. 
c.  2.  confirms  this  by  a notable  example  which  happened  in  his  time.  A sow- 
pig  by  chance  sucked  a brach,  and  when  she  was  grown,  ““would  miraculously 
hunt  all  manner  of  deer,  and  that  as  well,  or  rather  better,  than  any  ordinary 
hound.”  His  conclusion  is,  “‘’that  men  and  beasts  participate  of  her  nature 
and  conditions  by  whose  milk  they  are  fed.”  Phavorinus  urges  it  farther,  and 
demonstrates  it  more  evidently,  that  if  a nurse  be  ““misshapen,  unchaste, 

▼ Proem,  lib.  2.  Nulla  ars  constitui  potest.  «Lib.  1.  c.  19.  de  morbornm  causis.  Quas  declinare  licet 

aut  nulla  necessitate  utiinur.  v Quo  semel  est  imbuta  I’ecens  servabit  odorem  Testa  diu.  Hor.  ^ Sic- 

valet  ad  fingendas  corporis  atque  aninii  similitudines  vis  et  natura  seminis,  sic  quoque  lactis  pror^^i-as. 
Neque  id  in  hominibus  solum,  sed  in  pecudibus  animadversum.  Nam  si  ovium  lacte  hoedi,  aut  cgPi’arum 
agni  alerentur,  constat  fieri  in  his  lanam  duriorem,  in  illis  capillum  gigni  severiorem.  ' 

ferarum  persequutione  ad  miraculura  usque  sagax.  •>Tam  animal  quodlibet  quam  homo, ' ciy^ 
lacte  nutritur,  naturam  contrahit.  c Improba,  informis,  impudica,  temulcnta  nutrix,  &r*  quoniam,  lo 

luoribus  efformandis,  magnam  siepe  partem  ingenium  altricis  et  natura  lactis  tenet. 


Mem.  4.  Subs.  l.J 


Nurse,  a Cause. 


217 


dishonest,  impudent,  ^ cruel,  or  the  like,  the  child  that  sucks  upon  her  breast  will 
be  so  too;”  all  other  affections  of  the  mind  and  diseases  are  almost  ingrafted, 
as  it  were,  and  imprinted  into  the  temperature  of  the  infant,  by  the  nurse’s 
milk;  as  pox,  leprosy,  melancholy,  &c.  Cato  for  some  such  reason  would 
make  his  servants’  children  suck  upon  his  wife’s  breast,  because  by  that  means 
they  would  love  him  and  his  the  better,  and  in  all  likelihood  agree  with  them. 
A more  evident  example  that  the  minds  are  altered  by  milk  cannot  be  given, 
than  that  of  ®Dion,  which  he  relates  of  Caligula’s  cruelty;  it  could  neither  be 
imputed  to  father  nor  mother,  but  to  his  cruel  nurse  alone,  that  anointed  her 
paps  with  blood  still  when  he  sucked,  which  matle  him  such  a murderer,  and  to 
express  her  cruelty  to  a hair:  and  that  of  Tiberius,  who  was  a common 
drunkard,  because  his  nurse  was  such  a one.  Et  si  delira  fuerit  (^one  observes) 
infantulum  delirum  faciet,  if  she  be  a fool  or  dolt,  the  child  she  nurseth  will 
take  after  her,  or  otherwise  be  misaffected ; which  Franciscus  Barbaras,  1.  2. 
c.  ult.  de  re  uxorid,  proves  at  full,  and  Ant.  Guivarra,  lib.  2.  de  Marco  Aurelio: 
the  child  will  surely  participate.  For  bodily  sickness  there  is  no  doubt  to  be 
made,  Titus,  Vespasian’s  son,  was  therefore  sickly,  because  the  nurse  was  so, 
Lampridius.  And  if  we  may  believe  physicians,  many  times  children  catch  the 
pox  from  a bad  nurse,  Botaldus,  cap.  Ql.de  lue  verier.  Besides  evil  attendance, 
negligence,  and  many  gross  inconveniences,  which  are  incident  to  nurses,  mucn 
danger  may  so  come  to  the  child.  ®^For  these  causes  Aristotle,  Polit.  lib.  7. 
c.  17.  Phavorinus  and  Marcus  Aurelius  would  not  have  a child  put  to  nurse  at 
all,  but  every  mother  to  bring  up  her  own,  of  what  condition  soever  she  be ; 
for  a sound  and  able  mother  to  put  out  her  child  to  nurse,  is  naturce  intemperies, 
80  * Guatso  calls  it,  ’tis  fit  therefore  she  should  be  nurse  herself;  the  mother 
will  be  more  careful,  loving,  and  attendant,  than  any  servile  woman,  or  such 
hired  creatures;  this  all  the  world  ackowledgeth,  convenientissimuvi  est  (as 
Bod.  a Castro  de  nat.  mulierum,  lib.  4.  c.  12.  in  many  words  confesseth) 
matrem  ipsam  lactare  infantem,  “ It  is  most  fit  that  the  mother  should  suckle 
her  own  infant” — who  denies  that  it  should  be  so? — and  which  some  women 
most  curiously  observe;  amongst  the  rest,  ‘'that  queen  of  France,  a Spaniard; 
by  birth,  that  was  so  precise  and  zealous  in  this  behalf,  that  when  in  her 
absence  a strange  nurse  had  suckled  her  child,  she  was  never  quiet  till  she  had 
made  the  infant  vomit  it  up  again.  But  she  was  too  jealous.  If  it  be  so,  as 
many  times  it  is,  they  must  be  put  forth,  the  mother  be  not  fit  or  well  able  to 
be  a nurse,  I would  then  advise  such  mothers,  as  ‘Plutarch  doth  in  his  book  de 
liberis  educandis,  and  ‘‘  S.  Hierom,  li.  2.  epist.  27.  Loetce  de  institut.  Jil.  Mag- 
ninus  part.  2.  Peg.  sanit.  cap.  7.  and  the  said  Bodericus,  that  they  make 
choice  of  a sound  woman,  of  a good  complexion,  honest,  free  from  bodily  dis- 
eases, if  it  be  possible,  all  passions  and  perturbations  of  the  mind,  as  sorrow, 
fear,  grief,  ‘folly,  melancholy.  For  such  passions  corrupt  the  milk,  and  alter 
the  temperature  of  the  child,  which  now  being  “ Udum  et  molle  lutum,  “a 
moist  and  soft  clay”  is  easily  seasoned  and  perverted.  And  if  such  a nurse 
may  be  found  out,  that  will  be  diligent  and  careful  withal,  let  Phavorinus  and 
M.  Aurelius  plead  how  they  can  against  it,  I had  rather  accept  of  her  in  some 
cases  than  the  mother  herself,  and  which  Bonacialus  the  physician,  Nic.  Biesius 
the  politician,  lib.  4.  de  repub.  cap.  8.  approves,  “ tSome  nurses  are  much  to 
be  preferred  to  some  mothers.”  For  why  may  not  the  mother  be  naught,  a 
peevish  drunken  flirt,  a waspish  choleric  slut,  a crazed  piece,  a fool  (as  many 
mothers  are),  unsound,  as, soon  as  the  nurse?  There  is  more  choice  of  nurses 

Hircanaequp  admorunt  ubera  Tigres,  Virg.  «Lib.  2.  de  Caesaribus.  ^Beda,  c.  27.  1.  1.  Ecdes.  hist. 
«Ne  insitivo  lactis  alimento  degeneret  corpus,  et  animus  corrumpatur.  *Lib.  3.  de  civ.  convers, 
Stephanu?.  * To  2.  Nutrices  non  quasvis,  sed  maxima  probas  deligaraus.  Nutrix  non  sit  lasciva 

aut  temuTenta.  Hier.  » Prohibendura  ne  stolida  lactet.  “ Pers.  f Nutrices  interduin  matnbus 

Bunt  liores. 


218 


Causes  of  Melancholy. 


[Part  1.  Sec.  2, 


than  mothers;  and  therefore  except  the  mother  be  most  virtuous,  staid,  a 
woman  of  excellent  good  parts,  and  of  a sound  complexion,  I would  have  all 
children  in  such  cases  committed  to  discreet  strangers.  And  ’tis  the  only  way; 
as  by  marriage  they  are  ingrafted  to  other  families  to  alter  the  breed,  or  if 
any  thing  be  amiss  in  the  mother,  as  Ludovicus  Mcrcatus  contends,  Tom.  2.  lib. 
de  niorh.  hcered.  to  prevent  diseases  and  future  maladies,  to  correct  and  qualify 
the  child’s  ill-disposed  temperature,  which  he  had  from  his  parents.  This 
is  an  excellent  remedy,  if  good  choice  be  made  of  such  a nurse. 

Subsect.  II. — Edacation  a Cause  of  Melancholy. 

Educatioit,  of  these  accidental  causes  of  Melancholy,  may  justly  challenge 
the  next  place,  for  if  a man  escape  a bad  nurse,  he  may  be  undone  by  evil 
bringing  up.  “Jason  Pratensis  puts  this  of  education  for  a principal  causey 
bad  parents,  step-mothers,  tutors,  masters,  teachers,  too  rigorous,  too  severe, 
too  remiss  or  indulgent  on  the  other  side,  are  often  fountains  and  furtherers 
of  this  disease.  Parents  and  such  as  have  the  tuition  and  oversight  of  children, 
offend  many  times  in  that  they  are  too  stern,  always  threatening,  chiding, 
brawling,  whipping,  or  striking;  by  means  of  which  their  poor  children  are  so 
disheartened  and  cowed,  that  they  never  after  have  any  courage,  a merry  hour 
in  their  lives,  or  take  pleasure  in  any  thing.  There  is  a great  moderation  to  be  . 
had  in  such  things,  as  matters  of  so  great  moment  to  the  making  or  marring  of 
a child.  Some  fright  their  children  with  beggars,  bugbears,  and  hobgoblins,  if 
they  cry,  or  be  otherwise  unruly : but  they  are  much  to  blame  in  it,  many 
times,  saith  Lavater,  de  spectris,  part  1.  cap.  5.  ex  metu  in  morbos  graves  inci- 
dunt  et  noctu  dormientes  clamant,  for  fear  they  fall  into  many  diseases,  and  cry  ^ 
out  in  their  sleep,  and  are  much  the  worse  for  it  all  their  lives;  these  things  \ 
ought  not  at  all,  or  to  be  sparingly  done,  and  upon  just  occasion.  Tyrannical,  ^ 
impatient,  hare-brained  schoolmasters,  aridi  magistri,  so  * Fabius  terms  them  ■ 
Agaces  fiagelliferi,  are  in  this  kind  as  bad  as  hangmen  and  executioners,  they  ’ 
make  many  children  endure  a martyrdom  all  the  while  they  are  at  school,  with  ■ 
bad  diet,  if  they  board  in  their  houses,  too  much  severity  and  ill-usage,  they  i 
quite  pervert  their  temperature  of  body  and  mind:  still  chiding,  railing,  ( 
frowning,  lashing,  tasking,  keeping,  that  they  are  fracti  animis,  moped  many  | 
times  weary  of  their  lives,  f7i{mia  severitate  deficiunt  et  desperant,  and  think  » 
no  slavery  in  the  world  (as  once  I did  myself)  like  to  that  of  a grammar 
scholar.  Prceceptorum  ineptiis  discruciantur  ingenia  pvtxrorum,  ® saith  Eras-  ] 
mus,  they  tremble  at  his  voice,  looks,  coming  in.  St.  Austin,  in  the  first  book 
of  his  confess,  et  4.  ca.  calls  this  schooling  meticvdosam  necessitatem,  and  else- 
where a martyrdom,  and  confesseth  of  himself,  how  cruelly  he  was  tortured  in 
mind  for  learning  Greek,  nulla  verba  noveram,  et  scevis  terroribus  et  poenis,  ui 
nossein,  instabatur  mihi  vehementer,  I knew  nothing,  and  with  cruel  terrors  and 
punishment  I was  daily  compelled.  ^ Beza  complains  in  like  case  of  a rigorous 
schoolmaster  in  Paris,  that  made  him  by  his  continual  thunder  and  threats 
once  in  a mind  to  drown  himself,  had  he  not  met  by  the  way  with  an  uncle  of 
his  that  vindicated  him  from  that  misery  for  the  time,  by  taking  him  to 
his  house.  Trincavellius,  lib.  1.  consil.  16.  had  a patient  nineteen  years  of 
age,  extremely  melancholy,  ob  nimium  studium,  Tarvitii  et  prceceptoris  minas^ 
by  reason  of  overmuch  study,  and  his  tutor’s  threats.  Many  masters  are 
hard-hearted,  and  bitter  to  their  servants,  and  by  that  means  do  so  deject,  with 
terrible  speeches  and  hard  usage  so  crucify  them,  that  they  become  desperate, 
and  can  never  be  recalled. 

” Lib.  de  morbis  capitis,  cap.  de  mania;  Hand  postrema  causa  supputatur  educatio,  Intf  has  mentis 
abalienationis  causas.  Injusta  noverca.  * Lib.  2.  cap.  4.  f Idem.  Et  quod  maxime  no'^et,  dura  in  , 

teneris  ita  timent  nihil  conantur.  •“The  pupil’s  faculties  are  perverted  by  the  indiscretKm  of  the„ 

master.”  PPrasfat.  ad  Testam.  <irius  mentis  ptedagogico  supercilio  abstulit,  quam  t.nquam* 

praeceptis  suis  sapientiae  instillavit.  w 


Mem.  4.  Subs.  3.] 


Educatim,  a Cause. 


219 


Others  again,  in  that  opposite  extreme,  do  as  great  harm  by  tneir  too  much 
remissness,  they  give  them  no  bringing  up,  no  calling  to  busy  themselves 
about,  or  to  live  in,  teach  them  no  trade,  or  set  them  in  any  good  course  ; by 
means  of  which  their  servants,  children,  scholars,  are  carried  away  with  that 
stream  of  drunkenness,  idleness,  gaming,  and  many  such  irregular  courses,  that 
in  the  end  they  rue  it,  curse  their  parents,  and  mischief  themselves.  Too 
much  indulgence  causeth  the  like, lenitas  et  facilitas prava,  when 
as  Mitio-like,  with  too  much  liberty  and  too  great  allowance,  they  feed  their 
children’s  humours,  let  them  revel,  wench,  riot,  swagger,  and  do  what  they 
will  themselves,  and  then  punish  them  with  noise  of  musicians; 

“•Obsonet,  potet,  oleat  unguenta  de  meo  ; 

Amat  ? dabitur  a me  argentum  ubi  erit  commodum. 

Fores  effregit  ? restituentur : descidit 

Vestem  ? resarcietur Faciat  quod  lubet, 

• Sumat,  consumat,  perdat,  decretum  est  pati.” 

But  as  Demeo  told  him,  tu  ilium  corrumpi  sinis,  your  lenity  will  be  his  undoing, 
prcevidere  videor  jam  diem  ilium,  quum  hie  egens  profugiet  aliquo  militatam,  I 
foresee  his  ruin.  So  parents  often  err,  many  fond  mothers  es^iecially,  dote  so 
much  upon  their  children,  like  sop’s  ape,  till  in  the  end  they  crush  them  to 
death,  Corporum  nutrices  animarum  novercce,  pampering  up  their  bodies  to  the 
undoing  of  their  souls;  they  will  not  let  them  be  “corrected  or  controlled,  but 
still  soothed  up  in  every  thing  they  do,  that  in  conclusion  “they  bring  sorrow, 
shame,  heaviness  to  their  parents,  (Ecclus.  cap.  xxx.  8,  9,)  become  wanton, 
stubborn,  wilful,  and  disobedient ; rude,  untaught,  headstrong,  incorrigible, 
and  graceless ; ” “they  love  them  so  foolishly,”  saith  ^Cardan,  “ that  they 
rather  seem  to  hate  them,  bringing  them  not  up  to  virtue  but  injury,  not  to 
learning  but  to  riot,  not  to  sober  life  and  conversation,  but  to  all  pleasure  and 
licentious  behaviour.”  Who  is  he  of  so  little  experience  that  knows  not  this 
of  Fabius  to  be  true  ? Education  is  another  nature,  altering  the  mind  and 
will,  and  I would  to  God  (saith  he)  we  ourselves  did  not  spoil  our  children’s 
manners,  by  our  overmuch  cockering  and  nice  education,  and  weaken  the 
strength  of  their  bodies  and  minds,  that  causeth  custom,  custom  nature,”  (fee. 
For  these  causes  Plutarch  in  his  book  de  lib.  educ.  and  Hierom,  epist.  lib.  1. 
epist.  17.  to  Loeta  de  inslitut.  jilice,  gives  a most  especial  charge  to  all  parents, 
and  many  good  cautions  about  bringing  up  of  children,  that  they  be  not  com- 
mitted to  indiscreet,  passionate,  bedlam  tutors,  light,  giddy-headed,  or  covetous 
persons,  and  spare  for  no  cost,  that  they  may  be  well  nurtured  and  taught,  it 
being  a matter  of  so  great  consequence.  For  such  parents  as  do  otherwise, 
Plutarch  esteems  of  them  that  are  more  careful  of  their  shoes  than  of  their 
feet,”  that  rate  their  wealth  above  their  children.  And  he,  saith  * Cardan, 
“ that  leaves  his  son  to  a covetous  schoolmaster  to  be  informed,  or  to  a close 
Abbey  to  fast  and  learn  wisdom  together,  doth  no  other,  than  that  he  be  a 
learned  fool,  or  a sickly  wise  man.” 


Subsect.  III. — Terrors  and  Affrights,  Causes  of  Melancholy. 

Tully,  in  the  fourth  of  his  Tusculans,  distinguishes  these  terrors  which 
arise  from  the  apprehension  of  some  terrible  object  heard  or  seen,  from  other 

»Ter.  Adelph.  3.  4.  »Idem.  Act.  1.  sc.  2.  “Let  him  feast,  drink,  perfume  himself  at  my  expense : If 
he  be  in  love,  I shall  supply  him  with  money.  Has  he  broken  in  the  gates  ? they  shall  be  repaired.  Has 
he  torn  his  garments  ? they  shall  be  replaced.  Let  him  do  what  he  pleases,  take,  spend,  waste,  I am  resolved 
to  submit.  ‘ Canierarius  em.  77.  cent.  2.  hath  elegantly  e-xpressed  it  an  emblem,  perdit  amando,  &c. 

**Prov.  xiii.  24.  “ He  that  spareth  the  rod  hates  his  son.”  'Lib.  2.  de  consol.  Tam  stulte  pueros 

diligimus  ut  odisse  potius  videamur,  illos  non  ad  virtutem  sed  ad  injuriam,  non  ad  eruditionem  sed  ad 
luxum,  non  ad  virtutem  sed  voluptatera  educantes.  *Lib.  1.  c.  3.  Educatio  altera  natura,  alterat  animos 
ct  voluntatem,  atque  utinam  (inquit)  liberorum  nostrorum  mores  non  ipsi  perderemus,  quum  infantiam 
Btatim  deliciis  solviraus  ; mollior  ista  educatio,  quain  indulgentiam  vocaraus,  nervos  omnes,  et  mentis  et 
corporis  frangit;  fit  ex  his  consuetudo,  inde  natura.  jPerinde  agit  ac  si  quis  de  calceo  sit  solicitus, 

pedem  nihil  curet.  Juven.  Nil  patri  minus  est  quam  filius.  *Lib.  3.  de  sapient:  qui  avaris 

paedagogis  pueros  alendos  dant,  vel  clausos  in  coenobiis  jejunare  simul  et  sapere,  nihil  aliud  agunt,  nisi  ut 
Rint  vel  non  sine  stultitia  cruditi,  vel  non  Integra  vita  sapientes. 


220 


Carnes  of  Melancholy. 


[Part.  1.  Sec.  2. 


fears,  and  so  doth  Patritius,  lih.  5.  Tit.  4.  de  regis  institut.  Of  all  fears  they 
are  most  pernicious  and  violent,  and  so  suddenly  alter  the  whole  temperature- 
of  the  body,  move  the  soul  and  spirits,  strike  such  a deep  impression,  that  the 
parties  can  never  be  recovered,  causing  more  grievous  and  fiercer  melancholy, 
as  Felix  Plater,  c.  3.  dementis  alienat.  “speaks  out  of  his  experience,  than  any 
inward  cause  whatsoever  : and  imprints  itself  so  forcibly  in  the  spirits,  brain, 
humours,  that  if  all  the  mass  of  blood  were  let  out  of  the  body,  it  could  hardly 
be  extracted.  This  horrible  kind  of  melancholy  (for  so  he  terms  it)  had  been 
often  brought  before  him,  and  troubles  and  affrights  commonly  men  and  women, 
young  and  old  of  all  sorts.”  * Hercules  de  Saxonia  calls  this  kind  of  melan^ 
choly  {ah  agitations  spirituum)  by  a peculiar  name,  it  comes  from  the  agitation, 
motion,  contraction,  dilatation  of  spirits,  not  from  any  distemperature  of 
humours,  and  produceth  strong  eflfects.  This  terror  is  most  usually  caused, 
as  Plutarch  will  have,  “ from  some  imminent  danger,  when  a terrible  object 
is  at  band,”  heard,  seen,  or  conceived,  “ “truly  appearing,  or  in  a ^dream  : ” 
and  many  times  the  more  sudden  the  accident,  it  is  the  more  violent. 

“ t Stat  terror  animis,  et  cor  attonitum  salit,  I “ Their  soul’s  affright,  their  heart  amazed  quakes, 

Paviduraque  trepidis  palpitat  venis  jecur.”  | The  trembling  liver  pants  i’th’  veins,  and  aches.” 

Arthemedorus  the  grammarian  lost  his  wits  by  the  unexpected  sight  of  a 
crocodile,  Laurentius,  7.  demelan.  “The  massacre  at  Lyons,  1572,  in  the  reign 
of  Charles  IX.,  was  so  terrible  and  fearful,  that  many  ran  mad,  some  died, 
great-bellied  women  were  brought  to  bed  before  their  time,  generally  all 
affrighted  aghast.  Many  lose  their  wits  “ ^by  the  sudden  sight  of  some  spec- 
trum or  devil,  a thing  very  common  in  all  ages,  saith  Lavater,  part  1.  cap.  9. 
as  Orestes  did  at  the  sight  of  the  Furies,  which  appeared  to  him  in  black  (as 
JPausanias  records).  The  Greeks  call  them  fio^/sMo'kvx^ia,  which  so  terrify 
their  souls,  or  if  they  be  but  affrighted  by  some  counterfeit  devils  in  jest, 

** § ut  pueri  trepidant,  atque  omnia  caecis 

In  tenebris  metuunt ” 

as  children  in  the  dark  conceive  hobgoblins,  and  are  so  afraid,  they  are 
the  worse  for  it  all  their  lives.  Some  by  sudden  fires,  earthquakes,  inundations, 
or  any  such  dismal  objects  : Themison  the  physician  fell  into  a hydrophobia, 
by  seeing  one  sick  of  that  disease  : (Bioscorides,  1.  6.  c.  33.)  or  by  the  sight  of 
a monster,  a carcase,  they  are  disquieted  many  months  following,  and  cannot 
endure  the  room  where  a corpse  hath  been,  for  a world  would  not  be  alone 
with  a dead  man,  or  lie  in  that  bed  many  years  after  in  which  a man  hath  died. 
At  ® Basil  many  little  children  in  the  spring  time  went  to  gather  flowers  in 
a meadow  at  the  town’s  end,  where  a malefactor  hung  in  gibbets;  all  gazing  at 
it,  one  by  chance  flung  a stone,  and  made  it  stir,  by  which  accident,  the  children 
affi-ighted  ran  away ; one  slower  than  the  rest,  looking  back,  and  seeing  the 
stirred  carcase  wag  towards  her,  cried  out  it  came  after,  and  was  so  terribly 
affrighted,  that  for  many  days  she  could  not  rest,  eat,  or  sleep,  she  could  not 
be  pacified,  but  melancholy,  died.  **In  the  same  town  another  child,  beyond 
the  Ehine,  saw  a grave  opened,  and  upon  the  sight  of  a carcase,  was  so  troubled 
in  mind  that  she  could  not  be  comforted,  but  a little  after  departed,  and 

••Terror  etmetns  maximSex  Improviso  accedentesita  animum  commovent,  utspiritusnunquam  recuperent, 
gravioremque  melancholiam  terror  facit,  quam  quae  ab  interna  causa  flt.  Impressio  tarn  fortis  in  spiritibua 
huinoribusque  cerebri,  ut  extracta  tota  sanguinea  massa,  aegre  exprimatur,  et  haec  horrenda  species  melan- 
choliae  frequenter  oblata  mihi,  omnes  exercens,  viros,  juvenes,  senes.  *Tract.  de  melan.  cap.  7.  et  8.  noa 
ab  intemperie,  sed  agitatione,  dilatatione,  contractione,  motu  spirituum.  b Lib.  de  fort,  et  virtut.  Alex, 
praesertim  ineunte  periculo,  ubi  resprope  adsunt  terribiles.  'Fit  a visione horrenda,  revera  apparente, 

vel  per  insomnia,  Platerus.  A painter’s  wife  in  Basil,  1600.  Somniavit  filium  bello  mortuum,  inde 

Melancliolica  consolari  noluit  t Senec.  Here.  Oet.  « Quarta  pars  Comment,  de  statu  religionis  in 
Gallia  sub  Carolo  9.  1572.  ^Ex  occursu  daemonum  aliqui  furore  corripiuntur,  et  experientia  notum  est. 
t Lib.  8.  in  Arcad.  § Lucret.  * Puellae  extra  urbem  in  prato  concurrentes,  &c.  moesta  et  melancholica 
domum  rediit  per  dies  aliquot  vexata,  dum  mortua  est.  Plater.  ‘‘Altera  trans-Rhenana  ingressa  sepul- 
clirum  recens  apertum,  vidit  cadaver,  et  domum  subito  reversa  putavit  earn  vocare,  post  paucos  dies  obiit, 
proximo  sepulchro  collocata.  Altera  patibuluin  sero  pneteriens,  metuebat  ne  urbe  exclusa  illic  pernoctaret, 
unde  melancholica  facta,  per  multos  aniios  laboravit.  Platerus. 


Mam.  4.  Subs.  3.] 


Terrors  and  A ffrights,  Causes. 


221 


•was  biirieci  up.  Platerus,  observat.  1.  1,  a geutlewonian  of  the  same  city  saw 
a fat  hog  cut  up,  when  the  entrails  were  opened,  and  a noisome  savour  offended 
her  nose,  she  much  misliked,  and  would  not  longer  abide:  a physician  in 
presence  told  her,  as  that  hog,  so  was  she,  full  of  filthy  excrements,  and  aggra- 
vated the  matter  by  some  other  loathsome  instances,  insomuch  this  nice  gentle- 
woman apprehended  it  so  deeply,  that  she  fell  forthwith  a-vomiting,  was  so 
mightily  distempered  in  mind  and  body,  that  with  all  his  art  and  persuasions, 
for  some  months  after,  he  could  not  restore  her  to  herself  again,  she  could  not 
forget  it,  or  remove  the  object  out  of  her  sight.  Idem.  Many  cannot  endure  to 
see  a wound  opened,  but  they  are  offended : a man  executed,  or  labour  of  any 
fearful  disease,  as  possession,  apoplexies,  one  bewitched ; ‘ or  if  they  read  by 
chance  of  some  terrible  thing,  the  symptoms  alone  of  such  a disease,  or  that 
which  they  dislike,  they  are  instantly  troubled  in  mind,  aghast,  ready  to  apply 
it  to  themselves,  they  are  as  much  disquieted  as  if  they  had  seen  it,  or  were  so 
affected  themselves.  Hecatas  sibi  videntur  somniare,  they  dream  and  conti- 
nually think  of  it.  As  lamentable  effects  are  caused  by  such  terrible  objects 
heard,  read,  or  seen,  auditus  maximos  motus  in  corpore  facii,  as  ^ Plutarch 
holds,  no  sense  makes  greater  alteration  of  body  and  mind : sudden  speech 
sometimes,  unexpected  news,  be  they  good  or  bad,  prcevisa  minus  oratio,  will 
move  as  much,  animum  obruere,  et  de  sede  sud  dejicere,  as  a * philosopher 
observes,  will  take  away  our  sleep  and  appetite,  disturb  and  quite  overturn  us. 
Let  them  bear  witness  that  have  heard  those  tragical  alarms,  outcries,  hideous 
noises,  which  are  many  times  suddenly  heard  in  the  dead  of  the  night  by 
irruption  of  enemies  and  accidental  fires,  &c.,  those  * panic  fears,  which  often 
drive  men  out  of  their  wits, bereave  them  of  sense,  understanding  and  all,  some 
for  a time,  some  for  their  whole  lives,  they  never  recover  it.  The  ™ Midianites 
were  so  affrighted  by  Gideon’s  soldiers,  they  breaking  but  every  one  a pitcher ; 
and  ” Hannibal’s  army  by  such  a panic  fear  was  discomfited  at  the  walls  of 
Pome.  Augusta  Livia  hearing  a few  tragical  verses  recited  out  of  Virgil,  Tu 
Marcellus  eris,  <Scc.,  fell  down  dead  in  a swoon.  Edinus  king  of  Denmark,  by 
a sudden  sound  which  he  heard,  “ ® was  turned  into  fury  with  ail  his  men,” 
Cranzius,  1.  5,  Ban.  hist,  et  Alexander  ab  Alexandra  1.  3.  c.  5.  Amatus 
Lusitanus  had  a patient,  that  by  reason  of  bad  tidings  became  epilepticus,  cen. 
2.  cura  90,  Cardan  subtil.  1.  18,  saw  one  that  lost  his  wits  by  mistaking  of  an 
echo.  If  one  sense  alone  can  cause  such  violent  commotions  of  the  mind,  what 
may  we  think  when  hearing,  sight,  and  those  other  senses  are  all  troubled  at 
once?  as  by  some  earthquakes,  thunder,  lightning,  tempests,  &c.  At  Bologna 
in  Italy,  Anno  1504,  there  was  such  a fearful  earthquake  about  eleven  o’clock 
in  the  night  (as  PBeroaldus,  in  his  book  de  terrce  motu,  hath  commended  to  pos- 
terity) that  all  the  city  trembled,  the  people  thought  the  world  was  at  an  end, 
actum  de  mortalibus,  such  a fearful  noise,  it  made  such  a detestable  smell,  the 
inhabitants  were  infinitely  affrighted,  and  some  ran  mad.  Audi  rem  atrocem,  et 
annalihus  memorandum  (mine  author  adds),  hear  a strange  story,  and  worthy 
to  be  chronicled:  I had  a servant  at  the  same  time  called  Fulco  Argelanus,  a 
bold  and  proper  man,  so  grievously  terrified  with  it,  that  he  **  was  first  melan- 
choly, after  doted,  at  last  mad,  and  made  away  himself.  At  " Fuscinum  m 
J apona  “ there  was  such  an  earthquake,  and  darkness  on  a sudden,  that  many 
men  were  offended  with  headache,  many  overwhelmed  with  sorrow  and  melan- 
choly. At  Meacum  whole  streets  and  goodly  palaces  were  overturned  at  the 

‘ Subitus  occursus,  Inopinata  lectio.  ^ Lib.  de  auditione.  ♦ Theod.  Prodromus,  lib.  7.  Amorum. 

• EiTuso  cernens  fuRientes  agmine  turmas,  Quis  mea  nunc  inflat  cornua  Faunus  ait.  Alciat.  embl.  122. 

*“  Jud.  6.  19.  « Plutarclms  vita  ejus.  « In  furorem  cum  sociis  versus.  Subitarius  terrae  motue. 

^ Cippit  inde  desipere  cum  dispendio  sanitatis,  inde  adeo  dementans,  ut  sibi  ipsi  mortem  inferret.  ^ Historic^ 
relatio  de  rebus  Japonicis  Tract.  2.  de  Icgat.  rcgis  Chinensis,  a Lodovico  Frois,  Jesuita.  A.  1596.  Fuscini 
de  repente  tantaaeris  caligo  et  terraj  motus,  ut  multi  capite  dolerent,  plurimis  cor  moerore  et  melancholia 
obrueretur.  Tantum  fremitum  edebat,  ut  toniti  u fragorem  imitari  videretur,  tantamquc,  &c.  In  urbe 
Sacai  tarn  homficus  fuit,  ut  homines  vix  sui  compotes  essent  a seiisibus  abalicnati,  moerore  oppreasi  tain 
■Lorrendo  spectaculo,  Ac. 


222 


Causes  of  Melancholy. 


[Part.  1.  Sec.  2. 


same  time,  and  tliere  was  such  a hideous  noise  withal,  like  thunder,  and  filthy 
smell,  that  their  hair  stared  for  fear,  and  their  hearts  quaked,  men  and  beasts 
were  incredibly  terrified.  In  Sacai,  another  city,  the  same  earthquake  was  so 
terrible  unto  them,  that  many  were  bereft  of  their  senses;  and  others  by  that 
horrible  spectacle  so  much  amazed,  that  they  knew  not  what  they  did.” 
Blasius,  a Christian,  the  reporter  of  the  news,  was  so  affrighted  for  his  part,  that 
though  it  were  two  months  after,  he  was  scarce  his  own  man,  neither  could  he 
drive  the  remembrance  of  it  out  of  his  mind.  Many  time,  some  years  follow- 
ing, they  will  tremble  afresh  at  the  ® remembrance  or  conceit  of  such  a terrible 
object,  even  all  their  lives  long,  if  mention  be  made  of  it.  Cornelius  Agrippa 
relates  out  of  Gulielmus  Parisiensis,  a story  of  one,  that  after  a distasteful 
purge  which  a physician  had  prescribed  unto  him,  was  so  much  moved,  “ ‘that 
at  the  very  sight  of  physic  he  would  be  distempered,”  though  he  never  so 
much  as  smelled  to  it,  the  box  of  physic  long  after  would  give  him  a purge ; 
nay,  the  very  remembrance  of  it  did  effect  it;  like  travellers  and  seamen,” 
saith  Plutarch,  “ that  when  they  have  been  sanded,  or  dashed  on  a rock,  for 
ever  after  fear  not  that  mischance  only,  but  all  such  dangers  whatsoever.” 


Subsect.  IY. — Scoffs,  Calumnies,  hitter  Jests,  how  they  cause  Melancholy. 

It  is  an  old  saying,  “ A blow  with  a word  strikes  deeper  than  a blow  with 
a sword and  many  men  are  as  much  galled  with  a calumny,  a scurrilous  and 
bitter  jest,  a libel,  a pasquil,  satire,  apologue,  epigram,  stage-play  or  the  like, 
as  with  any  misfortune  whatsoever.  Princes  and  potentates  that  are  other- 
wise happy,  and  have  all  at  command,  secure  and  free,  quibus  potentia  sceleris 
inipunitatem  fecit,  are  grievously  vexed  with  these  pasquilling  libels,  and 
satires:  they  fear  a railing  * Aretine,  more  than  an  enemy  in  the  field,  which 
made  most  princes  of  his  time  (as  some  relate)  “ allow  him  a liberal  pension, 
that  he  should  not  tax  them  in  his  satires.”^  The  gods  had  their  Momus, 
Homer  his  Zoilus,  Achilles  his  Thersites,  Philip  his  Demades:  the  Csesars 
themselves  in  Home  were  commonly  taunted.  There  was  never  wanting  a 
Petronius,  a Lucian  in  those  times,  nor  will  be  a Kabelais,  an  Euphormio,  a 
Boccalinus  in  ours.  Adrian  the  sixth  pope  *was  so  highly  offended,  and 
grievously  vexed  with  Pasquillers  at  Home,  he  gave  command  that  his  statue 
should  be  demolished  and  burned,  the  ashes  flung  into  the  river  Tiber,  and  had 
done  it  forthwith,  had  not  Lodovicus  Suessanus,  a facete  companion,  dissuaded 
him  to  the  contrary,  by  telling  him,  that  Pasquil’s  ashes  would  turn  to  frogs  in 
the  bottom  of  the  river,  and  croak  worse  and  louder  than  before, — genus  irrita- 
bile  vatum,  and  therefore  * Socrates  in  Plato  adviseth  all  his  friends,  “ that 
respect  their  credits,  to  stand  in  awe  of  poets,  for  they  are  terrible  fellows,  can 
praise  and  dispraise  as  they  see  cause.”  Hinc  quam  sit  calamus  scevior  ense, 
patet.  The  prophet  David  complains.  Psalm  cxxiii.  4.  “ that  his  soul  was  full 
of  the  mocking  of  the  wealthy,  and  of  the  despitefulness  of  the  proud,”  and 
Psalm  Iv.  4.  “ for  the  voice  of  the  wicked,  &c.,  and  their  hate : his  heart 
trembled  within  him,  and  the  terrors  of  death  came  upon  him;  fear  and  hor- 
rible fear,”  &c.,  and  Psalm  Ixix.  20.  “ Bebuke  hath  broken  my  heart,  and  I 

am  full  of  heaviness.”  Who  hath  not  like  cause  to  complain,  and  is  not  sc 
troubled,  that  shall  fall  into  the  mouths  of  such  men?  for  many  are  of  so 


• Qimm  subit  illius  tristissima  noctis  Ima^o.  * Qui  solo  aspectii  medicinne  movcbatur  ad  pur^andum. 
» Sicut  viatores  si  adsaxum  impegerint,  aut  nauts,  mem  ores  siii  casus,  non  ista  modo  quae  offendunt,  scd  et 
eimiiia  liorrent  perpetuo  et  tremunt.  » Leviter  volanr,  graviter  vulnerant.  Bernardus.  * Kusissauciat 
corpus,  inentem  sermo.  y Sciatis  eum  esse  qui  anemine  fere  ajvi  sui  magnate,  non  illustre  stipendium 

liabuit,  ne  mores  ipsorum  Satyris  suis  notaret.  Gasp.  Barthius  praefat.  parnodid.  * Jovius  in  vita  ejus, 
gravi.ssime  tulit  famosis  libellis  noinen  suuin  ad  Pasquilli  statuam  fuisse  laceratum,  decrevitque  ideo  sta- 
tuain  deiunliii,  &c.  “ I’lato,  lib.  13.  de  legibus.  Qui  existimatiouera  curant,  poetas  vcreantur,  quia 

I'laguam  \im  habent  ad  laudanduiu  et  vituperandum. 


223 


Mem.  4.  Subs.  4.]  Scoffs,  Calumnies,  hitter  Jests,  &c. 

‘’petulant  a spleen;  and  have  that  figure  Sarcasmus  so  often  in  their  mouths, 
so  hitter,  so  foolish,  as  Baltasar  Castilio  notes  of  them,  that  they  caunot 
speak,  but  they  must  bite;”  they  had  rather  lose  a friend  than  a jest;  and 
what  company  soever  they  come  in,  they  will  be  scoffing,  insulting  over  their 
inferiors,  especially  over  such  as  any  way  depend  upon  them,  humouring,  mis- 
using, or  putting  gulleries  on  some  or  other  till  they  have  made  by ’their 
humouring  or  gulling  ^ex  stulto  insanum,  a mope  or  a noddy,  and  all  to  make 
themselves  merry: 

“« dummodo  risum 

Excutiat  sibi;  non  hie  cuiquam  paroit  amico;  ” 

Friends,  neuters,  enemies,  all  are  as  one,  to  make  a fool  a madman,  is  their 
sport,  and  they  have  no  greater  felicity  than  to  scoff  and  deride  others ; they 
must  sacrifice  to  the  god  of  laughter,  with  them  in  ^ Apuleius,  once  a day,  or 
else  they  shall  be  melancholy  themselves ; they  care  not  how  they  grind  and 
misuse  others,  so  they  may  exhilarate  their  own  persons.  Their  wits  indeed 
serve  them  to  that  sole  purpose,  to  make  sport,  to  break  a scurrile  jest,  which 
is  levissimus  ingenii  fructus,  the  froth  of  wit,  as  ^Tully  holds,  and  for  this  they 
are  often  applauded,  in  all  other  discourse,  dry,  barren,  stramineous,  dull  and 
heavy,  here  lies  their  genius,  in  this  they  alone  excel,  please  themselves  and 
others.  Leo  Decimus,  that  scoffing  pope,  as  J ovius  hath  registered  in  the  Fourth 
book  of  his  life,  took  an  extraordinary  delight  in  humouring  of  silly  fellows,  and 
to  put  gulleries  upon  them,  ^ by  commending  some,  persuading  others  to  this 
or  that;  he  made  ex  stolidis  stultissimos,  etinaxime  ridiculos,  exstultis  insanos/ 
soft  fellows,  stark  noddies;  and  such  as  were  foolish,  quite  mad  before  he 
left  them.  One  memorable  example  he  recites  there,  of  Tarascomus  of  Parma, 
a musician  that  was  so  humoured  by  Leo  Decimus,  and  Bibiena  his  second  in 
this  business,  that  he  thought  himself  to  be  a man  of  most  excellent  skill  (who 
was  indeed  a niimy),  they  ‘*‘made  him  set  foolish  songs,  and  invent  new  ridicu- 
lous precepts,  which  they  did  highly  (jommend,”  as  to  tie  his  arm  that  played 
on  the  lute,  to  make  him  strike  a sweeter  stroke,  “‘‘and  to  pull  down  the 
Arras  hangings,  because  the  voice  would  be  clearer,  by  reason  of  the  rever- 
beration of  the  wall.  In  the  like  manner  they  persuaded  one  Baraballius  of 
Caieta,  that  he  was  as  good  a poet  as  Petrarch ; would  have  him  to  be  made 
a laureate  poet,  and  invite  all  his  friends  to  his  instalment ; and  had  so  possessed 
the  poor  man  with  a conceit  of  his  excellent  poetry,  that  when  some  of  his 
more  discreet  friends  told  him  of  his  folly,  he  was  very  angry  with  them,  and 
said  “‘they  envied  his  honour,  and  prosperity:”  it  was  strange  (saith  Jovius) 
to  see  an  old  man  of  60  years,  a venerable  and  grave  old  man,  so  gulled.  But 
what  cannot  such  scoffers  do,  especially  if  they  find  a soft  creature,  on  whom 
they  may  work?  nay,  to  say  truth,  who  is  so  wise,  or  so  discreet,  that  may  not 
be  humoured  in  this  kind,  especially  if  some  excellent  wits  shall  set  upon  him ; 
he  that  mads  others,  if  he  were  so  humoured,  would  be  as  mad  himself,  as  much 
grieved  and  tormented ; he  might  cry  with  him  in  the  comedy,  Froh  Jupiter, 
tu  ho7Uo  me  adigas  ad  insaniam.  For  all  is  in  these  things  as  they  are,  taken; 
if  he  be  a silly  soul,  and  do  not  perceive  it,  ’tis  well,  he  may  haply  make 
others  sport,  and  be  no  whit  troubled  himself;  but  if  he  be  apprehensive  of  his 
folly,  and  take  it  to  heart,  then  it  torments  him  worse  than  any  lash : a bitter 
jest,  a slander,  a calumny,  pierceth  deeper  than  any  loss,  danger,  bodily  pain, 
or  injury  whatsoever ; leviter  enim  volat  (it  flies  swiftly),  as  Bernard  of  an 
arrow,  sed  graviter  vulnerat  (but  wounds  deeply),  especially  if  it  shall  proceed 
from  a virulent  tongue,  “it  cuts  (saith  David)  like  a two-edged  sword.  They 

>>Petulanti  splene  cachinno.  •Curial.  lib.  2.  Ea  quorundara  est  inscitla,  ut  quoties  loqul,  totles  mordere 
Jiccre  sibi  patent.  ler.  Eunuch.  ^ llor.  ser.  lib.  2.  sat.  4.  “Provided  lie  can  only  excite  laui,diter, 
he  spares  not  his  best  friend.”  ' I.ib.  2.  k I)e  orat.  h Laudundo,  et  inira  iis  persuadendo.  * Et 
vana  intlatus  opinione,  incredibilia  ac  ridenda  qiuedain  Musices  pnecepta  cennmentaretur,  &c.  lit  voces 
uuuis  parietibus  illisa;,  suavius  ac  acutius  resilirent.  * liuniortalitati  et  yloria?  suie  prursus  iuvideiituii. 


224 


Causes  of  Melancholy. 


[Part.  l.Sec.  2. 


shoot  bitter  words  as  arrows,”  Psalm  Ixiv.  3.  “ And  they  smote  with  their 

tongues,”  Jer.  xviii.  1 8.  and  that  so  hard,  that  they  leave  an  incurable  wound 
behind  them.  Many  men  are  undone  by  this  means,  moped,  and  so  dejected, 
that  they  are  never  to  be  recovered ; and  of  all  other  men  living,  those  which 
are  actually  melancholy,  or  inclined  to  it,  are  most  sensible  (as  being  suspicious, 
choleric,  apt  to  mistake)  and  impatient  of  an  injury  in  that  kind:  they 
aggravate,  and  so  meditate  continually  of  it,  that  it  is  a perpetual  corrosive, 
not  to  be  removed  till  time  wear  it  out.  Although  they  peradventure  that  so 
scoff,  do  it  alone  in  mirth  and  merriment,  and  hold  it  optimum  aliend  frui 
insanid,  an  excellent  thing  to  enjoy  another  man’s  madness;  yet  they  must 
know,  that  it  is  a mortal  sin  (as  ‘“Thomas  holds),  and  as  the  prophet!" David 
denounceth,  “ they  that  use  it,  shall  never  dwell  in  God’s  tabernacle.” 

Such  scurrilous  jests,  flouts,  and  sarcasms,  therefore,  ought  not  at  all  to  be 
used ; especially  to  our  betters,  to  those  that  are  in  misery,  or  any  way  dis- 
tressed : for  to  such,  cerumnarum  incrementa  sunt,  they  multiply  grief,  and  as 
*he  perceived.  In  multis  pudor,  in  multis  iracundia,  dee.,  many  are  ashamed, 
many  vexed,  angered,  and  there  is  no  greater  cause  or  fiirtherer  of  melancholy. 
Martin  Cromerus,  in  the  Sixth  book  of  his  history,  hath  a pretty  story  to  this 
purpose,  of  Uladislaus,  the  second  king  of  Poland,  and  Peter  Dunnius,  earl  of 
Shrine;  they  had  been  hunting  late,  and  were  enforced  to  lodge  in  a poor 
cottage.  When  they  went  to  bed,  Uladislaus  told  the  earl  in  jest,  that  his  wife 
lay  softer  with  the  abbot  of  Shrine ; he  not  able  to  contain,  replied,  Et  tua  cum 
Dahesso,  and  yours  with  Dabessus,  a gallant  young  gentleman  in  the  court, 
whom  Christina  the  queen  loved.  Tetigit  id  dictum  Principis  animum,  these 
words  of  his  so  galled  the  prince,  that  he  was  long  after  tristis  et  cogitabundus, 
very  sad  and  melancholy  for  many  months;  but  they  were  the  earl’s  utter  undo- 
ing : for  when  Christina  heard  of  it,  she  persecuted  him  to  death.  Sophia  the 
empress,  Justinian’s  wife,  broke  a bitter  jest  upon  Narsetes  the  eunuch,  a 
famous  captain  then  disquieted  for  an  overthrow  which  he  lately  had : that  he 
was  fitter  for  a distaff  and  to  keep  women  company,  than  to  wield  a sword,  or 
to  be  general  of  an  army : but  it  cost  her  dear,  for  he  so  far  distasted  it,  that 
he  went  forthwith  to  the  adverse  part,  much  troubled  in  his  thoughts,  caused 
the  Lombards  to  rebel,  and  tlience  procured  many  miseries  to  the  common- 
wealth. Tiberius  the  emperor  withheld  a legacy  from  the  peojDle  of  Pome, 
which  his  predecessor  Augustus  had  lately  given,  and  perceiving  a fellow  round 
a dead  corse  in  the  ear,  would  needs  know  wherefore  he  did  so;  the  fellow 
replied,  that  he  wished  the  departed  soul  to  signify  to  Augustus,  the  commons 
of  Pome  were  yet  unpaid:  for  this  bitter  jest  the  emperor  caused  him  forth- 
with to  be  slain,  and  carry  the  news  himself  For  this  reason,  all  those  that 
otherwise  approve  of  jests  in  some  cases,  and  facete  companions,  (as  who  doth 
not?)  let  them  laugh  and  be  merry,  rumpantur  et  ilia  Codro,  ’tis  laudable  and 
fit,  those  yet  will  by  no  means  admit  them  in  their  companies,  that  are  any 
way  inclined  to  this  malady;  non  jocandum  cum  Us  qui  miseri  sunt,  et 
4Brumnosi,  no  jesting  with  a discontented  person,  ’Tis  Castillo’s  caveat,  p Jo. 
Pontanus,  and  ‘^Gaiateus,  and  every  good  man’s, 

* Plaj  with  me,  but  hurt  me  not : 

Jest  with  me,  but  shame  me  not." 

Comitasis  a virtue  between  rusticity  and  scurrility,  two  extremes,  as  afliibility 
is  between  flattery  and  contention,  it  must  not  exceed ; but  be  still  accom- 
panied with  that  ^ aQxaBuet  or  innocency,  ques  neinini  nocet,  omnem  injuries 
•oblationem  abhorrens,  hurts  no  man,  abhors  all  offer  of  injury.  Though  a man 
be  liable  to  such  a jest  or  obloquy,  have  been  ovenseen,  or  committed  a foul 


"'2.  2d®  qu®st.  75.  Irrisio  mortale  pcccatum.  ■Psal.  xv.  ?,  "Balthasar  Castillo  lib.  2.  de  aulico. 
■PDe  sermoue  lib.  4.  cap.  3.  “ 6.'>  Oalateus.  •'Tully  Tusc.  quajst. 


Mem.  4.  Subs.  5.J  Loss  of  Liberty,  Servit'iide,  Jcc. 


225 


fact,  yet  it  is  no  good  manners  or  humanity  to  upbraid,  to  hit  him  in  the  teeth 
with  his  offence,  or  to  scoff  at  such  a one ; ’tis  an  old  axiom,  turpis  in  reum 
omnis  exprohratio*  I sj^eak  not  of  such  as  generally  tax  vice,  Barclay,  Gen- 
tills,  Erasmus,  Agrippa,  Fishcartus,  &c.,  the  Varronists  and  Lucians  of  our 
time,  satirists,  epigrammatists,  comedians,  apologists,  &c.,  but  such  as  per- 
sonate, rail,  scoff,  calumniate,  perstringe  by  name,  or  in  presence  offend ; 

“ ■ Ludit  qui  stolida  procacitate, 

Non  est  Sestius  ille  sed  caballus 

*Tis  horse-play  this,  and  those  jests  (as  he  *saith)  ‘^are  no  better  than  inju- 
ries,” biting  jests,  mordentes  et  aculeati,  they  are  poisoned  jests,  leave  a sting 
behind  them,  and  ought  not  to  be  used. 

“ “ Set  not  thy  foot  to  make  the  blind  to  fall ; 

Nor  wilfully  offend  thy  weaker  brother : 

Nor  wound  the  dead  with  thy  tongue’s  bitter  gall, 

Neither  rejoice  thou  in  the  fall  of  other.” 

If  these  rules  could  be  kept,  we  should  have  much  more  ease  and  quietness 
than  we  have,  less  melancholy;  whereas,  on  the  contrary,  we  study  to  misuse 
each  other,  how  to  sting  and  gall,  like  two  fighting  boors,  bending  all  our 
force  and  wit,  friends,  fortune,  to  crucify  * one  another’s  souls ; by  means  of 
which,  there  is  little  content  and  charity,  much  virulency,  hatred,  malice,  and 
disquietness  among  us. 

Subsect.  Y. — Loss  of  Liberty,  Servitude,  Imprisonment,  how  they  cause 

Melancholy. 

To  this  catalogue  of  causes,  I may  well  annex  loss  of  liberty,  servitude,  or 
imprisonment,  which  to  some  persons  is  as  great  a torture  as  any  of  the  rest. 
Though  they  have  all  things  convenient,  sumptuous  houses  to  their  use,  fair 
walks  and  gardens,  delicious  bowers,  galleries,  good  fare  and  diet,  and  all 
things  correspondent,  yet  they  are  not  content,  because  they  are  confined,  may 
not  come  and  go  at  their  pleasure,  have  and  do  what  they  will,  but  live  ^ aliend 
quadra,  at  another  man’s  table  and  command.  As  it  is  ' in  meats  so  it  is  in 
all  other  things,  places,  societies,  sports;  let  them  be  never  so  pleasant, 
commodious,  wholesome,  so  good ; yet  omnium  rerum  est  satietas,  there  is  a 
loathing  satiety  of  all  things.  The  children  of  Israel  were  tired  with  manna, 
it  is  irksome  to  them  so  to  live,  as  to  a bird  in  a cage,  or  a dog  in  his  kennel, 
they  are  weary  of  it.  They  are  happy,  it  is  true,  and  have  all  things,  to 
another  man’s  judgment,  that  heart  can  wish,  or  that  they  themselves  can 
desire,  bona  si  sua  norint:  yet  they  loathe  it,  and  are  tired  with  the  present: 
Est  natura  hominum  novitatis  avida;  men’s  nature  is  still  desirous  of  news, 
variety,  delights ; and  our  wandering  affections  are  so  irregular  in  this  kind, 
that  they  must  change,  though  it  must  be  to  the  worst.  Bachelors  must  be 
married,  and  married  men  would  be  bachelors;  they  do  not  love  their  own 
wives,  though  otherwise  fair,  wise,  vii’tuous,  and  well  qualified,  because  they 
are  theirs;  our  present  estate  is  still  the  worst,  we  cannot  endure  one  course 
of  life  long,  et  quod  modo  voverat,  odit,  one  calling  long,  esse  in  honore  jurat, 
mox  displicet ; one  place  long,  Romoe  Tyhur  amo,  ventosus  Tybure  Romam, 
that  which  we  earnestly  sought,  we  now  contemn.  Hoc  quosdam  agit  ad  mor- 
tem (saith  ^ Seneca)  quod  proposita  scepe  mutemdo  in  eadem  revolvuntur,  et  non 
relinquunt  novitati  locum : Fastidio  coepit  esse  vita,  et  ipsus  mundus,  et  subit 
I illud  rapidissimarum  deliciarum,  Quousque  eadem  1 this  alone  kills  many  a 
! man,  that  they  are  tied  to  the  same  still,  as  a horse  in  a mill,  a dog  in  a wheel, 

* “ Every  reproach  uttered  against  one  already  condemned,  is  mean-spirited.”  • Mart.  lib.  1.  epig.  35. 

■»  Tales  joci  ab  injuriis  non  possint  discerni.  Galateus  fo.  55.  “ Pybrac  in  his  Quadraint  37.  * Ego 

hujus  misera  fatuitate  et  dementia  conflictor.  Tull,  ad  Attic,  li.  11.  y Miserum  est  aliens  vivere 

^luadra.  Juv.  » Cramba;  bis  coctas.  Vit®  me  redde  priori.  »IIor.  De  tranquill,  animae. 

Q 


226 


Causes  of  Melancholy. 


[Part.  1.  Sec.  2. 


they  run  round,  without  alteration  or  news,  their  life  groweth  odious,  the  world 
loathsome,  and  that  which  crosseth  their  furious  delights,  what  % still  the 
same  % Marcus  Aurelius  and  Solomon,  that  had  experience  of  all  worldly 
delights  and  pleasure,  confessed  as  much  of  themselves;  what  they  most  de- 
sired, was  tedious  at  last,  and  that  their  lust  could  never  be  satisfied,  all  was 
vanity  and  affliction  of  mind. 

Now  if  it  be  death  itself,  another  hell,  to  be  glutted  with  one  kind  of  sport, 
dieted  with  one  dish,  tied  to  one  place;  though  they  have  all  things  otherwise 
as  they  can  desire,  and  are  in  heaven  to  another  man’s  opinion,  what  misery 
and  discontent  shall  they  have,  that  live  in  slavery,  or  in  prison  itself  ? Quod 
tristius  morte,  in  servilute  vivendmn,  as  Hermolaus  told  Alexander  in 
® Curtius,  worse  than  death  is  bondage : * hoc  animo  scito  omnes  fortes  ut 
mortem  servituti  anteponant,AX\  brave  men  at  arms(Tully  holds)  are  so  affected. 
^ Equidem  ego  is  sum  qui  servitutem  extremum  omnium  malorum  esse  arhitror : 
I am  he  (saith  Boterus)  that  account  servitude  the  extremity  of  misery.  A nd 
what  calamity  do  they  endure,  that  live  with  those  hard  taskmasters,  in  gold 
mines  (like  those  30,000  tindian  slaves  at  Potosi,  in  Peru),  tin-mines,  lead- 
mines,  stone-quarries,  coal-pits,  like  so  many  mouldwarps  under  ground,  con- 
demned to  the  galleys,  to  perpetual  drudgery,  hunger,  thii-st,  and  stripes, 
without  all  hope  of  delivery?  How  are  those  women  in  Turkey  afiected,  that 
most  part  of  the  year  come  not  abroad;  those  Italian  and  Spanish  dames, 
that  are  mewed  up  like  hawks,  and  locked  up  by  their  jealous  husbands?  how 
tedious  is  it  to  them  that  live  in  stoves  and  caves  half  a year  together?  as  in 
Iceland,  Muscovy,  or  under  the  ® pole  itself,  where  they  have  six  months’  per- 
petual night.  Nay,  what  misery  and  discontent  do  they  endure,  that  are  in 
prison?  They  want  all  those  six  non-natural  things  at  once,  good  air,  good 
diet,  exercise,  company,  sleep,  rest,  ease,  &c.,  that  are  bound  in  chains  all 
day  long,  suffer  hunger,  and  (as  ^Lucian  describes  it)  “ must  abide  that  filthy 
stink,  and  rattling  of  chains,  bowlings,  pitiful  outcries,  that  prisoners  usually 
make;  these  things  are  not  only  troublesome,  but  intolerable.”  They  Lie 
nastily  among  toads  and  frogs  in  a dark  dungeon,  in  their  own  dung,  in  pain 
of  body,  in  pain  of  soul,  as  Joseph  did.  Psalm  cv.  18,  “They  hurt  his  feet  in 
the  stocks,  the  iron  entered  his  soul.”  They  live  solitary,  alone,  sequestered 
from  all  company  but  heart-eating  melancholy ; and  for  want  of  meat,  must 
®at  that  bread  of  affliction,  prey  upon  themselves.  Well  might  ® Arculanus 
put  long  imprisonment  for  a cause,  especially  to  such  as  have  lived  jovially, 
in  all  sensuality  and  lust,  upon  a sudden  are  estranged  and  debarred  from  all 
manner  of  pleasures:  as  were  Huniades,  Edward,  and  Eichard  II.,  Valerian 
the  Emperor,  Bajazet  the  Turk.  If  it  be  irksome  to  miss  our  ordinary  com- 
panions and  repast  for  once  a day,  or  an  hour,  what  shall  it  be  to  lose  them 
for  ever?  If  it  be  so  great  a delight  to  live  at  liberty,  and  to  enjoy  that  variety 
of  objects  the  world  affords;  what  misery  and  discontent  must  it  needs  bring 
to  him,  that  shall  now  be  cast  headlong  into  that  Spanish  inquisition,  to  fall 
from  heaven  to  hell,  to  be  cubbed  up  upon  a sudden,  how  shall  he  be  perplexed, 
what  shall  become  of  him?  ‘'Eobert  Duke  of  Normandy  being  imprisoned  by 
his  youngest  brother  Henry  I.,  ah  illo  die  inconsolabili  dolore  in  carcerecontahuit, 
saith  Matthew  Paris,  from  that  day  forward  pined  away  with  grief.  :{:  Jugurtha 
that  generous  captain,  “ brought  to  Eome  in  triumph,  and  after  imprisoned, 
through  anguish  of  his  soul,  and  melancholy,  died.”  *Eoger,  Bishop  of  Salis- 
bury, the  second  man  from  King  Stephen,  (he  that  built  that  famous  castle  of 

•Lib.  8.  * Tullius  Lepido,  Fam.  10.  27.  <i  Boterus,  1.  1.  polit.  cap.  4,  f Laet.  descript.  Americae. 

• If  there  be  any  inhabitants.  ^ In  Taxari.  Interdiu  quidem  collum  vinctum  est,  et  manus  constricta, 

noctu  verd  totura  corpus  vincitur,  ad  has  miserias  accidit  corporis  foetor,  strepitus  ejulantium,  sonim 
brevitas,  hoec  omnia  plane  molesta  et  intolerabilia.  s In  9 Rhasis.  William  the  Conqueror  s eldest 

Bon.  t Sallust.  Romam  triuinpho  ductus  tandemque  in  carcerem  conjectus,  animi  dolore  perJit. 

* Camden  in  Wiltsh.  miserum  seuem  ita  fame  et  calamitatibus  in  carcere  fregit,  inter  mortis  metum,  etutifl 
tormenta,  Ac. 


Mem.  4,  Subs.  6.] 


Poverty  and  Want,  Causes. 


227 


Devizes  in  Wiltshire),  was  so  tortured  in  prison  with  hunger,  and  all  those 
calamities  accompanying  such  men,  ^ut  vivere  noluerit,  mori  nescierit,  he  would 
not  live,  and  could  not  die,  between  fear  of  death,  and  torments  of  life.  Francis, 
King  of  France,  was  taken  prisoner  by  Charles  Y.,  ad  mortem  fere  melan- 
cholicus,  saith  Guicciardini,  melancholy  almost  to  death,  and  that  in  an  instant- 
But  this  is  as  clear  as  the  sun,  and  needs  no  further  illustration. 


Subsect.  YI. — Poverty  and  Want,  Causes  of  Melancholy. 

Poverty  and  want  are  so  violent  oppugners,  so  unwelcome  guests,  so  much 
abhorred  of  all  men,  that  I may  not  omit  to  speak  of  them  apart.  Poverty, 
although  (if  considered  aright,  to  a wise,  understanding,  truly  regenerate,  and 
contented  man)  it  be  donum  Dei,  a blessed  estate,  the  way  to  heaven,  as 
"’Chrysostom  calls  it,  God’s  gift,  the  mother  of  modesty,  and  much  to  be  pre- 
ferred before  riches  (as  shall  be  shown  in  his  "place),  yet  as  it  is  esteemed  in 
the  world’s  censure,  it  is  a most  odious  calling,  vile  and  base,  a severe  torture, 
summum  scelus,  a most  intolerable  burden ; we  ‘’shun  it  all,  cane  pejus  et 
angue  (worse  than  a dog  or  a snake),  we  abhor  the  name  of  it,  * Paupertas 
fugiiur,  totoque  arcessitur  orhe,  as  being  the  fountain  of  all  other  miseries,  cares, 
woes,  labours,  and  grievances  whatsoever.  To  avoid  which,  we  will  take  any 
pains, — extremes  currit  mercator  ad  Indos,  we  will  leave  no  haven,  no  coast, 
no  creek  of  the  world  unsearched,  though  it  be  to  the  hazard  of  our  lives ; we 
will  dive  to  the  bottom  of  the  sea,  to  the  bowels  of  the  earth,  tfive,  six,  seven, 
eight,  nine  hundred  fathom  deep,  through  all  five  zones,  and  both  extremes  of 
heat  and  cold  : we  will  turn  parasites  and  slaves,  prostitute  ourselves,  swear 
and  lie,  damn  our  bodies  and  souls,  forsake  God,  abjure  religion,  steal,  rob, 
murder,  rather  than  endure  this  insufferable  yoke  of  poverty,  which  doth  so 
tyrannise,  crucify,  and  generally  depress  us. 

For  look  into  the  world,  and  you  shall  see  men  most  part  esteemed  according 
to  their  means,  and  happy  as  they  are  rich : Uhique  tanti  quisque  quantum 

habuit  fuit.  If  he  be  likely  to  thrive,  and  in  the  way  of  preferment,  who  but 
he  1 In  the  vulgar  opinion,  if  a man  be  wealthy,  no  matter  how  he  gets  it,  of 
whatparentage,  how  qualified,  how  virtuously  endowed,  or  villainously  inclined ; 
let  him  be  a bawd,  a gripe,  an  usurer,  a villain,  a pagan,  a barbarian,  a 
wretch,  § Lucian’s  tyrant,  “on  whom  you  may  look  with  less  security  than  on 
the  sun;”  so  that  he  be  rich  (and  liberal  withal)  he  shall  be  honoured,  admired, 
adored,  reverenced,  and  highly  ^magnified.  “ The  rich  is  had  in  reputation 
because  of  his  goods,”  Eccl.  x.  31.  He  shall  be  befriended : “for  riches 
gather  many  friends,”  Prov.  xix.  4, — multos  numerahit  amicos,  all  happiness 
ebbs  and  flows  with  his  money.  He  shall  be  accounted  a gracious  lord,  a 
Meccenas,  a benefactor,  a wise,  discreet,  a proper,  a valiant,  a fortunate  man,- 
of  a generous  spirit,  Pullus  J ovis,  et  gallince  filius  alhce  : a hopeful,  a good 
man,  a virtuous,  honest  man.  Quando  ego  te  Junonium  puerum  et  matris 
partum  vere  aureum,  as  *■  Tully  said  of  Octavianus,  while  he  was  adopted 
Ciesar,  and  an  heir  “apparent  of  so  great  a monarchy,  he  was  a golden  child. 
All  ‘honour,  offices,  applause,  grand  titles,  and  turgent  epithets  are  put  upon 
him,  oinnes  omnia  bona  dicere;  all  men’s  eyes  are  upon  him,  God  bless  his 
good  worship,  his  honour ; “every  man  speaks  well  of  him,  every  man  presents 
him,  seeks  and  sues  to  him  for  his  love,  favour  and  protection,  to  serve  him, 

k Vies,  hodie.  i Seneca.  Com.  ad  Hebraeos.  “Part.  2.  Sect.  3.  Merab.  3.  ® Quern  iit 

difficilem  morbum  pueris  tradere  formidamus.  Plut.  ♦ Lucan.  1. 1.  f As  in  the  silver  mines  at 

Friburgh  in  Germany.  Fines  Morison.  $ Euripides.  § Tom.  4.  dial,  minore  periculo  solem  quam 

hunc  defixis  oculis  licet  intueri.  pOmnis  enim  res,  virtus,  fama,  decus,  divina  humanaque  pulcliris 

Divitiis  parent.  Hor.  Ser.  1.  2.  Sat.  3.  Clarus  eris,  fortis,  Justus,  sapiens,  etiam  rex.  Et  quicquid  volet.  Hor. 
q Et  genus,  et  formam,  regina  pecunia  donat.  Money  adds  spirits,  courage,  &c.  Epist.  ult.  ad  Atticum. 

* Our  young  master,  a fine  towardly  gentleman,  God  bless  him,  and  hopeful ; why?  he  is  heir  apparent  to  tlia 
right  worsliipful,  to  the  riglit  honourable,  &c.  1 0 nummi,  nurami : vobis  hunc  praestat  honorem, 

■ Exinde  sapere  eum  omnes  dicimus,  ac  quisque  fortunam  habet.  Flaut.,  Pseud 


228 


Causes  oj  Melancholy. 


[Part.  1.  Sec.  2. 


belong  unto  him,  every  man  riseth  to  him,  as  to  Themistocles  in  the  Olympics, 
if  he  speak,  as  of  Herod,  Vox  Dei,  non  hominis,  the  voice  of  God,  not  of  man. 
All  the  graces,  Veneres,  pleasures,  elegances  attend  him,  * golden  fortune 
accompanies  and  lodgeth  with  him;  and  as  to  those  E-oman  emperors,  is 
placed  in  his  chamber. 

“ r Secura  naviget  aura, 

Fortunamque  suo  teinperet  arbitrio : ” 

he  may  sail  as  he  will  himself,  and  temper  his  estate  at  his  pleasure,  jovial 
days,  splendour  and  magnificence,  sweet  music,  dainty  fare,  the  good  things, 
and  fat  of  the  land,  fine  clothes,  rich  attires,  soft  beds,  down  pillows  are  at  his 
command,  all  the  world  labours  for  him,  thousands  of  artificers  are  his  slaves 
to  drudge  for  him,  run,  ride,  and  post  for  him  : * Divines  (for  Pythia  Philip- 
pisat),  lawyers,  physicians,  philosophers,  scholars  are  his,  wholly  devote  to  his 
service.  Every  man  seeks  his  * acquaintance,  his  kindred,  to  match  with  him, 
though  he  be  an  oaf,  a ninny,  a monster,  a goosecap,  uxorem  ducat  Danaen,  t 

when  and  whom  he  will,  hunc  optant  generum  Hex  et  Regina he  is  an 

excellent  “match  for  my  son,  my  daughter,  my  niece,  <kc.  Quicquid  calcaverit 
hie,  Rosa  Jiet,  let  him  go  whither  he  will,  trumpets  sound,  bells  ring,  &c.,  all 
happiness  attends  him,  every  man  is  willing  to  entertain  him,  he  sups  in 
‘’Apollo  wheresoever  he  comes;  what  preparation  is  made  for  his  “entertain- 
ment ! fish  and  fowl,  spices  and  perfumes,  all  that  sea  and  land  affords.  What 
cookery,  masking,  mirth  to  exhilarate  his  person ! 

“ “ Da  Trebio,  pone  ad  Trebium,  vis  frater  ab  illis 
Ilibus  ? 

What  dish  will  your  good  worship  eat  of  ? 

“ $ dulda  poma,  | “ Sweet  apples,  and  wliate'er  thy  fields  afford, 

Et  quoscunque  feret  cultus  tibi  fundus  honores,  Before  thy  Gods  be  served,  let  serve  thy  Lord.” 

Ante  Larem,  gustet  venerabilior  Lare  dives.”  1 

What  sport  will  your  honour  have  ? hawking,  hunting,  fishing,  fowling,  bulls, 
bears,  cards,  dice,  cocks,  players,  tumblers,  fiddlers,  jesters,  &c.,  they  are  at 
your  good  worship’s  command.  Fair  houses,  gardens,  orchards,  terraces,  gal- 
leries, cabinets,  pleasant  walks,  delightsome  places,  they  are  at  hand : °in 
aureis  lac,  vinum  in  argenteis,  adolescentidce  ad  nutum  speciosce,  wine, 
wenches,  &c.,  a Turkish  paradise,  a heaven  upon  earth.  Though  he  be  a 
silly  soft  fellow,  and  scarce  have  common  sense,  yet  if  he  be  born  to  fortunes 
(as  I have  said),  ^jure  hcereditario  sapere  juhetur,  he  must  have  honour  and 
office  in  his  course:  ^Nemo  nisi  dives  honors  dignus  (Ambros.  offic.  21.)  none 
so  worthy  as  himself : he  shall  have  it,  atque  esto  quicquid  Servius  aut  Labeo. 
Get  money  enough  and  command  § kingdoms,  provinces,  armies,  hearts,  hands, 
and  affections ; thou  shalt  have  popes,  patriarchs  to  be  thy  chaplains  and  para- 
sites: thou  shalt  have  (Tamerlane-like)  kings  to  draw  thy  coach,  queens  to  be 
thy  laundresses,  emperors  thy  footstools,  build  more  towns  and  cities  than 
great  Alexander,  Babel  towers,  pyramids  and  mausolean  tombs,  &c.,  command 
heaven  and  earth,  and  tell  the  world  it  is  thy  vassal,  auro  emitur  diadema, 
argento  cceluin  pandiiur,  denarius  philosophum  conducit,  nummus  jus  cogit, 
oholus  literatum  pascit,  metallwm  sanitatem  conciliat,  ces  amicos  conglutinat.  || 
And  therefore  not  without  good  cause,  John  de  Medicis,  that  rich  Florentine, 
when  he  lay  upon  his  death-bed,  calling  his  sons,  Cosmo  and  Laurence,  before 
him,  amongst  other  sober  sayings,  repeated  this,  animo  quieto  digredior,  quod 

» Aurea  fortuna,  principum  cubiculis  reponi  solita.  Julius  Capitolinus  vita  Antonini.  y Petronius. 

• Theelogi  opulentis  adhserent,  Jurispeiili  pecuniosis,  literati  nuramosis,  liberalibus  artifices.  * Multi 

Ilium  juvenes,  mult®  petiere  puellae.  t “ He  may  have  Danae  to  wife.”  “ Dummodo  sit  dives 

barbams  ille  placet.  Plut.  in  Lucullo,  a rich  chamber  so  called.  « Panis  pane  melior 

Juv.  Sat.-5.  :};  Hor.  Sat.  5.  lib.  2.  « Bohemus  de  Turcis  et  Bredenbach.  f Euphorraio 

eQui'pecuniam  habent,  elati  sunt  animis,  lofty  spirits,  brave  men  at  arms;  all  rich  men  are  generous, 
courageous,  &c.  § Nummus  ait  pro  me  nubat  Cornubia  Kom;e.  ||  “ a diadem  is  purchased  will, 

gold;  silver  opens  the  way  to  heaven;  philosophy  may  be  hired  for  a penny ; money  controls  justice;  oue 
jbolus  satisfies  a man  of  letters;  precious  metal  procures  health;  wealth  attaches  friends.” 


Mem.  4.  Subs.  6] 


Poverty  and  Want,  Carnes. 


229 


VOS  sanos  et  divites  post  ine  relinquam,  “ It  doth  me  good  to  think  yet,  though 
I be  dying,  that  I shall  leave  you,  my  children,  sound  and  rich:”  for  wealth 
sways  all.  It  is  not  with  us,  as  amongst  those  Lacedemonian  senators  of 
Lycurgus  in  Plutarch,  “ He  preferred  that  deserved  best,  was  most  virtuous 
,and  worthy  of  the  place,  not  swiftness,  or  strength,  or  wealth,  or  friends  car- 
ried it  in  those  days:”  but  inter  optimos  optimus,  inter  temperantes  temperan^ 
tissimus,  the  most  temperate  and  best.  We  have  no  aristocracies  but  in  con- 
templation, all  oligarchies,  wherein  a few  rich  men  domineer,  do  what  they 
list,  and  are  privileged  by  their  greatness.  ‘ They  may  freely  trespass,  and  do 
as  they  please,  no  man  dare  accuse  them,  no  not  so  much  as  mutter  against 
them,  there  is  no  notice  taken  of  it,  they  may  securely  do  it,  live  after  their 
own  laws,  and  for  their  money  get  pardons,  indulgences,  redeem  their  souls 
from  purgatory  and  hell  itself, — clausum  possidet  area  J ovem.  Let  them  be 

epicures,  or  atheists,  libertines,  machiavelians  (as  they  often  are),  “ ^ Et  quam- 
vis  perjurus  erit,  sine  gente,  cruentus''  they  may  go  to  heaven  through  the  eye 
of  a needle,  if  they  will  themselves,  they  may  be  canonised  for  saints,  they 
shall  be  ’honourably  interred  in  mausolean  tombs,  commended  by  poets,  regis- 
tered in  histories,  have  temples  and  statues  erected  to  their  names, — e rnani- 
. bus  Hits — nascentur  violce. — If  he  be  bountiful  in  his  life,  and  liberal  at  his 
death,  he  shall  have  one  to  swear,  as  he  did  by  Claudius  the  Emperor  in  Taci- 
tus, he  saw  his  soul  go  to- heaven,  and  be  miserably  lamented  at  his  funeral. 
Ambuhaiarum  collegia,  ^c.  Trimalcionis  topanta  in  Petronius  recta  in  coelum 
abiit,  went  right  to  heaven:  a base  quean,  “ “thou  wouldst  have  scorned  once 
in  thy  misery  to  have  a penny  from  her;”  and  why?  modio  nummos  metiit,  she 
measured  her  money  by  the  bushel.  These  prerogatives  do  not  usually  belong 
to  rich  men,  but  to  such  as  are  most  part  seeming  rich,  let  him  have  but  a good 
“ outside,  he  carries  it,  and  shall  he  adored  for  a god,  as  ® Cyrus  was  amongst 
the  Persian*,  ob  splendidum  apparatum,  for  his  gay  attires;  now  most  men 
are  esteemed  according  to  their  clothes.  In  our  gullish  times,  whom  you 
peradventure  in  modesty  would  give  place  to,  as  being  deceived  by  his  habit, 
and  presuming  him  some  great  worshi^^ful  man,  believe  it,  if  you  shall  examine 
his  estate,  he  will  likely  be  proved  a serving  man  of  no  great  note,  my  lady’s 
tailor,  his  lordship’s  barber,  or  some  such  gull,  a Fastidius  Brisk,  Sir  Petro- 
nel  Flash,  a mere  outside.  Only  this  respect  is  given  him,  that  wheresoever 
he  comes,  he  may  call  for  what  he  will,  and  take  place  by  reason  of  his  out- 
ward habit. 

But  on  the  contrary,  if  he  be  poor,  Prov.  xv.  15.  “ all  his  days  are  miser- 
able,” he  is  under  hatches,  dejected,  rejected  and  forsaken,  poor  in  purse, 
poor  in  spirit ; p prout  res  nobis  Jluit,  ita  et  animus  se  habet;  ^ money  gives  life 
and  soul.  Though  he  be  honest,  wise,  learned,  well-deserving,  noble  by  birth, 
and  of  excellent  good  parts  ; yet  in  that  he  is  poor,  unlikely  to  rise,  come  to 
honour,  office  or  good  means,  he  is  contemned,  neglected,  frustra  sapit,  inter 
liter  as  esurit,  amicus  molestus.  “ *■  If  he  speak,  what  babbler  is  this?”  Ecclus. 
his  nobility  without  wealth,  is  *projecta  vilior  alga,  and  he  not  esteemed : nos 
riles  pulli  nati  infelicibus  ovis,  if  once  poor,  we  are  metamorphosed  in  an 
instant,  base  slaves,  villains,  and  vile  drudges:  *for  to  be  poor,  is  to  be  a 
knave,  a fool,  a wretch,  a wicked,  an  odious  fellow,  a common  eye-sore,  say 
poor  and  say  all : they  are  born  to  labour,  to  misery,  to  carry  burdens  like 
juments,  jowiwm  stercus  comedere  with  Ulysses’  companions,  and  as  Chremilus 

**Non  fnit  apud  mortales  ullum  excellentius  certamen,  non  inter  celeres  celerrimo,  non  inter  robustoa 
robusiissimo,  <fec.  ‘ Quicquid  libet  licet.  ^ Hor.  Sat.  5.  lib.  2.  ICura  moritnr  dives 

concurrunt  undique  cives ; Pauperis  ad  fun  us  vii  est  ex  millibus  unxxs.  Et  modo  quid  fuit 

ignoscat  mibi  genius  tuus,  noluisses  de  manu  ejus  nummos  accipere.  ” He  that  wears  silk,  satin, 

velvet,  and  gold  lace,  must  needs  be  a gentleman.  o Est  sanguis  atque  spiritus  pecunia  mor- 

talibus.  p Euripides.  «i  Xenophon.  Cyropsed.  1.  8.  ' In  tenui  rara  est  facundia  panno, 

Juv.  • Hor.  “ more  worthless  than  rejected  weeds.”  * Egere  est  ofifendere,  et  indiger®  seelesturo 

esse.  Sat.  Menip. 


230 


Causes  of  Melancholy. 


[Part.  1.  Sec.  2, 


objected  in  Aristopbanes,  ” sahm  lingere,  lick  salt,  to  empty  jakes,  fay  clian- 
iiels,  ^ carry  out  dirt  and  dunghills,  sweep  chimneys,  rub  horse-heels,  &;c.  I 
say  nothing  of  Turks,  galley-slaves,  which  are  bought  * and  sold  like  jumeiits 
or  those  African  negroes,  or  poor  ^Indian  drudges,  qui  indies  hinc  inde  deft- 
rendis  oneribus  occumbunt,  nam  quod  apud  Qias  boves  et  asini  vehunt,  trahunty 
Id  omne  misdlis  Indis,  they  are  ugly  to  behold,  and  though  erst  spruce, 
now  rusty  and  squalid,  because  poor,  ^immundas  fortunas  cequum  est  squalorem 
sequi,  it  is  ordinarily  so.  ““Others  eat  to  live,  but  they  live  to  drudge,” 
^ servilis  et  misera  gens  nihil  recasare  audet,  a servile  generation,  that  dare 

refuse  no  task. Heus  tUj  Dromo,  cape  hoc  Jlahellum,  ventulum  hinc  facito 

dum  lavamusf  sirrah,  blow  wind  upon  us  while  we  wash,  and  bid  your  fellow 
get  him  up  betimes  in  the  morning,  be  it  fair  or  foul,  he  shall  run  fifty  miles 
afoot  to-morrow,  to  carry  me  a letter  to  my  mistress.  Soda  ad  pistrinum,  Socia 
shall  tarry  at  home  and  grind  malt  all  day  long,  Tristan  thresh.  Thus  are 
they  commanded,  being  indeed  some  of  them  as  so  many  footstools  for  rich 
men  to  tread  on,  blocks  for  them  to  get  on  horseback,  or  as  “ ^ walls  for  them 
to  piss  on.”  They  are  commonly  such  people,  rude,  silly,  superstitious  idiots, 
nasty,  unclean,  lousy,  poor,  dejected,  slavishly  humble;  and  as  ®Leo  Afer 
observes  of  the  commonalty  of  Africa,  natura  viliores  sunt,  nec  apud  suos  duces 
majore  in  precio  quam  si  canes  essent:  ^base  by  nature,  and  no  more  esteemed 
than  dogs,  miseram,  laboriosam,  calamitosam  vitam  agunt,  et  inopem,  wfoeli- 
cem,  rudiores  asinis,  ut  e brutis  plane  natos  dicas:  no  learning,  no  knowledge, 
no  civility,  scarce  common  sense,  naught  but  barbarism  amongst  them,  belluifib 
more  vivunt,  neque  calceos  gestant.,  neque  vestes,  like  rogues  and  vagabonds,  they 
go  barefooted  and  barelegged,  the  soles  of  their  feet  being  as  hard  as  horse- 
hoofs,  as  ® Radzivilus  observed  at  Damietta  in  Egypt,  leading  a laborious, 
miserable,  wretched,  unhappy  life,  “‘'like  beasts  and  juments,  if  not  worse:” 
(for  a ‘ Spaniard  in  Incatan,  sold  three  Indian  boys  for  a cheese,  and  a hun- 
dred negro  slaves  for  a horse)  their  discourse  is  scurrility,  their  summmn 
bonum  a pot  of  ale.  There  is  not  any  slavery  which  these  villains  will  not 
undergo, inter illos plerique latrinasevacua7it, alii  culinariam  curant,alii  stabu- 
larios  agunt,  urinatores,  et  id  genus  similia  exercent,  dec.  like  those  people  that 
dwell  in  the  ^ Alps,  chimney-sweepers,  jakes  farmers,  dirt-daubers,  vagrant 
rogues,  they  labour  hard  some,  and  yet  cannot  get  clothes  to  put  on,  or  bread 
to  eat.  For  what  can  filthy  poverty  give  else,  but  ‘ beggary,  fulsome  nasti- 
ness, squalor,  content,  drudgery,  labour,  ugliness,  hunger  and  thirst ; pedicu- 
lorum,  et pulicum  numerum  I as  “ he  well  followed  it  in  Aristophanes,  fleas  and 
Wee,  pro  pallio  vestemlaceram,  et  pro  pulvinarilapidem  bene  magnum  ad  caput, 
rags  for  his  raiment,  and  a stone  for  his  pillow,  joro  cathedra,  ruptce  caput  urnce, 
he  sits  in  a broken  pitcher,  or  on  a block  for  a chair,  et  malvce  ramos  p)ro  pani- 
hus  comedit,  he  drinks  water,  and  lives  on  wort  leaves,  pulse,  like  a hog,  or 
scraps  like  a dog,  ut  nunc  nobis  vita  afficitur,  quis  non  putabit  insaniam  esse, 
infelicitatemque  t as  Chremilus  concludes  his  speech,  as  wc  poor  men  live  now- 
a-days,  who  will  not  take  our  life  to  be  “ infelicity,  misery,  and  madness? 

If  they  be  of  little  better  condition  than  those  base  villains,  hunger-starved 
beggars,  wandering  rogues,  those  ordinary  slaves,  and  day-labouring  drudges; 


" Plant,  act.  4.  ▼Nullum  tarn  barbanim,  tam  vile  munus  est,  quod  non  lubentissime  obire  velit  gens 
vilissima.  * Lausius  oiat.  in  Hispaniam.  y Laet.  descript.  Ainericse.  *“  Who  daily  faint 

beneath  the  burdens  they  are  compelled  to  carry  from  place  to  place : for  they  carry  and  draw  the  loads 
which  oxen  and  asses  formerly  use  i,”  &c.  * Plautus.  * Leo  Afer,  ca.  ult.  1.1.  edunt  non  ut  bene 

vivant,  sed  ut  fortiter  laborent.  lieinsius.  Munster  de  rusticis  Germanic,  Cosmog,  cap.  27.  lib.  3, 

* Ter.  Eunuch.  Pauper  paries  factus,  quern  canicuhe  coinmingant.  * Lib.  1.  cap.  ult.  ^Deos 

cranes  illis  infensos  diceres ; tam  pannosi,  fainefracti,  tot  assidue  malis  affleiuntur,  tanquam  pecora  quibus 
splendor  rationis  emortuus.  k Peregrin,  tlieros.  *>  Nihil  omnino  meliorem  vitam  degun t,  quam 

ferae  in  silvis,  jumenta  in  terris.  Leo  Afer.  * Bartholomeus  a Casa.  ‘‘Ortelius  in  Helvetia.  Qui 

habitant  in  Coesiavalle  ut  plurimum  latomi,  in  Oscella  valle  cultrorum  fabri  fumarii,  in  Vigetia  sordidum 
genus  hominum,  quod  repurgandis  caininis  victum  parat.  • I write  not  this  any  ways  to  upbraid,  or 

Bcoff  at,  or  misuse  poor  men,  but  rather  to  condole  and  pity  them  by  expressing,  &lc.  ’ Chremilus, 

act.  4.  Plant.  “Panperta.s  durum  onus  miseris  mortallbus. 


Mem.  4.  Subs.  6.]  Poverty  and  Want^  Causes. 


231 


yet  they  are  commonly  so  preyed  upon  by  ® polling  officers  for  breaking  the 
laws,  by  their  tyrannizing  landlords,  so  flayed  and  fleeced  by  perpetual  **  ex- 
actions, that  though  they  do  drudge,  fare  hard,  and  starve  their  genius,  they 
cannot  live  in  ‘^some  countries;  but  what  they  have  is  instantly  taken  from 
them,  the  very  care  they  take  to  live,  to  be  drudges,  to  maintain  their  poor 
families,  their  trouble  and  anxiety  “takes  away  their  sleep,”  Siraa  xxxi.  1. 
it  makes  them  weary  of  their  lives:  when  they  have  taken  all  pains,  done 
their  utmost  and  honest  endeavours,  if  they  be  cast  behind  by  sickness,  or 
overtaken  with  years,  no  man  pities  them,  liard-hearted  and  merciless,  un- 
charitable as  they  are,  they  leave  them  so  distressed,  to  beg,  steal,  murmur, 
and  'rebel,  or  else  starve.  The  feeling  and  fear  of  this  misery  compelled 
those  old  Romans,  whom  Menenius  Agrippa  pacified,  to  resist  their  governors ; 
outlaws,  and  rebels  in  most  places,  to  take  up  seditious  arms,  and  in  all  ages 
hath  caused  uproars,  murmurings,  seditions,  rebellions,  thefts,  murders,  muti- 
nies, jars  and  contentions  in  every  commonwealth:  grudging,  repining,  com- 
plaining, discontent  in  each  private  family,  because  they  want  means  to  live 
according  to  their  callings,  bring  up  their  children,  it  breaks  their  hearts, 
they  cannot  do  as  they  would.  No  greater  misery  than  for  a lord  to  have  a 
knight’s  living,  a gentleman  a yeoman’s,  not  to  be  able  to  live  as  his  birth 
and  place  re(iuire.  Poverty  and  want  are  generally  corrosives  to  all  kind  of 
men,  especially  to  such  as  have  been  in  good  and  flourishing  estate,  are  sud- 
denly distressed,  ® nobly  born,  liberally  brought  up,  and  by  some  disaster  and 
casualty  miserably  dejected.  For  the  rest,  as  they  have  base  fortunes,  so  have 
they  base  minds  correspondent,  like  beetles,  e stercore  orti,  e stercore  victus,  in 
stercore  delicium,  as  they  were  obscurely  born  and  bred,  so  they  delight  in 
obscenity;  they  are  not  so  thoroughly  touched  with  it.  Augustas  animas 
angnsto  in  pectore  versant.  ‘Yea,  that  which  is  no  small  cause  of  their  tor- 
ments, if  once  they  come  to  be  in  distress,  they  are  forsaken  of  their  fellows, 
most  part  neglected,  and  left  unto  themselves;  as  poor  “Terence  in  Rome 
was  by  Scipio,  Laelius,  and  Furius,  his  great  and  noble  friends. 

“Nil  Publius  Scipio  profuit,  nil  ei  Lselius,  nil  Furius, 

Ties  per  idem  teinpus  qui  agitabant  nobiles  facillimfe, 

Horuin  ille  opera  ne  domura  quidera  liabuit  conductitiam.”  • 

’Tis  generally  so,  Tempora  si  fuerint  nubila,  solus  eris,  he  is  left  cold  and 
comfortless,  nullus  ad  ainissas  ihit  amicus  opes,  all  flee  from  him  as  from  a 
rotten  wall,  now  ready  to  fall  on  their  heads.  Prov.  xix.  4.  “Poverty  separates 
them  from  their  ^ neighbours.” 

“aDum  fortuna  favet,  vultura  servatin,  amici,  I “ Whilst  fortune  favour’d,  friends,  you  smiled  ou 

Cum  cecidit,  turpi  vertitis  ora  fuga.”  | But  when  she  fled,  a friend  I could  not  see." 

Which  is  worse  yet,  if  he  be  poor  ^ every  man  contemns  him,  insults  over 
him,  oppresseth  him,  scoffs  at,  aggravates  his  misery. 

Quum  coepit  quassata  domus  subsidere,  partes  I “ When  once  the  tottering  house  begins  to  shrink, 

In  proclinatas  omne  recumbit  onus."  j Thither  comes  all  the  weight  by  an  instinct.” 

Nay,  they  are  odious  to  their  own  brethren  and  dearest  friends,  Prov.  xix.  7, 
“ His  brethren  hate  him  if  he  be  poor,”  “ omnes  vicini  oderunt,  “ his  neigh- 
bours hate  him,”  Prov.  xiv.  20.  ^ omnes  me  noti  ac  ignoti  deserunt,  as  he  com- 
plained in  the  comedy,  friends  and  strangers,  all  forsake  me.  Which  is  most 
giievous,  poverty  makes  men  ridiculous.  Nil  habet  infelix  paupertas  durius  in 
se,  quam  quod  ridiculos  homines facit,  they  must  endure  “jests,  taunts,  flouts, 

» Vexat  censura  columbas.  p Deux  ace  non  possunt,  et  sixcinque  solvere  nolunt : Omnibus  est  notum 
quater  tre  solvere  totum.  Scandia,  Africa,  Lituania.  ^ Montaigne,  in  his  Essays,  speaks  of  certain 

Indians  in  France,  that  being  asked  how  they  liked  the  country,  wondered  how  a few  rich  men  could  keep 
so  many  poor  men  in  subjection,  that  they  did  not  cut  their  throats.  * Angustas  animas  animoso  in 

pectore  versans.  * “A  narrow  breast  conceals  a narrow  soul.”  » Donatus,  vit.  ejus.  * “Publius 
Scipio,  Laelius  and  Furius,  three  of  the  most  distinguished  noblemen  at  that  day  in  Borne,  were  of  so  little 
service  to  him,  that  he  could  scarcely  procure  a lodging  through  their  patronage.”  » Prov.  xix.  7. 

“ Though  he  be  instant,  yet  they  will  not.”  » Petronius.  y Non  est  qui  doleat  vicem,  ut  Petrue 

Christum,  jurant  se  hominem  non  novisse.  * Ovid,  in  Trist.  “ llorat.  Ter.  Eunuchus,  act.  2. 
cQuid  quod  materiam  prxbet  causamque  jocandi : Si  toga  sordida  sit,  Juv.  Sat.  2. 


232 


Causes  of  Melancholy . 


[Part.  1.  Sec.  2. 


blows  of  their  betters,  and  take  all  in  good  part  to  get  a meal’s  meat : * mag- 
num pauperies  opprobrium^  juhet  quidvis  et  facer e et  pati.  He  must  turn 
parasite,  jester,  fool,  cum  desipientibus  desipere;  saith  ^Euripides,  slave,  vil- 
lain, drudge  to  get  a poor  living,  apply  himself  to  each  man’s  humours,  to  win 
and  please,  &c.,  and  be  buffeted  when  he  hath  all  done,  as  Ulysses  was  by 
Melanthius  ® in  Homer,  be  reviled,  baffled,  insulted  over,  for  ^ poteniiorum 
stuUitia  perferenda  est,  and  may  not  so  much  as  mutter  against  it.  He  must 
turn  rogue  and  villain ; for  as  the  saying  is,  Necessitas  cogit  ad  turpia,  poverty 
alone  makes  men  thieves,  rebels,  murderers,  traitors,  assassins,  “ because  of 
poverty  we  have  sinned,”  Ecclus.  xxvii.  1.  swear  and  forswear,  bear  false 
witness,  lie,  dissemble,  any  thing,  as  I say,  to  advantage  themselves,  and  to 
relieve  their  necessities:  ^Cidpce  scelerisque  magistra  est,  when  a man  is  driven 
to  his  shifts,  what  will  he  not  do  1 

si  miserum  fortuna  Sinonem 

rinxit,  vanura  etiani  mendacemque  iniproba  finget." 

he  will  betray  his  father,  prince,  and  country,  turn  Turk,  forsake  religion, 
abjure  God  and  all,  nulla  tarn  horrenda  proditio,  quam  illi  lucri  causa  (saith 
‘ Leo  Afer)  perpetrare  nolinL  Plato,  therefore,  calls  poverty,  “ thievish,  sa- 
crilegious, filthy,  wicked,  and  mischievous:”  and  well  he  might.  For  it  makes 
many  an  upright  man  otherwise,  had  he  not  been  in  want,  to  take  bribes,  to 
be  corrupt,  to  do  against  his  conscience,  to  sell  his  tongue,  heart,  hand,  &c., 
to  be  churlish,  hard,  unmerciful,  uncivil,  to  use  indirect  means  to  help  his 
present  estate.  It  makes  princes  to  exact  upon  their  subjects,  great  men 
tyrannise,  landlords  oppress,  justice  mercenary,  lawyers  vultures,  physicians 
harpies,  friends  importunate,  tradesmen  liars,  honest  men  thieves,  devout 
assassins,  great  men  to  prostitute  their  wives,  daughters,  and  themselves, 
middle  sort  to  repine,  commons  to  mutiny,  all  to  grudge,  m.urmur,  and  com- 
plain. A great  temptation  to  all  mischief,  it  compt  Is  some  miserable  wretches 
to  counterfeit  several  diseases,  to  dismember,  make  themselves  blind,  lame,  to 
have  a more  plausible  cause  to  beg,  and  lose  thoir  limbs  to  recover  their 
present  wants.  Jodocus  Hamhoderius,  a lawyer  of  Bruges,  praxi  rerum  cri- 
minal, c.  1 12.  hath  some  notable  examples  of  such  counterfeit  cranks,  and  every 
village  almost  will  yield  abundant  testimonies  amongst  us;  we  have  dum- 
merers,  Abraham  men,  <kc.  And  that  which  is  the  extent  of  misery,  it  en- 
forceth  them,  through  anguish  and  wearisomeness  of  their  lives,  to  make  away 
themselves : they  had  rather  be  hanged,  drowned,  <kc.,  than  to  live  without 
means. 

**  1 In  mare  caetiferum,  ne  te  premat  aspera  egestas,  •‘Much  better  'tis  to  break  thy  neck, 

Desili,  et  b celsis  corrue  Cenie  jugis.”  Or  drown  thyself  i’  the  sea. 

Than  suffer  irksome  poverty; 

Go  make  thyself  away.” 

A Sybarite  of  old,  as  I find  it  registered  in  “ Athenseus,  supping  in  Phiditiis 
in  Sparta,  and  observing  their  hard  fare,  said  it  was  no  marvel  if  the  Laced as- 
monians  were  valiant  men;  ‘‘for  his  part  he  would  rather  rim  upon  a sword 
point  (and  so  would  any  man  in  his  wits),  than  live  with  such  base  diet,  or  lead 
so  wretched  a life.”  “In  Japonia  ’tis  a common  thing  to  stifle  their  children 
if  they  be  poor,  or  to  make  an  abortion,  which  Aristotle  commends.  In  that 
civil  commonwealth  of  China,  ® the  mother  strangles  her  child  if  she  be  not 
able  to  bring  it  up,  and  had  rather  lose  than  sell  it,  or  have  it  endure  such 
misery  as  poor  men  do.  Arnobius,  lib.  7.  adversus  gentes,  ^ Lactantius,  lib.  5* 
cap.  9.  objects  as  much  to  those  ancient  Greeks  and  Homans,  “ they  did  ex- 
pose their  children  to  wild  beasts,  strangle  or  knock  out  their  brains  against 

* Hor.  «>InPhaBnis.  eOdyss.  17.  fldem.  g Mantuan.  *>“  Since  cruel  fortune  has  made  Sinou 
poor,  she  has  made  him  vain  and  mendacious.”  «De  Africa  lib.  1.  cap.  ult.  >‘4.  de  legibus.  furacissima 
paupertas,  sacrilega,  tui’pis,  flagitiosa,  omnium  malorum  opifex.  ‘Theognis.  “ Dipnosophist.  hb.  12. 
Millies  potius  moriturum  (si  quis  sibi  mente  constaret)  quam  tarn  vilis  et  aerumnosi  victds  communionem 
habere.  “Gasper  Vilela  Jesuita  epist.  Japon.  lib.  ®Mat.  Riccius  expedit.  in  Sinas,  lib.  1.  c.  3.  P Vofl 
Koniani  procreates  lilios  feris  et  canibus  exponitis,  nunc  strangulatis  vel  in  saxum  eliditis,  &c. 


Mem.  4.  Subs.  G.] 


rovertjj  and  Want,  Causes. 


‘233 


a stone,  in  such  cases.”  If  we  may  give  credit  to  '^Munster,  amongst  us 
Christians  in  Lithuania,  they  voluntarily  mancipate  and  sell  themselves,  their 
wives  and  children  to  rich  men,  to  avoid  hunger  and  beggary;  'many  make 
away  themselves  in  this  extremity.  Apicius  the  Homan,  when  he  cast  up  his 
accounts,  and  found  but  100,000  crowns  left,  murdered  himself  for  fear  he 
should  be  famished  to  death.  P.  Forestus,  in  his  medicinal  observations,  hath 
a memorable  example  of  two  brothers  of  Louvain  that,  being  destitute  of  means, 
became  both  melancholy,  and  in  a discontented  humour  massacred  themselves. 
Another  of  a merchant,  learned,  wise  otherwise  and  discreet,  but  out  of  a deep 
apprehension  he  had  of  a loss  at  seas,  would  not  be  persuaded  but  as  *Venti- 
dius  in  the  poet,  he  should  die  a beggar.  In  a word,  thus  much  I may 
conclude  of  poor  men,  that  though  they  have  good  ‘parts  they  cannot  show  or 
make  use  of  them:  '^ah  inopid  ad  virtutem  obsepta  est  via,  ’tis  hard  for  a poor 
man  to  ’‘rise,  hand  facile  ernergunt,  quorum  virtutibus  obstat  res  angusta  domi.'' 
“ The  wisdom  of  the  poor  is  despised,  and  his  words  are  not  heard.”  Eccles. 
vi.  19.  His  works  are  rejected,  contemned,  for  the  baseness  and  obscurity  of 
the  author,  though  laudable  and  good  in  themselves,  they  will  not  likely  take. 

“ Nulla  placere  diu,  neque  vivere  carmina  possunt, 

Quai  scribuntur  aquae  potoribus” 

‘‘No  verses  can  please  men  or  live  long  that  are  written  by  water-drinkers.” 
Poor  men  cannot  please,  their  actions,  counsels,  consultations,  projects,  are 
vilified  in  the  world’s  esteem,  amittunt  consilium  in  re,  which  Gnatho  long 
since  observed.  "^Sapiens  crepidas  slbi  nunquam  nec  soleas  fecit,  a wise  man 
never  cobbled  shoes;  as  he  said  of  old,  but  how  doth  he  prove  it]  I am  sure 
we  find  it  otherwise  in  our  days,  ^pruinosis  horret  facundia  pannis.  Homer 
himself  must  beg  if  he  want  means,  and  as  by  report  sometimes  he  did  “ ‘’go 
from  door  to  door,  and  sing  ballads,  with  a company  of  boys  about  him.”  This 
common  misery  of  theirs  must  needs  distract,  make  them  discontent  and 
melancholy,  as  ordinarily  they  are,  wayward,  peevish,  like  a weary  traveller,  for 
* Fames  et  mora  bilem  in  nares  conciunt,  still  murmuring  and  repining:  Oh 
inopiam  morosi  sunt,  quibus  est  male,  as  Plutarch  quotes  out  of  Euripides,  and 
that  comical  poet  well  seconds, 

“ c Omnes  quibus  res  sunt  minus  secundae,  nescio  quomodo 

Suspitiosi,  ad  contumeliam  omnia  accipiunt  magis, 

Propter  suam  impotentiam  se  credunt  negligi.” 

“ If  they  be  in  adversity,  they  are  more  suspicious  and  apt  to  mistake:  they 
think  themselves  scorned  by  reason  of  their  misery :”  and  therefore  many  gene- 
rous spirits  in  such  cases  withdraw  themselves  from  all  company,  as  that  come- 
dian t Terence  is  said  to  have  done;  when  he  perceived  himself  to  be  forsaken 
and  poor,  he  voluntarily  banished  himself  to  Stymphalus,  a base  town  in 
Arcadia,  and  there  miserably  died. 

“ $ ad  summam  inopiam  redactus, 

Itaque  e conspectu  omnium  abiit  Grasciae  in  terram  ultimam.” 

Neither  is  it  without  cause,  for  we  see  men  commonly  respected  according  to 
their  means  {^an  dives  sit  omnes  quoerunt,  nemo  an  bonus)^  and  vilified  if  they 
be  in  bad  clothes.  ‘‘Philophsemen  the  orator  was  set  to  cut  wood,  because  he 
was  so  homely  attired,  “Terentius  was  placed  at  the  lower  end  of  Cecil! us’  table, 
because  of  his  homely  outside.  ^Dante,  that  famous  Italian  poet,  by  reason 
his  clothes  were  but  mean,  could  not  be  admitted  to  sit  down  at  a feast.  Gnatho 

Cosmog.  4.  lib.  cap.  22.  vendunt  liberos  victu  carentes  tanquam  pecora  interdum  et  seipsos:  ut  apud’ 
oivites  saturentur  cibis.  » Vel  honorum  despeiatione  vel  malorum  perpessione  fracti  et  fatigati,  plures 
violentas  manus  sibi  inferunt.  »Hor.  ‘ Ingenio  poteram  superas  volitare  per  arce.s : Ut  me  pluma  levat, 
6ic  grave  mergit  onus.  “ Terent.  * Hor.  Sat.  3.  lib.  1.  j “ They  cannot  easily  rise  in  the  world  who  are 
pinched  by  poverty  at  home.”  *Paschalius.  “Petronius.  •>  Herodotus  vita  ejus.  Scaliger  in  poet. 
Potcntiorum  jedes  ostiatim  adiens,  aliquid  accipiebat,  canens  carmina  sua,  concomitante  eum  puerorum. 
choro.  * Plautus  Ampl.  ® Ter.  Act.  4 -Seen.  3.  Adelph.  Hegio.  •}•  Honat.  vita  ejus.  J “ lieduced 
to  the  greatest  necessity,  he  withdrew  from  the  gaze  of  the  public  to  the  most  remote  village  in  Ureece  ” 
S Luripides.  ‘‘Plutarch,  vita  ejus.  « Vita  Ter.  •'Gomesius,  lib  3.  c.  21.  de  sale. 


234 


Causes  of  Melancholy. 


[Part.  1.  Sea  2. 


Bcorned  his  old  familiar  friend  because  of  his  apparel,  ^ Hominem  video  panms, 
annisque  obsitum,  Me  ego  ilium  contempsi  proe  me.  King  Persius  overcome 
sent  a letter  to  '"'Paulus  ^milius,  the  Roman  general;  Persius  P.  Consuli,  S. 
but  he  scorned  him  any  answer,  tacite  exprohrans  fortunam  suam  (saith  mine 
author),  upbraiding  him  with  a present  fortune,  t Carolus  Pugnax,  that  great 
duke  of  Burgundy,  made  H.  Holland,  late  duke  of  Exeter,  exiled,  run  after 
his  horse  like  a lackey,  and  would  take  no  notice  of  him:  **’tis  the  common 
fashion  of  the  world.  So  that  such  men  as  are  poor  may  justly  be  discontent, 
melancholy,  and  complain  of  their  present  misery,  and  all  may  pray  with 
* Solomon,  ‘‘  Give  me,  O Lord,  neither  riches  nor  poverty ; feed  me  with  food 
convenient  for  me.” 

Subsect.  YII. — A heap  of  other  Accidents  causing  Melancholy,  Death  of 
Friends,  Losses,  <&;c. 

In  this  labyrinth  of  accidental  causes,  the  farther  I wander,  the  more  intri- 
cate 1 find  the  passage,  multce  ambages,  and  new  causes  as  so  many  by-paths 
offer  themselves  to  be  discussed : to  search  out  all,  were  an  Herculean  work, 
and  fitter  for  Theseus:  I will  follow  mine  intended  thread;  and  point  only  at 
some  few  of  the  chiefest. 

Death  of  Friendsl\  Amongst  which,  loss  and  death  of  friends  may  dial-  , 
lenge  a first  place,  multi  tristantur,  as  J Yives  well  observes,  post  delicias,  con- 
vivia,  dies  festos,  many  are  melancholy  after  a feast,  holiday,  merry  meeting,  ; 
or  some  pleasing  sport,  if  they  be  solitary  by  chance,  left  alone  to  themselves, 
without  employment,  sport,  or  want  their  ordinary  companions,  some  at  the 
departure  of  friends  only  whom  they  shall  shortly  see  again,  weep  and  howl,  i 
and  look  after  them  as  a cow  lows  after  her  calf,  or  a child  takes  on  that  goes  ' 
to  school  after  holidays.  Ut  me  levarat  tuus  adventus,  sic  discessus  oflixit, 
(which  § Tully  writ  to  Atticus)  thy  coming  was  not  so  welcome  to  me,  as  thy 
departure  was  harsh.  Montanus,  consil.  132.  makes  mention  of  a country  " 
woman  that  parting  with  her  friends  and  native  place,  became  grievously  melan-  ' 
choly  for  many  years ; and  Trallianus  of  another,  so  caused  for  the  absence  of  : 
her  husband:  which  is  an  ordinary  passion  amongst  our  good  wives,  if  their  | 
husband  tarry  out  a day  longer  than  his  appointed  time,  or  break  his  hour,  they  ' 
take  on  presently  with  sighs  and  tears,  he  is  either  robbed,  or  dead,  some 
mischance  or  other  is  surely  befallen  him,  they  cannot  eat,  drink,  sleep,  or  be  ^ 
cpiiet  in  mind,  till  they  see  him  again.  If  parting  of  friends,  absence  alone 
can  work  such  violent  effects,  what  shall  death  do,  when  they  must  eternally 
be  sej^arated,  never  in  this  world  to  meet  again?  This  is  so  grievous  a tor- 
ment for  the  time,  that  it  takes  away  their  appetite,  desire  of  life,  extinguisheth 
all  delights,  it  causeth  deep  sighs  and  groans,  tears,  exclamations, 

(“  0 dulcc  germen  matris,  6 sanguis  meus, 

Eheu  tepentes,  &c. 6 flos  tener.”)|] 

howling," roaring,  many  bitter  pangs  (f^lamentis  gemituque  et  feemineo  ululatu 
Tecta  fremunt),  and  by  frequent  meditation  extends  so  far  sometimes,  “ ^ they 
think  they  see  their  dead  friends  continually  in  their  eyes,”  observantes  imagi- 
nes, as  Conciliator  confesseth  he  saw  his  mother’s  ghost  presenting  herself  still  1 
before  him.  Quod  Qiimis  miserivolunt,  hoc  facile  credunt,  still,  still,  still,  that  j: 
good  father,  that  good  son,  that  good  wife, that  dear  friend  runs  in  their  minds:  j 
Tvius  animus  hdc  und  cogitatione  defvxus  est,  all  the  year  long,  as  **  Pliny  com- 


g Ter.  Eunuch.  Act.  2.  Seen.  2.  ♦ Liv.  dec.  9.  1.  2.  f Comineus.  •«  He  that  hath  5/. 

per  aiimun  coining  in  more  than  others,  scorns  him  that  hath  less,  and  is  a better  man.  • Prov.  xxx.  8. 
j De  anima,  cap.  de  moerore.  § Lib  12.  Epist.  |1  “ Oh  sweet  offspring,  oh  my  very  blood; 

oh  tender  dower,”  &c.  ^ Virg.  4.  yPn.  ^ Patres  mortuos  coram  ast.antes  et  rilios,  &c.  MarcelluB 

Donaius.  **  Epist.  lib.  2.  Virginium  video,  audio,  defunctum  cogito,  alloquor. 


]Mem.  4.  Subs.  7.]  Other  Accidents  and  Grievances. 


235 


plains  to  Romanus,  “methinks  I see  Virginias,  I hear  Virginias,  I talk  with 
Virginias,”  <fec. 

**  *76  sine,  vne  miscro  mihi,  lilia  ni^n’a  vidcntur, 

Pallentesque  roste,  nec  dulce  rubens  hyacinthus, 

Nullos  nec  inyrtus,  nec  lauras  spirat  odores.” 

They  that  are  most  staid  and  patient,  are  so  furiously  carried  headlong  by  the 
j)a3sion  of  sorrow  in  this  case,  that  brave  discreet  men  otherwise,  oftentimes 
forget  themselves,  and  weep  like  children  many  months  together,  “fas  if  that 
they  to  water  would,”  and  will  not  be  comforted.  They  are  gone,  they  are 
gone;  what  shall  I dol 

“ Abstulit  atra  dies  et  funere  mersit  accrbo, 

Quis  dabit  in  lachrymas  fontem  mihi  ? quis  satis  altos 
Accendet  gemitus,  et  acerbo  verba  dolori? 

Exhaurit  pietas  oculos,  et  hiantia  frangit 
J’ectora,  nec  plenos  avido  sinit  edere  questus, 

Magna  adeo  jactura  premit,”  &c. 

So  Stroza  Filins,  that  elegant  Italian  poet,  in  his  Epicedium,  bewails  his 
father’s  death,  he  could  moderate  his  passions  in  other  matters  (as  he  confess" 
eth),  but  not  in  this,  he  yields  wholly  to  sorrow, 

“Nunc  fateor  do  terga  malis,niens  ilia  fatiscit, 

Indomitus  quondam  vigor  et  constantia  mentis.” 

How  doth  ’ Quintilian  complain  for  the  loss  of  his  son,  to  despair  almost : Cardan 
lament  his  only  child  in  his  book  de  libris propriis,  and  elsewhere  in  many  other 
of  his  tracts,  ;{:St.  Ambrose  his  brother’s  death!  an  ego  possum  non  cogitare 
de  te,  aut  sine  lachrymis  cogitare  ? 0 amari  dies,  6 Jlebiles  nodes,  <S:c.  “ Can 

1 ever  cease  to  think  of  thee,  and  to  think  with  sorrow!  O bitter  days,  O 
nights  of  sorrow,”  &c.  Gregory  Nazianzen,  that  noble  Pulcheria ! 0 decorem, 

dec.  Jlos  recens,  pullulans,  dec.  Alexander,  a man  of  most  invincible  courage, 
after  Hephestion’s  death,  as  Curtius  relates,  triduumjacuit  ad  rnoriendum  obsti- 
natus,  lay  three  days  together  upon  the  ground,  obstinate,  to  die  with  him,  and 
would  neither  eat,  drink,  nor  sleep.  The  woman  that  communed  with  Esdras 
(lib.  2.  cap.  10.)  when  her  son  fell  down  dead, “fled  into  the  field,  and  would 
not  return  into  the  city,  but  there  resolved  to  remain,  neither  to  eat  nor  drink, 
but  mourn  and  fast  until  she  died.”  “Rachel  wept  for  her  children,  and  would 
not  be  comforted  because  they  were  not.”  Matt.  ii.  18.  So  did  Adrian  the 
emperor  bewail  his  Antinous;  Hercules,  Hylas;  Orpheus,  Eurydice;  David, 
Absalom;  (O  my  dear  son  Absalom;)  Austin  his  mother  Monica,  Niobe  her 
children,  insomuch  that  the  "*  poets  feigned  her  to  be  turned  into  a stone,  as 
being  stupified  through  the  extremity  of  grief.  '^jEgeus,  signo  lugubri  Jilii 
comter natus,  in  mare  se  prcecipitem  dedit,  impatient  of  sorrow  for  his  son’s 
death,  drowned  himself.  Our  late  physicians  are  full  of  such  examples.  Mon- 
tanas, consil.  242.  ® had  a patient  troubled  with  this  infirmity,  by  reason  of  her 
husband’s  death,  many  years  together.  Trincavellius,  1.  1.  c.  14.  hath  such 
another,  almost  in  despair,  after  his  ^ mother’s  departure,  ut  se  ferine  proecipi- 
tern  daret;  and  ready  through  distraction  to  make  away  himself : and  in  his 
Fifteenth  counsel,  tells  a story  of  one  fifty  years  of  age,  “that  grew  desperate 
upon  his  mother’s  death;”  and  cured  by  Fallopius,  fell  many  years  after  into 
a relapse,  by  the  sudden  death  of  a daughter  which  he  had,  and  could  never 
after  be  recovered.  The  fury  of  this  passion  is  so  violent  sometimes,  that  it 
daunts  whole  kingdoms  and  cities.  Vespasian’s  death  was  pitifully  lamented 
all  over  tlie  Roman  empire,  totus  orbis  lugebat,  saith  Aurelius  Victor.  Alex- 
ander commanded  the  battlements  of  houses  to  be  pulled  down,  mules  and 
horses  to  have  their  manes  shorn  off,  and  many  common  soldiers  to  be  slain, 
to  accompany  his  dear  Hephestion’s  death ; which  is  now  practised  amongst 

♦ Calp/iT>Tnlu8  Graecus.  “ Without  thee,  ah  I wretched  me,  the  lilies  lose  their  whiteness,  the  roses  be- 
come pallia,  the  hyacinth  forgets  to  blush ; neither  the  myrtle  nor  the  laurel  retains  its  odours.”  f Chaucer. 
1 Praefat.  lib.  6.  J Lib.  de  obitu  Satyri  fralris.  "'Ovid.  Met.  " Plut.  vita  ej'Ls.  •NobiJia 

tnai  tona  melancholica  ob  mortem  mariti.  fEx  matria  obitu  in  ‘lesperatioueiii  iucidit. 


“ r ountains  of  tears  wno  gives,  who  lends  me  groans. 
Deep  sighs  sufficient  to  express  my  moans? 

Mine  eyes  are  dry,  my  breast  in  pieces  torn, 

My  loss  so  great,  I cannot  enough  mourn.” 


236 


Causes  of  Melancliohj. 


[Part.  1.  Sec.  2. 


the  Tartars,  when  '’a  great  Cham  dieth,  ten  or  twelve  thousand  must  be  slain, 
men  and  horses,  all  they  meet ; and  among  those  the  'Pagan  Indians,  their 
wives  and  servants  voluntarily  die  with  them.  Leo  Decimus  was  so  much  be- 
wailed in  Pome  after  his  departure,  that  as  Jovius  gives  out,  * communis  solus, 
puhlica  hilaritas,  the  common  safety  of  all  good  fellowship,  peace,  mirth,  and 
plenty  died  with  him,  tanquameodem  sepulchro  cum  Leone  condita  lugehantur ; 
for  it  was  a golden  age  whilst  he  lived,  *but  after  his  decease,  an  iron  season 
succeeded,  barhara  vis  et  foeda  vastitas,  et  diva  malorum  omnium  incommoda^ 
wars,  plagues,  vastity,  discontent.  When  Augustus  Caesar  died,  saithPaterculus. 
orhis  ruinam  timueramus,  we  were  all  afraid,  as  if  heaven  had  fallen  upon  our 
heads.  ‘Budaeus  records,  how  that,  at  Lewis  the  Twelfth  his  death,  tarn  suhita 
mutatio,  ut  qui  prills  digito  codum  attingere  videbantur,  nunc  liumi  derepente 
serpere,  sideratos  esse  dicer es,  they  that  were  erst  in  heaven,  upon  a sudden,  as 
if  they  had  been  planet-strucken,  lay  grovelling  on  the  ground; 

“ t Concussis  cecidere  animis,  seu  frondibus  ingens 
Sylva  dolet  lapsis” 


they  looked  like  cropped  trees.  J At  Nancy  in  Lorraine,  when  Claudia  Yalesia, 
Henry  the  Second  Prench  king’s  sister,  and  the  duke’s  wife  deceased,  the 
temples  for  forty  days  were  all  shut  up,  no  prayers  nor  masses,  but  in  that 
room  where  she  was.  The  senators  all  seen  in  black,  and  for  a twelve- 
month’s space  throughout  the  city,  they  were  forbid  to  sing  or  dance. 


§ Non  ulli  pastores  illis  egcre  dlebus 
Frigida  (Daphne)  boves  ad  flumina,  nulla  nec 
amnem 

Libavit  quadrupes,  nec  graminis  attigit  herbam.” 


“The  swains  forgot  their  sheep,  nor  near  the  brink 
Of  running  waters  brought  their  herds  to  drink ; 
The  thirsty  cattie,  of  themselves,  abstain’d 
From  water,  and  their  grassy  fare  disdain’d.” 


How  were  we  affected  here  in  England  for  our  Titus,  delicice  humani  generis,  ? 
Prince  Henry’s  immature  death,  as  if  all  our  dearest  friends’  lives  had  exhal-  ; 
ed  with  hi  s'?  ||  Scanderbeg’s  death  was  not  so  much  lamented  in  Epirus.  In  ’ 
a word,  as  “he  saith  of  Edward  the  First  at  the  news  of  Edward  of  Caernar-  ’ 
von  his  son’s  birth,  immortaliter  gavisus,  he  was  immortally  glad,  may  we  * 
say  on  the  contrary  of  friends’  deaths,  immortaliter  gementes,  we  are  diverse  '■ 
of  us  as  so  many  turtles,  eternally  dejected  with  it.  ( 

There  is  another  sorrow,  which  arises  from  the  loss  of  temporal  goods  and  \ 
fortunes,  which  equally  afflicts,  and  may  go  hand  in  hand  with  the  preced- 
ing;  loss  of  time,  loss  of  honour,  office,  of  good  name,  of  labour,  frustrate  ; 
hopes,  will  much  torment;  but  in  my  judgment,  there  is  no  torture  like  unto  ; 
it,  or  that  sooner  procureth  this  malady  and  mischief: 

“ * Ploratur  lachrymis  amissa  pecunia  veris : ” | “ Lost  money  is  bewailed  with  grief  sincere : • 


it  wrings  true  tears  from  our  eyes,  many  sighs,  much  sorrow  from  our  hearts, 
and  often  causes  habitual  melancholy  itself,  Guianerius,  tract.  15.  5.  repeats 
this  for  an  especial  cause;  “^Loss  of  friends,  and  loss  of  goods,  make  many 
men  melancholy,  as  I have  often  seen  by  continual  meditation  of  such  things.” 
The  same  causes  Arnoldus  Yillanovanus  inculcates,  Breviar.  1.  1.  c.  18.  ex 
rerum  amissione,  damno,  amicorum  morte,  drc.  Want  alone  will  make  a man 
mad,  to  be  Sans  argent  will  cause  a deep  and  grievous  melancholy.  Many 
persons  are  affected  like  * Irishmen  in  this  behalf,  who  if  they  have  a good 
scimitar,  had  rather  have  a blow  on  their  arm,  than  their  weapon  hurt : they 
will  sooner  lose  their  life,  .than  their  goods : and  the  grief  that  cometh  hence. 


<iMathlas  i Michoa.  Boter.  Amphitheat.  »Lo.  Vertoman.  M.  Polus  Venetus,  lib.  1.  cap.  54.  perimunt 
eos  quos  in  via  obvios  habent,  dicentes,  Ite,  et  domino  nostro  regi  servite  in  alia  vita.  Nec  tarn  in  homines 
insaniunt  sed  in  equos,  Ikc.  • Vita  ejus.  * Lib.  4.  vitae  ejus,  auream  aetatem  condiderat  ad  humani 
generis  salutem  quum  nos  statim  ab  optimi  principis  excessu,  vere  ferream  pateremur,  famem,  pestem,  &c. 

* Lib.  5.  de  asse.  fMaph.  “They  became  fallen  in  feelings,  as  the  great  forest  laments  its  fallen  leaves.” 
^Ortelius  Itinerario:  ob  annum  integrum  k cantu,  tripudiis,  et  saltationibus  tota  civitas  abstinere  jubetur. 
§Virg.  I See  Barletius  de  vita  et  ob.  Scanderbeg.  lib.  13.  hist.  “Mat.  Paris.  < Juvenalis, 

jr  Multi  qui  res  amatas  perdideraiu,  ut  filios,  opes,  non  sperantes  recuperare,  propter  assiduam  talium  con- 
•iderationem  melancholici  hunt,  ut  ipse  vidi.  *St»«''  *>rstus,  Ilib.  Hist. 

I 


237 


Mem.  4.  Subs.  7.]  Oilier  Accidejits  and  Grievances, 

continueth  long  (saith  * Plater)  “ and  out  of  many  dispositions  procureth  an 
habit.”  “Montanus  and  Frisemelica  cured  a young  man  of  22  years  of  age, 
that  so  became  melancholy,  oh  amissam  pecuniam,  for  a sum  of  money  which 
he  had  unhappily  lost.  Skenckius  hath  such  another  story  of  one  melancholy, 
because  he  overshot  himself,  and  spent  his  stock  in  unnecessary  building. 
^ Poger,  that  rich  bishop  of  Salisbury,  eocutus  opibus  et  castris  a Reye  Stephana^ 
spoiled  of  his  goods  by  king  Stephen,  vi  doloris  absorptus,  atque  in  amentiarn 
versus,  indecentia  through  grief  ran  mad,  spoke  and  did  he  knew  not  what. 
Nothing  so  familiar,  as  for  men  in  such  cases,  through  anguish  of  mind  to 
make  away  themselves.  A poor  fellow  went  to  hang  himself  (which  Ausonius 
hath  elegantly  expressed  in  a neat  t Epigram),  but  finding  by  chance  a pot  of 
money,  flung  away  the  rope,  and  went  merrily  home,  but  he  that  hid  the  gold, 
when  he  missed  it,  hanged  himself  with  that  rope  which  the  other  man  had 
left,  in  a discontented  humour. 

“ At  qui  condiderat,  postquam  non  reperit  aurum, 

Aptavit  collo,  quern  reperit  laqueum.” 

Such  feral  accidents  can  want  and  penury  produce.  Be  it  by  suretyship,  ship- 
wreck, fire,  spoil  and  pillage  of  soldiers,  or  what  loss  soever,  it  boots  not,  it 
will  work  the  like  effect,  the  same  desolation  in  provinces  and  cities,  as  well 
as  private  persons.  The  Romans  were  miserably  dejected  after  the  battle  of 
Cannae,  the  men  amazed  for  fear,  the  stupid  women  tore  their  hair  and  cried. 
The  Hungarians,  when  their  king  Ladislaus  and  bravest  soldiers  were  slain  by 
the  Turks,  Luctus publicus,  dec.  The  Venetians,  when  their  forces  were  over- 
come by  the  French  king  Lewis,  the  French  and  Spanish  kings,  pope,  emperor, 
all  conspired  against  them  at  Cambray,  the  French  lierald  denounced  open 
war  in  the  senate:  Lauredane  Venetorum  dux,  8^c.,  and  they  had  lost  Padua, 
Brixia,  Verona,  Forum  Julii,  their  territories  in  the  continent,  and  had  now 
nothing  left  but  the  city  of  Venice  itself,  et  urbi  quoque  ipsi  (saith  |Bembus) 
iimendum  putarent,  a,iid  the  loss  of  that  was  likewise  to  be  feared,  repente 

dolor  omnes  tenuit,  ut  nunquam  alias,  S^c.,  they  were  pitifully  plunged,  never 
before  in  such  lamentable  distress.  Anno  1527,  when  Rome  was  sacked  by 
Burbonius,  the  common  soldiers  made  such  spoil,  that  fair  § churches  were 
turned  to  stables,  old  monuments  and  books  made  horse-litter,  or  burned  like 
straw;  relics,  costly  pictures  defaced;  altars  demolished,  rich  hangings, 
carpets,  <kc.,  trampled  in  the  dirt.  ||  Their  wives  and  loveliest  daughters  con- 
Btuprated  by  every  base  cullion,  as  Sej anus’  daughter  was  by  the  hangman  in 
public,  before  their  fathers’  and  husbands’  faces.  Noblemen’s  children,  and  of 
the  wealthiest  citizens,  reserved  for  princes’  beds,  were  prostitute  to  every  com- 
mon soldier,  and  kept  for  concubines;  senators  and  cardinals  themselves 
dragged  along  the  streets,  and  put  to  exquisite  torments,  to  confess  where 
their  money  was  hid;  the  rest  murdered  on  heaps,  lay  stinking  in  the  streets ; 
infants*  brains  dashed  out  before  their  mothers’  eyes.  A lamentable  sight  it 
was  to  see  so  goodly  a city  so  suddenly  defaced,  rich  citizens  sent  a begging  to 
Venice,  Naples,  Ancona,  &c.,  that  erst  lived  in  all  manner  of  delights.  “IT  Those 
proud  palaces  that  even  now  vaunted  their  tops  up  to  heaven,  were  dejected  as 
lowashell  in  aninstant.”  Whom  will  not  such  misery  make  discontent?  Terence 
the  poet  drowned  himself  (some  say)  for  the  loss  of  his  comedies,  which  suffered 
shipwreck.  When  a poor  man  hath  made  many  hungry  meals,  got  together  a 
small  sum,  which  he  loseth  in  an  instant;  a scholar  spent  many  an  hour’s  study 
to  no  purpose,  his  labours  lost,  &c.,  how  should  it  otherwise  be?  I may  con- 

* Cap.  3.  Melancholia  semper  venit  ob  jacturam  pecuniae,  victorias,  repulsam,  mortem  liberorum,  quituo 
iongo  post  tempore  animus  torquetur,  et  a dispositione  sit  habitus.  “Consil.  26.  Nubrigensis. 

t Epig.  22.  J Lib.  8.  Venet.  hist.  § Templa  ornamentis  nudata,  spoliata,  in  stabula  equorum  et 

•asinorum  versa,  &c.  Insulae  humi  conculcatae,  peditae,  &6.  fl  In  oculis  maritorum  dilectissimae  conjugca 
»b  Hispanorum  lixis  constupratae  sunt.  Fiiiae  magnatura  thoris  destinatae,  &c.  ^ Ita  fastu  ante  unuu 

mensem  turgida  civitas,  et  cacuminibus  coelum  pulsate  vk*a«,  ad  inferos  usque  oaucis  diebus  dejecta. 


238 


Causes  of  Melancholy. 


[Part.  ].  Sec.  2, 


elude  with  Gregory,  temporalium  amor,  quantum  ajicit  cum  hceret  possession, 
tantum  quum  subtrahitur,  urit  dolor;  riches  do  not  so  much  exhilarate  us  with 
their  possession,  as  they  torment  us  with  their  loss. 

Next  to  sorrow  still  I may  annex  such  accidents  as  procure  fear;  for 
besides  those  terrors  which  I have  “ before  touched,  and  many  other  fears 
(which  are  infinite)  there  is  a superstitious  fear,  one  of  the  three  great  causes 
of  fear  in  Aristotle,  commonly  caused  by  prodigies  and  disrual  accidents,  which 
much  trouble  many  of  us.  {Nescio  quid  animus  mihi  preesagit  mali.)  As  if  a 
hare  cross  the  way  at  our  going  forth,  or  a mouse  gnaw  our  clothes : if  they 
bleed  three  drops  at  nose,  the  salt  fall  towards  them,  a black  spot  appear  in 
their  nails,  &c.,  with  many  such,  which  Delrio,  Tom.  2.  1.  3.  sect.  4,  Austin 
Niphus  in  his  book  de  Auguriis,  Polydore  Virg.,  3.  de  Frodigiis,  Saris- 
huriensis,  Polycrat.  1.  c.  13.,  discuss  at  large.  They  are  so  much  affected, 

, that  with  the  very  strength  of  imagination,  fear,  and  the  devil’s  craft,  “ ‘^they 
pull  those  misfortunes  tliey  suspect  upon  their  own  heads,  and  that  which  they 
fear  shall  come  upon  them,”  as  Solomon  foretelleth,  Prov.  x.  24.  and  Isaiah 
denounceth,  Ixvi.  4.  which  if  ““they  could  neglect  and  contemn,  would  not 
come  to  pass,  Eorum  vires  nostrd  resident  opinione,  ut  morhi  gravitas  cegrotan- 
tiicm  cogitatione,  they  are  intended  and  remitted,  as  our  opinion  is  fixed,  more 
or  less.  N.  N.  dat  pcenas,  saith  ^ Crato  of  such  a one,  utinam  non  attraheret : he 
is  punished,  and  is  the  cause  of  it  ^himself: 

Fum  fata  fugimus,  fata  stuUi  incurrimus,  the  thing  that  I feared,  saith 
J ob,  is  fallen  upon  me. 

As  much  we  may  say  of  them  that  are  troubled  with  their  fortunes;  or  ill 
destinies  foreseen ; multos  angit  prcescientia  malorum : The  foreknowledge  of 
what  shall  come  to  pass,  crucifies  many  men:  foretold  by  astrologers,  or 
wizards,  iratum  ob  coelum,  be  it  ill  accident,  or  death  itself:  which  often  falls 
out  by  God’s  permission;  quia  deemonem  timent  (saith  Chrysostom)  Deusideo 
permittit  accidere.  Severus,  Adrian,  Domitian,  can  testify  as  much,  of  whose 
fear  and  suspicion,  Sueton,  Herodian,  and  the  rest  of  those  writers,  tell  strange 
stories  in  this  behalf.  ^ Montaiius,  consil.  31.  hath  one  example  of  a young 
man,  exceeding  melancholy  upon  this  occasion.  Such  fears  have  still  tormented 
mortal  men  in  all  ages,  by  reason  of  those  lying  oracles,  and  juggling  priests, 
t There  was  a fountain  in  Greece,  near  Ceres’  temple  in  Achaia,  where  the 
event  of  such  diseases  was  to  be  known;  “A  glass  let  down  by  a thread,”  &c. 
Amongst  those  Cyanean  rocks  at  the  springs  of  Lycia,  was  the  oracle  of 
Thrixeus  Apollo,  “ where  all  fortunes  were  foretold,  sickness,  health,  or  what 
they  would  besides :”  so  common  people  have  been  always  deluded  with  future 
events.  At  this  day,  Metus  futurorum  maxime  torquet  Sinas,  this  foolish  fear 
mightily  crucifies  them  in  China:  as  * Matthew  Piccius  the  Jesuit  informeth 
us,  in  his  commentaries  of  those  countries,  of  all  nations  they  are  most  super- 
stitious, and  much  tormented  in  this  kind,  attributing  so  much  to  their  divina- 
tors,  ut  ipse  metus  fidem  faciat,  that  fear  itself  and  conceit  cause  it  to  ‘‘^fall 
out : if  he  foretell  sickness  such  a day,  that  very  time  they  will  be  sick,  vi  metm 
ajficti  in  cegritudinem  cadunt;  and  many  times  die  as  it  is  foretold.  A true 
saying,  Timor  mortis,  morte  pejor,  the  fear  of  death  is  worse  than  death  itself, 
and  the  memory  of  that  sad  hour,  to  some  fortunate  and  rich  men,  “is  as  bitter 
as  gall,”  Ecclus.  xli.  1.  Inquietam  nobis  vitam  facit  mortis  metus,  a worse 
plague  cannot  happen  to  a man,  than  to  be  so  troubled  in  his  mind;  ’thtriste 
divortium,  a heavy  separation,  to  leave  their  goods,  with  so  much  labour  got, 


•Sect.  2.  Memb.  4.  Subs.  3.  fear  from  ominous  accidents,  destinies  foretold.  Accersunt  sibi  malum. 

• Si  non  observemus,  nihil  valent.  Polidor.  ^ Consil.  26.  1.  2.  e Harm  watch,  harm  catch.  * Geor. 
Buchanan.  Juvenis  solicitus  de  futuris  frustra,  factus  melancholicus.  f Pausanius  in  Achaicis,  lib.  7. 
Ubi  omnium  eventus  dignoscuntur.  Speculum  tenui  suspensura  funiculo  demittunt : et  ad  Cyaneas  petraa 
ad  Lyciie  fontes,  &c.  « Expedit.  in  Sinas,  lib.  1.  c.  3.  ^ Timendo  prseoccupat,  quod  vitat,  ultro 

provocatque  quod  fugit,  gaudetque  moerens  et  lubens  raiser  fait.  Heinsius  Austriac. 


Mem.  4.  Subs.  7.J  Other  Accidents  and  Grievances. 


239 


pleasures  of  tlie  world,  which  they  have  so  deliciously  enjoyed,  friends  and  com- 
panions whom  they  so  dearly  loved,  all  at  once.  A xicchus  the  philosopher  was 
•bold  and  courageous  all  his  life,  and  gave  good  precepts  de  contemnenda  morte', 
and  against  the  vanity  of  the  world,  to  others ; but  being  now  ready  to  die  him- 
self, he  was  mightily  dejected,  Aac  luceprivabor?  his  orhabor  bonis  ?*  he  lamented 
like  a child,  &c.  And  though  Socrates  himself  was  there  to  comfort  him,  ubi 
pristina  virtutumjactatio,  0 Axioche?  “ where  is  all  your  boasted  virtue  now, 
my  friend?”  yet  he  was  very  timorous  and  impatient  of  death,  much  troubled 
in  his  mind,  Imbellis  pavor  et  impatientia,  drc.  “ 0 Clotho,”Megapetus  the  tyrant 
in  Lucian  exclaims,  now  ready  to  depart,  “ let  me  live  a while  longer.  * I will 
give  thee  a thousand  talents  of  gold,  and  two  boles  besides,  which  I took  from 
Cleocritus,  worth  ahundred  talents  apiece.”  “Woe’s  me,”  ""saith  another,  “what 
goodly  manors  shall  I leave ! what  fertile  fields ! what  a fine  house ! what 
pretty  children!  how  many  servants!  Who  shall  gather  my  grapes,  my  corn? 
Must  I now  die  so  well  settled?  Leave  all,  so  richly  and  well  provided  ? Woe’s 
me,  what  shall  I do  ?”  '^Anirnula  vagula,  blandula,  quoe  nunc  abibis  in  local 
To  these  tortures  of  fear  and  sorrow,  may  well  be  annexed  curiosity,  that 
irksome,  that  tyrannising  care,  nimia  solicitmlo,  “ ® superfluous  industry  about 
unprofitable  things  and  their  qualities,”  as  Thomas  defines  it;  an  itching 
humour  or  a kind  of  longing  to  see  that  which  is  not  to  be  seen,  to  do  that 
which  ought  not  to  be  done,  to  know  that  ^ secret  which  should  not  be  known, 
to  eat  of  the  forbidden  fruit.  We  commonly  molest  and  tire  ourselves  about 
things  unfit  and  unnecessary,  as  Martha  troubled  herself  to  little  purpose.  Be 
it  in  religion,  humanity,  magic,  philosophy,  policy,  any  action  or  study,  ’tis  a 
needless  trouble,  a mere  torment.  For  what  else  is  school  divinity,  hew  many 
doth  it  puzzle  ? what  fruitless  questions  about  the  Trinity,  resurrection,  elec- 
tion, predestination,  reprobation,  hell-fire,  &c.,  how  many  shall  be  saved, 
damned?  What  else  is  all  superstition,  but  an  endless  observation  of  idle 
ceremonies,  traditions?  What  is  most  of  our  philosophy  but  a labyrinth  of 
opinions,  idle  questions,  propositions,  metaphysieal  terms?  Socrates,  therefore, 
held  all  philosophers,  cavillers,  and  mad  men,  circa  subtilia  Gavillatores  jjro 
insanis  habuit,  palam  eos  arguens,  saith  Eusebius,  because  they  commonly 
sought  after  such  things,  quce  nec  percipi  a nobis  neque  comprehendi  possc.nt,  or 
put  case  they  did  understand,  yet  they  were  altogether  unprofitable.  For 
what  matter  is  it  for  us  to  know  how  high  the  Pleiades  are,  how  far  distant 
Perseus  and  Cassiopea  from  us,  how  deep  the  sea,  &c.?  we  are  neither  wiser, 
as  he  follows  it,  nor  modester,  nor  better,  nor  richer,  nor  stronger  for  the  know- 
ledge of  it.  Quod  supra  nos  nihil  ad  nos,  I may  say  the  same  oi  those  geneth- 
liacal  studies,  what  is  astrology  but  vain  elections,  predictions S all  magic,  but 
a troublesome  error,  a pernicious  foppery?  physic,  but  intricate  rules  and 
prescriptions?  philology,  but  vain  criticisms?  logic,  needless  sophisms?  meta- 
jjhysics  themselves, but  intricate  subtilties  and  fruitless  abstractions?  alchemy, 
but  a bundle  of  errors?  to  what  end  are  such  great  tomes?  why  do  we  spend 
so  many  years  in  their  studies?  Much  better  to  know  nothing  at  all,  as  those 
barbarous  Indians  are  wholly  ignorant,  than  as  some  of  us,  to  be  sore  vexed 
about  unprofitable  toys : stultus  labor  est  ineptiarum,  to  build  a house  with- 
out pins,  make  a rope  of  sand,  to  what  end?  cui  bonol  He  studies  on,  but 
as  the  boy  told  St.  Austin,  when  I have  laved  the  sea  dry,  thou  shalt  under- 
stand the  mystery  of  the  Trinity.  He  makes  observations,  keeps  times  and 
seasons;  and  as  ’'Goiiradus  the  emperor  would  not  touch  his  new  bride,  till  an 
astrologer  had  told  him  a masculine  hour,  but  with  what  success  ? He  travels 


*“  Must  I be  deprived  of  this  life, — of  those  possessions?"  'Tom. 4 dial.  8.  Cataplo.  Auri  purl 

mille  talenta  me  hodie  tibi  daturum  promitto,  &c.  "» Ibidem,  llei  mihi  quye  relinquenda  praedia? 

quam  fertiles  agril  &c.  “Adrian.  » Industria  supeidlua  circa  res  inutiles.  p Flavse  secret® 

Minen-ft!  ut  videi'at  Aglauros.  Ov.  Met  2.  Contra  Philos,  cap.  61.  » Mat.  Paris. 


240 


Causes  of  Melancholy. 


[Part.  1.  Sec.  2. 


into  Europe,  Africa,  Asia,  searclietli  every  creek,  sea,  city,  mountain,  gulf,  to 
what  end]  See  one  promontory  (said  Socrates  of  old),  one  mountain,  one  sea, 
one  river,  and  see  all.  An  alchemist  spends  his  fortunes  to  find  out  the  phi- 
losopher’s stone  forsooth,  cure  all  diseases,  make  men  long-lived,  victorious, 
fortunate,  invisible,  and  beggars  himself,  misled  by  those  seducing  impostors 
(which  he  shall  never  attain)  to  make  gold ; an  antiquary  consumes  his  trea- 
sure and  time  to  scrape  up  a company  of  old  coins,  statues,  rules,  edicts,  manu- 
scripts, (fee.,  he  must  know  what  was  done  of  old  in  Athens,  Pome,  what 
lodging,  diet,  houses  they  had,  and  have  all  the  present  news  at  first,  though 
never  so  remote,  before  all  others,  what  projects,  counsels,  consultations,  <fec., 
quid  Juno  in  aurem  insusurret  Jovi,  what’s  now  decreed  in  France,  what  in 
Italy:  who  was  he,  whence  comes  he,  which  way,  whither  goes  he,  <fec., 
Aristotle  must  find  out  the  motion  of  Euripus;  Pliny  must  needs  see  Vesu- 
vius, but  how  sped  they]  One  loseth  goods,  another  his  life;  Pyrrhus  will 
conquer  Africa  first,  and  then  Asia;  he  will  be  a sole  monarch,  a second  im- 
mortal, a third  rich,  a fourth  commands.  * Turbine  magno  spes  solicitce  in 
urhibus  errant;  we  run,  ride,  take  indefatigable  pains,  all  up  early,  down  late, 
striving  to  ge-t  that  which  we  had  better  be  without  (Ardelion’s  busy-bodies 
as  we  are),  it  were  much  fitter  for  us  to  be  quiet,  sit  still,  and  take  our  ease. 

His  sole  study  is  for  words,  that  they  be LepidcB  lexeis  compostce  ut  tes- 

seruloe  omnes,  not  a syllable  misplaced,  to  set  out  a stramineous,  subject ; as  thine 
is  about  apparel,  to  follow  the  fashion,  to  be  terse  and  polite,  ’tis  thy  sole 
busness:  both  with  like  profit.  His  only  delight  is  building,  he  spends  him- 
self to  get  curious  pictures,  intricate  models  and  plots,  another  is  wholly 
ceremonious  about  titles,  degrees,  inscriptions : a third  is  over-solicitous  about 
his  diet,  he  must  have  such  and  such  exquisite  sauces,  meat  so  dressed,  so  far 
fetched,  peregrini  aeris  volucres,  so  cooked,  <fec.,  something  to  provoke  thirst, 
something  anon  to  quench  his  thirst.  Thus  he  redeems  his  appetite  with  ex- 
traordinary charge  to  his  purse,  is  seldom  pleased  with  any  meal,  whilst  a 
trivial  stomach  useth  all  with  delight,  and  is  never  offended.  Another  must 
have  roses  in  winter,  alieni  teniporis  jlores,  snow-water  in  summer,  fruits  before 
they  can  be  or  are  usually  ripe,  artificial  gardens  and  fish-ponds  on  the  tops  of 
liouses,  all  things  opposite  to  the  vulgar  sort,  intricate  and  rare,  or  else  they 
are  nothing  worth.  So  busy,  nice,  curious  wits,  make  that  insupportable  in 
all  vocations,  trades,  actions,  employments,  which  to  duller  apprehensions  is 
not  offensive,  earnestly  seeking  that  which  others  so  scornfully  neglect.  Thus 
through  our  foolish  curiosity  do  we  macerate  ourselves,  tire  our  souls,  and  run 
headlong,  through  our  indiscretion,  perverse  will,  and  want  of  government, 
into  many  needless  cares  and  troubles,  vain  expenses,  tedious  journeys,  pain- 
ful hours;  and  when  all  is  done,  quorsum  heed  cui  bonol  to  what  end] 

“ ‘ Nescire  velle  qu«  Magister  maximus 
Docere  non  volt,  eradita  inscitia  est.” 

Unfortunate  marriage.^  Amongst  these  passions  and  irksome  accidents,  un- 
fortunate marriage  maybe  ranked : a condition  of  life  appointed  by  God  himself 
in  Paradise,  an  honourable  and  happy  estate,  and  as  great  a felicity  as  can  befall 
a man  in  this  world,  “ if  the  parties  can  agree  as  they  ought,  and  live  as 
ISeneca  lived  with  his  Paulina;  but  if  they  be  unequally  matched,  or  at  dis- 
cord, a greater  misery  cannot  be  expected,  to  have  a scold,  a slut,  a harlot,  a 
fool,  a fury  or  a fiend,  there  can  be  no  such  plague.  Eccles.  xxvi.  14.  “ He 

that  hath  her  is  as  if  he  held  a scorpion,”  (fee.  xxvi.  25,  “ a wicked  wife  makes 
a sorry  countenance,  a heavy  heart,  and  he  had  rather  dwell  with  a lion  than 
keep  house  with  such  a wife.”  Her  * properties  Jovianus  Pontanus  hath 


* Seneca.  * Jos.  Scaliger  in  Gnomit.  “ To  profess  a disinclination  for  that  knowledge  which  is  beyond 
cur  reach,  is  pedantic  ignorance.”  “ “ A virtuous  woman  is  the  crown  of  her  husband.”  Prov.  xii.  4. 
“ but  she,”  &c.  <&c.  » Lib.  17.  epist.  105.  ^ Titionatur,  candelabratur,  Stc. 


241 


Mem,  4.  Subs.  7.]  Other  Accidents  and  Grievances. 

described  at  large,  Ant.  dial.  Tom.  2,  under  the  name  of  Euphorbia.  Or  if 
they  be  not  equal  in  years,  the  like  mischief  happens.  Cecilius  in  Agellius 
lib.  2.  cap.  23,  complains  much  of  an  old  wife,  dam  ejus  morti  inhio,  egomet 
mortuus  vivo  inter  vivos,  whilst  I gape  after  her  death,  I live  a dead  man 
amongst  the  living,  or  if  they  dislike  u2)on  any  occasion, 

“y  Judge  who  that  are  unfortunately  wed 
What  ’tis  to  come  into  a loathed  bed,” 

The  same  inconvenience  befals  women. 

“'At  VOS  6 duri  miseram  lugete  parentes,  I “ Hard  hearted  parents  both  lament  my  fate^ 

Si  ferro  aut  laqueo  Imva  hac  me  exsolvere  sorte  If  self  I kill  or  hang,  to  ease  my  state.” 

Sustineo ; ” | 

“A  young  gentlewoman  in  Basil  was  married,  saith  Felix  Plater,  observat.  1. 1, 
to  an  ancient  man  against  her  will,  whom  she  could  not  affect ; she  was  con- 
tinually melancholy,  and  pined  away  for  grief ; and  though  her  husband  did  all 
he  could  possibly  to  give  her  content,  in  a discontented  humour  at  length  she 
hanged  herself.  Many  other  stories  he  relates  in  this  kind.  Thus  men  are 
plagued  with  women ; they  again  with  men,  when  they  are  of  divers  humours 
and  conditions;  he  a spendthrift,  she  sparing;  one  honest,  the  other  dishonest, 
&c.  Parents  many  times  disquiet  their  children,  and  they  their  parents.  “ ‘’A 
foolish  son  is  an  heaviness  to  his  mother.”  Injasta  noverca:  a stepmother 
often  vexeth  a whole  family,  is  matter  of  repentance,  exercise  of  patience,  fuel 
of  dissension,  which  made  Cato’s  son  expostulate  with  his  father,  why  he  should 
offer  to  marry  his  client  Solinius’  daughter,  a young  wench,  Cifjus  causa  no- 
vercam  induceret;  what  offence  had  he  done,  that  he  should  marry  again? 

Unkind,  unnatural  friends,  evil  neighbours,  bad  servants,  debts,  and  debates! 
(kc.,  ’twas  Chilon’s  sentence,  comes  ceris  alieni  et  litis  est  miseria,  misery  and 
usury  do  comhionly  together;  suretyship  is  the  bane  of  many  families,  Sponde^ 
prcestb  noxa  est:  “he  shall  be  sore  vexed  that  is  surety  for  a stranger,”  Prov. 
xi.  15,  “and  he  that  hateth  suretyship  is  sure.”  Contention,  brawling,  law- 
suits, falling  out  of  neighbours  and  friends. discordia  demens  ( Virg.  jEn. 

6,)  are  equal  to  the  first,  grieve  many  a man,  and  vex  his  soul.  Nihil  sane 
miserabilius  eorum  mentibus  (as  ® Boter  holds),  “ nothing  so  miserable  as  such 
men,  full  of  cares,  griefs,  anxieties,  as  if  they  were  stabbed  with  a sharp 
sword,  fear,  suspicion,  desperation,  sorrow,  are  their  ordinary  companions.” 
Our  Welshmen  are  noted  by  some  of  their  ^own  writers,  to  consume  one 
another  in  this  kind;  but  whosoever  they  are  that  use  it,  these  are  their 
commoii  symptoms,  especially  if  they  be  convict  or  overcome,  ®cast  in  a suit. 
Arms  put  out  of  a bishopric  by  Eustathius,  turned  heretic,  and  lived  after 
discontented  all  his  life.  ^ Every  repulse  is  of  like  nature ; lieu  quanta  de  spe 
decidi ! Disgrace,  infamy,  detraction,  will  almost  affect  as  much,  and  that  a 
long  time  after.  Hipponax,  a satirical  poet,  so  vilified  and  lashed  two  j)ainters 
in  his  iambics,  ut  ambo  laqueo  se  suffocarent,  ® Pliny  saith,  both  hanged  them- 
selves. All  oppositions,  dangers,  perplexities,  discontents,  *'to  live  in  any 
suspense,  are  of  the  same  rank : potes  hoc  sub,  casu  ducere  somnos  1 Who  can 
~ be  secure  in  such  cases  ? Ill-bestowed  benefits,  ingratitude,  unthankful  friends, 
and  much  disquiet  molest  some.  Unkind  speeches  trouble  as  many:  uncivil 
carriage  or  dogged  answers,  weak  women  above  the  rest,  if  they  proceed  from 
their  surly  husbands,  are  as  bitter  as  gall,  and  not  to  be  digested.  A glass- 
man’s  wife  in  Basil  became  melancholy  because  her  husband  said  he  would 


y Daniel  in  Rosamund.  * Chalinorus,  lib.  9.  de  repub.  Angl.  » Elegans  virgo  invita  cuidam 

nostratibus  nupsit,  &c.  Prov.  c De  increm.  urb.  lib.  3.  c.  3.  tanquam  diro  mucrone  confossi,  his 

iiulla  requies,  nulla  delectatio,  solicitudine,  gemitu,  furore,  desperatione,  timore,  tanquam  ad  perpetuara 
aerumnam  infeliciter  rapti.  Humfredus  Lluydepist.  ad  Abrahamum  Orteliura.  M.  Vaughan 

in  his  Golden  Fleece.  Litibus  et  coiitroversiis  usque  ad  omnium  bonorura  consumptionem  contendunt. 
• Spretipque  injuria  form®.  ^Qu®que  repulsa  gravis.  k Lib.  36.  c.  5.  Nihil  ®que  amarum,  quam 
diu  pendere:  quidam  squiore  animo  ferunt  praecidi  spem  suam  qu'am  trahi.  Seneca,  cap.  3.  lib.  2. 
Deu.  Virg.  Plater,  observat.  lib.  1. 


242 


Causes  of  Melancholy. 


[Part.  1.  Sec.  2. 


marry  again  if  she  died.  “ No  cut  to  uiikindness,”  as  the  saying  is,  a frown 
and  hard  speech,  ill  respect,  a brow-beating,  or  bad  look,  especially  to  cour- 
tiers, or  such  as  attend  upon  great  persons,  is  present  death : Ingenium  vultu, 
statque  caditque  suo,  they  ebb  and  flow  with  their  masters’  favours.  Some 
persons  are  at  their  wits’  ends,  if  by  chance  they  overshoot  themselves,  in 
their  ordinary  speeches,  or  actions,  which  may  after  turn  to  their  disadvan- 
tage or  disgrace,  or  have  any  secret  disclosed.  Honseus,  epist.  miscel.  3,  reports 
of  a gentlewoman,  25  years  old,  that  falling  foul  with  one  of  her  gossips,  was 
upbraided  with  a secret  infirmity  (no  matter  what)  in  public,  and  so  much 
grieved  with  it,  that  she  did  thereupon  solitudines  qucerere,  omnes  ah  se  ahlegare^ 
cue  tandem  in  gravissimam  incidens  melancholiam,  contabescere,  forsake  all  com- 
pan}’’,  quite  moped,  and  in  a melancholy  humour  pine  away.  Others  are  as 
much  tortured  to  see  themselves  rejected,  contemned,  scorned,  disabled,  de- 
famed, detracted,  undervalued,  or  “ ‘ left  behind  their  fellows.”  Lucian  brings 
in  .^tamacles,  a philosopher  in  his  Lapith.  convivio^  much  discontented  that 
he  was  not  invited  amongst  the  rest,  expostulating  the  matter,  in  a long  epistle, 
with  Aristenetus  their  host.  Prsetextatus,  a robed  gentleman  in  Plutarch, 
would  not  sit  down  at  a feast,  because  he  might  not  sit  highest,  but  went  his 
ways  all  in  a chafe.  We  see  the  common  quarrellings  that  are  ordinary  with 
us,  for  taking  of  the  wall,  precedency,  and  the  like,  which  though  toys  in 
themselves,  and  things  of  no  moment,  yet  they  cause  many  distempers,  much 
heart-burning  amongst  us.  Nothing  pierceth  deeper  than  a contempt  oi  dis- 
grace, ^ especially  if  they  be  generous  spirits,  scarce  any  thing  affects  them 
more  than  to  be  despised  or  vilified.  Crato,  consil.  16, 1.  2,  exemplifies  it,  and 
common  experience  confirms  it.  Of  the  same  nature  is  oppression,  Eccles.  vii. 
7,  “ surely  oppression  makes  a man  mad,”  loss  of  liberty,  which  made  Brutus 
venture  his  life,  Cato  kill  himself,  and  ‘ Tully  complain,  Omnem  hilaritatem 
in  perpetuum  amisi,  mine  heart’s  broken,  I shall  never  look  up,  or  be  merry 
again,  hcec  jactura  intolerabilis,  to  some  parties  ’tis  a most  intolerable  loss. 
Banishment  a great  misery,  as  Tyrteus  describes  it  in  an  epigram  of  his. 


Nam  miserum  est  patria  amissa,  laribusque  vagari 
Mendicum,  et  timida  voce  rogare  cibos : 
Omnibus  invisus,  quocunque  accesserit  exul 
Semper  erit,  semper  spretus  egensque  jacet,”  &c. 


“ A miserable  thing  ’tis  so  to  wander, 

And  like  a beggar  for  to  whine  at  door, 
Contemn’d  of  all  the  world,  an  exile  is, 
Hated,  rejected,  needy  still  and  poor.” 


Polynices  in  his  conference  with  Jocasta  in  “Euripides,  reckons  up  five  mi- 
series of  a banished  man,  the  least  of  which  alone  vvere  enough  to  deject  some 
pusillanimous  creatures.  Oftentimes  a too  great  feeling  of  our  own  infirmi- 
ties or  imperfections  of  body  or  mind,  will  shrivel  us  up ; as  if  we  be  long 
sick: 


“0  beata  sanitas,  te  prsesente,  amcennm 
Ver  floret  gratiis,  absque  te  nemo  beatus 


O blessed  health!  “thou  art  above  all  gold  and  treasure,”  Ecclus.  xxx.  15, 
the  poor  man’s  riches,  the  rich  man’s  bliss,  without  thee  there  can  be  no  hap- 
piness; or  visited  with  some  loathsome  disease,  ofiensive  to  others,  or  trouble- 
some to  ourselves;  as  a stinking  breath,  deformity  of  our  limbs,  crookedness, 
loss  of  an  eye,  leg,  hand,  paleness,  leanness,  redness,  baldness,  loss  or  want  of 
hair,  &c.,  hie  ubi  fluere  coepit,  diros  ictus  cor di  infert,  saith  “Synesius,  he  him- 
self troubled  not  a little  ob  comae  defectum,  the  loss  of  hair  alone,  strikes  a 
cruel  stroke  to  the  heart.  Acco,  an  old  \voman,  seeing  by  chance  her  face  in 
a true  glass  (for  she  used  false  flattering  glasses  belike  at  other  times,  as  most 
gentlewomen  dio), animi  dolore  in  insaniam  delapsa  est  (Caeliusllhodiginus,  1. 17, 
c.  2),  ran  mad.  ^ Brotheus,  the  son  of  Vulciin,  because  he  was  ridiculous  for 
his  imperfections,  flung  himself  into  the  fire.  Lais  of  Corinth,  now  grown  old, 


* Turpe  relinqui  est,  Hor.  ^ Scimus  enim  generosas  naturas,  nulla  re  citius  moveri,  aut  gravius  afflcl 
quam  contemptu  ac  despicientia.  ‘ Ad  Atticum  epist.  lib.  12.  Epist.  ad  Brutura.  “ In  Fiiaiuiss. 
« in  laudem  calvit.  p Ovid. 


Mem.  4.  Subs.  7 .]  Other  Accidents  and  Grievances. 


243 


gave  up  her  glass  to  Venus,  for  she  could  not  abide  to  look  upon  it.  ^Qualia 
sum  nolo,  qualis  eram  nequeo.  Generally  to  fair  nice  pieces,  old  age  and  foul 
linen  are  two  most  odious  things,  a torment  of  torments,  they  may  not  abide 
the  thought  of  it. 


— ; 6 deorum 

Quisquis  hiBc  aiidis,  utinam  inter  errem 
r Nuda  leones, 

Anteqnam  turpls  macies  decentes 
Occupet  inalas,  tener*que  succus 
Defluat  prasdae,  speciosa  quoero 
Pascere  tigres." 


**  Hear  me,  some  gracious  heavenly  power, 

T-of  linno  j 


Let  lions  dire  this  naked  corse  devour. 
My  cheeks  ere  hollow  wrinkles  seize, 
Ere  yet  their  rosy  bloom  decays: 


While  youth  yet  rolls  its  vital  flood. 
Let  tigers  friendly  riot  in  my  blood.” 


To  be  foul.  Ugly,  and  deformed,  much  better  be  buried  alive.  Some  are  fair  but 
barren,  and  that  galls  them.  “ Hannah  wept  sore,  did  not  eat,  and  was  troubled 
in  spirit,  and  all  for  her  barrenness,”  1 Sam.  i.  and  Gen.  xxx.  Rachel  said 
« in  the  anguish  of  her  soul,  give  me  a child,  or  I shall  die another  hath  too 
many : one  was  never  married,  and  that’s  his  hell,  another  is,  and  that’s  his 
plague.  Some  are  troubled  in  that  the«  are  obscure;  others  by  being  traduced, 

I slandered,  abused,  disgraced,  vilifieu,  or  any  way  injured:  minimt  miror  eos 
■ (as  he  «aid)  qui  insanire  occipiunt  evr  injuria.  I marvel  not  at  all  if  offences 
make  men  mad.  Seventeen  particular  causes  of  anger  and  offence  Aristotle 
I reckons  them  up,  which  for  bre^^'ty’s  sake  I must  omit.  No  tidings  troubles 
one;  ill  reports,  rumours,  bad  tidings  or  news,  hard  hap,  ill  success,  cast  in  a 
suit,  vain  hopes,  or  hope  deferred,  another;  expectation,  adeo  omnibus  in  rebus 
,tnolesta  semper  est  expectatio,  as  ®Rolybius  observ^es;  one  is  too  eminent,  an- 
I othei  too  base  born,  and  that  alone  tortures  him  as  much  as  the  rest ; one 
is  out  of  action,  company,  employment;  another  overcome  and  tormented 
^with  worldly  cares,  and  onerous  business.  But  what  ‘tongue  can  suffice  to 
j speak  of  all? 

I Many  men  catch  this  malady  by  eating  certain  meats,  herbs,  roots,  at 
; unawares;  as  henbane,  nightshade,  cicuta,  mandrakes,  &c.  "A  company  of 
j young  men  at  Agrigentum  in  Sicily,  came  into  a tavern ; where  after  they  had 
-jfreely  taken  their  liquor,  whether  it  were  the  wine  itself,  or  something  mixed 
jwith  it  tis  not  yet  known,  ’'but  upon  a sudden  they  began  to  be  so  troubled  in 
■their  brains,  and  their  phantasy  so  crazed,  that  they  thought  they  were  in  a 
ship  at  sea,  and  now  ready  to  be  cast  away  by  reason  of  a tempest.  Wherefore 
to  avoid  shijnvreck  and  present  drowning,  they  flung  all  the  goods  in  the  house 
out  at  the  windows  into  the  street,  or  into  the  sea,  as  they  sujiposed;  thus  thev 
;Continued  mad  a pretty  season,  and  being  brought  before  the  magistrate  to  give 
anaecount  of  this  their  fact,  they  told  him  (not  yet  recovered  of  their  madness) 
that  what  was  done  they  did  for  fear  of  death,  and  to  avoid  imminent  danger; 
the  spectators  were  all  amazed  at  this  their  stupidity,  and  gazed  on  them  still, 
whilst  one  of  the  ancientest  of  the  company,  in  a grave  tone,  excused  himself  to 
the  magistrate  upon  his  knees,  0 viri  Tritones,  ego  in  imo  jacui,  I beseech 
your  deities,  &c.,  for  I was  in  the  bottom  of  the  ship  all  the  while ; another 
besought  them  as  so  many  sea  gods  to  be  good  unto  them,  and  if  ever  he  and 
ais  fellows  came  to  land  again,  *he  would  build  an  altar  to  their  service.  The 
jUiagistrate  coiild  not  sufficiently  laugh  at  this  their  madness,  bid  them  sleep  it 
"out,  and  so  went  his  ways.  Many  such  accidents  frequently  happen,  upon  these 
mknown  occasions.  Some  are  so  caused  by  philters,  wandering  in  the  sun, 
’Siting  of  a mad  dog,  a blow  on  the  head,  stinging  with  that  kind  of  spider  called 
.aiantula,  an  ordinary  thing  if  we  may  believe  Skenck.,  1.  6.  de  Venenis,  in 
valabria  and  Apulia  in  Italy,  Cardan.,  subtil.  1.  9.  Scaliger,  exercitat.  185.  Their 
ymptoms  are  merrily  described  by  Jovianus  Pontanus,  Ant.  dial,  how  they 


U4: 


Causes  of  Melancholy. 


[Part.  1.  Sec.  2. 


dance  altogether,  and  are  cured  by  music.  ^ Cardan  speaks  of  certain  stones,  if 
they  be  carried  about  one,  which  will  cause  melancholy  and  madness ; he  calls 
them  unhappy,  as  an  ^adamant,  selenites,  which  dry  up  the  body,  increase 
cares,  diminish  sleep’:”  Ctesias  in  Persicis,  makes  mention  of  a well  in  those 
parts,  of  which  if  any  man  drink,  “ ®^he  is  mad  for  24  hours.”  Some  lose  their 
wits  by  terrible  objects  (as  elsewhere  I have  more  ‘’copiously  dilated)  and  life 
itself  many  times,  as  Hippolitus  affrighted  by  Neptune’s  sea-horses,  Athemas 
by  Juno’s  furies:  but  these  relations  are  common  in  all  writers* 

H5c  alias  poteram,  et  plures  subnectere  causas,  “ Many  such  causes,  much  more  could  I say, 

Scd  juinenti  vocant,  et  Sol  inclinat,  Eunduin  est.”  But  that  lor  provender  my  cattle  stay : 

The  sun  declines,  and  I must  needs  away.” 

These  causes  if  they  be  considered,  and  come  alone,  I do  easily  yield,  can  do 
little  of  themselves,  seldom,  or  apart  (an  old  oak  is  not  felled  at  a blow),  though 
many  times  thev  are  all  sufficient  every  one:  yet  it  they  concur,  as  often  they 
do,  vis  unita  fortior;  et  quoe  non  ohsunt  singula,  multa  nocent,  they  may  batter 
a strong  constitution;  as  “Austin  said,  “ many  grains  and  small  sands  sink  a 
ship,  many  small  drops  make  a flood,”  &c.,  often  reiterated ; many  dispositions 
produce  an  habit. 


MEMB.  Y. 


Subsect.  I. — Continent,  inwavd,  antecedent,  next  causes,  and  how  the  Body 

works  on  the  Mind. 


As  a purly  hunter,  I have  hitherto  beaten  about  the  circuit  of  the  forest  of  , 
this  microcosm,  and  followed  only  those  outward  adventitious  causes.  I will  ? 
now  break  into  the  inner  rooms,  and  rip  up  the  antecedent  immediate  causes  ; 
which  are  there  to  be  found.  For  as  the  distraction  of  the  mind,  amongst  | 
other  outward  causes  and  perturbations,  alters  the  temperature  of  the  body, 
so  the  distraction  and  distemper  of  the  body  will  cause  a distemperature  of  the  ^ 
soul,  and  ’tis  hard  to  decide  which  of  these  two  do  more  harm  to  the  other.  * 
Plato,  Cyprian,  and  some  others,  as  I have  formerly  said,  lay  the  greatest  fault  { 
upon  the  soul,  excusing  the  body ; others  again  accusing  the  body,  excuse  the  | 
soul,  as  a principal  agent.  Their  reasons  are,  because  the  manneis  do 
follow  the  temperature  of  the  body,”  as  Galen  proves  in  his  book  of  that  sub-  ^ 
ject,  Brosper  Calenius  de  A-tra  bile,  Jason  Bratensis,  c.  de  Mania,  Leoinius,  ; 
1. 4.  c.  16.  and  many  others.  And  that  which  Gualter  hath  comrnented,  hom.  10. 
wa  epist.  Johannis,  is  most  true;  concupiscence  and  original  sin,  inclinations, 
and  bad  humours,  are  Gadical  in  every  one  of  us,  causing  these  perturbations, 
affections,  and  several  distempers,  offering  many  times  violence  unto  the  soul. 

Every  man  is  tempted  by  his  own  concupiscence”  (James  i.  14),  the  spirit  is 
willirify  but  the  flesh  is  weak,  and  rebelleth  against  the  spirit,  as  our  ^apostle 
teacheth  us : that  methinks  the  soul  hath  the  better  plea  against  the  body, 
which  so  forcibly  inclines  us,  that  we  cannot  resist,  N ec  nos  obniti  contra,  Jiec 
tendere  tantum  svficimus.  How  the  body  being  material,  worketh  upon  the 
immaterial  soul,  by  mediation  of  humours  and  spirits,  which  participate  of 
both,  and  ill-disposed  organs,  Cornelius  Agrippa  hath  discoursed,  lib.  1.  (k 
occult.  Bhilos.  cap.  63,  64,  65.  Levinus  I.emnius,  lib.  1.  de  occult,  nat.  mir. 
cap.  12.  16.  ei  21.  institut.  ad  opt.  vit.  Perkins,  lib.  1.  Cases  of  Cons.  cap. 

12.  T.  Bright,  c.  10,  11,  12.  “in  his  treatise  of  melancholy,”  for  as  “anger. 


y Bib  de  cemmis.  * Quae  gestatse  infelicem  et  tristem  reddunt,  curas  augent,  corpus  siccant,  somn^ 

cSSus  « Gal.  r ^ Sicut  ex  animi  atfectionibus  corpus  languescit : sic  ex  corporis  vitas,  et  uior- 
Dorum  plerisque  cruciatibus  animnm  videinus  hebeian.  Galenas.  ^ 


Mem.  5.  Subs.  1.]  Other  Accidents  and  Grievances. 


245 


fear,  sorrow,  obtrectation,  emulation,  &c.,  si  mentis  intimos  recessus  occupdrint, 
saitli  ‘Lemnius,  corpori  quoque  infesta  sunt,  et  illi  teterrimos  morbos  inferunt, 
cause  grievous  diseases  in  the  body,  so  bodily  diseases  affect  the  soul  by  con- 
sent. Now  the  chiefest  causes  proceed  from  the  ^ heart,  humours,  spirits : as 
they  are  purer,  or  impurer,  so  is  the  mind,  and  equally  suffers,  as  a lute  out  of 
tune,  if  one  string  or  one  organ  be  distempered,  all  the  rest  miscarry,  ^corpus 
onustum  hesternis  vitiis,  animum  quoque  prcegravat  und.  The  body  is  domi- 
cilium  animce,  her  house,  abode,  and  stay ; and  as  a torch  gives  a better  light, 
a sweeter  smell,  according  to  the  matter  it  is  made  of ; so  doth  our  soul  per- 
form all  her  actions,  better  or  worse,  as  her  organs  are  disposed;  or  as  wine 
savours  of  the  cask  wherein  it  is  kept;  the  soul  receives  a tincture  from  the 
body  through  which  it  works.  We  see  this  in  old  men,  children,  Europeans; 
Asians,  hot  and  cold  climes;  sanguine  are  merry ; melancholy,  sad ; phlegmatic, 
dull ; by  reason  of  abundance  of  those  humours,  and  they  cannot  resist  such 
passions  which  are  inflicted  by  them.  For  in  this  infirmity  of  human  nature, 
as  Melancthon  declares,  the  understanding  is  so  tied  to,  and  captivated  by  his 
inferior  senses,  that  without  their  help  he  cannot  exercise  his  functions,  and 
the  will  being  weakened,  hath  but  a small  power  to  restrain  those  outward 
parts,  but  suffers  herself  to  be  overruled  by  them ; that  I must  needs  conclude 
with  Lemnius,  spiritus  et  humores  maximum  nocumentum  obtinent,  spirits  and 
humours  do  most  harm  in  “troubling  the  soul.  How  should  a man  choose  but 
be  choleric  and  angry,  that  hath  his  body  so  clogged  with  abundance  of  gross 
humours'?  or  melancholy,  that  is  so  inwardly  disposed'?  That  thence  comes 
then  this  malady,  madness,  apoplexies,  lethargies,  &c.,  it  may  not  be  denied. 

Now  this  body  of  ours  is  most  part  distempered  by  some  precedent  diseases, 
which  molest  his  inward  organs  and  instruments,  Siwdi  so  per  consequens  cause 
melancholy,  according  to  the  consent  of  the  most  approved  physicians.  “ “ This 
humour  (as  Avicenna,  1.  3.  Fen.  1.  Tract.  4.  c.  18.  Arnoldus,  breviar.  1.  c.  18. 
AacohuixiSjComTnent.in  9 Khasis,  c.  15.  Montaltus,  c.  10.  Nicholas  Piso,  c.de 
Melan.  dec.,  suppose)  is  begotten  by  the  distemperature  of  some  inward  part, 
innate,  or  left  after  some  inflammation,  or  else  included  in  the  blood  after  an 
®ague,  or  some  other  malignant  disease.”  This  opinion  of  theirs  concurs  with 
that  of  Galen,  1.  3.  c.  6.  de  locis  affect.  Guianerius  gives  an  instance  in  one 
so  caused  by  a quartan  ague,  and  Montanus,  consil.  32.  in  a young  man  of 
twenty  eight  years  of  age,  so  distempered  after  a quartan,  which  had  molested 
him  five  years  together:  Hildesheim,  spied,  2.  de  Mania,  relates  of  a Dutch 
baron,  grievously  tormented  with  melancholy  after  a long^ague:  Galen,  1.  de 
atra  bile,  c.  4.  puts  the  plague  a cause.  Botaldus  in  his  book  de  luevener.  c.  2. 
the  French  pox  for  a cause,  others  phrensy,  epilepsy,  apoplexy,  because  those 
diseases  do  often  degenerate  into  this.  Of  suppression  of  hemorrhoids, 
hsemorrhagia,  or  bleeding  at  the  nose,  menstruous  retentions  (although  they 
deserve  a larger  explication,  as  being  the  sole  cause  of  a proper  kind  of  me- 
lancholy, in  more  ancient  maids,  nuns  and  widows,  handled  apart  by  Hoder- 
icus  a Castro,  and  Mercatus,  as  I have  elsewhere  signified),  or  any  other 
evacuation  stopped,  I have  already  spoken.  Only  this  I will  add,  that  this 
ihelancholy  which  shall  be  caused  by  such  infirmities,  deserves  to  be  pitied 
of  all  men,  and  to  be  respected  with  a more  tender  compassion,  according  to 
Laurentius,  as  coming  from  a more  inevitable  cause. 


‘ Lib.  1.  c.  16.  k Corporis  itidem  morbi  animam  per  consensum,  a lege  consortii  affleiunt,  et  quan, 
quam  objecta  multos  motus  turbulentos  in  homine  concitet,  praecipua  taraen  causa  in  corde  et  bumoribub 
spiritibusque  consistit,  &c.  • Hor.  Vide  ante.  Humores  pravi  mentem  obnubilant.  ■ Hie 

humor  vel  a partis  intempene  generatur  vel  reiinquiturpostinflammationes,  vel  crassior  in  venis  conclusus 
vel  torpidus  malignam  qualitatem  contrahit.  • Saepe  constat  in  febre  hominem  Melaneholicum  vel  post 
febrem  reddi,  aut  alium  raorbum.  Calida  intemperies  innata,  vel  ii  febre  contracta.  p Raro  quis  diuturuo 
niorto  taborat,  qui  non  sit  melancnoilcua.  Mercurialis  de  affect,  capitis,  lib.  1.  cap.  10.  de  Melauc. 


246 


Causes  of  Melancholy, 


[Part.  1.  Sec.  2. 


Subsect.  II. — Distemperature  of  particular  Parts,  Causes. 

There  is  almost  no  part  of  the  body,  which  being  distempered,  doth  not 
cause  this  malady,  as  the  brain  and  his  parts,  heart,  liver,  spleen,  stomach, 
matrix  or  womb,  pylorus,  mirache,  mesentery,  hypochondries,  meseraic  veins ; 
and  in  a word,  saith  “^Arculanus,  “ there  is  no  part  which  causeth  not  melaji- 
choly,  either  because  it  is  adust,  or  doth  not  expel  the  superfluity  of  the  nutri- 
ment. Savanarola,  Bract,  major,  rubric.  1 1.  Tract.  6.  cap.  1.  is  of  the  same 
opinion,  that  melancholy  is  engendered  in  each  particular  part,  and  ■■  Crato  in 
consil.  17.  lib.  2.'Gordonius,  who  is  insta/r  omnium,  lib.  med.  partic.  2.  cap.  19. 
confirms  as  much,  putting  the  “ * matter  of  melancholy,  sometimes  in  the 
stomach,  liver,  heart,  brain,  spleen,  mirache,  hypochondries,  when  as  the 
melancholy  humour  resides  there,  or  the  liver  is  not  well  cleansed  “ from 
melancholy  blood.” 

The  brain  is  a familiar  and  frequent  cause,  too  hot,  or  too  cold,  “ ‘through 
adust  blood  so  caused,”  as  Mercurialis  will  have  it,  “ within  or  without  the 
head,”  the  brain  itself  being  distempered.  Those  are  most  apt  to  this  dis- 
ease, ““that  have  a hot  heart  and  moist  brain,”  which  Montaltus,  cap.W.  de 
Melanch.  approves  out  of  Halyabbas,  Rhasis,  and  Avicenna.  Mercurialis, 
consil.  11.  assigns  the  coldness  of  the  brain  a cause,  and  Salustius  Salvianus, 
med.  lect.  2.  c.  1.  * will  have  it  “arise  from  a cold  and  dry  distemperature 
of  the  brain.”  Piso,  Benedictus  Victorius  Faventinus,  will  have  it  proceed 
from  a “^hot  distemperature  of  the  brain;”  and  * Montaltus,  cct/?.  10.  from 
the  brain’s  heat,  scorching  the  blood.  The  brain  is  still  distempered  by  him-  . 
self,  or  by  consent : by  himself  or  his  proper  aflection,  as  Faventinus  calls  it,  ■ 
“ * or  by  vapours  which  arise  from  the  other  parts,  and  fume  up  into  the  ; 
head,  altering  the  animal  faculties.” 

Hildesheim,  spied.  2.  de  Mania,  thinks  it  may  be  caused  from  a “ distem- 
perature of  the  heart;  sometimes  hot;  sometimes  cold.”  A hot  liver,  and  a ' 
cold  stomach,  are  put  for  usual  causes  of  melancholy : Mercurialis,  consil.  1 1.  ^ 
et  consil.  6.  consil.  86.  assigns  a hot  liver  and  cold  stomach  for  ordinary  causes.  [ 
® Monavius,  in  an  epistle  of  his  to  Crato  in  Scoltzius,  is  of  opinion,  that  hypo-  * 
chondriacal  melancholy  may  proceed  from  a cold  liver;  the  question  is  there 
discussed.  Most  agree  that  a hot  liver  is  in  fault;  ‘“^the  liver  is  the  shop  of  • 
humours,  and  especially  causeth  melancholy  by  his  hot  and  dry  distemperature.  J 

* The  stomach  and  meseraic  veins  do  often  concur,  by  reason  of  their  obstruc- 
tions, and  thence  their  lieat  cannot  be  avoided,  and  many  times  the  matter  is 
so  adust  and  inflamed  in  those  parts,  that  it  degenerates  into  hypochondriacal 
melancholy.’'  Guianerius,  c.  2.  Tract.  15.  holds  the  meseraic  veins  to  be  a 
sufficient  ‘cau.se  alone.  The  spleen  concurs  to  this  malady,  by  all  their  con- 
sents, and  suppression  of  hemorrhoids,  dum  non  expurget  altera  causa  lien, 
saith  Montaltus,  if  it  be  “ ^too  cold  and  dry,  and  do  not  purge  the  other  parts 
as  it  ought,”  consil.  23.  Montanus  puts  the  “ spleen  stopped,”  for  a great 
cause.  ‘ Christopherus  a Vega  reports  of  his  knowledge,  that  he  hath  known 
melancholy  caused  from  putrefied  blood  in  those  seed-veins  and  womb ; “ ^ Arcu- 

q Ad  nonum  lib.  Rhasis  ad  Alraansor.  c.  16.  Universaliter  h quacunque  parte  potest  fieri  melancholiciis. 
Vel  quia  aduritur,  vel  quia  non  expellit  superfiuitatera  excrementi.  A Liene,  jecinore,  utero,  et  aliis 

partibus  oritur.  » Materia  Melancholiie  aliquando  in  corde,  in  stomacho,  hepate,  ab  hypocondriis,  myrache, 
Bplene,  cum  ibi  remanet  humor  raelancholicus.  » Et  sanguine  adusto,  intra  vel  extra  caput.  “ Qiii 
calidum  cor  habent,  cerebrum  humidum,  facile  melancholici.  ^ Sequitur  melancholia  malam  intemperiem 
frigidam  et  siccam  ipsius  cerebri.  Saepe  fit  ex  calidiore  cerebro,  aut  corpore  colligenti  melancholiam,  Piso. 

* Vel  per  propriam  affectionem,  vel  per  consensum,  cum  vapores  exhalant  in  cerebrum.  Montalt.  cap.  U. 

» Aut  ibi  gignitur  melancholicus  fumus,  aut  aliunde  vehitur,  alterando  animales  facultates.  Ab  intem- 
perie  cordis,  modo  calidiore,  modo  frigidiore.  ' Epist.  209.  Scoltzii.  <*  Offleina  humorum  hepar  concurrit, 
Ac.  « Ventriculus  et  vence  meseraicae  concurrunt,  quod  has  partes  obstructae  sunt,  &c.  ‘"Per  se  san- 
guinem  adurentes.  e Lien  frigidus  et  siccus,  cap.  13.  *»  Splen  obstructus.  > De  arte  med.,  lib.  3.  cap.  24. 
k A sanguinis  puti  edine  in  vasis  seminariis  et  utero,  et  quandoque  ii  spermate  din  retento,  vel  sanguine  men* 
ati’uo  in  melancholiam  verse  -ser  putrefactionein,  vel  adustionem. 


Mem.  5.  Subs.  3.]  Causes  of  Head-Melancholy. 


247 


lanus,  from  that  menstriious  blood  turned  into  melancholy,  and  seed  tco  long 
detained  (as  I have  already  declared)  by  putrefaction  or  adustion.” 

The  mesenterium,  or  midriff,  diaphragma,  is  a cause  which  the  * Greeks 
called  'ppeyai:  because  by  his  inflammation  the  mind  is  much  troubled  with 
convulsions  and  dotage.  All  these,  most  part,  offend  by  inflammation,  cor- 
runting  humours  and  spirits,  in  this  non-natural  melancholy ; for  from  these 
are  engendered  fuliginous  and  black  spirits.  And  for  that  reason  “ Montaltus 
cap.  10.  de  causis  melan,  '*^>11  have  ‘Hhe  efficient  cause  of  melancholy  to  be 
hot  and  dry,  not  a cold  and  dry  distem perature,  as  some  hold,  from  the  heat 
of  the  brain,  roasting  the  blood,  immoderate  heat  of  the  liver  and  bowels,  and 
inflammation  of  the  pylorus.  And  so  much  the  rather,  because  that,”  as 
Galen  holds,  all  spices  inflame  the  blood,  solitariness,  waking,  agues,  study, 
meditation,  all  which  heat : and  therefore  he  concludes  that  this  distempera- 
ture  causing  adventitious  melancholy  is  not  cold  and  dry,  but  hot  and  dry.” 
But  of  this  I have  sufficiently  treated  in  the  matter  of  melancholy,  and  hold 
that  this  may  be  true  in  non-natural  melancholy,  which  produceth  madness, 
but  not  in  that  natural,  which  is  more  cold,  and  being  immoderate,  produceth 
a gentle  dotage.  “ Which  opinion  Geraldus  de  Solo  maintains  in  his  com- 
ment upon  Khasis. 

Subsect.  III. — Causes  of  Read-Melancholy. 

After  a tedious  discourse  of  the  general  causes  of  melancholy,  I am  now 
returned  at  last  to  treat  in  brief  of  the  three  particular  species,  and  such  causes 
as  properly  appertain  unto  them.  Although  these  causes  promiscuously  con- 
cur to  each  and  every  particular  kind,  and  commonly  produce  their  effects  in 
that  part  which  is  most  weak,  ill-disposed,  and  least  able  to  resist,  and  so 
cause  all  three  species,  yet  many  of  them  are  proper  to  some  one  kind,  and 
seldom  found  in  the  rest.  As  for  example,  head-melancholy  is  commonly 
caused  by  a cold  or  hot  distemperature  of  the  brain,  according  to  Laurentius, 
cap.  5 de  melan.  but  as  ® Hercules  de  Saxonia  contends,  from  that  agitation 
or  distemperature  of  the  animal  spirits  alone.  Salust.  Salvianus,  before  men- 
tioned, lib.  2.  cap.  3.  de  re  med.  will  have  it  proceed  from  cold : but  that  I take 
of  natural  melancholy,  such  as  are  fools  and  dote : for  as  Galen  writes,  lib.  4. 
de  p)uls.  8.  and  Avicenna,  “ ^ a cold  and  moist  brain  is  an  inseparable  com- 
panion of  folly.”  But  this  adventitious  melancholy  which  is  here  meant,  is 
caused  of  a hot  and  dry  distemperature,  as  Damascen,  the  Arabian,  lib.  3.  cap. 
22.  thinks,  and  most  writers : Altomarus  and  Piso  call  it  “ 'an  innate  burning 
intemperateness,  turning  blood  and  choler  into  melancholy.”  Both  these 
opinions  may  stand  good,  as  Bruel  maintains,  and  Cappivaccius,  si  cerebrum  sit 
calidius,  “ * if  the  brain  be  hot,  the  animal  spirits  will  be  hot,  and  thence  comes 
madness;  if  cold,  folly.”  David  Grusius,  Theat.  morb.  Hermet.  lib.  2.  cap.  6.  de 
grants  melancholy  to  be  a disease  of  an  inflamed  brain,  but  cold  notwith- 
standing of  iiscM:  calida per  accidens,frigida per  se,  hot  by  accident  only;  I am 
of  Capivaccius’  mind  for  my  part.  How  this  humour,  according  to  Salvianus,  is 
sometimes  in  the  substance  of  the  brain,  sometimes  contained  in  the  membranes 
and  tunicles  that  cover  the  brain,  sometimes  in  the  passages  of  the  ventricles  of 
the  brain,  or  veins  of  those  ventricles.  It  follows  many  times  “ ‘phrensy,  long 
■diseases,  agues,  long  .abode  in  hot  places,  or  under  the  sun,  a blow  on  the 
head,”  as  Bhasis  informeth  us : Piso  adds  solitariness,  waking,  inflammations 

‘Magirus.  “Ergo  efflciens  causa  melancholise  est  calida  et  sicca  intemperies, non  frigida  et  sicca, 

^uod  multi  opinati  sunt,  oritur  enim  a calore  cerebri  assante  sanguinem,  &c.,  turn  quod  aromata  sanguinem 
incendunt,  solitudo,  vigiliae,  febris  prmcedens,  meditatio,  studium,  et  base  omnia  calefaciunt,  ergo  ratum  sit, 
&c.  “Lib.  IjCap.  13.  de  Melanch.  “Lib.  3.  Tract,  posthum.  de  melan.  pA  fatuitate  insepa- 
rabilis  cerebri  frigiditas.  i Ab  interno  calore  assatur.  ^ Intemperies  innata  exurens,  tlavam  bilem  ac 
sanguinem  in  melancholiam  convertens.  » Si  cerebrum  sit  calidius,  fie.t  spiritus  animalis  calidior,  ct 

delirium  maniacum;  si  frigidior,  fiet  fatuitas.  * Melancholia  capitis  accedit  nost  phrenesim  aut  longiwm 
tnoram  sub  sole,  aut  percussionem  in  capite,  cap.  13.  lib.  1 . 


ns 


Causes  of  Melanckoly. 


[Part.  1.  Sec.  2. 


cf  the  head,  proceeding  most  part  ® from  much  use  of  spices,  hot  wines,  hot 
meats : all  which  Montanus  reckons  up,  consil.  22.  for  a melancholy  Jew ; and 
Heurnius  repeats,  cap.  12.  de  Mania:  hot  baths, garlic,  onions,  saith  Guiane- 
rius,  bad  air,  corrupt,  much  * waking,  &c.,  retention  of  seed  or  abundance, 
stopping  of  haemorrhagia,  the  midriff  misaffected;  and  according  to  Trallianus, 
1.  1.  16.  immoderate  cares,  troubles,  griefs,  discontent,  study,  meditation,  and, 
in  a word,  the  abuse  of  all  those  six  non-natural  things.  Hercules  de  Saxonia, 
cap.  16.  lih.  1.  will  have  it  caused  from  a ^cautery,  or  boil  dried  up,  or  an 
issue.  Amatus  Lusitanus,  cent.  2.  cura.  67.  gives  instance  in  a fellow  that  had 
a hole  in  his  arm,  “ * after  that  was  healed,  ran  mad,  and  when  the  wound 
was  open,  he  was  cured  again.”  Trincavellius,  consil.  13.  lib.l.  hath  an  example 
of  a melancholy  man  so  caused  by  overmuch  continuance  in  the  sun,  frequent 
use  of  venery,  and  immoderate  exercise:  and  in  his  cons.  49.  lib.  3.  from  a 
•headpiece  overheated,  which  caused  head- melancholy.  Prosper  Galenus 
brings  in  Cardinal  Cscsius  for  a pattern  of  such  as  are  so  melancholy  by  long 
study;  but  examples  are  infinite. 

Subsect.  IY. — Causes  of  Hypochondriacal,  or  Windy  Melancholy 

In  repeating  of  these  causes,  I must  crambem  bis  coctam  apponere,  say 
that  again  which  I have  formerly  said,  in  applying  them  to  their  proper  species. 
Hypochondriacal  or  flatuous  melancholy,  is  that  which  the  Arabians  call  myra- 
chial,  and  is  in  my  judgment  the  most  grievous  and  frequent,  though  Bniel  and 
Laurentius  make  it  least  dangerous,  and  not  so  hard  to  be  known  or  cured. 
His  causes  are  inward  or  outward.  Inward  from  divers  parts  or  organs,  as 
midriff,  spleen,  stomach,  liver,  pylorus,  womb,  diaphragma,  meseraic  veins, 
stopping  of  issues,  (fee.  Montaltus,  cap.  15.  out  of  Galen  recites,  “‘’heat  and 
obstruction  of  those  meseraic  veins,  as  an  immediate  cause,  by  which  means 
the  passage  of  the  chilus  to  the  liver  is  detained,  stopped  or  corrupted,  and 
turned  into  rumbling  and  wind.”  Montanus,  cowsii/.  233,hath  an  evident  demon- 
stration, Trincavellius  another,  lib.  1,  cap.  1 2,  and  Plater  a third,  observat.  lib.  1, 
for  a doctor  of  the  law  visited  with  this  infirmity,  from  the  said  obstruction 
and  heat  of  these  meseraic  veins,  and  bowels ; quoniam  inter  ventriculum  etjecur 
venae  effervescunt,  the  veins  are  inflamed  about  the  liver  and  stomach.  Some- 
times those  other  parts  are  together  misaffected;  and  concur  to  the  production 
of  this  malady : a hot  liver  and  cold  stomach,  or  cold  belly : look  for  instances 
in  Hollerius,  Victor  Trincavellius,  35, 1.  3,  Hildesheim,  Spicel.  2,fol.  132, 
Solenander,  consil.  9,  pro  cive  Lugdunensi,  Montanus,  consil.  229,  for  the  Earl 
of  Montfort  in  Germany,  1549,  and  Frisimelica  in  the  233  consultation  of  the 
said  Montanus.  I.  Csesar  Claudinus  gives  instance  of  a cold  stomach  and  over- 
liot  liver,  almost  in  every  consultation,  con.  89,  for  a certain  count ; and  con. 
106,  for  a Polonian  baron,  by  reason  of  heat  the  blood  is  inflamed,  and  gross 
vapours  sent  to  the  heart  and  brain.  Mercurialis  subscribes  to  them,  cons.  89, 
“ ® the  stomach  being  misaffected,”  which  he  calls  the  king  of  the  belly,  because 
if  he  be  distempered,  ail  the  rest  suffer  with  him,  as  being  deprived  of  their 
nutriment,  or  fed  with  bad  nourishment,  by  means  of  which  come  crudities, 
obstructions,  wind,  rumbling,  griping,  (fee.  Hercules  de  Saxonia,  besides  heat, 
tviil  have  the  weakness  of  the  liver  and  his  obstruction  a ceiUSQ,  facultatem 
debilem  jecinoris,  which  he  calls  the  mineral  of  melancholy.  Laurentius  assigns 
this  reason,  because  the  liver  over  hot  draws  the  meat  undigested  out  of  the 
stomach,  and  burneth  the  humours.  Montanus,  cons.  244,  proves  that  some- 


® Qm  iibunt  vina  potentia,  et  ssep^  sunt  sub  sole.  * Curse  valid®,  largiores  vini  et  aromatum  usus. 

f A cauterio  et  ulcere  exsiccato.  » Ab  ulcere  curato  incidit  in  insaniam,  aperto  vulnere  curatur.  “ A 
galea  nimis  calefacta.  >>  Exuritur  sanguis  et  ven®  obstruuntur,  quibus  obstructis  prohibetur  transitus 
Chili  ad  jecur,  corrumpitur  et  in  rugitus  et  flatus  vertitur.  ® Swraacho  l®so  robur  corporis  imminuitua 
vt  reliqua  membra  alimento  orbata. 


Mem.  5.  Subs.  5.]  Other  Accidents  and  Grievances. 


249 


times  a cold  liver  may  be  a cause.  Laurentius,  c.  12,  Trincavellius,  lib.  12, 
consiL,  and  Gualter  Bruel,  seems  to  lay  the  greatest  fault  upon  the  spleen, 
that  doth  not  his  duty  in  purging  the  liver  as  he  ought,  being  too  great,  or  too 
little,  in  drawing  too  much  blood  sometimes  to  it,  and  not  expelling  it,  as  P. 
Cnemiandrus  in  a ‘^consultation  of  his  noted  tiiinorem  lienis,  he  names  it,  and 
the  fountain  of  melancholy.  Diodes  supposed  the  ground  of  this  kind  of 
melancholy  to  proceed  from  the  inflammation  of  the  pylorus,  which  is  the  nether 
mouth  of  the  ventricle.  Others  assign  the  mesenterium  or  midriff  distempered 
by  heat,  the  womb  misaffected,  stopjung  of  haemorrhoids,  with  many  such.  All 
which  Laurentius,  cap.  12,  reduoeth  to  three,  mesentery,  liver,  and  spleen, 
from  whence  he  denominates  hepatic,  splenetic,  and  meseraic  melancholy. 
Outward  causes,  are  bad  diet,  care,  griefs,  discontents,  and  in  a word  all  those 
six  non-natural  things,  as  Montanus  found  by  his  experience,  consil.  244, 
Solenander,  consil.  9,  for  a citizen  of  Lyons,  in  France,  gives  his  reader  to 
understand  that  he  knew  this  mischief  procured  by  a medicine  of  cantharides, 
which  an  unskilful  physician  ministered  his  patient  to  drink  ad  venerem  exci- 
tandam.  But  most  commonly  fear,  grief,  and  some  sudden  commotion,  or 
perturbation  of  the  mind,  begin  it,  in  such  bodies  especially  as  are  ill-disposed. 
Melancthon,  tract.  14,  cap.  2.  de  ayiimd,  will  have  it  as  common  to  men,  as  the 
mother  to  women,  upon  some  grievous  trouble,  dislike,  passion,  or  discontent. 
For  as  Camerarius  records  in  his  life,  Melancthon  himself  was  much  troubled 
with  it,  and  therefore  could  speak  out  of  experience.  Montanus,  consil.  22, 
pro  delirante  J udceo  confirms  it,  “grievous  symptoms  of  the  mind  brought  him 
to  it.  Bandolotius  relates  of  himself,  that  being  one  day  very  intent  to  write 
out  a physician’s  notes,  molested  by  an  occasion,  he  fell  into  a hypochondriacal 
fit,  to  avoid  which  he  drank  the  decoction  of  wormwood,  and  was  freed.  ^ Melanc- 
thon (“  seeing  the  disease  is  so  troublesome  and  frequent)  holds  it  a most  neces- 
sary and  profitable  study,  for  every  man  to  know  the  accidents  of  it,  and  a 
dangerous  thing  to  be  ignorant,”  and  would  therefore  have  all  men  in  some 
sort  to  understand  the  causes,  symptoms,  and  cures  of  it. 

Subsect.  V. — Causes  of  Melancholy  from  the  ivhole  Body. 

As  before,  the  cause  of  this  kind  of  melancholy  is  inward  or  outward.  In- 
ward, “ ®when  the  liver  is  apt  to  engender  such  a humour,  or  the  spleen  weak 
by  nature,  and  not  able  to  discharge  his  office.”  A melancholy  temperature, 
retention  of  hsemorrhoids,  monthly  issues,  bleeding  at  nose,  long  diseases, 
agues,  and  all  those  six  non-natural  things  increase  it.  But  especially  ^bad 
diet,  as  Piso  thinks,  pulse,  salt  meat,  shell-fish,  cheese,  black  wine,  &c.  Mer- 
curialis  out  of  Averroes  and  Avicenna  condemns  all  herbs : Galen,  lib.  3.  de 
loc.  affect,  cap.  7,  especially  cabbage.  So  likewise  fear,  sorrow,  discontents, 
&c.,  but  of  these  before.  And  thus  in  brief  you  have  had  the  general  and 
particular  causes  of  melancholy. 

Now  go  and  brag  of  thy  present  happiness,  whosoever  thou  art,  brag  of  thy 
temperature,  of  thy  good  parts,  insult,  -triumph,  and  boast ; thou  seest  in  what 
a brittle  state  thou  art,  how  soon  thou  mayest  be  dejected,  how  many  several 
ways,  by  bad  diet,  bad  air,  a small  loss,  a little  sorrow  or  discontent,  an  ague, 
&c. ; how  many  sudden  accidents  may  procure  thy  ruin,  what  a small  tenure 
of  happiness  thou  hast  in  this  life,  how  weak  and  silly  a creature  thou  art. 
“ Humble  thyself,  therefore,  under  the  mighty  hand  of  God,”  1 Peter,  v.  6. 
know  thyself,  acknowledge  thy  present  misery,  and  make  right  use  of  it, 

^ Hildesheim.  • Habuit  sseva  animi  symptoraata  quee  impediunt  concoctionem,  <fec.  ^Usitatissimua- 
morbus  cum  sit,  utile  est  hujus  visceris  accidentia  considerare,  nec  leve  periculum  hnjus  causas  morbi 
ignorantibus.  e Jecur  aptum  ad  generandum  talem  humorem,  splen  natura  imbecillior.  Piso,  Altomarus,. 
Guianerius.  *»  Melancholiam,  quae  fit  a redundantia  humoris  in  toto  corpore,  victus  imprimis  generat 

qui  eum  humorem  parit. 


250 


Symptoms  of  Melancholy. 


[Part.  1.  Sec.  3. 


Qui  stat  videat  ne  cadat.  Thou  dost  now  flourish,  and  hast  hona  aniini,  corpo- 
ris, etfortunoe,  goods  of  body,  mind,  and  fortune,  nescis  quid  serus  secum  vesper 
ferat,  thou  knowest  not  what  storms  and  tempests  the  late  evening  may  bring 
with  it.  Be  not  secure  then,  “ be  sober  and  watch,”  fortunam  reverenter 
hahe,  if  fortunate  and  rich;  if  sick  and  poor,  moderate  thyself.  I have  said. 


SECT.  III.  MEMB.  I. 

Subsect.  I. — Symptoms,  or  Signs  of  Mel<incholy  in  the  Body. 

Parrhasius,  a painter  of  Athens,  amongst  those  Olynthian  captives  Philip 
of  Macedon  brought  home  to  sell,  ^bought  one  very  old  man;  and  when  he 
had  him  at  Athens,  put  him  to  extreme  torture  and  torment,  the  better  by  his 
example  to  express  the  pains  and  passions  of  his  Prometheus,  whom  he  was  then 
about  to  paint.  I need  not  be  so  barbarous,  inhuman,  curious,  or  cruel,  for  this 
purpose  to  torture  any  poor  melancholy  man,  their  symptoms  are  plain,  obvious 
and  familiar,  there  needs  no  such  accurate  observation  or  far-fetched  object, 
they  delineate  themselves,  they  voluntarily  betray  themselves,  they  are  too 
frequent  in  all  places,  I meet  them  still  as  I go,  they  cannot  conceal  it,  their 
grievances  are  too  well  known,  I need  not  seek  far  to  describe  them. 

Symptoms  therefore  are  either  ‘universal  or  particular,  saith  Gordonius, 
lih.  med.  cap.  19,  part.  2,  to  persons,  to  species:  “ some  signs  are  secret,  some 
manifest,  some  in  the  body,  some  in  the  mind,  and  diversely  vary,  according 
to  the  inward  or  outward  causes,”  Cappivaccius : or  from  stars,  according  to 
Jovianus  Pontanus,  de  reb.  ccelest.  lih.  10.  cap.  13,  and  celestial  influences,  or 
from  the  humours  diversely  mixed,  Eicinus,  lib.  1,  cap.  4:,desanit.  tuenddi 
as  they  are  hot,  cold,  natural,  unnatural,  intended  or  remitted,  so  will  -^tius 
have  melancholica  deliria  multiformia,  diversity  of  melancholy  signs.  Lauren- 
tius  ascribes  them  to  their  several  temperatures,  delights,  natures,  inclinations, 
continuance  of  time,  as  they  are  simple  or  mixed  with  other  diseases,  as  the 
causes  are  divers,  so  must  the  signs  be,  almost  infinite,  Altomarus,  cap.  7.  art. 
med.  And  as  wine  produceth  divers  eflects,  or  that  herb  Tortocolla  in  ™Lau- 
rentius,  “ which  makes  some  laugh,  some  weep,  some  sleep,  some  dance,  some 
sing,  some  howl,  some  drink,”  &c.,  so  doth  this  our  melancholy  humour  work 
several  signs  in  several  parties. 

But  to  confine  them,  these  general  symptoms  may  be  reduced  to  those  of 
the  body  or  the  mind.  Those  usual  signs  appearing  in  the  bodies  of  such  as 
are  melancholy,  be  these  cold  and  dry,  or  they  are  hot  and  dry,  as  the  humour 
is  more  or  less  adust.  From  “these  first  qualities  arise  many  other  second, 
as  that  of  “colour,  black,  swarthy,  pale,  ruddy,  &c.,  some  are  impense  ruhri,  as 
Montaltus,  cap.  16,  observes  out  of  Galen,  lib.  3,  de  locis  affectis,  very  red  and 
high  coloured.  Hippocrates  in  his  book  ^de  insania  et  melan.  reckons  up  these 
signs,  that  they  arc  “ ^lean,  withered,  hollow-eyed,  look  old,  wrinkled,  harsh, 
much  troubled  with  wind,  and  a griping  in  their  bellies,  or  belly-ache,  belch  often, 
dry  bellies  and  hard,  dejected  looks,  flaggy  beards,  singing  of  the  ears,  vertigo, 
light-headed,  little  or  no  sleep,  and  that  interrupt,  terrible  and  fearful  dreams,” 
'Anna  soror,  quee  me  suspensam  insomnia  terrenti  The  same  symptoms  are 
repeated  by  Melanelius  in  his  book  of  melancholy  collected  out  of  Galen, 

I Ausonius.  i'  Seneca,  cent.  lib.  10,  cent.  5.  * Quasdam  universalia,  particularia,  quasdam  manifesta, 
qusedam  in  corpore,  quaedam  in  cogitatione  et  animo,  qutedam  h stellis,  qua;dam  ab  liumoribus,  qu£e  ut  vinum 
corpus  varie  disponit,  <&c.  Diversa  phantasmata  pro  varietate  causae  externae  vel  internae.  “ Lib.  1.  de  risu. 
fol.  17.  Ad  ejus  esum  alii  sudant,  alii  vomunt,  flent,  bibunt,  saltant,  alii  rident,  tremunt,  dormiunt,  ifcc. 

» T.  Bright,  cap.  20.  ® Nigrescit  hie  humor  aliquando  supercalefactus,  aliquando  superfrigefactus.  Melanel. 

e Gal.  p Interprete  F.  Calvo.  «!  Oculi  his  excavantur,  venti  gignuntur  circum  prsecordia,  et  acidi  ructus, 
eicci  fere  ventres,  vertigo,  tinnitus  aurium,  soinni  pusilli,  somnia  terribilia  et  interrupta.  ^ Yirg.  Alu. 


Mem.  1.  Subs.  1.] 


Symj)toms  of  tlie  Body. 


251 


Kuflfus,  ^tius,  by  Rhasis,  Gordonius,  and  all  the  juniors,  “•continual,  sharp, 
and  stinking  belchings,  as  if  their  meat  in  their  stomachs  were  putrefied,  or 
that  they  had  eaten  fish,  dry  bellies,  absurd  and  interrupt  dreams,  and  many 
phantastical  visions  about  their  eyes,  vertiginous,  apt  to  tremble,  and  prone  to 
venery.”  * Some  add  palpitation  of  the  heart,  cold  sweat,  as  usual  symptoms, 
and  a leaping  in  many  parts  of  the  body,  saltum  in  multis  corporis  partibus,  a 
kind  of  itching,  saith  Laurentius,  on  the  superficies  of  the  skin,  like  a flea- 
biting  sometimes.  “ Montaltus,  cap.  21.  puts  fixed  eyes  and  much  twinkling  of 
their  eyes  for  a sign,  and  so  doth  Avicenna,  oculos  habentes  palpitantes,  tremuli, 
vehementer  rubicund^  tfrc.,  lib.  3.  Fen.  1.  Tract.  4.  cap.  18.  They  stut  most  part, 
which  he  took  out  of  Hippocrates’  aphorisms.  * Rhasis  makes  “ head-ache 
and  a binding  heaviness  for  a principal  token,  much  leaping  of  wind  about  the 
skin,  as  well  as  stutting,  or  tripping  in  speech,  (fee.,  hollow  eyes,  gross  veins, 
and  broad  lips.”  To  some  too,  if  they  be  far  gone,  mimical  gestures  are  too 
familiar,  laughing,  grinning,  fleering,  murmuring,  talking  to  themselves,  with 
strange  mouths  and  faces,  hiarticulate  voices,  exclamations,  <fec.  And  although 
they  be  commonly  lean,  hirsute,  uncheerful  in  countenance,  withered,  and  not 
so  pleasant  to  behold,  by  reason  of  those  continual  fears,  griefs,  and  vexations, 
dull,  heavy,  lazy,  restless,  unapt  to  go  about  any  business ; yet  their  memories 
are  most  part  good,  they  have  happy  wits,  and  excellent  apprehensions.  Their 
hot  and  dry  brains  make  them  they  cannot  sleep,  Ingentes  Jiabent  et  erebras 
mgilias  (Areteus),  mighty  and  often  watchings,  sometimes  waking  for  a month, 
a year  together.  ^ Hercules  de  Saxonia  faithfully  averreth,  that  he  hath  heard 
his  mother  swear,  she  slept  not  for  seven  months  together:  Trincavellius,  Tom. 
2.  cons.  16.  speaks  of  one  that  waked  50  days,  and  Skenckius  hatli  examples 
of  two  years,  and  all  without  offence.  In  natural  actions  their  appetite  is 
greater  than  their  concoction,  multa  appetunt,  pauca  digerunt,  as  Rhasis  hath 
it,  th(y  covet  to  eat,  but  cannot  digest.  And  although  they  “ “ do  eat  much, 
yet  thev  are  lean,  ill-liking,”  saith  Areteus,  “withered  and  hard,  much  troubled 
witl  costiveness,”  crudities,  oppilations,  spitting,  belching,  <fec.  Their  pulse  is 
rare  and  slow,  except  it  be  of  the  ^Carotides,  which  is  very  strong;  but  that 
varies  according  to  their  intended  passions  or  perturbations,  as  Struthius 
hath  proved  at  large.  Spigmaticce  artis,  1.  4.  c.  13.  To  say  truth,  in  such 
chronic  diseases  the  ulse  is  not  much  to  be  respected,  there  being  so  much 
superstition  in  it,  as  Crato  notes,  and  so  many  differences  in  Galen,  that  he 
dares  say  they  may  not  be  observed,  or  understood  of  any  man. 

Their  urine  is  most  part  pale,  and  low  coloured,  urina  pauca,  acris,  biliosa, 
(Areteus),  not  much  in  quantity;  but  this,  in  my  judgment,  is  all  out  as  uncer- 
tain as  the  other,  varying  so  often  according  to  several  persons,  habits,  and 
other  occasions  not  to  be  respected  in  chronic  diseases.  “ ® Their  melancholy 
excrements  in  some  very  much,  in  others  little,  as  the  spleen  plays  his  part,” 
and  thence  proceeds  wind,  palpitation  of  the  heart,  short  breath,  plenty  of 
humidity  in  the  stomach,  heaviness  of  heart  and  heartache,  and  intolerable 
stupidity  and  dulness  of  spirits.  Their  excrements  or  stool  hard,  black  to 
some  and  little.  If  the  heart,  brain,  liver,  spleen,  be  misaflected,  as  usually 
they  are,  majiy  inconveniences  proceed  from  them,  many  diseases  accompany, 
as  incubus,  ^apoplexy,  epilepsy,  vertigo,  those  frequent  wakings  and  terrible 


• Assidus  eaeque  acidae  ructationes  quse  cibum  virulentum  culentumque  nidorem,  etsi  nil  tale  ingestum 
sit,  referant  ob  cruditatem.  Ventres  liisce  aridi,  somnus  pleruinque  parcus  et  interruptus,  somnia  absiirdis- 
6ima,  turbulenta,  corpciis;  iremor,  capitis  gravedo,  strepitus  circa  aures  et  visiones  ante  oculos,  ad  venerenq 
prodigi.  ^ t Altomarus,  Bruel,  Piso,  Montaltus.  " Frequentes  habent  oculorum  nictationes,  aliqu/ 
tamen  Axis  oculis  plerumque  sunt.  * Cent.  lib.  1.  Tract.  9.  Sigiia  hujus  morbi  sunt  plurimus  saltu%, 

sonitus  aurium,  capitis  gravedo,  lingua  titubat,  oculi  excavantur,  &c.  y In  Pantheon  cap.  de  Melancholia 
* Alvus  anda  nihil  dejiciens,  cibi  capaces,  nihilominus  tamen  extenuatisunt.  “Nic.  Piso.  Inflatio  carotiduni. 

Andraeas  Dudith  Kahamo.  ep.  lib.  3.  Crat.  epist.  multa  in  pulsibus  superstitio,  ausim  etiam  dicere, 
tot  diflerentias  quae  describuntur  h Galeno,  neque  intelligi  a quoquam  nec  observari  posse.  e T.  Bright, 
cap.  20.  dPost  40  oetav.  ,‘»jinum,  saith  Jacchinus  in  15.  9 Khasis.  Idem  Mercurialis,  consil.  86.  Trinca. 
Viillius,  Tom.  2.  cous.  17.  , * o 


252 


Symptoms  of  Melancholy. 


[Part.  1.  Sec.  3. 


dreams,  * intempestive  laughing,  weeping,  sighing,  sobbing,  bashfulness,  blush- 
ing, trembling,  sweating,  swooning,  &c.  ^All  their  senses  are  troubled,  they 
think  they  see,  hear,  smell,  and  touch  that  which  they  do  not,  as  shall  her 
proved  in  the  following  discourse. 


Subsect.  II. — Symptoms  or  Signs  in  the  Mind. 

Fear!\  Arculanus  in  9 Rhasis  ad  Almansor.  cap.  16.  will  have  these- 
symptoms  to  be  infinite,  as  indeed  they  are,  varying  according  to  the  parties,, 
“for  scarce  is  there  one  of  a thousand  that  dotes  alike,”  ^Laurentius,  c.  16. 
Some  few  of  greater  note  I will  point  at;  and  amongst  the  rest,  fear  and 
sorrow,  which  as  they  are  frequent  causes,  so  if  they  persevere  long,  according 
to  Hippocrates  **  and  Galen’s  aphorisms,  they  are  most  assured  signs,  inse- 
parable companions,  and  characters  of  melancholy ; of  present  melancholy  and 
habituated,  saith  Montaltus,  cap.  11.  and  common  to  them  all,  as  the  said 
Hippocrates,  Galen,  Avicenna,  and  all  Heoterics  hold.  But  as  hounds  many 
times  run  away  with  a false  cry,  never  perceiving  themselves  to  be  at  a fault, 
so  do  they.  For  Diodes  of  old  (whom  Galen  confutes),  and  amongst  the 
juniors,  * Hercules  de  Saxonia,  with  Lod.  Mercatus,  cap.  17.  1.  1.  de  melan. 
take  just  exceptions  at  this  aphorism  of  Hippocrates,  ’tis  not  always  true,  or 
so  generally  to  be  understood,  “ fear  and  sorrow  are  no  coramoii  symptoms  to 
all  melancholy;  upon  more  serious  consideration,  I find  some  (saith  he)  that 
are  not  so  at  all.  Some  indeed  are  sad,  and  not  fearful;  some  fearful  and  not 
sad ; some  neither  fearful  nor  sad ; some  both.”  Four  kinds  he  excepts,  fa- 
natical persons,  such  as  were  Cassandra,  Nanto,  Nicostrata,  Mopsus,  Proteus, 
the  Sybils,  whom  ^Aristotle  confesseth  to  have  been  deeply  melancholy.  Bap- 
tista  Porta  seconds  him,  Physiog.  lib.  1.  cap.  8,  they  were  atrd  bile  perciti : 
dsemoniacal  persons,  and  such  as  speak  strange  languages,  are  of  this  rank : 
some  poets,  such  as  laugh  always,  and  think  themselves  kings,  cardinals,  &c., 
sanguine  they  are,  pleasantly  disposed  most  part,  and  so  continue.  * Baptista 
Porta  confines  fear  and  sorrow  to  them  that  are  cold ; but  lovers,  sybils, 
enthusiasts,  he  wholly  excludes.  So  that  I think  I may  truly  conclude,  they 
are  not  always  sad  and  fearful,  but  usually  so : and  that  “ without  a cause, 
timent  de  non  iimendis  (Gordonius),  quceque  momenti  non  sunt,  “although  not 
all  alike  (saith  Altomarus),  ® yet  all  likely  fear,  ® some  with  an  extraordinary 
and  a mighty  fear,”  Areteus.  “ ^ Many  fear  death,  and  yet  in  a contrary 
humour,  make  away  themselves,”  Galen,  lib.  3.  de  loc.  affect,  cap.  7.  Some  are 
afraid  that  heaven  will  fall  on  their  heads : some  they  are  damned,  or  shall  be. 
‘“^They  are  troubled  with  scruples  of  consciences,  distrusting  God’s  mercies, 
think  they  shall  go  certainly  to  hell,  the  devil  will  have  them,  and  make  great 
lamentation,”  Jason  Pratensis.  Fear  of  devils,  death,  that  they  shall  be  so 
sick  of  some  such  or  such  disease,  ready  to  tremble  at  every  object,  they  shall 
die  themselves  forthwith,  or  that  some  of  their  dear  friends  or  near  allies  are 
certainly  dead ; imminent  danger,  loss,  disgrace,  still  torment  others,  &c. ; that 
they  are  all  glass,  and  therefore  will  suffer  no  man  to  come  near  them:  that 
they  are  all  cork,  as  light  as  feathers;  others  as  heavy  as  lead;  some  are  afraid 
their  heads  will  fall  off’  their  shoulders,  that  they  have  frogs  in  their  bellies, 
&c.  "Montanus,  consil.  23,  speaks  of  one  - that  durst  not  walk  alone  from 

e Gordonius.  modbrident,  modb  flent,  silent,  &c.  fFernelius,  consil.  43  et  45.  Montanus,  consil.  230. 
Galen  de  locis  aifectis,  lib.  Z.  cap.  6.  k Apliorism.  et  lib.  de  Melan.  Lib.  2.  cap.  6.  de  locis  affect,  timor 
et  mcestitia,  si  diutiiis  perseverent,  &c.  ‘ 1 ract.  posthumo  de  Melan.  edit.  Venetiis  1620.  per  Bolzettani 

Bibliop.  Mihi  diligentius  hanc  rem  consideranti,  patet  quosdam  esse,  qui  non  laborant  moerore  et  timore. 
k Prob.  lib.  3.  * Physiog.  lib.  1.  c.  8.  Quibus  multa  frigida  bills  atra,  stolidi  et  timidi,  at  qui  calidi,  inge- 

niosi,  amasii,  divinosi,  spiritu  instigati,  &c.  “ Omnes  exercent  metus  et  tristitia,  et  sine  causa.  “ Oranes 
timent  licet  non  omnibus  idem  timendi  modus.  Altius  Tetrab.  lib.  2.  sect.  c.  9.  • Ingenti  parore  trepidant, 
p Multi  mortem  timent,  et  tamen  sibi  ipsis  mortem  consciscunt,  alii  cceli  ruinam  timent.  s Afldigit  eos 
plena  scrupulis  conscientia,  divin®  misericordiae  dilfidentes,  Oreo  se  destinant  foeda  lamentatione  deplo- 
rantes.  »Non  ausus  egredi  domo  ne  defleeret. 


Mem.  1.  Subs.  2.J 


Symptoms  of  the  Mind. 


253 


home,  for  fear  he  should  swoon  or  die.”  A second  “*fears  every  man  he 
meets  will  rob  him,  quarrel  with  him,  or  kill  him.”  A third  dares  not  venture 
to  walk  alone,  for  fear  he  should  meet  the  devil,  a thief,  be  sick ; fears  all  old 
women  as  witches,  and  every  black  dog  or  cat  he  sees  he  suspecteth  to  be  a 
devil,  every  j^erson  comes  near  him  is  malificiated,  every  creature,  all  intend 
to  hurt  him,  seek  his  ruin;  another  dares  not  go  over  a bridge,  come  near  a 
pool,  rock,  steep  hill,  lie  in  a chamber  where  cross  beams  are,  for  fear  he  be 
tempted  to  hang,  drown,  or  precipitate  himself.  If  he  be  in  a silent  audi- 
tory, as  at  a sermon,  he  is  afraid  he  shall  speak  aloud  at  unaware.s,  some- 
thing indecent,  unfit  to  be  said.  If  he  be  locked  in  a close  room,  he  is  afraid  of 
being  stifled  for  want  of  air,  and  still  carries  biscuit,  aquavitae,  or  some  strong 
waters  about  him,  for  fear  of  deliquiums,  or  being  sick;  or  if  he  be  in  a throng, 
middle  of  a church,  multitude,  where  he  may  not  well  get  out,  though  he  sit  at 
^ase,  he  is  so  rnisafiected.  He  will  freely  promise,  undertake  any  business 
beforehand,  but  when  it  comes  to  be  performed,  he  dare  not  adventure,  but 
fears  an  infinite  number  of  dangers,  disasters,  &c.  Some  are  “ ‘afraid  to  be 
burned,  or  that  the  “ground  will  sink  under  them,  or  "'swallow  them  quick,  or 
that  the  king  will  call  them  in  question  for  some  fact  they  never  did  (Rhasis 
cont.)  and  that  they  shall  surely  be  executed.”  The  terror  of  such  a death  ' 
troubles  them,  and  they  fear  as  much  and  are  equally  tormented  in  mind, 
‘‘^as  they  that  have  committed  a murder,  and  are  pensive  without  a cause,  as 
if  they  were  now  presently  to  be  put  to  death.”  Plater,  cap.  3.  de  mentis 
cdienat.  They  are  afraid  of  some  loss,  danger,  that  they  shall  surely  lose  their 
lives,  goods,  and  all  they  have,  but  why  they  know  not.  Trincavellius,  consil. 
13.  lib.  1.  had  a patient  that  would  needs  make  away  himself,  for  fear  of  being 
hanged,  and  could  not  be  persuaded  for  three  years  together,  but  that  he  had 
killed  a man.  Plater,  ohservat.  lib.  1.  hath  two  other  examples  of  such  as  feared 
to  be  executed  without  a cause.  If  they  come  in  a place  where  a robbery, 
theft,  or  any  such  offence  hath  been  done,  they  presently  fear  they  are  sus- 
pected, and  many  times  betray  themselves  without  a cause.  Lewis  XI.,  the 
French  king,  suspected  every  man  a traitor  that  came  about  him,  durst  trust  no 
nflicer.  Alii  formidolosi  omnium,  alii  quorundam  (Fracastorius,  lib.  2.  de 
Intellect.)  “"^some  fear  all  alike,  some  certain  men,  and  cannot  endure  their 
■companies,  are  sick  in  them,  or  if  they  be  from  home.”  Some  suspect  “ treason 
still,  others  “ are  afraid  of  their  ‘"dearest  and  nearest  friends.”  \Melanelius  e 
Galeno,  Buffo,  jEtio,)  and  dare  not  be  alone  in  the  dark  for  fear  of  hobgoblins 
and  devils : he  suspects  every  thing  he  hears  or  sees  to  be  a devil,  or  enchanted, 
and  imagineth  a thousand  chimeras  and  visions,  which  to  his  thinking  he  cer- 
tainly sees,  bugbears,  talks  with  black  men,  ghosts,  goblins,  (fee.,  “ (Jmnes  se 
terrent  aurcB,  sonus  excitat  omnis.  Another  through  bashfulness,  suspicion, 
and  timorousness,  will  not  be  seen  abroad,  “‘‘loves  darkness  as  life,  and  can- 
not endure  the  light,”  or  to  sit  in  lightsome  places,  his  hat  still  in  his  eyes,  he 
will  neither  see  nor  be  seen  by  his  goodwill,  Hippocrates,  lib.  de  Insania  et 
Melancholia.  He  dare  not  come  in  company  for  fear  he  should  be  misused,  dis- 
graced, overshoot  himself  in  gesture  or  speeches,  or  be  sick;  he  thinks  every 
man  observes  him,  aims  at  him,  derides  him,  owes  him  malice.  Most  part 
“ “they  are  afraid  they  are  bewitched,  possessed,  or  poisoned  by  their  enemies, 
and  sometimes  they  suspect  their  nearest  friends  : he  thinks  something  speaks 


• Multi  daemones  timent,  latrones,  insidias,  Avicenna.  * Alii  comburi,  alii  de  Rege,  Ehaais.  » Ne 
iterra  absorbeantur.  Forestus.  * Ne  terra  dehiscat.  Gordon.  y Alii  limtre  mortis  tenentcr  et  mala 
gratia  principum  putant  se  aliquid  commisisse,  et  ad  supplicium  requiri.  * Alius  domesticos  timet,  alius 
omnes.  Altius.  » Alii  timent  insidias.  Aurel.  lib.  1.  de  morb.  Chron.  cap.  6.  llle  charissime-s,  hie 

omnes  homines  citra  discrimen  timet.  ® Virgil.  llic  in  lucem  prodire  timet,  tenebrasque  quserit, 

contra,  ille  caliginosa  fugit.  • Quidam  larvas  et  malos  spiritus  ab  inimicis,  veneficiis  et  incantationibus 
«ibi  putant  objectari.  Hippocrates,  potionera  se  veneftcam  sumpsisse  putat,  et  de  hac  ructare  sibi  crebrb 
videtur.  Idem  Montaltus,  cap.  21.  Altius,  lib.  2.  et  alii.  Trallianus,  L 1.  cap.  16. 


254 


Symj,toms  of  Melancholy. 


[Part.  ].  Sec.  3. 


or  talks  within  him,  or  to  him,  and  he  belcheth  of  the  poison.”  Christopheriis 
h Yega,  lib.  2.  cap.  1.  had  a patient  so  troubled,  that  by  no  persuasion  or 
physic  he  could  be  reclaimed.  Some  are  afraid  that  they  shall  have  every 
fearful  disease  they  see  others  have,  hear  of,  or  read,  and  dare  not  therefore 
hear  or  read  of  any  such  subject,  no  uot  of  melancholy  itself,  lest  by  applying 
to  themselves  that  which  they  hear  or  read,  they  should  aggravate  and  increase 
it.  If  they  see  one  possessed,  bewitched,  an  epileptic  paroxysm,  a man  shaking 
with  the  palsy,  or  giddy-headed,  reeling  or  standing  in  a dangerous  place,  &c., 
for  many  days  after  it  runs  in  their  minds,  they  are  afraid  they  shall  be  so  too, 
they  are  in  like  danger,  as  Ferk.  c.  12.  sc.  2.  well  observes  in  his  Cases  of 
Consc.,  and  many  times  by  violence  of  imagination  they  produce  it.  They 
cannot  endure  to  see  any  terrible  object,  as  a monster,  a man  executed, -a  car- 
case, hear  the  devil  named,  or  any  tragical  relation  seen,  but  they  quake  for 
fear,  Hecatas  somniare  sibi  videntur  (Lucian),  they  dream  of  hobgoblins,  and 
may  not  get  it  out  of  their  minds  a long  time  after:  they  apply  (as  I have 
saidj  all  they  hear,  see,  read,  to  themselves;  as  '"Felix  Plater  notes  of  some 
young  physicians,  that  study  to  cure  diseases,  catch  them  themselves,  will  be 
sick,  and  appropriate  all  symptoms  they  find  related  of  others,  to  their  own 
persons.  And  therefore  {quod  iterum  moneo,  licet  nauseam  paret  lectori,  malo 
decern  potius  verba,  decies  repetita  licet,  abundare,  quam  unum  desiderari)  I 
would  advise  him  that  is  actually  melancholy  not  to  read  this  tract  of  Symptoms, 
lest  he  disquiet  or  make  himself  for  a time  worse,  and  more  melancholy  than 
he  was  before.  Generally  of  them  all  take  this,  de  inanibus  semper  conque- 
runtur  et  timent,  saith  Areteus : they  complain  of  toys,  and  fear  ^ without  a cause, 
and  still  think  their  melancholy  to  be  most  grievous,  none  so  bad  as  they  are, 
though  it  be  nothing  in  respect,  yet  never  any  man  sure  was  so  troubled,  or  in 
this  sort.  As  really  tormented  and  perplexed,  in  as  great  an  agony  for  toys 
and  trifles  (such  things  as  they  will  after  laugh  at  themselves)  as  if  they  were 
most  material  and  essential  matters  indeed,  worthy  to  be  feared,  and  will  not 
be  satisfied.  Pacify  them  for  one,  they  are  instantly  troubled  with  some  other 
fear;  always  afraid  of  something  which  they  foolishly  imagine  or  conceive  to 
themselves,  which  never  peradventure  was,  never  can  be,  never  likely  will  be ; 
troubled  in  mind  upon  every  small  occasion,  unquiet,  still  complaining,  griev- 
ing, vexing,  suspecting,  grudging,  discontent,  and  cannot  be  freed  so  long  as 
melancholy  continues.  Or  if  their  minds  be  more  quiet  for  the  present,  and 
they  free  from  foreign  fears,  outward  accidents,  yet  their  bodies  are  out  of  tune, 
they  suspect  some  part  or  other  to  be  amiss,  now  their  head  ache.s,  heart, 
stomach,  spleen,  &c.  is  misaffected,  they  shall  surely  have  this  or  that  disease; 
still  troubled  in  body,  mind,  or  both,  and  through  wind,  corrupt  fantasy,  some 
accidental  distemper,  continually  molested.  Yet  for  all  this,  as  *’ Jacchinus 
notes,  “ in  all  other  things  they  are  wise,  staid,  discreet,  and  do  nothing  un- 
beseeming their  dignity,  person,  or  place,  this  foolish,  ridiculous,  and  childish 
fear  excepted ; which  so  much,  so  continually  tortures  and  crucifies  their  souls, 
like  a barking  dog  that  always  bawls,  but  seldom  bites,  this  fear  ever  molesteth, 
and  so  long  as  melancholy  lasteth,  cannot  be  avoided.” 

Sorrow  is  that  other  character,  and  inseparable  companion,  as  individual : 5 
Saint  Cosmus  and  Damian, Achates,  as  all  writers  witness,  a common 
symptom,  a continual,  and  still  without  any  evident  cause,  ^moerent  omnes,  et 
si  roges  eos  reddere  causam,  non  possunt-:  grieving  still,  but  why  they  cannot 
tell : A gelasti,  moesti,  cogitabundi,  they  look  as  if  they  had  newly  come  forth  of 
Trophonius’  den.  And  though  they  laugh  many  times,  and  seem  to  be  extra- 


f Ob!?ervat.  1.  1.  Quando  iis  nil  nocet,  nisi  quod  mulieribua  melancholicis.  k — timeo  lamcn  metuoque 

causae  nescius,  causa  est  metus.  Heinsius  Austriaco.  ^ Cap.  15.  in  9.  Rhasis,  in  niultis  vidi,  praeter 

rationem  semper  aliquid  timent,  in  caeteris  tamen  optimfe  se  gerunt,  neque  aliquid  praeter  diKuitatem  com- 
mittunt.  * Altomiu'us,  cap.  7.  Areteus,  tristes  sunt. 


]\rem.  1.  Subs.  2.] 


Symptoms  of  tJie  Mind. 


255 


ordinary  merry  (as  they  will  by  fits),  yet  extreme  lumpish  again  in  an  instant, 
dull  and  heavy,  semel  et  simul,  merry  and  sad,  but  most  part  sad : ‘‘  Si  qua, 
placent,  aheunt;  inimica  tenacius  hoerent:  sorrow  sticks  by  them  still  con- 
tinually, gnawing  as  the  vulture  did  ^Titius’  bowels,  and  they  cannot  avoid  it, 
No  sooner  are  their  eyes  open,  but  after  terrible  and  troublesome  dreams  their 
heavy  hearts  begin  to  sigh : they  are  still  fretting,  chafing,  sighing,  grieving, 
complaining,  finding  faults,  repining,  grudging,  weeping,  Heautontimorumenoi, 
vexing  themselves,  disquieted  in  mind,  with  restless,  unquiet  thoughts,  dis- 
content, either  for  their  own,  other  men’s  or  public  afiairs.  such  as  concern 
them  not ; things  past,  present,  or  to  come,  the  remembrance  of  some  disgrace, 
loss,  injury,  abuses,  &c.  troubles  them  now  being  idle  afresh,  as  if  it  were  new 
done;  they  are  afflicted  otherwise  for  some  danger,  loss,  want,  shame,  misery, 
that  will  certainly  come,  as  they  suspect  and  mistrust.  Lugubris  Ate  frowns 
upon  them,  insomuch  that  Areteus  well  calls  it  angorem  animi,  a vexation  of 
the  mind,  a perpetual  agony.  They  can  hardly  be  pleased  or  eased,  though 

in  other  men’s  opinion  most  happy,  go,  tarry,  run,  ride,  “ post  equitem 

sedet  atra  cura:  they  cannot  avoid  this  feral  plague,  let  them  come  in  what 
company  they  will,  °hceret  lateri  lethalis  arundo,  as  to  a deer  that  is  struck, 
whether  he  ran,  go,  rest  with  the  herd,  or  alone,  this  grief  remains:  irresolu- 
tion, inconstancy,  vanity  of  mind,  their  fear,  torture,  care,  jealousy,  suspicion, 
&c.,  continues,  and  they  cannot  be  relieved.  So  ^ he  complained  in  the  poet, 

“ Domum  revortor  moestus,  atqae  animo  ferb  I Video  alios  festinare,  lectos  sternere, 

Perturbato,  atque  incerto  prae  segritudine,  I Ccenam  apparare,  pro  se  quisque  sednlo 

Assido,  accuiTunt  servi:  soccos  detrahunt,  1 Faciebant,  quo  illain  mihi  lenirent  miseriam.” 

“ He  came  home  sorrowful,  and  troubled  in  his  mind,  his  servants  did  all  they 
possibly  could  to  please  him ; one  pulled  off  his  socks,  another  made  ready  his 
bed,  a third  his  supper,  all  did  their  utmost  endeavours  to  ease  his  grief,  and 
exhilarate  his  person,  he  was 'profoundly  melancholy,  he  had  lost  his  son,  iltud 
angchat,t\\2it  washisCordoliunqhis  pain,  his  agony  which  could  not  be  removed.” 

Toidium  vitce.^  Hence  it  proceeds  many  times,  that  they  are  weary  of 
their  lives,  and  feral  thoughts  to  offer  violence  to  their  own  persons  come  into 
their  minds,  tcedium  vitoe  is  a common  symptom,  tarda  Jiuunt,  ingrataque 
tempora,  they  are  soon  tired  with  all  things;  they  will  now  tarry,  now  be 
gone;  now  in  bed  they  will  rise,  now  up,  then  go  to  bed,  now  pleased,  then 
again  displeased;  now  they  like,  by  and  by  dislike  all,  weary  of  all,  sequitur 
nunc  vivendi,  nunc  moriendi  cupido,  saith  Aurelianus,  lib.  1.  cap.  6,  but  most 
part  ^vitam  damnant,  discontent,  disquieted,  perplexed  upon  every  light,  or 
no  occasion,  object:  often  tempted,  I say,  to  make  away  themselves : " Vivere 
nolunt,  mori  nesciunt : they  cannot  die,  they  will  not  live : they  complain, 
weep,  lament,  and  think  they  lead  a most  miserable  life,  never  was  any  man 
so  bad,  or  so  before,  every  poor  man  they  see  is  most  fortunate  in  respect  of 
them,  every  beggar  that  comes  to  the  door  is  happier  than  they  are,  they 
could  be  contented  to  change  lives  with  them,  especially  if  they  be  alone,  idle, 
and  parted  from  their  ordinary  company,  molested,  displeased,  or  provoked: 
grief,  fear,  agony,  discontent,  wearisomeness,  laziness,  suspicion,  or  some  such 
passion  forcibly  seizeth  on  them.  Yet  by  and  by  when  they  come  in  company 
again,  which  they  like,  or  be  pleased,  suam  sententiam  rursus  damnant,  et  vitoe 
sjlatio  delectantur,  as  Octavius  Horatianus  observes,  lib.  2.  cap.  5,  they  con- 
demn their  former  dislike,  and  are  well  pleased  to  live.  And  so  they  continue, 
till  with  some  fresh  discontent  they  be  molested  again,  and  then  they  are 
weary  of  their  lives,  weaiy  of  all,  they  will  die,  and  show  rather  a necessity  to 
live,  than  a desire.  Claudius  the  emperor,  as  * Sueton  describes  him,  had  a 

^ Mant.  Egl.  1.  >Ovid.  Met.  4.  «"  Inquies  animus.  n Hor.  L 3.  Od.  1.  “Dark  care  rides 

behind  him.”  o Virg.  p Mened.  Heautontim.  Act.  1.  sc.  1.  q Altomarus  'Seneca. 

•Cap.  31.  Quo  stomach!  dolore  correptum  se  etiamde  consciscenda  morte  cogitasse  dixit. 


256 


Symptoms  of  Melancholy, 


[Part.  1.  Sec.  3. 


spice  of  this  disease,  for  when  he  was  tormented  with  the  pain  of  his  stomach, 
he  had  a conceit  to  make  away  himself.  Julius  Caesar  Claudinus,  consil.  84. 
had  a Polonian  to  his  patient,  so  affected,  that  through  ‘fear  and  sorrow,  with 
which  he  was  still  disquieted,  hated  his  own  life,  wished  for  death  every  mo- 
ment, and  to  be  freed  of  his  misery.  Mercurialis  another,  and  another  that  was 
often  minded  to  dispatch  himself,  and  so  continued  for  many  years. 

Suspicion,  jealousy. Suspicion,  and  jealousy,  are  general  s^'^mptoms:  they 
are  commonly  distrustful,  apt  to  mistake,  and  facile  irascibiles,  “ testy, 

pettish,  peevish,  and  ready  to  snarl  upon  every  * small  occasion,  cum  amicis- 
simis,  and  without  a cause,  datum  vel  non  datum,  it  will  be  scandalum  acceptum. 
If  they  speak  in  jest,  he  takes  it  in  good  earnest.  If  they  be  not  saluted, 
invited,  consulted  with,  called  to  counsel,  &c.,  or  that  any  respect,  small  com- 
pliment, or  ceremony  be  omitted,  they  think  themselves  neglected,  and  con- 
temned ; for  a time  that  tortures  them.  If  two  talk  together,  discourse, 
whisper,  jest,  or  tell  a tale  in  general,  he  thinks  presently  they  mean  him, 
applies  all  to  himself,  de  se  putat  omnia  did.  Or  if  they  talk  with  him,  he  is 
ready  to  misconstrue  every  word  they  speak,  and  interpret  it  to  the  worst;  he 
cannot  endure  any  man  to  look  steadily  on  him,  speak  to  him  almost,  laugh, 
jest,  or  be  familiar,  or  hem,  or  point,  cough,  or  spit,  or  make  a noise  some- 
times, &c.  ^ He  thinks  they  laugh  or  point  at  him,  or  do  it  in  disgrace  of 

him,  circumvent  him,  contemn  him ; every  man  looks  at  him,  he  is  pale,  red, 
sweats  for  fear  and  anger,  lest  somebody  should  observe  him.  He  works 
upon  it,  and  long  after  this  false  conceit  of  an  abuse  troubles  him.  Montauus, 
consil.  22.  gives  instance  in  a melancholy  Jew,  that  was  Iracundior  Adrid, 
so  waspish  and  suspicious,  tarn  facile  iratus,  that  no  man  could  tell  how  to 
carry  himself  in  his  company. 

Inconstancy.^  Inconstant  they  are  in  all  their  actions,  vertiginous,  rest- 
less, unapt  to  resolve  of  any  business,  they  will  and  will  not,  persuaded  to  and 
fro  upon  every  small  occasion,  or  word  spoken : and  yet  if  once  they  be  resolved, 
obstinate,  hard  to  be  reconciled.  If  they  abhor,  dislike,  or  distaste,  once  set- 
tled, though  to  the  better  by  odds,  by  no  counsel,  or  persuasion  to  be  removed. 
Yet  in  most  things  wavering,  irresolute,  unable  to  deliberate,  through  fear, 
faciunt,  et  mox facti poenitet  (Arefeus),  avari,  et  paulo  postprodigi.  Now  pro- 
digal, and  then  covetous,  they  do,  and  by-and-by  repent  them  of  that  which 
they  have  done,  so  that  both  ways  they  are  troubled,  whether  they  do  or  do 
not,  want  or  have,  hit  or  miss,  disquieted  of  all  hands,  soon  weary,  and  still 
seeking  change,  restless,  I say,  fickle,  fugitive,  they  may  not  abide  to  tarry 
in  one  place  long. 

*“  Romre  rus  optans,  absentem  rusticus  urbera 
Tollit  ad  astra ” 

no  company  long,  or  to  persevere  in  any  action  or  business. 

• “ Et  similis  regum  pueris,  pappare  minutum 
Poscit,  ct  iratus  mararate  lallare  recusat.” 

eftsoons  pleased,  and  anon  displeased,  as  a man  that’s  bitten  with  fleas,  or  that 
cannot  sleep  turns  to  and  fro  in  his  bed,  their  restless  minds  are  tossed  and 
vary,  they  have  no  patience  to  read  out  a book,  to  play  out  a game  or  two, 
walk  a mile,  sit  an  hour,  &c.,  erected  and  dejected  in  an  instant;  animated  to 
undertake,  and  upon  a word  spoken  again  discouraged. 

Passionate.^  Extreme  passionate,  Quicquid  volunt  valde  volunt;  and 
what  they  desire,  they  do  most  furiously  seek : anxious  ever  and  very  solicitous, 
distrustful,  and  timorous,  envious,  malicious,  profuse  one  while,  sparing  ano- 

t Luget  et  semper  tristatur,  solitudinem  amat,  mortem  sibi  precatur,  vitam  propriam  odio  habet.  ” Facile 
in  iram  incidunt.  Aret.  * Ira  sine  causa,  velocitas  irae.  Savanarola.  pract.  major,  velocitas  irae  signum. 
Avicenna,  1.  3.  Fen.  1.  Tract.  4.  cap.  18.  Angor  sine  causa.  y Suspicio,  difiidentia,  symptomata,  Crato 
Ep.  Julio  Alexandrio  cons.  185  Scoltzii.  ' *Hor.  “ At  Rome,  wishing  for  the  fields;  in  the  country, 

fixiolUng  the  city  to  the  skies.”  » Pers.  Sat.  3.  18.  “ And  like  the  children  of  nobility,  require  to  eat  pap, 
and,  angry  at  the  nurse,  refuse  her  to  sing  lullaby.” 


Symptoms  of  the  M hid. 


257 


Mem.  1.  Subs.  2.] 


ther,  but  most  part  covetous,  muttering,  repining,  discontent,  and  still  com- 
plaining, grudging,  peevish,  injuriarum  prone  to  revenge,  soon  troubled, 

and  most  violent  in  all  their  imaginations,  not  afbible  in  speech,  or  apt  to  vul- 
gar compliment,  but  surly,  dull,  sad,  austere;  cogitahundi  still,  very  intent, 
and  as  ’’Albertus  Durer  paints  melancholy,  like  a sad  woman  leaning  on  her 
arm  with'S^ed  looks,  neglected  habit,  <kc.,  held  therefore  by  some  proud,  soft, 
sottish,  or  half-mad,  as  the  Abderites  esteemed  of  Democritus : and  yet  of  a 
deep  reach,  excellent  apprehension,  judicious,  wise,  and  witty:  for  I am 
of  that  ® nobleman’s  mind,  “ Melancholy  advance th  men’s  conceits,  more  than 
any  humour  whatsoever,”  improves  their  meditations  more  than  any  strong 
drink  or  sack.  They  are  of  profound  judgment  in  some  things,  although  in 
others  non  recte  judicant  inquieti,  saith  Fracastorius,  lib.  2.  de  Intell.  And  as 
Arcnlanus,  c.  16.  in  9.  Ehasis  terms  it,  Judicium  plerumque  perversum.  cor- 
rupti,  cum  judicant  honesta  inhonesta,  et  amicitiam  hahent  pro  inimicitia : they 
count  honesty  dishonesty,  friends  as  enemies,  they  will  abuse  their  best  friends, 
and  dare  nor  offend  their  enemies.  Cowards  most  part  et  ad  inferendam  hi- 
juriam  timidissimi,  saith  Cardan,  lib.  8.  cap.  4.  de  reram  varietate:  loth  to 
offend,  and  if  they  chance  to  overshoot  themselves  in  word  or  deed : or  any 
small  business  or  circumstance  be  omitted,  forgotten,  they  are  miserably  tor- 
mented, and  frame  a thousand  dangers  and  inconveniences  to  themselves,  ex 
musca  elephantemjii once  they  conceit  it:  overjoyed  with  every  good  rumour, 
tale,  or  ])rosperous  event,  transported  beyond  themselves:  with  every  small 
cross  again,  bad  news,  misconceived  injury,  loss,  danger,  afflicted  beyond  mea- 
sure, in  great  agony,  perplexed,  dejected,  astonished,  impatient,  utterly  un- 
done: fearful,  suspicious  of  all.  Yet  again,  many  of  them  desperate  hare- 
brains,  rash,  careless,  fit  to  be  assassins,  as  being  void  of  all  fear  and  sorrow, 
according  to  **  Hercules  de  Saxonid,  “ Most  audacious,  and  such  as  dare  walk 
alone  in  the  night,  through  deserts  and  dangerous  places,  fearing  none.” 

Amorous.~\  “ They  are  prone  to  love,” and  *easy  to  be  taken;  Propensi  ad 
amirem  et  excandescentiam{Montaltus,  cap.  21).  quickly  enamoured,  and  dote 
upon  all,  love  one  dearly,  till  they  see  another,  and  then  dote  on  her,  Et  hanc, 
et  kanc,  et  illam,  et  omnes^  the  present  moves  most,  and  the  last  commonly  they 
love  best.  Yet  some  again  Anterotes,  cannot  endure  the  sight  of  a woman, 
abhor  the  sex,  as  that  same  melancholy  “duke  of  Muscovy,  that  was  instantly 
sick  if  he  came  but  in  sight  of  them ; and  that  ^ Anchorite,  that  fell  into  ^ 
cold  palsy  when  a woman  was  brought  before  him. 

Humorous^  Humorous  they  are  beyond  all  measure,  sometimes  profusely 
laughing,  extraordinarily  merry,  and  then  again  weeping  without  a cause 
(which  is  familiar  with  many  gentlewomen),  groaning,  sighing,  pensive,  sad, 
almost  distracted,  multa  absurda  fingunt,et  d ratione  aliena  (saith  ®Frambe- 
sarius),  they  feign  many  absurdities,  vain,  void  of  reason:  one  supposeth  him- 
self to  be  a dog,  cock,  bear,  horse,  glass,  butter,  &c.  He  is  a giant,  a dwarf, 
n,s  strong  as  an  hundred  men,  a lord,  duke,  prince,  kc.  And  if  he  be  told  he 
hath  a stinking  breath,  a great  nose,  that  he  is  sick,  or  inclined  to  such  or  sucli 
a disease,  he  believes  it  eftsoons,  and  perad venture  by  force  of  imagination 
will  work  it  out.  Many  of  them  are  immovable,  and  fixed  in  their  conceits, 
others  vary  upon  every  object,  heard  or  seen.  If  they  see  a stage-play,  they 
run  upon  that  a week  after;  if  they  hear  music,  or  see  dancing,  they  have  nought 
but  bagpipes  in  their  brain;  if  they  see  a combat,  they  are  all  for  arms.  *‘If 
abused,  an  abuse  troubles  them  long  after;  if  crossed,  that  cross,  &c.  Hestless 


•>  In  his  Dutch  work  picture.  « Howard,  cap.  7.  differ.  <>  Tract,  de  mel.  cap.  2.  Noctu  ambulant 
per  sylvas,  et  loca  periculosa,  nemlnem  timent.  ♦ Facile  amant.  Altom.  ‘Bodine.  ^lo.  Major  vitis 
patrum,  fol.  202.  Paulus  Abbas  Eremita  tanta  solitudine  perseverat,  ut  nec  vestem  nec  vultum  mulieria 
ferre  possit,  &c.  e Consult,  lib.  1.17.  Cons.  •>  Generally  as  they  are  pleased  or  displeased,  so  are 
'tlieii-  continual  cogitations  pleasing  or  displeasing. 


a 


253 


Symptoms  of  Melancholy. 


[Part.  1.  Sec.  3. 


in  tlieir  thoughts  and  actions,  continually  meditating,  Velet  ceyri  somnia,  vance 
finyuntur  species;  more  like  dreams,  than  men  awake,  they  fain  a company  of 
antic,  fantastical  conceits,  they  have  most  frivolous  thoughts,  impossible  to  be 
effected;  and  sometimes  think  verily  they  hear  and  see  present  before  their 
eyes  such  phantasms  or  goblins,  they  fear,  suspect,  or  conceive,  they  still  talk 
with,  and  follow  them.  In  fine,  cogitaliones  somniantibus  similes,  id  vigilant, 
quod  alii  somniant  cogitabundi:  still,  saith  Avicenna,  they  wake,  as  others 
dream,  and  such  for  the  most  part  are  their  imaginations  and  conceits,  ‘ ab- 
surd, vain,  foolish  toys,  yet  they  are  ^ most  curious  and  solicitous,  continual, 
et  supra  modum,  Rhasis,  cont.  lib.  1.  cap.  9.  proemeditantur  d^  aliqua  re.  As 
serious  in  a toy,  as  if  it  were  a most  necessary  business,  of  great  moment,  im- 
portance, and  still,  still,  still  thinking  of  it:  sceviunt  in  sc,  macerating  them- 
selves. Though  they  do  talk  with  you,  and  seem  to  be  otherwise  employed, 
and  to  your  thinking  very  intent  and  busy,  still  that  toy  runs  in  their  mind, 
that  fear,  that  suspicion,  that  abuse,  that  jealousy,  that  agony,  that  vexation, 
that  cross,  that  castle  in  the  air,  that  crotchet,  that  whimsy,  that  fiction,  that 
pleasant  waking  dream,  whatsoever  it  is.  Nec  interrogant  (saith  * Fracas- 
torius)  nec  interrogatis  recte  respondent.  They  do  not  much  heed  what  you 
say,  their  mind  is  on  another  matter;  ask  what  you  will,  they  do  not  attend, 
or  much  intend  that  business  they  are  about,  but  forget  themselves  what 
they  are  saying,  doing,  or  should  otherwise  say  or  do,  whither  they  are  going, 
distracted  with  their  own  melancholy  thoughts.  One  laughs  upon  a sudden, 
another  smiles  to  himself,  a third  frowns,  calls,  his  lips  go  still,  he  acts  with 
his  hand  as  he  walks,  &c.  ’Tis  proper  to  all  melancholy  men,  saith  ™Mer- 
curialis,  con.  11.  “What  conceit  they  have  once  entertained,  to  be  most 
intent,  violent,  and  continually  about  it.”  Invitus  occurrit,  do  what  they  may  ^ 
they  cannot  be  rid  of  it,  against  their  wills  they  must  think  of  it  a thousand 
times  over,  Perpetud  molestantur  nec  oblivisci  possunt,  they  are  continually 
troubled  with  it,  in  company,  out  of  company;  at  meat,  at  exercise,  at  all 
times  and  places,  '^noji  desinunt  ea,  quce  minime  volunt,  cogitare,  if  it  be  offen- 
sive especially,  they  cannot  forget  it,  they  may  not  rest  or  sleep  for  it,  but 
still  tormenting  themselves,  Sysiphi  saxum  volvunt  sibi  ipsis,  as  ®Bruner  i 
observes,  Perpetua  calamitas  et  miserabile  flagellam.  \ 

Bashfubiess.^  p Crato,  ‘^Laurentius,  and  Fernelius,  put  bashfulness  for  an  ‘ 
ordinary  symptom,  subrusticus  pudor,  or  vitiosus  pudor,  is  a thing  which  much  ' 
haunts  and  torments  them.  If  they  have  been  misused,  derided,  disgraced,  . 
chidden,  &c.,  or  by  any  perturbation  of  mind  misaffected,  it  so  far  troubles 
them,  that  they  become  quite  moped  many  times,  and  so  disheartened,  dejected, 
they  dare  not  come  abroad,  into  strange  companies  especially,  or  manage  their 
ordinary  affairs,  so  childish,  timorous,  and  bashful,  they  can  look  no  man  in 
the  face ; some  are  more  disquieted  in  this  kind,  some  less,  longer  some,  otliers 
shorter,  by  fits,  &c.,  though  some  on  the  other  side  (according  to  '’Fracastorius) 
be  inverecundi  et  pertinaces,  impudent  and  peevish.  But  most  part  they  are 
very  shamefaced,  aad  that  makes  them  with  Pet.  Blesensis,  Christopher  Urs- 
wick,  and  many  such,  to  refuse  honours,  offices  and  preferments,  which  some- 
times fall  into  their  mouths,  they  cannot  speak,  or  put  forth  themselves  as 
others  can,  timor  hos,  pudor  impedit  illos,  timorousness  and  bashfnlness  hinder 
their  proceedings,  they  are  contented  with  their  present  estate,  unwilling  to 
undertake  any  office,  and  therefore  never  likely  to  rise.  For  that  cause  they  j 
seldom  visit  their  friends,  except  some  familiars : pauciloqui,  of  few  words,  * 


‘ Oranes  exerccnt  vanse  intensxque  animi  cogitationes,  (N.  Piso  Bruel)  et  assidu®.  k Curiosi  de  rebus 
minimis.  Areteus.  * Lib.  2.  de  Intell.  “ iloc  melaucholicis  omnibus  proprium,  ut  quas  semel 

imaginationes  valdi^  receperint,  non  facilb  rejiciant,  sed  h®  etiam  vel  invitis  semper  occurrant.  “ Tullius 
de  Senect.  oConsil.  med.  pro  Hypochondriaco.  p Consil.  43.  oCan.  5.  ^ 3. 

de  Intell. 


Mem.  1.  Subs.  2.] 


Symptoms  of  the  Mind. 


259 


and  oftentimes  wholly  silent.  * Frambeserius,  a Frenchman,  had  two  sucli 
patients,  omnino  taciturms,  their  friends  could  not  get  them  to  speak  : Roderi- 
cus  a Fonseca,  consult,  tom.  2.  85,  consil.  gives  instance  in  a young  man,  of 
twenty-seven  years  of  age,  that  was  frequently  silent,  bashful,  moped,  solitary, 
that  would  not  eat  his  meat,  or  sleep,  and  yet  again  by  fits  apt  to  be  angry,  tkc. 

Solitariness^  Most  part  they  are,  as  Plater  notes,  decides,  taciturni,  cegre 
impulsi  necnisi  coacti  procedunt,  d;c.,  they  will  scarce  be  compelled  to  do  that 
which  concerns  them,  though  it  be  for  their  good,  so  diffident,  so  dull,  of  small 
or  no  compliment,  unsociable,  hard  to  be  acquainted  with,  especially  of  stran- 
gers; they  had  rather  write  their  minds  than  speak,  and  above  all  things  love 
solitariness.  Ob  voluptatem,  an  oh  timorem  soli  sunt  1 Are  they  so  solitary  for 
pleasure  (one  asks)  or  pain?  for  both ; yet  I rather  think  for  fear  and  sorrow,  &c. 

*“Hinc  metuunt  cupiuntque,  dolent  fiigiantque,  nec  I “ Hence  ’ti-J  they  grieve  and  fear,  avoiding  light, 
auras  And  sliut  themselves  in  prison  dark  from  sight.” 

Respiciunt,  clausi  tenebris,  et  carcere  caeco.”  1 

As  Bellerophon  in  “Homer, 

“Qui  miser  in  sylvis  moerens  errabat  opacis,  ] “ That  wandered  in  the  woods,  sad,  all  alone, 

Ipse  suum  cor  edens,  hominum  vestigia  vitans.”  | Forsaking  men’s  society,  making  great  moan.” 

They  delight  in  floods  and  waters,  desert  places,  to  walk  alone  in  orchards, 
gardens,  private  walks,  back  lanes,  averse  from  company,  as  Diogenes  in  hi.s 
tub,  or  Timon  Misanthropus,  *they  abhor  all  companions  at  last,  even  their 
nearest  acquaintances  and  most  familiar  friends,  for  they  have  a conceit  (I  say) 
every  man  observes  them,  will  deride,  laugh  to  scorn,  or  misuse  them,  confining 
themselves  therefore  wholly  to  their  private  houses  orchambers,yw^mni/io?m?zej 
sine  causa  (saith  Rhasis)  et  odio  habent,  cont.  1.  1.  c.  9.  they  will  diet  themselves, 
feed  and  live  alone.  It  was  one  of  the  chiefest  reasons  why  the  citizens  of 
Abdera  suspected  Democritus  to  be  melancholy  and  mad,  because  that,  as 
Hippocrates  related  in  his  epistle  to  Pliilopcemenes,  “^he  forsook  the  city, 
lived  in  groves  and  hollow  trees,  upon  a green  bank  by  a brook  side,  or  con- 
fluence of  waters  all  dtiy  long,  and  all  night.”  Qucb  quidem  (saith  he)  plurimum 
atra  bile  vexatis  et  melancholicis  eveniunt.,  desertafrequentant,  hominumque  con- 
qressum  aversantur ; “ which  is  an  ordinary  thing  with  melancholy  men.  The 
Egyptians  therefore  in  their  hieroglyphics  expressed  a melancholy  man  by  a 
hare  sitting  in  her  form,  as  being  a most  timorous  and  solitary  creature,  Pierius, 
Hieroglyph.  1.  12.  But  this,  and  all  precedent  symptoms,  are  more  or  less 
apparent,  as  the  humour  is  intended  or  remitted,  hardly  perceived  in  some,  or 
not  at  all,  most  manifest  in  others.  Childish  in  some,  terrible  in  others;  to  be 
derided  in  one,  pitied  or  admired  in  another;  to  him  by  fits,  to  a second  conti- 
nuate : and  howsoever  these  symptoms  be  common  and  incident  to  all  persons, 
yet  they  are  the  more  remarkable,  frequent,  furious  and  violent  in  melancholy 
men.  To  speak  in  a word,  there  is  nothing  so  vain,  absurd,  ridiculous,  extra- 
vagant, impossible,  incredible,  so  monstrous  a chimaera,  so  prodigious  and 
strange,  “such  as  painters  and  poets  durst  not  attempt,  which  they  will  not 
really  fear,  feign,  suspect  and  imagine  unto  themselves:  and  that  which  ^Lod. 
Viv.  said  in  a jest  of  a silly  country  fellow,  that  killed  his  ass  for  drinking  up 
the  moon,  ut  lunam  mundo  redderet,  you  may  truly  say  of  them  in  earnest ; 
they  will  act,  conceive  all  extremes,  contrarieties,  and  contradictions,  and  that 
in  infinite  varieties.  Melancholici  plane  incredibilia  sibi  persuadent.,  ut  vix 
omnibus  sceculis  duo  reperti  sint,  qui  idem  imaginati  sint  {Frastus  de  Lamiis), 
scarce  two  of  two  thousand  that  concur  in  the  same  symptoms.  The  tower  of 


•Consult.  15.  et  16.  lib.  1.  »Virg.  Ain.  6.  “Iliad.  3.  »Si  malum  exasperetur,  homines  odio  habenl 
et  solitaria  petunt.  y Democritus  solet  noctes  et  dies  apud  se  degere,  plerumque  autera  in  speluncis,  sub 
amoenis  arborum  umbris  vel  in  tenebris,  et  mollibus  herbis,  vel  ad  aquarura  crebra  et  quieta  iiuenta, 

Z Gaudet  tenebris,  aliturque  dolor.  Ps.  Ixii.  Vigilavi  et  factus  sum  velut  nycticorax  in  domicilio,  passer 
solitarius  in  templo.  “ Et  quye  vix  audet  fabula,  monstra  parit.  ^in  cap.  18.  1.  10.  do  civ.  dei,  Liinam 
ab  Asino  epotam  videns. 


2G0 


Symptoms  of  Melancholy. 


[Part.  1.  Sec.  3. 


Babel  never  yielded  such  confusion  of  tongues,  as  tbe  chaos  of  melanclioly 
doth  variety  of  symptoms.  There  is  in  all  melancholy  similitudo  dissimilis, 
like  men’s  faces,  a disagreeing  likeness  still;  and  as  in  a river  we  swim  in  the 
same  place,  though  not  in  the  same  numerical  water;  as  the  same  instrument 
affords  several  lessons,  so  the  same  disease  yields  diversity  of  symptoms. 
Which  howsoever  they  be  diverse,  intricate,  and  hard  to  be  confined,  I will 
adventure  yet  in  such  a vast  confusion  and  generality  to  bring  them  into 
some  order;  and  so  descend  to  particulars. 

Subsect.  III. — Particular  Symptoms  from  the  influence  of  Stars,  parts  oj  the 

Body,  and  Humours. 

Some  men  have  peculiar  symptoms,  according  to  their  temperament  and 
crisis,  which  they  had  from  the  stars  and  those  celestial  influences,  variety  of 
wits  and  dispositions,  as  Anthony  Zara  contends,  Anat.  ingen.  sect.  1.  memb. 
11,  12,  13,  14,  plurimum  irritant  influentioe  coelestes,  unde  cientur  animi  aegri- 
tudines  et  morbi  corporum.  ®One  saith,  diverse  diseases  of  the  body  and  mind 
proceed  from  their  influences,  ^as  I have  already  proved  out  of  Ptolemy,  Pon- 
tanus,  Lemnius,  Cardan,  and  others,  as  they  are  principal  significators  of  man- 
ners, diseases,  mutually  irradiated,  or  lords  of  the  geniture,  <kc.  Ptolomeus 
in  his  centiloquy,  Hermes,  or  whosoever  else  the  author  of  that  tract,  attributes 
all  these  symptoms,  which  are  in  melancholy  men,  to  celestial  influences ; which 
opinion,  Mercurialis  de  affect,  lib.  cap.  10.  rejects;  but,  as  I say,  ®Jovianus 
Pontanus  and  others  stiffly  defend.  That  some  are  solitary,  dull,  heavy,  churl- 
ish; some  again  blithe,  buxom,  light,  and  merry,  they  ascribe  wholly  to  the 
stars.  As  if  Saturn  be  predominant  in  his  nativity,  and  cause  melancholy  in 
his  temperature,  then  ^he  shall  be  very  austere,  sullen,  churlish,  black  of  colour, 
profound  in  his  cogitations,  full  of  cares,  miseries,  and  discontents,  sad  and 
fearful,  always  silent,  solitary,  still  delighting  in  husbandry,  in  woods,  orchards, 
gardens,  rivers,  ponds,  pools,  dark  walks  and  close:  Cogitationes  sunt  velle 
cedificare,  velle  arbores  plantare,  agros  colere,  A'c.  To  catch  birds,  fishes,  (kc., 
still  contriving  and  musing  of  such  matters.  If  Jupiter  domineers,  they  are  more 
ambitious,  still  meditating  of  kingdoms,  magistracies,  offlees,  honours,  or  that 
they  are  princes,  potentates,  and  how  they  would  carry  themselves,  &c.  If 
Mars,  they  are  all  for  wars,  brave  combats,  monomachies,  testy,  choleric,  hare- 
brain,  rash,  furious,  and  violent  in  their  actions.  They  will  feign  themselves 
victors,  commanders,  are  passionate  and  satirical  in  their  speeches,  great  brag- 
gers,  ruddy  of  colour.  And  though  they  be  poor  in  show,  vile  and  base,  yet 
like  Telephus  and  Peleus  in  the^poet,  Ampullas  j actant  et  sesquipedalia  verba, 
^‘forget  their  swelling  and  gigantic  words,”  their  mouths  are  full  of  myriads, 
and  tetrarchs  at  their  tongues’  end.  If  the  sun,  they  will  be  lords,  emperors,  in 
conceit  at  least,  and  monarchs,  give  offices,  honours,  &c.  If  Yenus,  they  are 
still  courting  of  their  mistresses,  and  most  apt  to  love,  amorously  given,  they 
seem  to  hear  music,  plays,  see  fine  pictures,  dancers,  merriments,  and  the  like. 
Ever  in  love,  and  dote  on  all  they  see.  Mercurialists  are  solitary,  much  in 
contemplation,  subtile,  poets,  philosophers,  and  musing  most  part  about  such 
matters.  If  the  moon  have  a hand,  they  are  all  for  peregrinations,  sea  voyage^ 
much  affected  with  travels,  to  discourse,  read,  meditate  of  such  things;  wan- 
dering in  their  thoughts,  diverse,  much  delighting  in  waters,  to  fish,  fowl,  &c. 

But  the  most  immediate  symptoms  proceed  from  the  temperature  itself,  and 
the  organical  parts,  as  head,  liver,  spleen,  meseraic  veins,  heart,  womb,  sto- 
mach, &c.,  and  most  especially  from  distemperature  of  spirits  (which,  as  ^ Her- 
cules de  Saxonia  contends,  are  wholly  immaterial),  or  from  the  four  humours  in 

• Velc.  1.  4.  c.  6.  i Sect.  2.  Memb.  1.  Swbs.  4.  «T)e  reb.  coelest.  lib.  10.  c.  13.  ^1.  de  Indagiue 

Boclenius.  s Hor.  de  art.  poet.  **  Tract.  7.  de  Melon. 


Mem.  1.  Subs.  3.J  Symptoms  of  the  Stars,  Humours,  ^c. 


261 


those  seats,  whether  they  be  hot  or  cold,  natural,  unnatural,  innate  or  adventi- 
tious, intended  or  remitted,  simple  or  mixed,  their  diverse  mixtures,  and  several 
adustions,  combinations,  which  may  be  as  diversely  varied,  as  those  *four  first 
qualities  in  '^Clavius,  and  produce  as  many  several  symptoms  and  monstrous 
fictions  as  wine  doth  effect,  which  as  Andreas  Bachius  observes,  lib.  3.  de  vino, 
cap.  20.  are  infinite.  Of  greater  note  be  these. 

If  it  be  natural  melancholy,  as  Lod.  Mercatus,  lib.  1.  cap.  17.  de  melan. 
T.  Bright,  c.  16.  hath  largely  described,  either  of  the’ spleen,  or  of  the  veins, 
faulty  by  excess  of  quantity,  or  thickness  of  substance,  it  is  a cold  and  dry 
humour,  as  Montanus  affirms,  consil.  26.  the  parties  are  sad,  timorous  and 
fearful.  Prosper  Calenus,  in  his  book  de  atra  bile,  will  have  them  to  be  more 
stupid  than  ordinary,  cold,  heavy,  dull,  solitary,  sluggish  ; Si  multam  atram 
bilem  et  frigidam  habent.  Hercules  de  Saxonia,  c.  19.  1.  7.  “‘holds  these  that 
are  naturally  melancholy,  to  be  of  a leaden  colour  or  black,”  and  so  doth 
Guianerius,  c.  3.  tract.  15.  and  such  as  think  themselves  dead  many  times,  or 
that  they  see,  talk  with  black  men,  dead  men,  spirits  and  goblins  frequently, 
if  it  be  in  excess.  These  symptoms  vary  according  to  the  mixture  of  those 
four  humours  adust,  which  is  unnatural  melancholy.  For  as  Trallianus  hath 
written,  cap.  16,  1.  7.  “"“There  is  not  one  cause  of  this  melancholy,  nor  one 
humour  which  begets,  but  diverse  diversely  intermixed,  from  whence  proceeds 
this  variety  of  symptoms:”  and  those  varying  again  as  they  are  hot  or  cold, 
““Cold  melancholy  (saith  Benedic.  Vittorius  Faventinus  pract.  mag.)  is  a 
cause  of  dotage,  and  more  mild  symptoms;  if  hot  or  more  adust,  of  more  violent 
passions,  and  furies.”  Fracastorius,  1.  2.  de  intellect,  will  have  us  to  consider 
Avell  of  it,  “ ® with  what  kind  of  melancholy  every  one  is  troubled,  for  it  much 
avails  to  know  it;  one  is  enraged  by  fervent  heat,  another  is  possessed  by  sad 
and  cold;  one  is  fearful,  shamefaced;  the  other  impudent  and  bold;  as  Ajax, 
Arma  rapit  superosque  furens  in  prcelia  poscit:  quite  mad  or  tending  to  mad- 
ness : Nunc  hos,  nunc  impetit  illos.  Bellerophon  on  the  other  side,  solis  errat 
male  sanus  in  agris,  wanders  alone  in  the  woods;  one  despairs,  weeps,  and  is 
weary  of  his  life,  another  laughs,  (fee.  All  which  variety  is  produced  from  the 
several  degrees  of  heat  and  cold,  which  ** Hercules  de  Saxonia  will  have  wholly 
proceed  from  the  distemperature  of  spirits  alone,  animal  especially,  and  those 
immaterial,  the  next  and  immediate  causes  of  melancholy,  as  they  are  hot,, 
cold,  dry,  moist,  and  from  their  agitation  proceeds  that  diversity  of  symptoms^ 
which  he  reckons  up  in  the  ^thirteenth  chap,  of  his  Tract  of  Melancholy,  an(i 
that  largely  through  every  part.  Others  will  have  them  come  from  the  diverse 
adustion  of  the  four  humours,  which  in  this  unnatural  melancholy,  by  corrup- 
tion of  blood,  adust  choler,  or  melancholy  natural,  “ 'by  excessive  distemper 
of  heat  turned,  in  comparison  of  the  natui:al,  into  a sharp  lye  by  force  of  adus- 
tion, cause,  according  to  the  diversity  of  their  matter,  diverse  and  strange 
symptoms,”  which  T.  Bright  reckons  up  in  his  following  chapter.  So  doth 
' Arculanus,  according  to  the  four  principal  humours  adust,  and  many  others. 

For  example,  if  it  proceed  from  phlegm  (which  is  seldom  and  not  so  fre- 
quently as  the  rest),  ‘it  stirs  up  dull  symptoms,  and  a kind  of  stupidity,  or 
impassionate  hurt : they  are  sleepy,  saith  “Savanarola,  dull,  slow,  cold,  blockish, 
ass-like,  Asininam  melancholiam,  * Melan cthon  calls  it,  “they  are  much  given 
to  weeping,  and  delight  in  waters,  ponds,  pools,  rivers,  fishing,  fowling,”  <fec. 

‘Eumidum,  calidum,  ftdgidum,  slccum.  * Com.  In  1.  c.  Johannis  de  Sacrobosco.  * SI  resldet 

melancholia  naturalis,  tales  plurabei  colons  aut  nigri,  stupidi,  solitaril.  ■Non  una  melancholise  causa 
est,  nec  unus  humor  vitii  parens,  sed  plures,  et  alius  aliter  mutatus,  unde  non  omnes  eadem  sentiant  symp- 
tomata.  ■ Humor  frigidus  delirii  causa,  humor  calidus  furoris.  • Multum  refert  qua  quisque  melan. 
cholii  teneatur,  hunc  fervens  et  accensa  agitat,  ilium  trlstis  et  frigens  occupat : hi  timidi,  illi  inverecundi, 
intrepid!,  &c.  fCap.  7.  et  8.  Tract,  de  Mel.  qSigna  melancholise  ex  intemperie  et  agitatione  spirituum 
sine  materia.  »T.  Bright,  cap.  16.  Treat.  Mel.  .Cap.  16.  ii.  9.  Khasis.  ‘Bright,  c.  16.  “Pract. 
major.  Somnians,  piger,  frigidus.  mDe  anima,  cap.  de  humor.  Si  h Phlegmate  semper  in  aquis  fere  sunt, 
et  circa  fluvios  plorant  multum. 


Symptoms  of  Melancholy. 


2C}2 


[Part.  1.  Sec.  3. 


(Arnoldus,  hreviar.  1.  cap.  18.)  They  are  ^pale  of  colour,  slothful,  apt  to  sleep, 
heavy;  'much  troubled  with  head-ache,  continual  meditation,  and  muttering 
to  themselves ; they  dream  of  waters,  “that  they  are  in  danger  of  drowning,  and 
fear  such  things,  Phasis.  They  are  fatter  than  others  that  are  melancholy,  of 
a muddy  complexion,  apter  to  spit,  ^sleep,  more  troubled  with  rheum  than  the 
rest,  and  have  their  eyes  still  fixed  on  the  ground.  Such  a patient  had  Her- 
cules de  Saxonia,  a widow  in  Venice,  that  was  fat  and  very  sleepy  still;  Chris- 
tophorus  a Vega  another  affected  in  the  same  sort.  If  it  be  inveterate  or 
violent,  the  symptoms  are  more  evident,  they  plainly  denote  and  are  ridiculous 
to  others,  in  all  their  gestures,  actions,  speeches;  imagining  impossibilities,  as 
he  in  Christophorus  a Vega,  that  thought  he  was  a tun  of  wine,  ®and  that  Sien- 
nois,  thatresolvedwithinhimselfnotto  piss,  for  fear  he  should  drown  all  the  town. 

If  it  proceed  from  blood  adust,  or  that  there  be  a mixture  of  blood  in’ it, 
‘“^such  are  commonly  ruddy  of  complexion,  and  high-coloured,”  according 
to  Sal  list  Salvianus,  and  Hercules  de  Saxonia.  And  as  Savanarola,  Vittorius 
Faveutinus  Emper.  farther  adds,  ““the  veins  of  their  eyes  be  red,  as  well  as 
their  faces.”  They  are  much  inclined  to  laughter,  witty  and  merry,  conceited 
ill  discourse,  pleasant,  if  they  be  not  far  gone,  much  given  to  music,  dancing, 
and  to  be  in  women’s  company.  They  meditate  wholly  on  such  things,  and 
think  Hhey  see  or  hear  plays,  dancing,  and  such-like  sfiorts  (free  from  all 
fear  and  sorrow,  as  ^Hercules  de  Saxonia  supposeth).  If  they  be  more  strongly 
possessed  with  this  kind  of  melancholy,  Ariioldus  adds,  Breviar.,  lib.  1.  cap. 

'18.,  like  him  of  Argos  in  the  Poet,  that  sate  laughing  ‘‘all  day  long,  as  it 
he  had  been  at  a theatre.  Such  another  is  mentioned  by  * Aristotle,  living 
at  Abydos,  a town  of  Asia  Minor,  that  would  sit  after  the  same  fashion,  as  it 
he  had  been  upon  a stage,  and  sometimes  act  himself ; now  clap  his  hands,  and 
laugh,  as  if  he  had  been  well  pleased  with  the  sight.  Wolfius  relates  of  a 
country  fellow  called  Brunsellius,  subject  to  this  humour,  ‘“"that  being  by 
chance  at  a sermon,  saw  a woman  fall  off  from  a form  half  asleep,  at  which 
object  most  of  the  company  laughed,  but  he  for  his  part  was  so  much  moved, 
that  for  three  whole  days  after  he  did  nothing  but  laugh,  by  which  means  he  was 
\nuch  weakened,  and  worse  a long  time  following.”  Such  a one  was  old 
Sophocles,  and  Democritus  himself  had  hilare  delirium,  much  in  this  vein. 
Laurentius,  cap.  3.  de  melan.  thinks  this  kind  of  melancholy,  which  is  a little 
adust  with  some  mixture  of  blood,  to  be  that  which  Aristotle  meant,  when  he 
said  melancholy  men  of  all  others  are  most  witty,  which  causeth  many  times 
a divine  ravishment,  and  a kind  of  enthusiasmus,  which  stirreth  them  up  to  be 
excellent  philosophers,  poets,  prophets,  &c.  Mercurialis  comil.  110.  gives 
instance  in  a young  man  his  patient,  sanguine  melancholy,  “‘of  a great  wit, 
and  excellently  learned.” 

If  it  arise  from  choler  adust,  they  are  bold  and  impudent,  and  of  a more 
harebrain  disposition,  apt  to  quarrel,  and  think  of  such  things,  battles,  com- 
bats, and  their  manhood,  furious;  impatient  in  discourse,  stiff,  irrefragable  and 
prodigious  in  their  tenets;  and  if  they  be  moved,  most  violent,  outrageous, 
*“  ready  to  disgrace,  provoke  any,  to  kill  themselves  and  others;  Arnoldus  adds, 
stark  mad  by  fits,  “"they  sleep  little,  their  urine  is  subtile  and  fiery.  (Guia- 
nerius.)  In  their  fits  you  shall  hear  them  speak  all  manner  of  languages. 


» Pigra  nascitur  ex  colore  pallido  et  albo,  Here,  de  Saxon.  « Savanarola.  • Slnros  cadere  in  se,  aut 
Bubinergi  timent,  cum  torpore  et  segnitie  et  fluvios  amant  tales,  Alexand.  c.  16.  lib.  7.  »>  Semper 

fer'e  dormit  soranolenta  c.  16.  1.  7.  * Laurentius.  Cap.  6.  de  mel.  Si  a sanguine,  venit  rubedo 

oculoriim  et  faciei,  plurimus  risus.  •Venae  oculorum  sunt  rubrae,  vide  an  prnecesserit  vini  et  aromatum 

usus,  et  freqnens  balneum,  Trallian.  lib.  1.  16.  an  praecesserit  mora  sub  sole.  ^Ridet  patiens  si  a sanguine, 
putat  se  vidiere  choreas,  musicam  audire,  ludos,  &c.  * Cap.  2.  Tract,  de  Melan  •>  llor.  ep.  lib.  2. 

quidam  baud  ignobilis  Argis,  &c.  • Lib.  de  reb.  mir.  ^ Cum  inter  concionandum  mulier  dormiens 

subsellio  caderet,  et  omnes  reliqui  qui  id  viderent,  riderent,  tribus  p.)st  diebus,  <fec.  > Juvenis  et  non 

vulgaris  eruditionis.  “ Si  a cholera,  furibundi  interticiunt  se  et  alios,  putant  se  videre  pugnas.  • Urina 
Bubtilis  et  ignea,  parum  dormiunt. 


Meiu.  1.  Subs.  3.]  Symptoms  of  the  Stars,  ITuiriours,  dec. 


263 


Hebrew,  Greek,  and  Latin,  that  never  were  taught  or  knew  them  before.” 
Apponensis  %n  com.  in  Pro.  sec.  30.  speaks  of  a mad  woman  that  spake  excel- 
lent good  Latin:  and  Lhasisknew  another,  that  could  prophesy  in  her  fit,  and 
foretel  things  truly  to  come.  ® Guianerius  had  a patient  could  make  Latin 
verses  when  the  moon  was  combust,  otherwise  illiterate.  Avicenna  and  some 
of  his  adherents  will  have  these  symptoms,  when  they  happen,  to  proceed  from 
the  devil,  and  that  they  are  rather  doemoniaci,  possessed,  than  mad  or  melan- 
choly, or  both  together,  as  Jason  Pratensis  thinks,  Immiscent  se  mali  genii, 
&c.,  but  most  ascribe  it  to  the  humour,  which  opinion  Montaltus,  ca/>.  21.  stiffly 
maintains,  confuting  Avicenna  and  the  rest,  referring  it  wholly  to  the  quality 
and  disposition  of  the  humour  and  subject.  Cardan  de  rerum  var.  lib,  8.  cap. 
10.  holds  these  men  of  all  others  fit  to  be  assassins,  bold,  hardy,  fierce,  and 
adventurous,  to  undertake  any  thing  by  reason  of  their  choler  adust.  ^This 
humour,  says  he,  prepares  them  to  endure  death  itself,  and  all  manner  of  tor- 
ments with  invincible  courage,  and  ’tis  a wonder  to  see  with  what  alacrity 
they  will  undergo  such  tortures,”  ut  supra  naturam  res  videatur:  he  ascribes 
this  generosity,  fury,  or  rather  stupidity,  to  this  adustion  of  choler  and  melan- 
choly : but  I take  these  rather  to  be  mad  or  desperate,  than  properly  melan- 
choly : for  commonly  this  humour  so  adust  and  hot,  degenerates  into  madness. 

If  it  come  from  melancholy  itself  adust,  those  men,  saith  Avicenna,  “ ‘‘are 
usually  sad  and  solitary,  and  that  continually,  and  in  excess,  more  than  ordi- 
narily suspicious,  more  fearful,  and  have  long,  sore,  and  most  corrupt  imagi- 
nations;” cold  and  black,  bashful,  and  so  .'solitary,  that  as  *■  Ariioldus  writes, 
“ they  will  endure  no  company,  they  dream  of  graves  still,  and  dead  men, 
and  think  themselves  bewitched  or  dead:”  if  it  be  extreme,  they  think  they 
hear  hideous  noises,  see  and  talk  “ * with  black  men,  and  convene  familiarly 
with  devils,  and  such  strange  chimeras  and  visions”  (Gordonius),  or  that  they 
are  po.ssessed  by  them,  that  somebody  talks  to  them,  or  within  them.  Tales 
melancholici  plerumque  doemoniaci,  Montaltus,  consil.  26.  ex  Avicenna.  Vales- 
cus  de  Taranta  had  such  a woman  in  cure,  “ ‘that  thought  she  had  to  do  with 
the  devil:”  and  Gentilis  Fulgosus  quoest.  55.  writes  that  he  had  a melancholy 
friend,  that  “ “ had  a black  man  in  the  likeness  of  a soldier”  still  following 
him  wheresoever  he  was.  Laurentius,  cap.  7.,  hath  many  stories  of  such  as 
have  thought  themselves  bewitched  by  their  enemies;  and  some  that  would 
eat  no  meat  as  being  dead.  * Anno  1550  an  advocate  of  Paris  fell  into  such 
a melancholy  fit,  that  he  believed  verily  he  was  dead,  he  could  not  be  per- 
suaded otherwise,  or  to  eat  or  drink,  till  a kinsman  of  his,  a scholar  of 
Bourges,  did  eat  before  him  dressed  like  a corse.  The  story,  saith  Serres,  was 
acted  in  a comedy  before  Charles  the  Ninth.  Some  think  they  are  beasts, 
wolves,  hogs,  and  cry  like  dogs,  foxes,  bray  like  asses,  and  low  like  kine,  as 
King  Prsetu.s’  daughters.  ^ Hildesheim,  spicel.  2.  de  mania,  hath  an  example 
of  a Dutch  baron  so  affected,  and  Trincavellius,  lib.  1.  consil.  11.,  another  of 
a nobleman  in  his  country,  “ “that  thought  he  was  certainly  a beast,  and 
would  imitate  most  of  their  voices,”  with  many  such  symptoms,  which  may 
properly  be  reduced  to  this  kind. 

If  it  proceed  from  the  several  combinations  of  these  four  humours,  or  spirit^ 
Here,  de  Saxon,  adds  hot,  cold,  dry,  moist,  dark,  confused,  settled,  con- 
stringed,  as  it" participates  of  matter,  or  is  without  matter,  the  symptoms  are 
likewise  mixed.  One  thinks  himself  a giant,  another  a dwarf;  one  is  heavy 

o Tract.  15.  c.  4.  p Ad  hasc  perpetranda  furore  rapti  ducuntur,  cruciatus  quosvis  tolerant,  et  mortem, 
ct  furore  exacerbate  audent  et  ad  suppliciaplusirritantur,  mirum  est  quantum  liabeant  in  tormentis  patien- 
tiam.  q Tales  plus  caetcris  timent,  ct  continue  tristantur,  valde  suspiciosi,  solitudinem  diligunt,  corruptis- 
simas  habent  imaginationes,  &c.  f Si  a melancholia  adusta,  tristes,  de  sepulchris  somnian^  timent  ne 

fascinentur,  putant  se  mortuos,  aspici  nolunt.  » Videntur  sibi  vidcre  monachos  nigros  et  daemones,  et 

suspenses  et  mortuos.  * Quavis  nocte  se  cum  dtemone  coire  putavit.  " Semper  fere  vidisse  militem 

nigrum  praesentem  * Anthony  de  Verdeur.  r Quidam  mugitus  bourn  aemulantur,  et  pecora  se  putant, 
r.4  Pneti  filiae.  * Bare  quidam  mugitus  bourn,  et  rugitus  asinorum,  et  aliorum  animalium  voces  effingit. 


264 


Symptoms  of  Mtlancholy. 


[P.irt.  1.  Sec.  3. 


as  lead,  another  is  as  light  as  a feather.  Marcellus  Douatus,  1.  2.  cap.  4L 
makes  mention  out  of  Seneca,  of  one  Senecchio,  a rich  man,  “ “ that  thought 
himself  and  every  thing  else  he  had,  great;  great  wife,  great  horses,  could  not 
abide  little  things,  but  would  have  great  pots  to  drink  in,  great  hose,  and 
great  shoes  bigger  than  his  feet.”  Like  her  in  **  Trallianus,  that  supposed 
she  “ could  shake  all  the  world  with  her  finger,”  and  was  afraid  to  clinch  her 
hand  together,  lest  she  should  crush  the  world  like  an  apple  in  pieces : or  him 
ill  Galen,  that  thought  he  was  ® Atlas,  and  sustained  heaven  with  his  shoul- 
ders. Another  thinks  himself  so  little,  that  he  can  creep  into  a mouse-hole: 
one  fears  heaven  will  fall  on  his  head:  a second  is  a cock;  and  such  a one, 
**  Guianerius  saith  he  saw  at  Padua,  that  would  clap  his  hands  together  and 
crow.  •Another  thinks  he  is  a nightingale,  and  therefore  sings  all  the  night 
long ; another  he  is  all  glass,  a pitcher,  and  will  therefore  let  nobody  come 
near  Iiim,  and  such  a one  ^Laurentius  gives  out  upon  his  credit,  that  he  knew 
in  France.  ' Christophorus  a Yega,  cap,  3.,l.  14.,  Skenckius  and  Marcellus 
Donatus,  1.  2.  cap.  1.  have  many  .such  examples,  and  one  amongst  the  rest  of 
a baker  in  Ferrara,  that  thought  he  was  composed  of  butter,  and  durst  not 
sit  in  the  sun,  or  come  near  the  fire  for  fear  of  being  melted : of  another  that 
thought  he  was  a case  of  leather,  stulfed  with  wind.  Some  laugh,  weep;  some 
are  mad,  some  dejected,  moped,  in  much  agony,  some  by  fits,  others  conti- 
nuate,  tkc.  Some  have  a corrupt  ear,  they  think  they  hear  music,  or  some 
hideous  noise  as  their  phantasy  conceives,  corrupt  eyes,  some  smelling;  some 
one  sense,  some  another.  * Lewis  the  Eleventh  had  a conceit  every  thing  did 
stink  about  him,  all  the  odoriferous  perfumes  they  could  get,  would  not  ease 
him,  but  still  he  smelled  a filthy  stink.  A melancholy  French  poet  in  **  Lau- 
rentius  being  sick  of  a fever,  and  troubled  with  waking,  by  his  physicians  was 
appointed  to  use  unguentum  populeum  to  anoint  his  temples;  but  he  so  dis- 
tasted the  smell  of  it,  that  for  many  years  after,  all  that  came  near  him  he 
imagined  to  scent  of  it,  and  would  let  no  man  talk  with  him  but  aloof  off,  or 
wear  any  new  clothes,  because  he  thought  still  they  smelled  of  it;  in  all  other 
things  wise  and  discreet,  he  would  talk  sensibly,  save  only  in  this.  A gentle- 
man in  Limousin,  saith  Anthony  Yerdeur,  was  persuaded  he  had  but  one 
leg,  affrighted  by  a wild  boar,  that  by  chance  struck  him  on  the  leg;  he  could 
not  be  satisfied  his  leg  was  sound  (in  all  other  things  well)  until  two  Fran- 
ciscans by  chance  coming  that  way,  fully  removed  him  from  the  conceit,  Sed 
abunde  fabulamm  audivimus, — enough  of  story-telling. 


Subsect.  IY, — Symptoms  from  Education^  Custom,  Continuance  of  Time,  our 
Condition,  mixed  with  other  Diseases,  by  Fits,  Inclination,  dec. 

Another  great  occasion  of  the  variety  of  these  symptoms  proceeds  from 
custom,  discipline,  education,  and  several  inclinations,  “ * this  humour  will 
imi'rint  in  melancholy  men  the  objects  most  answerable  to  their  condition  of 
life,  and  ordinary  actions,  and  dispose  men  according  to  their  several  studies 
and  callings.”  If  an  ambitious  man  become  melancholy,  he  forthwith  thinks 
he  is  a king,  an  emperor,  a monarch,  and  walks  alone,  pleasing  himself  with 
a vain  hope  of  some  future  preferment,  or  present  as  he  supposeth,  and  withal 
acts  a lord’s  part,  takes  upon  him  to  be  some  statesman  or  magnifico,  makes 
conges,  gives  entertainment,  looks  big,  <kc.  Francisco  Sansovino  records  of 
a melancholy  man  in  Cremona,  that  would  not  be  induced  to  believe  but  that 


• Omnia  magna  putabat,  uxorem  magnam,  grandes  equos,  abhorruit  omnia  parva,  magna  pocula,  et 
calceamenta  pedibus  majora.  Lib.  1.  cap.  16.  putavit  se  uno  digito  posse  totum  mundum  comerere. 

•Sustinet  humeris  coelum  cum  Atlante.  Alii  coeli  ruinam  liinent.  Cap.  1.  Tract.  15.  alius  se  gallum 

putat,  alius  lusciniam.  • Trallianus.  ( Cap.  7.  de  mel.  « Anthony  de  Verdeur.  ^ Cap.  7 de  md. 
• Laui  cntius,  cap.  6. 


Symptoms  from  Custom, 


265 


Mem.  1.  Subs.  4.] 


he  was  pope,  gave  pardons,  made  cardinals,  &c.  Christophorus  a Yega 
makes  mention  of  another  of  his  acquaintance,  that  thought  he  was  a king, 
driven  from  his  kingdom,  and  was  very  anxious  to  recover  his  estate.  A 
covetous  person  is  still  conversant  about  purchasing  of  lands  and  tenements, 
plotting  in  his  mind  how  to  compass  such  and  such  manors,  as  if  he  were 
already  lord  of,  and  able  to  go  through  with  it ; all  he  sees  is  his,  re  or  spe, 
he  hath  devoured  it  in  hope,  or  else  in  conceit  esteems  it  his  own:  like  him 
in  'Athenseus,  that  thought  all  the  ships  in  the  haven  to  be  his  own.  A las- 
civious inamorato  plots  all  the  day  long  to  please  his  mistress,  acts  and  struts, 
and  carries  himself  as  if  she  were  in  presence,  still  dreaming  of  her,  as  Pam- 
])liilus  of  his  Glycerium,  or  as  some  do  in  their  morning  sleep.  '"Marcellus 
Donatus  knew  such  a gentlewoman  in  Mantua,  called  Elionora  Meliorina,  that 
constantly  believed  she  was  married  to  a king,  and  “ “would  kneel  down  and 
talk  with  him,  as  if  he  had  been  there  present  with  his  associates;  and  if  she 
had  found  by  chance  a piece  of  glass  in  a muck-hill  or  in  the  street,  she  would 
say  that  it  was  a jewel  sent  from  her  lord  and  husband.”  If  devout  and  reli- 
gious, he  is  all  for  fasting,  prayer,  ceremonies,  alms,  interpretations,  visions, 
prophecies,  revelations,  “he  is  inspired  by  the  Holy  Ghost,  full  of  the  Spirit : 
one  while  he  is  saved,  another  while  damned,  or  still  troubled  in  mind  for  his 
sins,  the  devil  will  surely  have  him,  <fec.  more  of  these  in  the  third  partition  of 
love-melancholy.  ^ A scholar  s mind  is  busied  about  his  studies,  he  applauds 
himself  for  what  he  hath  done,  or  hopes  to  do,  one  while  fearing  to  be  out  in 
his  next  exercise,  another  while  contemning  all  censures;  envies  one,  emulates 
another;  or  else  with  indefatigable  pains  and  meditation,  consumes  himself. 
So  of  the  rest,  all  which  vary  according  to  the  more  remiss  and  violent  im- 
pression of  the  object,  or  as  the  humour  itself  is  intended  or  remitted.  For 
some  are  so  gently  melancholy,  that  in  all  their  carriage,  and  to  the  outward 
apprehension  of  others  it  can  hardly  be  discerned,  yet  to  them  an  intolerable 
burden,  and  not  to  be  endured.  "^Qucedam  occulta  qucedam  manifesta,  some 
signs  are  manifest  and  obvious  to  all  at  all  times,  some  to  few  or  seldom,  or 
hardly  perceived ; let  them  keep  their  own  counsel,  none  will  take  notice  or 
suspect  them.  They  do  not  express  in  outward  show  their  depraved  imagi- 
nations,” as  'Hercules  de  Saxonia  observes,  “ but  conceal  them  wholly  to 
themselves,  and  are  very  wise  men,  as  I have  often  seen;  some  fear,  some  do 
not  fear  at  all,  as  such  as  think  themselves  kings  or  dead,  some  have  more 
signs,  some  fewer,  some  great,  some  less,  some  vex,  fret,  still  fear,  grieve, 
lament,  suspect,  laugh,  sing,  weep,  chafe,  &c.  by  fits  (as  I have  said)  or  more 
during  and  permanent.”  Some  dote  in  one  thing,  are  most  childish,  and  ridi- 
culous, and  to  be  wondered  at  in  that,  and  yet  for  all  other  matters  most  dis- 
creet and  wise.  To  some  it  is  in  disposition,  to  another  in  habit ; and  as  they 
write  of  heat  and  cold,  we  may  say  of  this  humour,  one  is  melancholicus  ad 
octo,  a second  two  degrees  less,  a third  half-way.  *Tis  superparticular,  sesqui- 
altera,  sesquitertia,  and  superhipartiens  tertias,  quintas  Melancliolice,  dec.,  all 
those  geometrical  proportions  are  too  little  to  express  it.  “ * It  comes  to 
1 many  by  fits,  and  goes;  toothers  it  is  continuate:  many  (saith  *Faventinus) 
in  spring  and  fall  only  are  molested,  some  once  a year,  as  that  Roman  “Galen 
speaks  of : *one,  at  the  conjunction  of  the  moon  alone,  or  some  unfortunate 
aspects,  at  such  and  such  set  hours  and  times,  like  the  sea-tides,  to  some 


k Lib.  3.  cap.  14.  qul  se  regem  putavit  regno  expulsum.  > Dipnosophist.  lib.  Thrasilaus  putavU  omnes 
naves  in  Pireum  portura  appellentes  suas  esse.  “ De  hist.  Med.  mirab.  lib.  2.  cap.  1.  ■ Genibus 

flexis  loqui  cum  illo  voluit,  et  adstare  jam  turn  putavit,  «&c.  • Gordonius,  quod  sit  propheta,  et  inflatus 

! a spirit'!  sancto.  p Qui  fureusibus  causis  insiidat,  nil  nisi  arresta  cogitat,  et  supplices  libellos,  alius  non 

I nisi  versus  facit.  P.  Forestus.  s Gordonius.  ^ Verbo  non  exprimunt,  nec  opere,  sed  alta  mente 

II  recondunt,  et  sunt  viri  prudentissiml,  quos  ego  saepe  novi,  cum  multi  sint  sine  timore,  ut  qui  se  reges  et 

il  mortuos  putant,  plura  signa  quidam  habent,  pauciora,  majora,  minora.  ‘Trallianus,  lib.  1.  16.  alii 

intevvalla  quaedam  habent,  ut  etiam  consueta  administrent,  alii  in  continuo  delirio  sunt,  Ac.  « Prac.  mag. 
I Vere  lantum  et  autumno.  “ Lib.  de  humoribas.  * Guianerius. 


Symptoms  of  Melancholy. 


[Part.  1.  Sec. 


woiDen  when  they  be  with  child,  as  ^Plater  notes, never  otherwise:  to  others 
’tis  settled  and  fixed  : to  one  led  about  and  variable  still  by  that  ignis  fatuua 
of  phantasy,  like  an  arthritis  or  running  gout,  ’tis  here  and  there,  and  in  every 
joint,  always  molesting  some  part  or  other;  or  if  the  body  be  free,  in  a myriad 
of  forms  exercising  the  mind,  A second  once  peradventure  in  his  life  hath  a 
most  grievous  fit,  once  in  seven  years,  once  in  five  years,  even  to  the  extremity 
of  madness,  death,  or  dotage,  and  that  upon  some  feral  accident  or  perturba- 
tion, terrible  object,  and  that  for  a time,  never  perhaps  so  before,  never  after. 
A third  is  moved  upon  all  such  troublesome  objects,  cross  fortune,  disaster,  and 
violent  passions,  otherwise  free,  once  troubled  in  three  or  four  years.  A 
fourth,  if  things  be  to  his  mind,  or  he  in  action,  well  pleased,  in  good  com- 
pany, is  most  jocund,  and  of  a good  complexion:  if  idle,  or  alone,  a la  mort, 
or  carried  away  wholly  with  pleasant  dreams  and  phantasies,  but  if  once 
crossed  and  displeased, 

“ Pectore  concipiet  nil  nisi  triste  suo;”  | “ He  will  imagine  naught  save  sadness  in  his  heart ; ” 

his  countenance  is  altered  on  a sudden,  his  heart  heavy,  irksome  thoughts 
crucify  his  soul,  and  in  an  instant  he  is  moped  or  weary  of  his  life,  he  will 
kill  himself.  A fifth  complains  in  his  youth,  a sixth  in  his  middle  age,  the 
last  in  his  old  age. 

Generally  thus  much  we  may  conclude  of  melancholy;  that  it  is  *most  plea- 
sant at  first,  I say,  mentis  gratissimus  error f a most  delightsome  humour,  to 
be  alone,  dwell  alone,  walk  alone,  meditate,  lie  in  bed  w’hole  days,  dreaming 
awake  as  it  were,  and  frame  a thousand  fantastical  imaginations  unto  them- 
selves. They  are  never  better  pleased  than  when  they  are  so  doing,  they  are 
in  paradise  for  the  time,  and  cannot  well  endure  to  be  interrupt;  with  him  in 
the  poet,  me  occidistis,  amici,  non  servdstis,  ail  1 you  have  undone  him,  he 
complains  if  you  trouble  him : tell  him  what  inconvenience  will  follow,  what 
will  be  the  event,  all  is  one,  canis  ad  vomitum,  *^’tis  so  pleasant  he  cannot 
refrain.  He  may  thus  continue  peradventure  many  years  by  reason  of  a strong 
temperature,  or  some  mixture  of  business,  which  may  divert  his  cogitations: 
but  at  the  last  loesa  imaginatio,  his  phantasy  is  crazed,  and  now  habituated  to 
such  toys,  cannot  but  work  still  like  a fate,  the  scene  alters  upon  a sudden, 
fear  and  sorrow  supplant  those  pleasing  thoughts,  suspicion,  discontent,  and 
perpetual  anxiety  succeed  in  their  places ; so  by  little  and  little, by  that  shoeing- 
horn  of  idleness,  and  voluntary  solitariness,  melancholy  this  feral  fiend  is 
drawn  on,  '"et  quantum  vertice  ad  auras  jEthereas,  tantum  radice  in  Tartara 
tendit,  “ extending  up,  by  its  branches,  so  far  towards  Heaven,  as,  by  its  roots, 
it  does  down  towards  Tartarus;”  it  was  not  so  delicious  at  first,  as  now  it  is 
bitter  and  harsh;  a cankered  soul  macerated  with  cares  and  discontents, 
tcedlum  vitce,  impatience,  agony, inconstancy,  irresolution,  precipitate  them  unto 
unspeakable  miseries.  They  cannot  endure  company,  light,  or  life  itself,  some 
unlit  for  action,  and  the  like.  Their  bodies  are  lean  and  dried  up,  withered, 
ugly,  their  looks  harsh,  very  dull,  and  their  souls  tormented,  as  they  are  more 
or  less  entangled,  as  the  humour  hath  been  intended,  or  according  to  the  con- 
tinuance of  time  they  have  been  troubled. 

To  di.scern  all  which  symptoms  the  better,  ®E.hasis  the  Arabian  makes  three 
degrees  of  them.  The  first  is,  falsa  cogitatio,  false  conceits  and  idle  thoughts: 
to  misconstrue  and  amplify,  aggravating  every  thing  they  conceive  or  fear;  the 
second  is,falso  cogitata  loqui,  to  talk  to  themselves,  or  to  use  inarticulate  incon- 
dite voices,  speeches,  obsolete  gestures,  and  plainly  to  utter  their  minds  and 
conceits  of  their  hearts,  by  their  words  and  actions,  as  to  laugh,  weep,  to  be 
silent,  not  to  sleep,  eat  their  meat,  <S:c. : the  third  is  to  put  in  practice  that 

y De  mentis  alienat.  cap.  3.  * Levinus  Lemniiis,  Jason  Pratensis,  blanda  ab  initio.  * “A  most 

afcreeable  mental  delusion.”  »IIor.  Facilis  descensus  Aveimi.  'V'irg.  Corpus  cadaverosum. 
Ps'i.  Ixvii.  cariosa  est  facies  mea  prae  aegritudine  animie.  • Lib.  9.  ad  Almaiisorem. 


Mem.  1.  Subs.  4.J 


Symiotoms  from  Custom. 


2G7 


which  they  ^ think  or  speak.  Savanarola,  Rah.  11.  Tract.  8.  cap.  1.  de  cegritu- 
dine,  confirms  as  much,  “*^vvhen  he  begins  to  express  that  in  words,  which  he 
conceives  in  his  heart,  or  talks  idly,  or  goes  from  one  thing  to  another,”  which 
Gordonius  calls  nec  caput  habentia  nec  caudam  (“  having  neither  head  nor 
tail”),  he  is  in  the  middle  way:  but  when  lie  begins  to  act  it  likewise,  and 
10  put  his  fopperies  in  execution,  he  is  then  in  the  extent  of  melancholy,  or 
madness  itself.”  This  progress  of  melancholy  you  shall  easily  observe  in  them 
that  have  been  so  affected,  they  go  smiling  to  themselves  at  first,  at  length 
they  laugh  out;  at  first  solitary,  at  last  they  can  endure  no  company:  or  if 
they  do,  they  are  now  dizzards,  past  sense  and  shame,  quite  moped,  they  care 
not  what  they  say  or  do,  all  their  actions,  words,  gestures,  are  furious  or  ridi- 
culous. At  first  his  mind  is  troubled,  he  doth  not  attend  what  is  said,  if  you 
tell  him  a tale,  he  cries  at  last,  what  said  you?  but  in  the  end  he  mutters  to 
himself,  as  old  women  do  many  times,  or  old  men  when  they  sit  alone,  upon  a 
sudden  they  laugh,  whoop,  halloo,  or  run  away,  and  swear  they  see  or  hear 
players,  ‘‘devils,  hobgoblins,  ghosts,  strike,  or  strut,  (fee.,  grow  humorous  in 
‘the  end : like  him  in  the  poet,  scepe  ducentos,  scepe  decern  servos  (“  at  one 
time  followed  by  two  hundred  servants,  at  another  only  by  ten”),  he  will 
•dress  himself,  and  undress,  careless  at  last,  grow's  insensible,  stupid,  or  mad. 
'He  howls  like  a wolf,  barks  like  a dog,  and  raves  like  Ajax  and  Orestes, 
'hears  music  and  outcries,  which  no  man  else  hears.  As  ™ he  did  whom 
Amatus  Lusitanus  mentioneth  cent.  3,  cura.  55,  or  that  woman  in  “ Sj)ringer, 
•that  spake  many  languages,  and  said  she  was  possessed : that  farmer  in " Pros- 
per Calenus,  that  disputed  and  discoursed  learnedly  in  philosophy  and  astro- 
•nomy  with  Alexander  Achilles  his  master,  at  Bologna,  in  Italy.  But  of 
these  I have  already  spoken. 

Who  can  sufiiciently  speak  of  these  symptoms,  or  prescribe  rules  to  com- 
prehend them?  as  Echo  to  the  painter  in  Ausonius,  vane,  quid  affectas,  d:c., 
foolish  fellow;  what  wilt?  if  you  must  needs  paint  me,  paint  a voice,  et  similem 
si  vis  pingere,  pinge  sonum;  if  you  will  describe  melancholy,  describe  a phan- 
tastical  conceit,  a corrupt  imagination,  vain  thoughts  and  different,  which 
who  can  do?  The  four  and  twenty  letters  make  no  more  variety  of  words  in 
diverse  languages,  than  melancholy  conceits  produce  diversity  of  symptoms 
in  several  persons.  They  are  irregular,  obscure,  various,  so  infinite,  Proteus 
himself  is  not  so  diverse,  you  may  as  well  make  the  moon  a new  coat,  as  a 
true  character  of  a melancholy  man ; as  soon  find  the  motion  of  a bird  in  the 
mr,  as  the  heart  of  man,  a melancholy  man.  They  are  so  confused.  I say, 
diverse,  intermixed  with  other  diseases.  As  the  species  be  confounded  (which 
^ I have  shewed)  so  are  the  symptoms : sometimes  with  headache,  cachexia, 
■dropsy,  stone;  as  you  may  perceive  by  those  several  examples  and  illustra- 
tions, collected  by ‘^Hildesheim,  spicel.  2,  Mercurialis,  consil.  118.  cap.  6 and 
11,  with  headache,  epilepsy,  priapismus.  Trincavellius,  consil.  12.  lib.  1. 
consil.  49.  with  gout:  caninus  appetitus.  Montanus,  26,  (fee.  23,  234, 

249,  with  falling-sickness,  headache,  vertigo,  lycanthropia,  (fee.  I.  Caesar 
<Claudinus,  4.  consult.  89  and  116,  with  gout,  agues,  haemorrhoids, 

|i  stone,  (fee.,  who’ can  distinguish  these  melancholy  symptoms  so  intermixed  with 
others,  or  apply  them  to  their  several  kinds,  confine  them  into  method?  ’Tis 
hard  I confess,  yet  I have  disposed  of  them  as  I could,  and  will  descend  to 
particularise  them  according  to  their  species.  Eor  hitherto  I have  expatiated 


» Practica  majore.  e Quum  ore  loquitur  quae  cordc  concepit,  quum  subito  de  una  re  ad  aliud  transit, 
I nequerationem  de  aliquo  reddit,  tunc  est  in  medio,  at  quum  incipit  operari  quae  loquitur,  in  summo  gradu 
I -est.  **  Cap.  19.  Partic.  2.  Loquitur  secum  et  ad  alios,  ac  si  vere  priBsentes.  Aug.  cap.  11.  li.  de  cura 

I j)ro  mortuis  gerenda.  Rhasls.  ‘Quum  res  ad  hoc  devenit,  ut  ea  quae  cogitare  cceperit,  ore  promat, 

•atque  acta  permisceat,  turn  perfecta  melancholia  est.  k Mclancholicus  se  videre  et  audire  putat  dsemones. 

II  Lavatcr  de  spectris,  part.  3.  cap.  2.  * Wierus,  lib.  3.  cap.  31.  ««  Michael  a musian.  " Malleo  malef. 

11  • Lib.  de  atra  bile.  P Part.  1.  Subs.  2.  Memb.  2.  a De  delirio,  melancholia,  et  mania. 


268 


Symptoms  of  Melancholy, 


[Part.  1.  Sec.  3. 


in  more  general  lists  or  terms,  speaking  promiscuously  of  such  ordinary  signs, 
which  occur  amongst  writers.  Not  that  they  are  ail  to  be  found  in  one  man, 
for  that  were  to  paint  a monster  or  chimera,  not  a man : but  .some  in  one, 
some  in  another,  and  that  successively,  or  at  several  times. 

"Which  I have  been  the  more  curious  to  express  and  report ; not  to  upbraid 
any  miserable  man,  or  by  way  of  derision  (I  rather  pity  them),  but  the  better 
to  discern,  to  apply  remedies  unto  them;  and  to  show  that  the  best  and 
soundest  of  us  all  is  in  great  danger;  how  much  we  ought  to  fear  our  own 
fickle  estates,  remember  our  miseries  and  vanities,  examine  and  humiliate 
ourselves,  seek  to  God,  and  call  to  Him  for  mercy,  that  needs  not  look  for 
any  rods  to  scourge  ourselves,  since  we  carry  them  in  our  bowels,  and  that 
our  souls  are  in  a miserable  captivity,  if  the  light  of  grace  and  heavenly  truth 
doth  not  shine  continually  upon  us;  and  by  our  discretion  to  moderate  our- 
selves, to  be  more  circumspect  and  wary  in  the  midst  of  these  danger-*. 


MEMB.  11. 

Subsect.  I. — Symptoms  of  Head- Melancholy. 

“ If  ' no  symptoms  appear  about  the  stomach,  nor  the  blood  be  misaffected, 
and  fear  and  sorrow  continue,  it  is  to  be  thought  the  brain  itself  is  troubled, 
by  reason  of  a melancholy  juice  bred  in  it,  or  otherwise  conveyed  into  it,  and 
that  evil  juice  is  from  the  distemperature  of  the  part,  or  left  after  some  inflam- 
mation,” thus  far  Piso.  But  this  is  not  always  true,  for  blood  and  hypochondries 
both  are  often  affected  even  in  head-melancholy.  • Hercules  de  Saxonia  differs 
here  from  the  common  current  of  writers,  putting  peculiar  signs  of  head-melan- 
choly, from  the  sole  distemperature  ot  spirits  in  the  brain,  as  they  are  hot, 
cold,  dry,  moist,  “ all  without  matter  from  the  motion  alone,  and  tenebrosity 
of  spirits;”  of  melancholy  which  proceeds  from  humours  by  adustion,  he  treats 
apart,  with  their  several  symptoms  and  cures.  The  common  signs,  if  it  be  by 
essence  in  the  head,  “are  ruddiness  of  face,  high  sanguine  complexion,  most 
part  ruhore  saturatof  ohq  calls  it  a blueish,  and  sometimes  full  of  pimples,” 
with  red  eyes.  Avicenna,  1.  3,  Fen.  2,  Tract.  4,  c.  18.  Duretus  and  others 
out  of  Galen,  de  affect.  1.  3,  c.  6.  “ Hercules  de  Saxonia  to  this  of  redness  of 

face,  adds  “ heaviness  of  the  head,  fixed  and  hollow  eyes.  * If  it  proceed 
from  dryness  of  the  brain,  then  their  heads  will  be  light,  vertiginous,  and  they 
most  apt  to  wake,  and  to  continue  whole  months  together  without  sleep.  Few- 
excrements  in  their  eyes  and  nostrils,  and  often  bald  by  reason  of  excess  of 
dryness,”  Montaltus  adds,  c.  17.  If  it  proceed  from  moisture;  dulness,  drow- 
siness, headache  follows;  and  as  Salust.  Salvianus,  c.  1,  1.  2,  out  of  his  own 
experience  found,  epil optical,  with  a multitude  of  humours  in  the  head.  They 
are  very  bashful,  if  ruddy,  apt  to  blush,  and  to  be  red  upon  all  occasions, 
prcesertim  si  metus  accesserit.  But  the  chiefest  symptom  to  discern  this  species, 
as  I have  said,  is  this,  that  there  be  no  notable  signs  in  the  stomach,  hypochon- 
dries,  or  elsewhere,  digna,  as  ^Montaltus  terms  them,  or  of  greater  note, 
because  oftentimes  the  passions  of  the  stomach  concur  with  them.  "Wind  is 
common  to  all  three  species,  and  is  not  excluded,  only  that  of  the  hypochondries 
is  * more  windy  than  the  rest,  saith  Hollerius.  JEtius,  tetrab.  1.  2,  sc.  2,  c.  9, 

» Nicholas  Piso.  Si  signa  circa  ventriculum  non  apparent,  nec  sanguis  male  aifectus,  ct  adsunt  timer  et 
incEstitia,  cerebrum  ipsuin  existiinandum  est,  <fec.  ‘Tract,  de  inel.  cap.  13.  &c.  Ex  intemperie spirituum., 
et  cerebri  motu,  tenebrositate.  ‘ Facie  sunt  rubente  et  livescent^  quibus  etiam  aliquando  adsunt 

pustulas.  “Jo.  Pantheon,  cap.  de  mel.  Si  cerebrum  primario  affleiatur  adsunt  capitis  gravitas,  fixi 

oculi,  (tc.  » I.anrent.  cap.  5.  si  a cerebro  ex  siocitato,  turn  capitis  erit  levitas,  sitis,  vigilia,  paucity 

superfluitatum  in  oculis  cv  naribus.  y Si  nulla  digna  liesio  vonu  iculo,  quoniam  in  hac  melancholia 

capitis,  exigua  uonnunqiiam  ventriculi  pathemata  coeunt,  duo  enim  haec  membra  sibi  invicem  afifectionem 
transmiilunt.  * I'c^sirema  magis  llatuosa. 


269 


Mem.  2.  Subs.  2.]  Symptoms  of  Head-Melancholy, 

4iritl  10,  maintains  the  same,  “if  there  be  more  signs,  and  more  evident  in  the 
head  than  elsewhere,  the  brain  is  primarily  affected  and  prescribes  head-me- 
lancholy to  be  cured  by  meats  amongst  the  rest,  void  of  wind,  and  good  juice, 
not  excluding  wind,  or  corrupt  blood,  even  in  head-melancholy  itself:  but 
these  species  are  often  confounded,  and  so  are  their  symptoms,  as  1 have 
already  proved.  The  symptoms  of  the  mind  are  superfluous  and  continual 
cogitations:  “ '’for  when  the  head  is  heated,  it  scorcheth  the  blood,  and  from 
thence  proceed  melancholy  fumes,  which  trouble  the  mind,”  Avicenna.  They 
are  very  choleric,  and  soon  hot,  solitary,  sad,  often  silent,  watchful,  dis- 
oontent,  Montaltus,  cap.  24.  If  any  thing  trouble  them,  they  cannot  sleep, 
but  fret  themselves  still,  till  another  object  mitigate,  or  time  wear  it  out. 
They  have  grievous  passions,  and  immoderate  perturbations  of  the  mind,  fear, 
sorrow,  &c.,  yet  not  so  continuate,  but  that  they  are  sometimes  merry,  apt 
to  profuse  laughter,  which  is  more  to  be  wondered  at,  and  that  by  the  authority 
of  “Galen  himself,  by  reason  of  mixture  of  blood,  prceruhri  jocosis  delectantur 
et  irrisores  plerumque  sunt,  if  they  be  ruddy,  they  are  delighted  in  jests,  and 
sometimes  scoffers  themselves,  conceited : and  as  Rodericus  a Y ega  comments 
on  that  place  of  Galen,  merry,  witty,  of  a pleasant  disposition,  and  yet  griev- 
ously melancholy  anon  after:  omnia  discunt  sine  doctors,  saith  Areteus,  they 
learn  without  a teacher:  and  as  ‘'Laurentius  supposeth,  those  feral  passions 
and  symptoms  of  such  as  think  themselves  glass,  pitchers,  feathers,  &c., 
speak  strange  languages,  proceed  a calore  cerebri  (if  it  be  in  excess),  from  the 
brain’s  distempered  heat. 

Subsect.  II. — Symptoms  of  windy  Hypochondriacal  Melancholy. 

^‘In  this  hypochondriacal  or  flatuous  melancholy,  the  sym2)toms  are  so  ambi- 
guous,” saith  * Crato  in  a counsel  of  his  for  a noblewoman,  “ that  the  most 
exquisite  physicians  cannot  determine  of  the  part  affected.”  Matthew  Flaccius, 
consulted  about  a noble  matron,  confessed  as  much,  that  in  this  malady  he 
with  Holler ius,Fracastorius,  Falopius,  and  others,  being  to  give  their  sentence 
oi  a party  labouring  of  hypochondriacal  melancholy,  could  not  find  out  by  the 
symptoms  which  part  was  most  especially  affected;  some  said  the  womb,  some 
heart,  some  stomach,  &c.,  and  therefore  Crato,  consil.  24.  lib.  1.  boldly  avers, 
that  in  this  diversity  of  symptoms,  which  commonly  accompany  this  disease, 
“ ‘no  physician  can  truly  say  what  part  is  affected.”  Galen,  lib.  3.  de  loc. 
affect,  reckons  uj)  these  ordinary  symptoms,  which  all  the  Neoterics  repeat  of 
Diodes;  only  this  fault  he  finds  with  him,  that  he  puts  not  fear  and  sorrow 
amongst  the  other  signs.  Trincavellius  excuseth  Diodes,  lib.  3.  consil.  35. 
because  that  oftentimes  in  a strong  head  and  constitution,  a generous  spirit, 
and  a valiant,  these  symptoms  appear  not,  by  reason  of  his  valour  and  courage. 
^ Hercules  de  Saxonia  (to  whom  I subscribe)  is  of  the  same  mind  (which  I have 
before  touched)  that  fear  and  sorrow  are  not  general  symptoms;  some  fear  and 
are  not  sad;  some  be  sad  and  fear  not;  some  neither  fear  nor  grieve.  The 
rest  are  these,  beside  fear  and  sorrow,  “'‘sharp  belchings,  fulsome  crudities, 
heat  in  the  bowels,  wind  and  rumbling  in  the  guts,  vehement  gripings,  pain  in 
the  belly  and  stomach  sometimes,  after  meat  that  is  hard  of  concoction,  much 
watering  of  the  stomach,  and  moist  .S2)ittle,  cold  sweat,  imporlunus  sudor, 


•Si  minus  molesti^  circa  ventriculum  aut  ventrem,  in  iis  cerebrum  primario  afficitur,  et  curare  oportec 
hunc  affectum,  per  cibos  flatfls  exortes,  et  bonae  concoctionis,  &c.,  raro  cerebrum  afficitur  sine  ventriculo. 
•*  Sanguinem  admit  caput  calidius,  et  inde  fumi  melancholici  adusti,  animum  exagitant.  ® Lib.  de  loc. 
affect,  cap.  6.  ‘^Cap.  6.  « Hildesheim,  spicel.  1.  demel.  In  Hypochondriaca  melancholia  adeo 

ambigua  sunt  symptomata,  ut  etiam  exercitatissimi  medici  de  loco  affecto  statuere  non  possint.  '’Medici 
de  loco  affecto  nequeunt  statuere.  « Tract,  posthumo  de  mel.  Pataviiedit.  1620.  per  Bozettum  Bibliop. 
cap.  2.  Acidi  ructus,  cruditates,  aestusin  praecordiis,  flatus,  interdum  ventriculi  dolores  vehementes, 

^mptoque  cibo  concoctu  difflcili,  sputum  humidum  idque  multum  sequetur,  <fec.  Hip.  lib.  de  mel.  Galenus, 
Melauelius  c Ruffo  et  .^Etio,  Altomarus,  Piso,  Montaltus,  Bruel,  Wecker,  <Stc. 


270 


Symptoms  of  Melancholy., 


[Part  1.  Seo.  3.  I 


unsedKoiiable  s\vtat  all  over  tbe  body,” as  Octavius  Horatianus,  lih.  2.  cap.  5.  calls-  ^ 
it ; cold  jowits,  indigestion,  Hhey  cannot  endure  their  own  fulsome  belchings, 
continual  wind  about  their  hypochondries,  heat  and  griping  in  their  bowels, 
prcecorclia  sursum  convelluntur,  midriff  and  bowels  are  pulled  up,  the  veins 
about  their  eyes  look  red,  and  swell  from  vapours  and  wind.”  Their  ears  sing 
now  and  then,  vertigo  and  giddiness  come  by  fits,  turbulent  dreams,  dryness, 
leanness,  apt  they  are  to  sweat  upon  all  occasions,  of  all  colours  and  com- 
plexions. Many  of  them  are  high-coloured,  especially  after  meals,  which  symp- 
tom Cardinal  Csecius  was  much  troubled  with,  and  of  which  he  complained  to 
Prosper  Calenus  his  physician,  he  could  not  eat,  or  drink  a cup  of  wine,  but  he 
was  as  red  in  the  face  as  if  he  had  been  at  a mayor’s  feast.  That  symptom 
alone  vexeth  many.  ‘'Some  again  are  black,  pale,  ruddy,  sometimes  thoir 
shoulders,  and  shoulder  blades  ache,  there  is  a leaping  all  over  their  bodies, 
sudden  trembling,  a palpitation  of  the  heart,  and  that  cardiaca  passio,  grief  in 
the  mouth  of  the  stomach,  which  maketh  the  patient  think  his  heart  itself 
acheth,  and  sometimes  suffocation,  dijicaltas  anhelitus,  short  breath,  hard  wind, 
strong  pulse,  swooning.  Montanus,  consil.  55,  Trincavellius,/‘i6.  3.  consil.  36,  et 
37.  Feruelius,  cons.  43.  Frainbesarius,  consult,  lib.  1.  consil.  17.  Hildesheim, 
Claudinus,  &c.,  give  instance  of  every  particular.  The  peculiar  symptoms, 
which  properly  belong  to  each  part  be  these.  If  it  proceed  from  the  stomach 
saith  ‘Savanarola  ’tis  full  of  pain  and  wind,  Guianerius  adds  vertigo,  nausea, 
much  spitting,  tkc.  If  from  the  rnyrach,  a swelling  and  wind  in  the  hypochon- 
dries, a loathing,  and  appetite  to  vomit,  pulling  upward.  If  from  the  heart, 
aching  and  trembling  of  it,  much  heaviness.  If  from  the  liver,  there  is  usually 
a pain  in  the  right  hypochondrie.  If  from  the  spleen,  hardness  and  grief  in  the 
left  hypochondrie,  a rumbling,  much  appetite  and  small  digestion,  Avicenna.  If 
from  the  meseraic  veins  and  liver  on  the  other  side,  little  or  no  appetite.  Here, 
de  Saxonia.  If  from  the  hypochondries,  a rumbling  inflation,  concoction  is 
hindered,  often  belching,  &c.  And  from  these  crudities,  windy  vapours  ascend  j 
up  to  the  brain  which  trouble  the  imagination,  and  cause  fear,  sorrow,  dulness,  , 
heaviness,  many  terrible  conceits  and  chimeras,  as  Lemnius  well  observes,  ^.1.  i 
c.  16.  “as  “a  black  and  thick  cloud  covers  the  sun,  and  intercepts  his  beams  ■ 
and  light,  so  doth  this  melancholy  vajoour  obnubilate  the  mind,  enforce  it  to  i 
many  absurd  thoughts  and  imaginations,”  and  compel,  good,  wise,  honest,  ; 
discreet  men  (arising  to  the  brain  from  the  “lower  parts,  “as  smoke  out  of  ' 
a chimney”)  to  dote,  speak,  and  do  that  which  becomes  them  not,  their  persons, 
callings,  wisdoms.  One  by  reason  of  those  ascending  vapours  and  gripings, 
rumbling  beneath,  will  not  be  persuaded  but  that  he  hath  a serpent  in  his  guts,  , 
a viper,  another  frogs.  Trallianus  relates  a story  of  a woman,  that  imagined 
she  had  swallowed  an  eel,  or  a serpent,  and  Felix  Platerus,  observed,  lib.  1.  hath  . 
a most  memorable  example  of  a countryman  of  his,  that  by  chance  falling  into  J 
a pit  wliere  frogs  and  frogs’  spawn  was,  and  a little  of  that  water  swallowed,  ■ j 
began  to  suspect  that  he  had  likewise  swallowed  frogs’  spawn,  and  with  that  ^ 
conceit  and  fear,  his  phantasy  wrought  so  far,  that  he  verily  thought  he  had  “ 
young  live  frogs  in  his  belly,  qui  vivebant  ex  aUmento  suo,  that  lived  by  his 
nourishment,  and  was  so  certainly  persuaded  of  it,  that  for  many  years  follow-  ; 
ing  he  could  not  be  rectifled  in  his  conceit : He  studied  physic  seven  years 
together  to  cure  himself,  travelled  into  Italy,  France  and  Germany  to  confer 
with  the  best  physicians  about  it,  and  A“  1609,  asked  his  counsel  amongst  the 
rest;  he  told  him  it  was  wind,  his  conceit,  &c.,  but  jnordicus  contradicere,  et 
ore  et  scriptis  probare  nitehatur:  no  saying  would  serve,  it  was  no  wind,  but 


•Circa  proecordia  de  assidua  inflatione  queruntur,  et  cum  sudore  totius  corporis  importimo,  frigidos 
articulos  ssepe  patiuntur,  indigestione  laborant,  ructus  suos  insuaves  perhorrescunt,  viscerum  dolores  habent. 
t Jlontaltus,  c.  13.  Weeker,  Fuchsias  c.  13.  Altomarus,  c.  7.  Laurentius,  c.  73.  Bruel,  Gordon.  i Bract, 
major:  dolor  in  eo  et  ventositas,  nausja.  ™ Ut  atra  demsaquo  oubes  soli  effusa,  radios  et  lumcj.  ejus 

intercipit  et  offa<i^.a.t;  sic,  &.c.  “ Ut  fumus  h camino  J 


Mem.  2.  Sul)s.  4.]  Symptoms  of  Womens  Melancholy. 


271 


real  frogs:  “and  do  you  not  hear  them  croak?”  Platerus  would  have  de- 
ceived him,  by  putting  live  frogs  into  his  excrements;  but  he,  being  a physician 
himself,  would  not  be  deceived,  vir  prudens  alias,  et  doctus,  a wise  and  learned 
man  otherwise,  a doctor  of  physic,  and  after  seven  years’  dotage  in  this  kind, 
a phantasia  Uberatus  est,  he  was  cured.  Laurentius  and  Goulart  have  many 
such  examples,  if  you  be  desirous  to  read  them.  One  commodity  above  the 
rest  which  are  melancholy,  these  windy  flatuous  have,  lucida  intervalla,  their 
symptoms  and  pains  are  not  usually  so  contiiiuate  as  the  rest,  but  come  by 
fits,  fear  and  sorrow,  and  the  rest : yet  in  another  they  exceed  all  others ; and 
that  is,  ® they  are  luxurious,  incontinent,  and  prone  to  venery,  by  reason  of 
wind,  et  facile  amant,  et  quamlibet  fere  amant.  (Jason  Pratensis.)  ^Phasis  is 
of  opinion,  that  Venus  doth  many  of  them  much  good;  the  other  symptoms 
of  the  mind  be  common  with  the  rest. 


Subsect.  III. — Symptoms  of  Melancholy  abounding  in  the  whole  body. 

Their  bodies  that  are  affected  with  this  universal  melancholy  are  most  part 
black,  ‘^‘^the  melancholy  juice  is  redundant  all  over,”  hirsute  they  are,  and 
lean,  they  have  bread  veins,  their  blood  is  gross  and  thick.  “‘‘Their  spleen 
is  weak,”  and  a liver  apt  to  engender  the  humour;  they  have  kept  bad  diet, 
or  have  had  some  evacuation  stopped,  as  luemorrhoids,  or  months  in  women, 
which  ® Trallianus,  in  the  cure,  would  have  carefully  to  be  inquired,  and  withal 
to  observe  of  what  complexion  the  party  is  of,  black  or  red.  For  as  Forrestus 
and  Hollerius  contend,  if  ‘they  be  black,  it  proceeds  from  abundance  of 
natural  melancholy;  if  it  proceed  from  cares,  agony,  discontents,  diet,  exer- 
cise, &c.,  they  may  be  as  well  of  any  other  colour:  red,  yellow,  pale,  as  black,, 
and  yet  their  whole  blood  corrupt : proerubri  colore  scepe  sunt  tales,  scepe  Jiavi, 
(saith  “Montaltus,  cap.  22.)  The  best  way  to  discern  this  species,  is  to  let 
them  bleed,  if  the  blood  be  corrupt,  thick  and  black,  and  they  withal  free 
from  those  hypochondriacal  symptoms,  and  not  so  grievously  troubled  with 
them,  or  those  of  the  head,  it  argues  they  are  melancholy,  a toto  corpore.  The 
fumes  which  arise  from  this  corrupt  blood,  disturb  the  mind,  and  make  them, 
fearful  and  sorrowful, heavy  hearted  as  the  rest,  dejected,  discontented,  solitary, 
silent,  weary  of  their  lives,  dull  and  heavy,  or  merry,  tfec.,  and  if  far  gone,  that 
which  Apuleius  wished  to  his  enemy,  by  way  of  imprecation,  is  true  in  them 
“‘‘Dead  men’s  bones,  hobgoblins,  ghosts,  are  ever  in  their  minds,  and  meet 
them  still  in  every  turn:  all  the  bugbears  of  the  night,  and  terrors,  fairy- 
babes  of  tombs,  and  graves  are  before  their  eyes,  and  in  their  thoughts,  as  to- 
women  and  children,  if  they  be  in  the  dark  alone.”  If  they  hear,  or  read, 
or  see  any  tragical  object,  it  sticks  by  them,  they  are  afraid  of  death,  and  yet 
weary  of  their  lives,  in  their  discontented  humours  they  quarrel  with  all  the 
world,  bitterly  inveigh,  tax  satirically,  and  because  they  cannot  otherwise 
vent  their  passions  or  redress  what  is  amiss,  as  they  mean,  they  will  by  violent 
death  at  last  be  revenged  on  themselves. 

Subsect.  IV. — Symptoms  of  Maids,  Nuns,  and  Widows*  Melancholy. 

Because  Lodovicus  Mercatus  in  his  second  book  de  mulier,  affect,  cap.  4. 
and  Kodericus  a Castro  de  morb.  mulier,  cap.  3.  lib.  2.  two  famous  physicians 


"Hypochondriaci  maxime  affectant  coire,  et  multiplicatur  coitus  in  ipsis,  eo  quod  ventositates  multipli. 
cantur  in  hypochondriis,  et  coitus  sospe  allevat  has  ventositates.  p Cont.  lib.  1.  tract.  9.  *1  Weeker, 

Melancholicus  succus  toto  corpore  redundans.  f Splen  natura  imbecilior.  Montaltus,  cap.  22.  ‘Lib.  1. 
cap.  16.  Interrogare  convenit,  an  aliqua  evacuationis  retentio  obvenerit,  viri  in  hnemorrhoid.  mulieruin 
menstruis,  et  vide  laciem  similiter  an  sit  rubicunda.  ‘ Naturales  nigri  acquisiti  a toto  corpore,  ssepa 

rubicund!.  " Montaltus,  cap.  22.  Piso.  Ex  colore  sanguinis  si  minuas  venam,  si  fluat  niger,  &c.  * Apul. 

lib.  1.  semper  obvi«  species  mortuorum  quicquid  umbrarum  est  uspiam,  quicquid  lemurum  et  larvaruiu. 
oculis  suis  aggerunt,  sibi  fingunt  omnia  noctium  occursacula,  omnia  bustorum  formidamina,  omnia  sepul- 
chrorum  terriculamenta 


272 


Symptoms  of  Melancholy. 


[Part  1.  Sec.  3. 


in  Spain,  Daniel  Sennertus  of  Wittenberg,  lib.  1.  part.  2.  cap.  13.  with  others, 
have  vouchsafed  in  their  works,  not  long  since  published,  to  write  two  just 
treatises  de  Melancholia  Virginum^  Monialium  et  Viduarum,  as  a particular 
species  of  melancholy  (which  I have  already  specified)  distinct  from  the  rest ; 
Q'  for  it  much  differs  from  that  which  commonly  befalls  men  and  other  women, 
as  having  one  only  cause  proper  to  women  alone)  I may  not  omit  in  this 
general  survey  of  melancholy  symptoms,  to  set  down  the  particular  signs  of 
such  parties  so  misaffected. 

The  causes  are  assigned  out  of  Hippocrates,  Cleopatra,  Moschion,  and  those 
old  Gynceciorum  Scriptores,  of  this  feral  malady,  in  more  ancient  maids,  widows, 
and  barren  women,  ob  septum  transversum  violatum,  saith  Mercatus,  by  reason 
of  the  midriff*  or  Diaphragma,  heart  and  brain  offended  with  those  vicious 
vapours  which  come  from  menstruous  blood,  inflammationem  artervje  circa  dor- 
sum,  Rodericus  adds,  an  inffammation  of  the  back,  which  with  the  rest  is 
offended  by  ' that  fuliginous  exhalation  of  corrupt  .seed,  troubling  the  brain, 
heart  and  mind;  the  brain,  I say,  not  in  essence,  but  by  consent,  Universa 
enim  hujus  affectus  causa  ah  utero  pendet,  et  a sanguinis  menstrui  malitia,  for 
in  a word,  the  whole  malady  proceeds  from  that  inflammation,  putridity,  black 
smoky  vapours,  (kc.,  from  thence  comes  care,  soitow,  and  anxiety,  obfuscation 
of  spirits,  agony,  desperation,  and  the  like,  which  are  intended  or  remitted;  si 
amatorius  accesserit  ardor,  or  any  other  violent  object  or  perturbation  of  mind. 
Tins  melancholy  may  happen  to  widows, -with  much  care  and  sorrow,  as  fre- 
quently it  doth,  by  reason  of  a sudden  alteration  of  their  accustomed  course 
of  life,  <kc.  To  such  as  lie  in  childbed  ob  suppressam  purgationem ; but  to 
nuns  and  more  ancient  maids,  and  some  barren  women  for  the  causes  aforesaid, 
’tis  more  familiar,  crebrius  his  quam  reliquis  accidit,  inquit  Rodericus,  the 
rest  are  not  altogether  excluded. 

Out  of  these  causes  Rodericus  defines  it  with  Areteus,  to  be  angorem  animi, 
a vexation  of  the  mind,  a sudden  sorrow  from  a small,  light,  or  no  occasion, 
“ with  a kind  of  still  dotage  and  grief  of  some  part  or  other,  head,  heart, 
breasts,  sides,  back,  belly,  kc.,  with  much  solitariness,  v’^eeping,  distraction, 
&c.,  from  which  they  are  sometimes  suddenly  delivered,  because  it  comes  and 
goes  by  fits,  and  is  not  so  permanent  as  other  melancholy. 

But  to  leave  this  brief  description,  the  most  ordinary  symptoms  be  these, 
pulsatio  juxta  dorsum,  a beating  about  the  back,  which  is  almost  perpetual,  the 
skin  is  many  times  rough,  squalid,  especially,  as  Areteus  observes,  about  the 
arms,  knees,  and  knuckles.  The  midriff  and  heart-strings  do  burn  and  beat 
very  fearfully,  and  when  this  vapour  or  fume  is  stirred,  flieth  upward,  the  heart 
itself  beats,  is  sore  grieved,  and  fauces  siccitate  prcecluduntur,  ut  dijf- 

culter  possit  ab  uteri  strangulations  decerni,  like  fits  of  the  mother,  Alcus 
plerisque  nil  reddit,  aliis  exiguum,  acre,  biliosum,  lotium  flavum.  They 
■complain  many  times,  saith  Mercatus,  of  a great  pain  in  their  heads,  about  their 
hearts,  and  hypochon dries,  and  so  likewise  in  their  breasts,  which  are  often 
sore,  sometimes  ready  to  swoon,  their  faces  are  inflamed,  and  red,  they  are 
dry,  thirsty,  suddenly  hot,  much  troubled  with  wind,  cannot  sleep,  <kc.  And 
from  hence  proceed  ftrina.  delir amenta,  a brutish  kind  of  dotage,  troublesome 
sleep,  terrible  dreams  in  the  night,  subrusticus  pudor  et  verecundia  ignava,  a 
foolish  kind  of  baslifulness  to  some,  perverse  conceits  and  opinions,  ^ dejection 

y Differt  enim  ab  ea  quas  viris  et  reliquis  feminis  communiter  contingit,  propriam  habens  causara.  * Ex 
menstrui  sanguinis  tetra  ad  cor  et  cerebrum  exhalatione,  vitiatum  semen  meiitem  perturbat,  &c.  non  per 
essentiam,  sed  per  consensum.  Animus  moerens  et  anxius  inde  malum  trahit,  et  spiritus  cerebrum  obfus- 
■cantur,  quse  cun  eta  augentur,  &c.  •Cum  tacito  delirio  ac  dolore  alicujus  partis  internse,  dorsi,  bypochon- 
drii,  cordis  regionem  «t  universam  mammam  interdum  occupantis,  &c.  Cutis  aliquando  squalida,  aspera, 
lugosa,  prascipue  cubitis,  genibus,  et  digitorum  articulis,  praecordia  ingenti  saepe  torrore  aestuant  et  pulsant, 
cumque  vapor  excitatus  sursum  evolat,  cor  palpitat  aut  premitur,  animus  deficit,  &c.  *>  Animi  dejectio, 

jierversa  rerum  existimatio,  praeposterum  judicium,  Fastidiosae,  languentes,  taediosae,  consilii  inopes, 
lachrymosas,  timentes,  moestie,  cum  summa  rerum  meliorum  desperatione,  nulla  re  delectantur,  soUtudinem 
tiinant,  &.c. 


Mem.  2.  Subs.  4.]  Symjjtoms  of  WomCrCs  Melancholy. 


273 


of  mind,  much  discontent,  preposterous  judgment.  They  are  apt  to  loathe, 
dislike,  disdain,  to  he  weary  of  every  object,  &c.,  each  thing  almost  is  tedious 
to  them,  they  pine  away,  void  of  counsel,  apt  to  weep,  and  tremble,  timorous, 
fearful,  sad,  and  out  of  all  hope  of  better  fortunes.  They  take  delight  in 
nothing  for  the  time,  but  love  to  be  alone  and  solitary,  though  that  do  them 
more  harm:  and  thus  they  are  affected  so  long  as  this  vapour  lasteth;  but 
by-and-by  as  pleasant  and  merry  as  ever  they  were  in  their  lives,  the}’-  sing, 
discourse,  and  laugh  in  any  good  company,  upon  all  occasions,  and  so  by  fits  it 
takes  them  now  and  then,  except  the  malady  be  inveterate,  and  then  ’tis  more 
fre(iuent,  vehement,  and  continuate.  Many  of  them  cannot  tell  how  to  express 
themselves  in  words,  or  how  it  holds  them,  what  ails  them,  you  cannot  under- 
stand them,  or  well  tell  what  to  n:ake  of  their  sayings;  so  far  gone  sometimes, 
so  stupified  and  distracted,  they  think  themselves  bewitched,  they  are  in 
despair,  aytoe  ad  fietum^  desjoerationem,  dolores  mammis  et  hypochondriis.  Mer- 
catus  therefore  adds,  now  their  breasts,  now  their  hypochondries,  belly  and 
sides,  then  their  heart  and  head  aches,  now  heat,  then  wind,  now  this,  now 
that  offends,  they  are  weary  of  all ; ® and  yet  will  not,  cannot  again  tell  how^ 
where  or  what  offends  them,  though  they  be  in  great  pain,  agony,  and  fre- 
quently complain,  grieving,  sighing,  weeping,  and  discontented  still,  sine  causa 
manifesta,  most  part,  yet  I say  they  will  complain,  grudge,  lament,  and  not  be 
persuaded,  but  that  they  are  troubled  with  an  evil  spirit,  which  is  frequent  in 
Germany,  saith  Rodericus,  amongst  the  common  sort:  and  to  such  as  are 
most  grievously  affected  (for  he  makes  three  degrees  of  this  disease  in  women), 
they  are  in  despair,  surely  forespoken  or  bewitched,  and  in  extremity  of  their 
dotage  (weary  of  their  lives),  some  of  them  will  attempt  to  make  away  them- 
selves. Some  think  they  see  visions,  confer  with  spirits  and  devils,  they  shall 
surely  be  damned,  are  afraid  of  some  treachery,  imminent  danger,  and  the 
like,  they  will  not  speak,  make  answer  to  any  question,  but  are  almost  dis- 
tracted, mad,  or  stupid  for  the  time,  and  by  fits:  and  thus  it  holds  them,  as 
they  are  more  or  less  affected,  and  as  the  inner  humour  is  intended  or  remitted, 
or  by  outward  objects  and  perturbations  aggravated,  solitariness,  idleness,  (fee. 

Many  other  maladies  there  are  incident  to  young  women,  out  of  that  one  and 
only  causes  above  specified,  many  feral  diseases.  I will  not  so  much  as  mention 
their  names,  melancholy  alone  is  the  subject  of  my  present  discourse,  from 
which  I will  not  swerve.  The  several  cures  of  this  infirmity,  concerning  diet, 
which  must  be  very  sparing,  phlebotomy,  physic,  internal,  external  remedies, 
are  at  large  in  great  variety  in  ‘‘Rodericus  h.  Castro,  Sennertus,  and  Mercatus, 
wlfich  whoso  will,  as  occasion  serves,  may  make  use  of.  But  the  best  and 
surest  remedy  of  all,  is  to  see  them  well  placed,  and  married  to  good  husbands 
in  due  time,  hlnc  illce  lachrymee,  that  is  the  primary  cause,  and  this  the  ready 
cure,  to  give  them  content  to  their  desires.  I write  not  this  to  patronise  any 
wanton,  idle  flirt,  lascivious  or  light  housewives,  which  are  too  forward  many 
times,  unruly,  and  apt  to  cast  away  themselves  on  him  that  comes  next,  with- 
out all  care,  counsel,  circumspection,  and  judgment.  If  religion,  good  disci- 
pline, honest  education,  wholesome  exhortation,  fair  promises,  fame  and  loss  of 
good  name,  cannot  inhibit  and  deter  such  (which  to  chaste  and  sober  maids 
cannot  choose  but  avail  much),  labour  anci  exercise,  strict  diet,  rigour  and 
threats,  may  more  opportunely  be  used,  and  are  able  of  themselves  to  qualify 
and  divert  an  ill-disposed  temperament.  For  seldom  should  you  see  an  hired 
servant,  a poor  handmaid,  though  ancient,  that  is  kept  hard  to  her  work,  and 
bodily  labour,  a coarse  country  wench  troubled  in  this  kind,  butinoble  virgins. 


*Nolnnt  aperlre  molestiam  qu^m  patiuntur,  sed  conqueruntur  tamen  de  capita,  corde,  mammis,  &c.  In 
puteos  fere  maniaci  prosilirc,  ac  strangulari  cupiunt,  nulla  oratlonis  suavitate  ad  spem  salutis  recuperan- 
dam  erigi,  &.c.  Familiares  non  curant,  non  loquuntur,  non  respondent,  <fec.,  et  liaec  graviora,  si,  &c. 
* Clisferes  el  HelleWismum  Mathioli  summe  laudat. 


T 


274 


Symjytoms  of  Melancholy. 


[Part.  1.  Sec.  3. 


nice  gentlewomen,  such  as  are  solitary  and  idle,  live  at  ease,  lead  a life  out  of 
action  and  employment,  that  fare  well,  in  great  houses  and  jovial  companies, 
ill  disposed  perad  venture  of  themselves,  and  not  willing  to  make  any  resistance, 
discontented  otherwise,  of  weak  judgment,  able  bodies,  and  subject  to  passions, 
{grandiores  virgines,  saith  Mercatus,  steriles  et  viduce  plerumque  melancholicce), 
such  for  the  most  part  are  misaffected,  and  prone  to  this  disease.  I do  not  so 
much  pity  them  that  may  otherwise  be  eased,  but  those  alone  that  out  of  a 
strong  temperament,  innate  constitution,  are  violently  carried  away  with 
this  torrent  of  inward  humours,  and  though  very  modest  of  themselves,  sober, 
religious,  virtuous,  and  well  given  (as  many  so  distressed  maids  are),  yet  can- 
not make  resistance,  these  grievances  will  appear,  this  malady  will  take  place, 
and  now  manifestly  show  itself,  and  may  not  otherwise  be  helped.  But  where 
am  I?  Into  what  subject  have  I rushed?  What  have  I to  do  with  nuns, 
maids,  virgins,  widows  ? I am  a bachelor  myself,  and  lead  a monastic  life  in 
a college,  noe  ego  sane  ineptus  qui  hcec  dixerim,  I confess  *tis  an  indecorum^ 
and  as  Pallas  a virgin  blushed,  when  J upiter  by  chance  spake  of  love  matters 
in  her  presence,  and  turned  away  her  face;  me  reprimam,  though  my  subject 
necessarily  require  it,  I will  say  no  more. 

And  yet  I must  and  will  say  something  more,  add  a word  or  two  in  gratiam 
Virginum  et  Viduarum,  in  favour  of  all  such  distressed  parties,  in  commisera- 
tion of  their  present  estate.  And  as  I cannot  choose  but  condole  their  mishap 
that  labour  of  this  inhrmity,  and  are  destitute  of  help  in  this  case,  so  must  J 
needs  inveigh  against  them  that  are  in  fault,  more  than  manifest  causes,  and 
as  bitterly  tax  those  tyrannising  pseudo-politicians’  superstitious  orders,  rash 
vows,  hard-hearted  parents,  guardians,  unnatural  friends,  allies  (call  them  how 
you  will),  those  careless  and  stupid  overseers,  that  out  of  worldly  respects, 
covetousness,supine  negligence,  theirown  private  en(\s(cu7n  sibi  sit  interim  bene) 
can  so  severely  reject,  stubbornly  neglect,  and  impiously  contemn,  without  all 
remorse  and  pity,  the  tears,  sighs,  groans,  and  grievous  miseries  of  such  poor 
souls  committed  to  their  charge.  How  odious  and  abominable  are  those  super- 
stitious and  rash  vows  of  Popish  monasteries ! so  to  bind  and  enforce  men  and 
women  to  vow  virginity,  to  lead  a single  life,  against  the  laws  of  nature,  oppo- 
site to  religion,  policy,  and  humanity,  so  to  starve,  to  offer  violence,  to  suppress 
the  vigour  of  youth  by  rigorous  statutes,  severe  laws,  vain  persuasions,  to 
debar  them  of  that  to  which  by  their  innate  temperature  they  are  so  furiously 
inclined,  urgently  carried,  and  sometimes  precipitated,  even  irresistibly  led,  to 
the  prejudice  of  their  soul’s  health,  and  good  estate  of  body  and  mind:  and  all 
for  base  and  private  respects,  to  maintain  their  gross  superstition,  to  enrich 
themselves  and  their  territories,  as  they  falsely  suppose,  by  hindering  some  mar- 
riages, that  the  world  be  not  full  of  beggars,  and  their  parishes  pestered  with 
orphans;  stupid  politicians,  hceccine  feri fiagitial  ought  these  things  so  to  be 
carried?  better  marry  than  burn,  saith  the  Apostle,  but  they  are  otherwise  per- 
suaded. They  will  by  all  means  quench  their  neighbour’s  house  if  it  be  on  tire, 
but  that  fire  of  lust  which  breaks  out  into  such  lamentable  flames,  they  will  not 
take  notice  of,theirownbowels  oftentimes,  flesh  and  blood  shall  so  rage  and  burn, 
and  they  will  not  see  it : miserum  est,  saith  Austin,  seipsum  non  miserescere, 
and  they  are  miserable  in  the  mean  time  that  cannot  pity  themselves,  the 
common  good  of  all,  and  per  consequens  their  own  estates.  For  let  them  but 
consider  what  fearful  maladies,  feral  diseases,  gross  inconveniences,  come  to 
both  sexes  by  this  enforced  temperance,  it  troubles  me  to  think  of,  much  more 
to  relate  those  frequent  abortions  and  murdering  of  infants  in  their  nunneries 
(read  ® Kemnitius  and  others),  their  notorious  fornications,  those  Spintrias, 
Tribadas,  Ambubeias,  &c.,  those  rajies,  incests,  adulteries,  mastuprations. 


• Kxamen  cone.  Trident,  de  cajlibatu  sacera. 


Mem.  3.] 


Causes  of  these  Symptoms. 


275 


sodomies,  buggeries  of  monks  and  friars.  See  Bale’s  visitation  of  abbey.s, 
^Mercurialis,  Kodericus  ^ Castro,  Peter  Forestus,  and  divers  physicians;  1 
know  their  ordinary  apologies  and  excuses  for  these  things,  sed  viderint  Poli- 
tici,  Medici,  Theologi,  I shall  more  opportunely  meet  with  them  ^eisewhero 

“h  Illius  vidu®,  aut  patronum  Virginis  hujus, 

Ne  me  forte  putes,  verbum  non  ainplius  addara  *• 


MEMB.  III. 

Immediate  cause  of  these  precedent  Symptoms. 

To  give  some  satisfaction  to  melancholy  men  that  are  troubled  with  these 
symptoms,  a better  means  in  my  judgment  cannot  be  taken,  than  to  show 
them  the  causes  whence  they  proceed;  not  from  devils  as  they  suppose,  or 
that  they  are  bewitched  or  forsaken  of  God,  hear  or  see,  <fec.,  as  many  of  them 
think,  but  from  natural  and  inward  causes,  that  so  knowing  them,  they  may 
better  avoid  the  effects,  or  at  least  endure  them  with  more  patience.  The 
most  grievous  and  common  symptoms  are  fear  and  sorrow,  and  that  without 
a cause  to  tl:^e  wisest  and  discreetest  men,  in  this  malady  not  to  be  avoided. 
The  reason  why  they  are  so  -^tius  discusseth  at  large,  Tetrabih.  2.  2.  in  his 
first  problem  out  of  Galen,  lib.  2.  de  causis  sympt.  1.  For  Galen  imputeth  all 
to  the  cold  that  is  black,  and  thinks  that  the  spirits  being  darkened,  and  the 
substance  of  the  brain  cloudy  and  dark,  all  the  objects  thereof  appear  terrible, 
and  the  ‘ mind  itself,  by  those  dark,  obscure,  gross  fumes,  ascending  from  black 
humours,  is  in  continual  darkness,  fear,  and  sorrow;  divers  terrible  monstrous 
fictions  in  a thousand  shapes  and  apparitions  occur,  with  violent  passions,  by 
which  the  brain  and  phantasy  are  troubled  and  eclipsed.  ^ Fracastorius,  lib.  2 
de  intellect.  “ will  have  cold  to  be  the  cause  of  fear  and  sorrow ; for  such  as 
are  cold  are  ill-disposed  to  mirth,  dull,  and  heavy,  by  nature  solitary,  silent ; 
and  not  for  any  inward  darkness  (as  physicians  think)  for  many  melancholv 
men  dare  boldly  be,  continue,  and  walk  in  the  dark,  and  delight  in  it:”  solum 
frigidi  timid, i:  if  they  be  hot,  they  are  merry;  and  the  more  hot,  the  more 
furious,  and  void  of  fear,  as  we  see  in  madmen;  but  this  reason  holds  not,  for 
then  no  melancholy,  proceeding  from  choler  adust,  should  fear.  * Averroes 
scoffs  at  Galen  for  his  reasons,  and  brings  five  arguments  to  repel  them : so 
doth  Here,  de  Saxonia,  Tract,  de  Melanch.  cap.  3.  assigning  other  causes,  which 
are  copiously  censured  and  confuted  byu;Elianus  Montaltus,  cap.  5 and  6,  Lod. 
Mercatus  de  Inter,  morh.  cur.  lib.  1.  cap.  17,  Altomarus,  cap.  7.  de  mel., 
Guianerius,  tract.  15.  cap.  1,  Bright,  cap.  37,  Laurentius,  cajo.  5,  Valesius, 
med.  cont.  lib.  5,  con.  1 . “ Distemperature,”  they  conclude,  “ makes  black 
juice,  blackness  obscures  the  spirits,  the  spirits  obscured,  cause  fear  and  sor- 
row.” Laurentius,  cap.  13.  supposeth  these  black  fumes  offend  specially  the 
diaphragma  or  midriff,  and  per  consequens  the  mind,  which  is  obscured  as 
“ the  sun  by  a cloud.  To  this  opinion  of  Galen,  almost  all  the  Greeks  and 
Arabians  subscribe,  the  Latins  new  and  old,  internee  tenebree  offuscant  animum, 
ut  externce  nocent  pueris,  as  children  are  affrighted  in  the  dark,  so  are  melan- 
choly men  at  all  times,  ® as  having  the  inward  cause  with  them,  and  still  car- 
rying it  about.  Which  black  vapours,  whether  they  proceed  from  the  black 
blood  about  the  heart,  as  T.  W.  Jes.  thinks  in  his  Treatise  of  the  passions  of 


^Cap.  de  Satyr,  et  Prlapis.  s Part.  3.  sect.  2.  Memb.  5.  Sub.  5.  *>  “Lest  you  may  imagine  that  I 

patronise  that  widow  or  this  virgin,  I shall  not  add  another  word.”  ‘Vapores  crassi  et  nigri,  a ventri- 

culo  in  cerebrum  exhalant.  Pel.  Platerus.  ^ Calidi  hilares,  frigidi  indispositi  ad  l®titiam,  et  ideo  solitarii, 
taciturni,  non  ob  tenebras  internas,  ut  medici  volunt,  sed  ob  frigus:  multi  melancholici  nocte  ambulant 
intrepid!.  ' Vapores  melancholici,  spiritibus  misti,  tenebrarum  cans®  sunt,  cap.  1.  ™ Intemperiesfacit 

succum  nigrum,  nigrities  obscurat  spiritum,  obscuratio  spiritds  facit  metum  et  tristitiam.  “ Ut  nubecula 
Solem  olTu.scat.  Constantinus,  lib.  de  melanch.  " Altomarus,  c.  7.  Cau'am  timoris  circumt'ert  ater 

humor  pa.s»iouis  materia,  et  atri  spiritus  perpetuam  anim®  domicilio  offundunt  noctem. 


276 


Symptoms  of  Melancholy. 


[Part.  1.  Sec.  3, 


the  mind,  or  stomach,  spleen,  midriff,  or  all  the  misaffected  parts  together,  it 
boots  not,  they  keep  the  mind  in  a perpetual  dungeon,  *and  oppress  it  with 
continual  fears,  anxieties,  sorrows,  &c.  It  is  an  ordinary  thing  for  such  as  are 
sound  to  laugh  at  this  dejected  pusillanimity,  and  those  other  symptoms  of 
melancholy,  to  make  themselves  merry  with  them,  and  to  wonder  at  such,  as 
toys  and  trifles,  which  may  be  resisted  and  withstood,  if  they  will  themselves: 
but  let  him  that  so  wonders,  consider  with  himself,  that  if  a man  should  tell 
him  on  a sudden,  some  of  his  especial  friends  were  dead,  could  he  choose  but 
grieve?  Or  set  him  upon  a steep  rock,  where  he  should  be  in  danger  to  be 
precipitated,  could  he  be  secure  ? His  heart  would  tremble  for  fear,  and  his 
head  be  giddy.  P.  Byarus,  Tract,  depest,  gives  instance  (as  I have  said)  p and 
put  case  (saith  he)  in  one  that  walks  upon  a plank,  if  it  lie  on  the  ground,  he 
can  safely  do  it : but  if  the  same  plank  be  laid  over  some  deep  water,  instead 
of  a bridge,  he  is  vehemently  moved,  and  ’tis  nothing  but  his  imagination, 
forma  cadendi  impressa,  to  which  his  other  members  and  faculties  obey.” 
Yea,  but  you  infer,  that  such  men  have  a just  cause  to  fear,  a true  object  of 
fear ; so  have  melancholy  men  an  inward  cause,  a perpetual  fume  and  dark- 
ness, causing  fear,  grief,  suspicion,  which  they  carry  with  them,  an  object 
which  cannot  be  removed ; but  sticks  as  dose,  and  is  as  inseparable  as  a 
shadow  to  a body,  and  who  can  expel  or  overrun  his  shadow  ? Remove  heat 
of  the  liver,  a cold  stomach,  weak  spleen : remove  those  adust  humours  and 
vapours  arising  from  them,  black  blood  from  the  heart,  all  outward  perturba- 
tions, take  away  the  cause,  and  then  bid  them  not  grieve  nor  fear,  or  be  heavy, 
dull,  lumpish,  otherwise  counsel  can  do  little  good;  you  may  as  well  bid  him 
that  is  sick  of  an  ague  not  to  be  a-dry ; or  him  that  is  wounded  not  to  feel  pain. 

Suspicion  follows  fear  and  sorrow  at  heels,  arising  out  of  the  same  fountain, 
so  thinks  ‘‘Fracastorius,  “that  fear  is  the  cause  of  suspicion,  and  still  they 
suspect  some  treachery,  or  some  secret  machination  to  be  framed  against  them, 
still  they  distrust.”  Restlessness  proceeds  from  the  same  spring,  variety  of 
fumes  make  them  like  and  dislike.  Solitariness,  avoiding  of  light,  that  they 
are  weary  of  their  lives,  hate  the  world,  arise  from  the  same  causes,  for  their 
spirits  and  humours  are  opposite  to  light,  fear  makes  them  avoid  company,  and 
absent  themselves,  lest  they  should  be  misused,  hissed  at,  or  overshoot  them- 
selves, which  still  they  suspect.  They  are  prone  to  venery  by  reason  of  wind. 
Angry,  waspish,  and  fretting  still,  out  of  abundance  of  choler,  which  causeth 
fearful  dreams  and  violent  perturbations  to  them,  both  sleeping  and  waking : 
That  they  suppose  they  have  no  heads,  fly,  sink,  they  are  pots,  glasses,  <kc.,  is 
wind  in  their  heads.  'Here,  de  Saxonia  doth  ascribe  this  to  the  several 
motions  in  the  animal  spirits,  “their  dilation, contraction,  confusion,  alteration, 
fcenebrosity,  hot  or  cold  distemperature,”  excluding  all  material  humours. 
*Fracastorius  “accounts  it  a thing  worthy  of  inquisition,  why  they  should 
entertain  such  false  conceits,  as  that  they  have  horns,  great  noses,  that  they 
are  birds,  beasts,”  &c.,  why  they  should  think  themselves  kings,  lords,  cardi- 
nals. For  the  first,  *Fracastorius  gives  two  reasons:  “ One  is  the  disposition 
of  the  body;  the  other,  the  occasion  of  the  phantasy,”  as  if  their  eyes  be  pur- 
blind, their  ears  sing,  by  reason  of  some  cold  and  rheum,  &c.  To  the  second, 
Laurentius  answers,  the  imagination  inwardly  or  outwardly  moved,  represents 
to  the  understanding,  not  enticements  only,  to  favour  the  passion  or  dislike, 
but  a very  intensive  pleasure  follows  the  passion  or  displeasure,  and  the  will 
and  reason  are  captivated  by  delighting  in  it. 

p Pone  exemplum,  quod  quis  potest  ambulare  super  trabem  quse  est  in  via:  sed  si  sit  super  aquam  pro- 
tundam,  loco  pontis,  non  ambulabit  super  earn,  eo  quod  imaginetur  in  animo  et  timet  vehementer,  forma 
cadendi  impressa,  cui  obediunt  membra  omnia,  et  facultates  reliquse.  <i  Lib.  2.  de  intellectione.  Suspiciosi 
«b  timorem  et  obliquum  disem-sum,  et  semper  inde  putant  sibi  fieri  insidias.  Lauren.  5.  ^ Tract,  da 

yiel.  cap.  7.  Ex  dilatioiie,  contractione,  confusione,  tenebrositate  spirituum,  calida,  frigida  intemperie,  &c. 

. lllud  inquisitione  dignum,  cur  tarn  falsa  recipiant,  habere  se  cornua,  esse  mortuos,  nasutos,  esse  aves,  &.C. 

* i.  Dispositio  corporis.  2.  Occasio  Imaginatiouia. 


Causes  of  these  Symptoms. 


277 


Mem.  3.] 


Why  students  and  lovers  are  so  often  melancholy  and  mad,  the  philosopher 
of  “Conimbra  assigns  this  reason,  “ because  by  a vehement  and  continual  medi- 
tation of  that  wherewith  they  are  affected,  they  fetch  up  the  spirits  into  the 
brain,  and  with  the  heat  brought  with  them,  they  incend  it  beyond  measure : 
and  the  cells  of  the  inner  senses  dissolve  their  temperature,  which  being  dis- 
solved, they  cannot  perform  their  offices  as  they  ought.” 

Why  melancholy  men  are  witty,  which  Aristotle  hath  long  since  maintained 
in  his  problems;  and  that  *all  learned  men,  famous  philosophers,  and  law- 
givers, ad  unum  fere  omnes  melancholici,  have  still  been  melancholy,  is  a 
problem  much  controverted.  Jason  Prateiisis  will  have  it  understood  of  natural 
melancholy,  which  opinion  Melancthon  inclines  to,  in  his  book  de  Anima,  and 
Marcilius  Picinus,  de  san.  tuend.  lib.  1.  cap.  5.  but  not  simple,  for  that  makes 
men  stujDid,  heavy,  dull,  being  cold  and  dry,  fearful,  fools,  and  solitary,  but 
mixed  with  the  other  humours,  phlegm  only  excepted;  and  they  not  adust, 
’'but  so  mixed  as  that  blood  be  half,  with  little  or  no  adustion,  that  they  be 
neither  too  hot  nor  too  cold.  Apponensis,  cited  by  Melancthon,  thinks  it  pro  - 
ceeds from  melancholy  adust,  excluding  all  natural  melancholy  as  too  cold. 
Laurentius  condemns  his  tenet,  because  adustion  of  humours  makes  men  mad, 
as  lime  burns  when  water  is  cast  on  it.  It  must  be  mixed  with  blood,  and 
somewhat  adust,  and  so  that  old  aphorism  of  Aristotle  may  be  verified.  Nullum 
magnum  ingenium  sine  mixtura  dementice,  no  excellent  wit  without  a mixture 
of  madness.  Fracastorius  shall  decide  the  controversy,  “ “phlegmatic  are  dull : 
sanguine  lively,,  pleasant,  acceptable,  and  merr}’’,  but  not  witty ; choleric  are 
too  swift  in  motion,  and  furious,  impatient  of  contemplation,  deceitful  wits : 
melancholy  men  have  the  most  excellent  wits,  but  not  all;  this  humour  may 
be  hot  or  cold,  thick  or  thin ; if  too  hot,  they  are  furious  and  mad : if  too  cold, 
dull,  stupid,  timorous,  and  sad : if  temperate,  excellent,  rather  inclining  to  that 
extreme  of  heat,  than  cold.”  This  sentence  of  his  will  agree  with  that  of 
Heraclitus,  a dry  light  makes  a wise  mind,  temperate  heat  and  dryness  are  the 
chief  causes  of  a good  wit ; therefore,  saith  yElian,  an  elephant  is  the  wisest  of 
all  brute  beasts,  because  his  brain  is  driest,  et  oh  atroe  hilis  copiam : this  reason 
Cardan  approves,  subtil.  1.  12.  Jo.  Baptista  Silvaticus,  a physician  of  Milan, 
in  his  first  controversy,  hath  copiously  handled  this  question : Bulandus  in  his 
problems,  Cselius  Bhodiginus,  lib.  17,  Valleriola  narr at.  med.,  Here,  de 
Saxonia,  Tract,  posth.  de  mel.  cap.  3,  Lodovicus  Mercatus,  de  Inter,  morb.  cur. 
lib.  1.  cap.  17,  Baptista  Porta,  Phijsiog.  lib.  1.  c.  13,  and  many  others. 

Weeping,  sighing,  laughing,  itching,  trembling,  sweating,  blushing,  hearing 
and  seeing  strange  noises,  visions,  wind,  crudity,  are  motions  of  the  body, 
depending  upon  these  precedent  motions  of  the  mind : neither  are  tears,  affec- 
tions, but  actions  (as  Scaliger  holds)  “ “the  voice  of  such  as  are  afraid,  trembles, 
because  the  heart  is  shaken,”  {Conimb.  prob.  6.  sec.  3.  de  som)  why  they 
stutter  or  falter  in  their  speech,  Mercurialis  and  Montaltus,  cap.  17.  give  like 
reasons  out  of  Hippocrates,  “'’dryness,  which  makes  the  nerves  of  the  tongue 
torpid.”  Fast  speaking  (which  is  a symptom  of  some  few)  .ZEtius  will  have 
caused  “'from  abundance  of  wind,  and  swiftness  of  imagination;  ^baldness 
comes  from  excess  of  dryness,”  hirsuteness  from  a dry  temperature.  The  cause 
of  much  waking  in  a dry  brain,  continual  meditation,  discontent,  feais  and 
cares,  that  suffer  not  the  mind  to  be  at  rest,  incontinency  is  from  wind,  and  a 
hot  liver,  Montanus,  cons.  26.  Bumbling  in  the  guts  is  caused  from  wind,  and 


m In  pro.  li.  de  coelo.  Vehemens  et  assidua  cogitatio  rei  erga  quam  affleitur,  spiritus  in  cerebrum  evocat, 

* Melancholici  ingeniosi  omnes,  summi  viri  in  artibus  et  disciplinis,  sive  circum  imperatoriam  aut  reip.  clis- 
cipliiiam  omnes  fere  melancholici.  Aristoteles.  r Adeo  miscentui’,  ut  sit  duplum  sanguinis  ad  reliqua  duo, 

* Lib.  2.  de  intellectione.  Pingui  sunt  Minerva  phlegmatici : sanguinei  amabiles,  grati,  hilares,  at  non 
ingeniosi ; cholerici  celeres  motu,  et  ob  id  eontemplationisirapatientes  : Melancholici  solum  excellentes, 

• I'repidantium  vox  tremula,  quia  cor  quatitur.  •»0b  ariditatein  quae  reddit  nervos  linguae  torpidos. 

• Incontinentia  linguae  ex  copia  flatuum,  et  velocitate  imaginationis  <*  Calvities  ob  siccitatis  excessuiii. 


278 


Symptoms  of  Melancholy. 


[Part.  1.  Sec.  3. 


wind  from  ill  concoction,  weakness  of  natural  heat,  or  a distempered  heat 
and  cold ; ® Palpitation  of  the  heart  from  vapours,  heaviness  and  aching  from 
tlie  same  cause.  That  the  belly  is  hard,  wind  is  a cause,  and  of  that  leaj  ing 
In  many  parts.  Kedness  of  the  face,  and  itching,  as  if  they  were  flea-bitten, 
or  stung  with  pismires,  from  a sharp  subtile  wind.  ^ Cold  sweat  from  vapours 
arising  from  the  hypochondries,  which  pitch  upon  the  skin ; leanness  for  want 
of  good  nourishment.  Why  their  appetite  is  so  great,  ^^tius  answers:  Os 
veiitris  frigescit,  cold  in  those  inner  parts,  cold  belly,  and  hot  liver,  causeth 
crudity,  and  intention  proceeds  from  perturbations,  ** our  souls  for  want  of 
spirits  cannot  attend  exactly  to  so  many  intentive  operations,  being  exhaust, 
and  overswayed  by  passion,  she  cannot  consider  the  reasons  which  may  dis- 
suade her  from  such  affections. 

* Bashfulness  and  blushing  is  a passion  proper  to  men  alone,  and  is  not  only 
caused  for  ‘'some  shame  and  ignominy,  or  that  they  are  guilty  unto  themselves 
of  some  foul  fact  committed,  but  as'Fracastorius  well  determines,  oh  defectum 
proprium,  et  timorem,  “from  fear,  and  a conceit  of  our  defects;  the  face 
labours  and  is  troubled  at  his  presence  that  sees  our  defects,  and  nature,  willing 
to  help,  sends  thither  heat,  heat  draws  the  subtilest  blood,  and  so  we  blush. 
They  that  are  bold,  arrogant,  and  careless,  seldom  or  never  blush,  but  such  as 
are  fearful.”  Anthonius  Lodovicus,  in  his  book  de  pudore,  will  have  this  sub- 
tile blood  to  arise  in  the  face,  not  so  much  for  the  reverence  of  our  betters  in 
])resence,  but  for  joy  and  pleasure,  or  if  any  thing  at  unawares  shall  pass 
from  us,  a sudden  accident,  occurse,  or  meeting;”  (which  Disarms  in  “Macrobius 
confirms)  any  object  heard  or  seen,  for  blind  men  never  blush,  as  Dandinus 
observes,  the  night  and  darkness  make  men  impudent.  Or  that  we  be  staid  before 
our  betters,  or  in  company  we  like  not,  or  if  any  thing  molest  and  offend  us,  eru~ 
uescentia  turns  to  rubor,  blushing  to  a continuate  redness.  “Sometimes  the 
extremity  of  the  ears  tingle,  and  are  red,  sometimes  the  whole  face,  Etsi  nihil 
vitlosum  commiseris,  as  Lodovicus  holds:  though  Aristotle  is  of  opinion, 
omnis  pudor  ex  vitio  commisso,  all  shame  for  some  offence.  But  we  find  other- 
wise, it  may  as  well  proceed  ^from  fear,  from  force  and  inexperience  (so 
‘’Dandinus  holds),  as  vice;  a hot  liver,  saith  Duretus  fnotis  in  Ilollerium :) 
“ from  a hot  brain,  from  wind,  the  lungs  heated,  or  after  drinking  of  wine, 
strong  drink,  perturbations,”  &c. 

“Laughter,  what  it  is,”  saith  ^Tully,  “how  caused,  where,  and  so  suddenly 
breaks  out,  that  desirous  to  stay  it,  we  cannot,  how  it  comes  to  possess  and  stir 
our  face,  veins,  eyes,  countenance,  mouth,  sides,  let  Democritus  determine.” 
The  cause  that  it  often  afiects  melancholy  men  so  much,  is  given  by  Gomesius, 
lib.  3.  de  sale  genial,  cap.  18.  abundance  of  pleasant  vapours,  which,  in  san- 
guine melancholy  especially,  break  from  the  heart,  “®and  tickle  the  midriff, 
because  it  is  transverse  and  full  of  nerves:  by  which  titillation,  the  sense 
being  moved,  and  arteries  distended  or  pulled,  the  spirits  from  thence  move 
and  possess  the  sides,  veins,  countenance,  eyes.”  See  more  in  Jossius  de  risu 
et  fietu,  Fives  3 de  Animd.  Tears,  as  Scaliger  defines,  proceed  from  grief  and 
pity,  “ ‘or  from  the  heating  of  a moist  brain,  for  a dry  cannot  weep.” 

That  they  see  and  hear  so  many  phantasms,  chimeras,  noises,  visions,  <tc., 


‘iEtius.  'Lauren,  c.  13.  sTetrab.  2.  ser.  2.  cap.  10.  ‘•Ant.  Lodovicus,  prob.  lib.  1.  sect.  5. 
de  atrabilariis.  * Subrusticus  pudor  vitiosus  pudor.  ^ob  igiiominiam  aut  turpitudiiiem  facti,  &c. 

> De  symp.  et  Antip.  cap.  12.  laborat  facies  ob  prsesentiain  ejus  qui  defectum  nostrum  videt,  et  natura  quasi 
opem  latura  calorem  illuc  mittit,  calor  sanguinem  trahit,  unde  rubor,  audaces  non  rubent,  &c.  “ Ob 

gaudiiira  et  voluptatem  foras  e.xit  sanguis,  aut  ob  melioris  reverentiam,  aut  ob  subitum  occursum,  aut  si 
quid  incautius  exciderit.  “ Com.  in  Arist.  de  anima.  Coeci  ut  plurimum  impudentes,  nox  facit  impudentes. 
"Alexander  Aphrodisiensis  makes  all  bashfulness  a virtue,  eamque  se  refert  in  seipso  experiri  solitum,  etsi 
esset  admodum  senex.  p Siepe  post  cibum  apti  ad  ruborem,  ex  potu  vini,  ex  timore  stepe  et  ab  hepata 

calido,  cerebro  calido,  &c.  Com.  in  Arist.  de  anima,  tarn  a vi  et  inexperientia  quam  a vitio.  *'2.  De 
oratore.  quid  ipse  risus,  quo  pacto  concitatui',  ubi  sit,  &c.  » Diaphragma  titillant,  quia  transversum  et 

nervosum,  qua titillatione  moto  sensu  atque  arteriis  distentis,  spiritus  inde  latera,  venas,  os,  oculos  occupant. 
•Lx  calefaciione  humidi  cerebri : nam  ex  sicco  iachrymre  non  fluunt. 


279 


Mem.  t"j.]  Causes  of  these  Symptoim, 

aa  Fienus  hath  discoursed  at  large  in  his  book  of  imagination,  and  “Lavater 
de  spectris,  part.  1.  cap.  2.  3.  4.  their  corrupt  phantasy  makes  them  see  and 
hear  that  which  indeed  is  neither  heard  nor  seen,  Qui  muUum  jejunant,  aut 
noctes  ducunt  insomnes,  they  that  much  fast,  or  want  sleep,  as  melancholy  or 
sick  men  commonly  do,  see  visions,  or  such  as  are  weak-sighted,  very  timorous 
by  nature,  mad,  distracted,  or  earnestly  seek.  Sahini  quod  volunt  somniant^ 
as  the  saying  is,  they  dream  of  that  they  desire.  Like  Sarmiento  the  Spa-- 
!iiard,  who  when  he  was  sent  to  discover  the  straits  of  Magellan,  and  confine 
])laces,  by  the  Pro  rex  of  Peru,  standing  on  the  top  of  a hill,  Amoetiissimam 
planitiein  despiccre  sibi  visus  fait,  cedlficia  magnifica,  quamplurimos  Pagos, 
alias  Turres,  splendida  Templa,  and  brave  cities,  built  like  ours  in  Europe, 
not,  saith  mine  * author,  that  there  was  any  such  thing,  but  that  he  was  vanis- 
simus  et  nimis  credulus,  and  would  fain  have  had  it  so.  Or  as^Lod.  Mercatus 
proves,  by  reason  of  inward  vapours,  and  humours  from  blood,  choler,  &c., 
diversely  mixed,  they  apprehend  and  see  outwardly,  as  they  suppose,  divers 
images,  which  indeed  are  not.  As  they  that  drink  wine  think  all  runs  round, 
when  it  is  in  their  own  brain ; so  is  it  with  these  men,  the  fault  and  cause  is 
inward,  as  Galen  affirms,  “mad  men  and  such  as  are  near  death,  quas  extra  se 
videre  putant  Imagines,  intra  oculos  habent,  ’tis  in  their  brain,  which  seems  to 
be  before  them;  the  brain  as  a concave  glass  reflects  solid  bodies.  Senes 
etiam  decrepiti  cerebrum  habent  concavum  et  aridum,  ut  imaginentur  se  videre 
(saith  * Boissardiis)  quce  non  sunt,  old  men  are  too  frequently  mistaken  and  dote 
in  like  case : or  as  he  that  looketh  tlirough  a pie6e  of  red  glass,  judgeth  every- 
thing he  sees  to  be  red ; corrupt  vapours  mounting  from  the  body  to  the  head, 
and  distilling  again  from  thence  to  the  eyes,  when  they  have  mingled  themselves 
with  the  watery  crystal  which  receiveth  the  shadows  of  things  to  be  seen,  make 
all  things  appear  of  the  same  colour,  which  remains  in  the  humour  that  over- 
spreads our  sight,  as  to  melancholy  men  all  is  black,  to  phlegmatic  all  white, 
&c.  Or  else  as  before  the  organs,  corrupt  by  a corrupt  phantasy,  as  Lemnius, 
lib.  1.  cap.  16.  well  quotes,  “ cause  a great  agitation  of  spirits,  and  humours, 
which  wander  to  and  fro  in  all  the  creeks  of  the  brain,  and  cause  such  appa- 
ritions before  their  eyes.”  One  thinks  he  reads  something  written  in  the 
moon,  as  Pythagoras  is  said  to  have  done  of  old,  another  smells  brimstone, 
hears  Cerberus  bark:  Orestes  now  mad  supposed  he  saw  the  furies  tormenting 
him,  and  his  mother  still  ready  to  run  upon  him — 

“ 0 mater  obsecro  noli  me  persequi 
Ills  furiis,  aspectu  anguineis,  horribilibus, 

Ecce  ecce  me  invadunt,  in  me  jam  ruunt;”  • 

but  Electra  told  him  thus  raving  in  his  mad  fit,  he  saw  no  such  sights  at  al,' 
it  was  but  his  crazed  imagination. 

“Quiesce,  quiesce  miser  in  linteis  tuis, 

Kon  cernis  etenim  quie  videre  te  putaa.”  4 

So  Pentheus(ih  Bacchis  Euripidis)  saw  two  suns,  two  Thebes,  his  brain  alom 
was  troubled.  Sickness  is  an  ordinary  cause  of  such  sights.  Cardan,  subtil.  8. 
Mens  cegra  laboribus  etjejuniis  fracta,  facit  eos  videre,  audire,  &c.  And.  Osi- 
ander  beheld  strange  visions,  and  Alexander  ab  Alexandro  both,  in  their  sick- 
ness, which  he  relates  de  rerum  varietal,  lib.  8.  cap.  44.  Albategnius  that 
noble  Arabian,  on  his  death-bed,  saw  a ship  ascending  and  descending,  which 
Fracastorius  records  of  his  friend  Baptista  Tirrianus.  Weak  sight  and  a vain 
persuasion  withal,  may  effect  as  much,  and  second  causes  concurring,  as  an  oar 

n Res  mirandas  imaginantur:  et  putant  se  videre  quie  nec  vident,  nec  audiunt.  * Laet.  lib.  13,  cap.  2. 
descript.  Indiae  Occident.  » Lib.  1.  ca.  17.  cap.  de  mel.  * Insani,  et  qui  raorti  vicini  sunt,  res  quas 
extra  se  videre  putant,  intra  oculos  habent.  » Cap.  10.  de  Spirit,  apparitione.  b De  occult.  Nat. 
mirac.  «“0  mother!  I beseech  you  not  to  persecute  me  with  those  horrible-looking  furies.  See!  see! 
they  attack,  they  assault  me  I”  “ Peace  1 peace!  unhappy  being,  for  you  do  not  see  what  you  think 

you  see.” 


280  Symptoms  of  Melancholy.  [Part.  1 . Sec.  3. 

iii  water  makes  a refraction,  and  seems  bigger,  bended,  double,  <fec.  The  tliick- 
ness  of  the  air  may  cause  such  effects,  or  any  object  not  well  discerned  in  the 
dark,  fear  and  phantasy  will  suspect  to  be  a ghost,  a devil,  (fee.  *Quod  nimis 
viiseri  t{ment,hoc  facile  credunt,  we  are  apt  to  believe,  and  mistake  in  such  cases. 
Marcellus  Donatus,  lib.  2.  cap.  1.  brings  in  a story  out  of  Aristotle,  of  one 
Antepharon  which  likely  saw,  wheresoever  ho  was,  his  own  image  in  the  air, 
as  in  a glass.  Vitellio,  lib.  10.  perspect.  hath  such  another  instance  of  a 
familiar  acquaintance  of  his,  that  after  the  want  of  three  or  four  nights’  sleep, 
as  he  was  riding  by  a river  side,  saw  another  riding  with  him,  and  using  all 
such  gestures  as  he  did,  but  when  more  light  appeared,  it  vanished.  Eremites 
and  anchorites  have  frequently  such  absurd  visions,  revelations  by  reason  of 
much  fasting,  and  bad  diet,  many  are  deceived  by  legerdemain,  as  Scot  hath 
\vell  showed  in  his  book  of  the  discovery  of  witchcraft,  and  Cardan,  subtil.  1 8. 
suffites,  perfumes,  suffumigations,  mixed  candles,  perspective  glasses,  and  such 
natural  causes,  make  men  look  as  if  they  were  dead,  or  with  horse-heads, 
bulls’-horns,  and  such  like  brutish  shapes,  the  room  full  of  snakes,  adders,  dark, 
light,  green,  red,  of  all  colours,  as  you  may  perceive  in  Baptista  Porta,  Alexis, 
Albertus,  and  others,  glow-worms,  fire-drakes,  meteors,  Ignis  fatuus,  which 
Plinius,  lib.  2.  cap.  37.  calls  Castor  and  Pollux,  with  many  such  that  appear 
in  moorish  grounds,  about  churchyards,  moist  valleys,  or  where  battles  have 
been  fought,  the  causes  of  which  read  in  Goclenius,  Velourius,  Finkius,  (fee., 
such  fears  are  often  done,  to  frighten  children  with  squibs,  rotten  wood,  (fee., 
to  make  folks  look  as  if  they  were  dead,  ^solito  major es,  bigger,  lesser,  fiiirer, 
fouler,  astantessine  capitibus  videantur ; aut  toti  igniti,  aut  forma  deemonum, 
accipe  pilos  canis  nigri,  cC’c.,  saith  Albertus;  and  so  ’tis  ordinary  to  see  strange 
uncouth  sights  by  catoptrics ; who  knows  not  that  if  in  a dark  room,  the  light 
be  admitted  at  one  only  little  hole,  and  a paper  or  glass  put  upon  it,  the  sun 
shining,  will  represent  on  the  opposite  wall  all  such  objects  as  are  illuminated 
by  his  rays'?  with  concave  and  cylinder  glasses,  w'e  may  reflect  any  shape  of 
men,  devils,  antics  (as  magicians  most  part  do,  to  gull  a silly  spectator  in  a 
dark  room),  we  will  ourselves,  and  that  hanging  in  the  air,  when  ’tis  nothing 
but  such  an  horrible  image  as  ^ Agrippa  demonstrates,  placed  in  another  room. 
Roger  Bacon  of  old  is  said  to  have  represented  his  own  image  walking  in  the 
air  by  this  art,  though  no  such  thing  appear  in  his  perspectives.  But  most 
part  it  is  in  the  brain  that  deceives  them,  although  I may  not  deny,  but  that 
oftentimes  the  devil  deludes  them,  takes  his  opportunity  to  suggest,  and  repre- 
sent vain  objects  to  melancholy  men,  and  such  as  are  ill-afiected.  To  these 
you  may  add  the  knavish  impostures  of  jugglers,  exorcists,  mass-priests,  and 
mountebanks,  of  whom  Roger  Bacon  speaks,  (fee.,  demiraculis  naturae  et  artis, 
cap.  1.  ‘'they  can  counterfeit  the  voices  of  all  birds  and  brute  beasts  almost, 
all  tones  and  tunes  of  men,  and  speak  within  their  throats,  as  if  they  spoke 
afar  off,  that  they  make  their  auditors  believe  they  hear  spirits,  and  are  thence 
much  astonished  and  affrighted  with  it.  Besides,  those  artificial  devices  to 
over-hear  their  confessions,  like  that  whispering  place  of  Gloucester’  with  us, 
or  like  the  duke’s  place  at  Mantua  in  Italy,  where  the  sound  is  reverberated 
by  a concave  wall ; a reason  of  which  Blancanus  in  his  Echometria  gives,  and 
mathematically  demonstrates. 

So  that  the  hearing  is  as  frequently  deluded  as  the  sight,  from  the  same 
causes  almost,  as  he  that  hears  bells,  will  make  tliem  sound  what  he  list.  “ A.s 
the  fool  thinketh,  so  the  bell  clinketh.”  Theophilus  in  Galen  thought  he  heard 
music  from  vapours,  which  made  his  ears  sound,  (fee.  Some  are  deceived  by 

« Seneca,  Quod  metuunt  nimis,  nunquara  amoveri  posse,  nec  tolli  putant,  ‘‘Sanguis  upupjB  cum  mella 
coinpositus  et  centaurea,  &c,  Albertus.  § Lib.  i.  occult,  plulos.  imperiti  homines  dsemonum  et 

umbrarum  imagines  videre  se  putant,  quum  nihil  sint  aliud,  quam  simulachra  animse  e.xpertia.  **  Pytho- 
nissaj  vocuin  varietatem  in  ventre  et  gutture  fingentes,  formant  voces  humanas  ii  longe  vel  propb,  prouS 
volunt,  ac  si  spiiatus  cum  homine  loqueretur,  et  sonos  brutorum  fingunt,  &c.  * Gloucester  cathedral. 


Mem.  1.] 


Prognostics  of  Melancholy. 


281 


echoes,  some  by  roaring  of  waters,  or  concaves  and  reverberation  of  air  in  the 
ground,  hollow  places  and  walls.  ^ At  Cadurcum,  in  Aquitaine,  words  and 
sentences  are  repeated  by  a strange  echo  to  the  full,  or  whatsoever  you  shall 
play  upon  a musical  instrument,  more  distinctly  and  louder,  than  they  are 
spoken  at  first.  Some  echoes  repeat  a thing  spoken  seven  times,  as  at  Olym- 
pus, in  Macedonia,  as  Pliny  relates,  lih.  36,  cap.  15.  Some  twelve  times,  as 
at  Charenton,  a village  near  Paris,  in  France.  At  Delphos,  in  Greece,  here- 
tofore was  a miraculous  echo,  and  so  in  many  other  places.  Cardan,  subtil. 
1.  18,  hath  wonderful  stories  of  such  as  have  been  deluded  by  these  echoes. 
Blancanus  the  J esuit,  in  his  Echometria,  hath  variety  of  examples,  and  gives 
his  reader  full  satisfaction  of  all  such  sounds  way  of  demonstration.  * At 
Barrey,  an  isle  in  the  Severn  mouth,  they  seem  to  hear  a smith’s  forge : so 
at  Lipari,  and  those  sulphureous  isles,  and  many  such  like  which  Olaus  speaks 
of  in  the  continent  of  Scandia,  and  those  northern  countries.  Cardan,  de  rerum 
var.  1.  15,  c.  84,  mentioneth  a woman,  that  still  supposed  she  heard  the  devil 
call  her,  and  speaking  to  her,  she  was  a painter’s  wife  in  Milan : and  many  such 
illusions  and  voices,  which  proceed  most  part  from  a corrupt  imagination. 

Whence  it  comes  to  pass,  that  they  prophesy,  speak  several  languages,  talk 
of  astronomy,  and  other  unknown  sciences  to  them  (of  which  they  have  been 
ever  ignorant) : “ I have  in  brief  touched,  only  this  I will  here  add,  that  Arcu- 
lanus,  Bodin.  lib.  3.  cap.  6,  daemon,  and  some  others,  ° hold  as  a manifest  token 
that  such  persons  are  possessed  with  the  devil ; so  doth  ® Hercules  de  Saxonia, 
and  Apponensis,  and  fit  only  to  be  cured  by  a priest.  But  ^Guianerius,  ‘^Mon- 
taitus,  Pomponatius  of  Padua,  and  Lemnius,  lih.  2,  cap.  2,  refer  it  wholly  to 
the  ill-disposition  of  the  ' humour,  and  that  out  of  the  authority  of  Aristotle, 
pvob.  30.  1,  because  such  symptoms  are  cured  by  purging;  and  as  by  the 
striking  of  a flint  fire  is  enforced,  so  by  the  vehement  motion  of  spirits,  they 
do  elicere  voces  inauditas,  compel  strange  speeches  to  be  spoken  : another  ar- 
gument he  hath  from  Plato’s  reminiscentia,  which  all  out  as  likely  as  that 
which  'Marsilius  Ficinus  speaks  of  his  friend  Pierleoiius;  by  a divine  kind 
of  infusion  he  understood  the  secrets  of  nature,  and  tenets  of  Grecian  and 
barbarian  philosophers,  before  ever  he  heard  of,  saw,  or  read  their  works: 
but  in  this  I should  rather  hold  with  Avicenna  and  his  associates,  that  such 
symptoms  proceed  from  evil  spirits,  which  take  all  op})ortunities  of  humours 
decayed,  or  otherwise  to  pervert  the  soul  of  man ; and  besides,  the  humour 
itself  is  Balneum  Biaboli,  the  devil’s  bath;  and  as  Agrippa  proves,  doth  entice 
him  to  seize  upon  them. 


SECT.  lY.  MEMB.  L 
Prognostics  of  Melancholy, 

Prognostics,  or  signs  of  things  to  come,  are  either  good  or  bad.  If  this 
malady  be  not  hereditary,  and  taken  at  the  beginning,  there  is  good  hope  of 
cure,  recens  curationem  non  habet  dificilem,  saith  Avicenna,  1.  3,  Fen.  1,  Tract. 
4,  c.  18.  That  which  is  with  laughter,  of  all  others  is  most  secure,  gentle, 
and  remiss,  Hercules  de  Saxonia.  “ * If  that  evacuation  of  hsemorrhoids,  or 
varices,  which  they  call  the  water  between  the  skin,  shall  happen  to  a melan- 


^ Tam  dare  et  articulate  audies  repetitum,  ut  perfectioi  sit  Echo  quam  ipse  dixeris.  ’Blowing  of 

bellows,  and  knocking  of  hammers,  if  they  apply  their  ear  to  the  clitf.  m Memb.  1.  Sub.  3.  of  this 

partition,  cap.  16.  in  9.  Rhasis.  “ Signa  daemonis  nulla  sunt  nisi  quod  loquantur  ea  quae  ante  nescie- 

bant,  ut  Teutonicum  aut  aliud  Idioma,  &c.  “Cap.  12.  tract,  de  mel.  p Tract.  15.  c.  4.  a Cap.  9. 

Mira  vis  concitat  humores,  ardorque  vehemens  mentem  exagitat,  quum,  &c.  ‘Praefat.  lainblicl 

mysteriis.  ‘ Si  melancholicis  haemorrhoides  supervenerint  varices,  rel  ut  quibusdam  placet  aqua 

inter  cutem,  solvitur  malum. 


282 


Prognostics  of  Melancholy. 


[Part.  1.  Sec.  4. 


clioly  man,  his  misery  is  ended,”  Hippocrates,  Aphor.  6.  11.  Galen,  1.  6,  de 
morhis  vulgar,  com.  8,  confirms  the  same;  and  to  this  aphorism  of  Hippocrates, 
all  the  Arabians,  new  and  old  Latins  subscribe;  Moiitaltus,  c.  25,  Hercules  de 
Saxonia,  Mercurialis,  Vittorius  Faventinus,  &c.  Skenckius,  1.  1,  ohservat.  med. 
c.  de  Mania,  illustrates  this  aphorism,  with  an  exam])le  of  one  Daniel  Federer 
a coppersmith  that  was  long  melancholy,  and  in  the  end  mad,  about  the  27th 
year  of  his  age,  these  varices  or  water  began  to  arise  in  his  thighs,  and  he  was 
freed  from  his  madness.  Marius  the  Roman  was  so  cured,  some  say,  though 
ivith  great  pain.  Skenckius  hath  some  other  instances  of  women  that  have 
been  helped  by  flowing  (►f  their  months,  which  before  were  stopped.  That 
the  opening  of  the  haemorrhoids  will  do  as  much  for  men,  all  physicians  jointly 
signify,  so  they  be  voluntary,  some  say,  and  not  by  compulsion.  All  melan- 
choly are  better  after  a quartan;  " Jobertus  saith,  scarce  any  man  hath  that 
ague  twice;  but  whether  it  free  him  from  this  malady,  ’tis  a question;  for 
]nany  physicians  ascribe  all  long  agues  for  especial  causes,  and  a quartan  ague 
amongst  the  rest.  ^ Rhasis,  cont.  lib.  tract.  9.  “When  melancholy  gets 
out  at  the  superficies  of  the  skin,  or  settles  breaking  out  in  scab.s,  leprosy, 
morphew,  or  is  purged  by  stools,  or  by  the  urine,  or  that  the  spleen  is  enlarged, 
and  those  mm-es  appear,  the  disease  is  dissolved.”  Guianerius,  cap.  5,  tract.  15, 
adds  dropsy,  jaundice,  dysentery,  leprosy,  as  good  signs  to  these  scabs,  mor- 
l^liews,  and  breaking  out,  and  proves  it  out  of  the  6th  of  Hippocrates* 
Aphorisms. 

Evil  prognostics  on  the  other  part.  Inveterata  melancholia  incur ahilis,  if  it 
be  inveterate,  it  is  ^ incurable,  a common  axiom,  aut  dijfficulter  curahilis  as  ' 
they  say  that  make  the  best,  hardly  cured.  This  Galen  witnesseth,  1.  3,  de 
loc.  affect,  cap.  6,  “ ^ be  it  in  whom  it  will,  or  from  what  cause  soever,  it  is 
ever  long,  wayward,  tedious,  and  hard  to  be  cured,  if  once  it  be  habituated.” 
As  Lucian  said  of  the  gout,  she  was  “ “ the  queen  of  diseases,  and  inexorable,” 
may  we  say  of  melancholy.  Yet  Paracelsus  will  have  all  diseases  whatsoever  ’ 
curable,  and  laughs  at  them  which  think  otherwise,  as  T.  Erastus,  par.  3,  • 
objects  to  him;  although  in  another  place,  hereditary  diseases  he  accounts  i 
incurable,  and  by  no  art  to  be  removed.  ‘'Hildesheim,  spicel.  2,  de  mel.  holds  ( 
it  less  dangerous  if  only  imagination  be  hurt,  and  not  reason,  the  gentlest  | 
is  from  blood.  Worse  from  choler  adust,  but  the  worst  of  all  from  melancholy  < 
putrefied.”  * Bruel  esteems  hypochondriacal  least  dangerous,  and  the  other  j 
two  species  (opposite  to  Galen)  hardest  to  be  cured.  ^ The  cure  is  hard  in  man,  ; 
but  much  more  difficult  in  women.  And  both  men  and  women  must  take  notice 
of  that  saying  of  Montaiius,  consil.  230,  pro  Abate  Italo,  “ ^ This  malady  doth 
commonly  accompany  them  to  their  grave;  physicians  may  ease,  and  it  may 
lie  hid  for  a time,  but  they  cannot  quite  cure  it,  but  it  will  return  again  more 
violent  and  sharp  than  at  first,  and  that  upon  every  small  occasion  or  error:” 
as  in  Mercury’s  weather-beaten  statue,  that  was  once  all  over  gilt,  the  open 
parts  were  clean,  yet  there  was  in  fimbriis  aurum,  in  the  chinks  a remnant  of 
gold ; there  will  be  some  relics  of  melancholy  left  in  the  purest  bodies  (if  once 
tainted)  not  so  easily  to  be  rooted  out.  ^ Oftentimes  it  degenerates  into  epilepsy,  . 
apoplexy,  convulsions,  and  blindness:  by  the  authority  of  Hippocrates  and  , 
Galen,  ‘all  aver,  if  once  it  possess  the  ventricles  of  the  brain,  Frambesarius,  ' 
and  Salust.  Salvianus  adds,  if  it  get  into  the  optic  nerves,  blindness.  Mercu- 

“ Cap.  10.  de  quartana.  * Cum  sanguis  exit  per  superficiera  et  residet  melancholia  per  scabiem,  \ 

morpheam  nigram,  vel  expurgatur  per  inferiores  partes,  vel  urinam,  &c.,  non  erit,  &c.,  splen  magnificatur  •' 
et  varices  apparent.  > Quia  jam  conversa  in  naturam.  * In  quocunque  sit,  a quacunque  causa.  Hypo- 
con.  prJBsertim,  semper  est  longa,  morosa,  nec  facile  curari  potest.  » Kegina  raorborura  et  inexorabilis.  3 
I'Omne  delirium  quod  oritur  a paucitate  cerebri  incurabile.  Hildesheim,  spicel.  2.  de  mania.  ®Si  sola  J 

imaginatio  la  datur,  et  non  ratio.  Mala  a sanguine  fervente,  deterior  a bile  assat^  pessima  ab  atra  bile  * 
putrefacta.  « Diificilior  cura  epis  quas  fit  vitio  corporis  totius  et  cerebri.  ‘'nifficilis  curatu  in  viris,  ft 
niulto  difficilior  in  fajminis.  k Ad  interitum  plerumque  homines  comitatur,  licet  medici  levent  pleruinque, 
tanien  non  tollunt  unquam,  sed  recidet  acerbior  quam  antea  minima  occasione,  aut  errore.  Periculum  est  f 
ne  degeneret  in  Epilepsiam,  Apoplexiam,  Convulsionem,  Ciecitatem.  * Montal.  c.  25.  Laurentius.  Nic.  Piso.  f 


Mem.  1,] 


Prognostics  of  Melanclioly. 


283 


rialis,  consil.  20,  had  a woman  to  his  patient,  that  from  melancholy  became 
opileptio  and  blind.  ‘‘If  it  come  from  a cold  cause,  or  so  continue  cold,  or 
increase,  epilepsy ; convulsions  follow,  and  blindness,  or  else  in  the  end  they 
ai-e  moped,  sottish,  and  in  all  their  actions,  speeches,  and  gestures,  ridiculous. 
‘If  it  come  from  a hot  cause,  they  are  more  furious,  aud  boisterous,  and  in 
conclusion  mad.  Calescentem  melancholiam  scepius  sequitur  mania.  ***  If  it 
heat  and  increase,  that  is  the  common  event,  ^per  circuitus^  aut  semper  in- 
sanity he  is  mad  by  fits,  or  altogether.  For  as  "Sennertus  contends  out  of 
Crato,  there  is  seminarius  ignis  in  this  humour,  the  very  seeds  of  fire.  If 
it  come  from  melancholy  natural  adust,  and  in  excess,  they  are  often  demo- 
niacal, Montanus. 

Seldom  this  malady  procures  death,  except  (which  is  the  greatest,  most 
grievous  calamity,  and  the  misery  of  all  miseries,)  they  make  away  them- 
selves, which  is  a frequent  thing,  and  familiar  amongst  them.  ’Tis  ‘‘Hippo- 
crates’  observation,  Galen’s  sentence  : Etsi  m'trtem  timent,  tamen  plerumque 
sihi  ipsis  mortem  consciscunt,  1.  3.  de  locis  affect,  cap.  7.  The  doom  of  all 
physicians.  ’Tis  ■■  Rabbi  Moses’  Aphorism,  the  proguosticon  of  Avicenna, 
Rhasis,  ^tius,  Gordonius,  Yalescus,  Altomarus,  Salust.  Salvianus,  Capivac- 
cius,  Mercatus,  Hercules  de  Saxonia,  Piso,  Bruel,  Fuchsius,  all,  &c. 


“*Et  sajpfe  usque  aded  mortis  formidine  vitas 
Percipit  infelix  odium  lucisque  videndae, 

Ut  sibi  consciscat  masrenti  pectore  letlium.’ 


“ Aud  so  far  fortli  death’s  terror  doth  affriglit, 
He  makes  away  himself,  and  hates  tlie  light ; 
To  make  an  end  of  fear  and  grief  of  lieart, 

He  voluntary  dies  to  ease  his  smart.” 


In  such  sort  doth  the  torture  and  extremity  of  his  misery  torment  him,  that 
he  can  take  no  pleasure  in  his  life,  but  is  in  a manner  enforced  to  offer  vio- 
lence unto  himself,  to  be  freed  from  his  present  insufferable  pains.  So  some 
(saith  ‘Fracastorius)  “ in  fury,  but  most  in  despair,  sorrow,  fear,  and  out  of 
the  anguish  and  vexation  of  their  souls,  offer  violence  to  themselves : for  their 
life  is  unhappy  and  miserable.  They  can  take  no  rest  in  the  night,  nor  sleep, 
or  if  they  do  slumber,  fearful  dreams  astonish  them.”  In  the  day-time  they 
are  affrighted  still  by  some  terrible  object,  and  torn  in  pieces  with  suspicion, 
fear,  sorrow,  discontents,  cares,  shame,  anguish,  &c.,  as  so  many  wild  horses, 
that  they  cannot  be  quiet  an  hour,  a minute  of  time,  but  even  against  their 
wills  they  are  intent,  and  still  thinking  of  it,  they  cannot  forget  it,  it  grinds 
their  souls  day  and  night,  they  are  perpetually  tormented,  a burden  to  them- 
selves, as  Job  was,  they  can  neither  eat,  drink,' or  sleep.  Psal.  cvii.  18. 
“ Their  soul  abhorreth  all  meat,  and  they  are  brought  to  death’s  door,  “being 
bound  in  misery  and  iron  they  *curse  their  stars  with  Job,  “^and  day  of 
their  birth,  and  wish  for  death  for  as  Pineda  and  most  interpreters  hold. 
Job  was  even  melancholy  to  despair,  and  almost  ‘"madness  itself;  they  mur- 
mur many  times  against  the  world,  friends,  allies,  all  mankind,  even  against 
God  himself  in  the  bitterness  of  their  passion,  ^vivere  nolunt,  mori  nesciunt, 
live  they  will  not,  die  they  cannot.  And  in  the  midst  of  these  squalid,  ugly, 
and  such  irksome  days,  they  seek  at  last,  finding  no  comfort,  ‘’no  remedy  in 
this  wretched  life,  to  be  eased  of  all  by  death.  Omnia  appetunt  honum,  all 
creatures  seek  the  best,  and  for  their  good  as  they  hope,  suh  specie^  in  show  at 
least,  vel  quia  mori  pulclirum  putant  “Hippocrates)  vel  quia  putant  inde 

se  majoribus  malis  liherari,  to  be  freed  as  they  wish.  Though  many  times,  as 
Hilsop’s  fishes,  they  leap  from  the  frying-pan  into  the  fire  itself,  yet  they  hope 


k Here,  de  Saxonia,  Aristotle,  Capivaccias.  i Favent.  Humor  frigidus  sola  delirii  causa,  furoris  yero  humor 
calidus.  Heurnius  calls  madness  sobolem  melancholise.  « Alexander  1. 1.  c.  18.  » Lib  1.  part  2. 

c.  11.  P Montalt  c.  1».  raro  mors  aut  nunquam,  nisi  sibi  ipsis  inferant.  i Lib.  de  Insan.  Fabio  Calico 
Interprete.  r^onnulli  violentas  manus  sibi  inferunt.  » Lucret.  1.  3.  ‘Lib.  2.  de  intell.  saepe mortem 
sibi  consciscunt  ob  timorem  et  tristitiam  tsedio  vitae  affecti  ob  furorem  et  desperationem.  Est  enim  infera, 
&c.  Ergo  sic  perpetuo  afflictati  vitam  oderunt,  se  prsecipitant,  his  malis  carituri  aut  interficiunt  se,  aut 
tale  quid  committunt.  “Psal.  cvii.  10.  »Jobxxxiii.  yJobvi.  8.  z Vi  doloris  et  tristiti£E  ad 
insanium  pene  redactus.  “Seneca.  <>jnsalutis  suae  desperatione  proponunt  sibi  mortis  desiderium, 
Oct.  llorat.  1.  2.  c.  5.  « Lib.  de  insania.  Sic  sic  juvat  ire  per  umbras. 


284 


Prognostics  of  Melancholy.  [Part.  1.  Sec.  4. 

to  be  eased  by  his  means  : and  therefore  (saith  Felix  ^Platerus)  “after  many 
tedious  days  at  last,  either  by  drowning,  hanging,  or  some  such  fearful  end,’* 
they  precipitate  or  make  away  themselves:  “many  lamentable  examples  are 
daily  seen  amongst  us:”  alius  ante  fores  se  laqueo  suspendit  (as  Seneca  notes), 
alius  se  prcecipitavit  a tecto,  ne  doininum  stomachantem  audiret,  alius  ne  reda- 
ceretur  a fuga  ferrum  redogit  in  viscera,  “ one  hangs  himself  before  his  own 
door, — another  throws  himself  from  the  house-top,  to  avoid  his  master’s  anger^ 

■ — a third,  to  escape  expulsion,  plunges  a dagger  into  his  heart,” — so  many 
causes  there  are His  amor  exitio  est,  furor  his love,  grief,  anger,  mad- 

ness, and  shame,  (tc.  ’Tis  a common  calamity,  ®a  fatal  end  to  this  disease, 
they  are  condemned  to  a violent  death,  by  a jury  of  physicians,  furiously  dis- 
posed, carried  headlong  by  their  tyrannising  wills,  enforced  by  miseries,  and 
there  remains  no  more  to  such  persons,  if  that  heavenly  Physician,  by  his 
assisting  grace  and  mercy  alone  do  not  prevent  (for  no  human  persuasion  or 
art  can  help),  but  to  be  their  own  butchers,  and  execute  themselves.  Socrates 
his  cicuta,  Lucretia’s  dagger,  Tiinon’s  halter,  are  yet  to  be  had;  Cato’s  knife, 
and  Nero’s  sword  are  lefc  behind  them,  as  so  many  fatal  engines,  bequeathed 
to  posterity,  and  will  be  used  to  the  world’s  end,  by  such  distressed  souls  : so 
intolerable,  insufferable,  grievous,  and  violent  is  their  pain,  ^so  unspeakable 
and  continuate.  One  day  of  grief  is  an  hundred  years,  as  Cardan  observes  : 
’Tis  carnificina  hominum,  angor  animi,  as  well  saith  Areteus,  a plague  of  the 
soul,  the  cramp  and  convulsion  of  the  soul,  an  epitome  of  hell;  and  if  there 
be  a hell  upon  earth,  it  is  to  be  found  in  a melancholy  man’s  heart. 

“ For  that  deep  torture  may  be  call’d  an  hell, 

When  more  is  felt  than  one  hath  power  to  tell.” 

Yea,  that  which  scoffing  Lucian  said  of  the  gout  in  jest,  I may  truly  affirm 
of  melancholy  in  earnest. 

“ 0 triste  nomen  I o diis  odibile 
K Melancholia  lacrymosa,  Cocyti  filia, 

Tu  Tartar!  specubus  opacis  edita 
Erinnys,  utero  quara  Megara  suo  tulit, 

Et  ab  uberibus  aluit,  cuique  parviihE 
Amarulentum  in  os  lac  Alecto  dedit, 

Omnes  abominabilem  te  daemones 
Produxere  in  lucem,  exitio  mortalium. 

Non  Jupiter  ferit  taletelumfulminis, 

Non  ulla  sic  procella  saevit  aequoris, 

Non  impetuosi  tanta  vis  est  turbinis. 

An  asperos  sustineo  morsus  Cerberi  ? 

Num  virus  Echidnae  membra  mea  depascitur  ? 

Aut  tunica  sanie  tincta  Nessi  sanguinis  ? 
lilacrymabile  et  immedicabile  malum  hoc  ” 

No  torture  of  body  like  unto  it,  SicuU  non  invenere  tyranni  magus  tormeiv- 
turn,  no  strappadoes,  hot  irons,  Phalaris’  bulls,  ' 

“<  Nec  ira  deiim  tantum,  nee  tela,  nec  hostis,  I “Jove’s  wrath,  nor  devils  can 

Quantum  sola  noces  animis  illapsa.”  | Do  so  much  harm  to  th’  soul  of  man.” 

All  fears,  griefs,  suspicions,  discontents,  imbonities,  insuavities  are  swallowed 
up,  and  drowned  in  this  Euripus,  this  Irish  sea,  this  ocean  of  misery,  as  so 
many  small  brooks ; ’tis  coagulum  omnium  oerumnarum  : which  ^ Ammianus 
applied  to  his  distressed  Palladius.  I say  of  our  melancholy  man,  he  is  the 
cream  of  human  adversity,  the  'quintessence,  and  upshot ; all  other  diseases 
whatsoever,  are  but  flea-bitings  to  melancholy  in  extent  : ’Tis  the  pith  of 
them  all,  '^Hospitium  est  calamitatis  ; quid  verbis  opus  est  1 

“ Quamcunque  malam  rem  quseris,  illic  reperies : ” I “ What  need  more  words  ? ’tis  calamities  inn, 

I Where  seek  for  any  mischief,  ’tis  within ; ” 


“ 0 sad  and  odious  name  I a name  so  fell, 

Is  this  of  melancholy,  brat  of  hell. 

There  born  in  hellish  darkness  doth  it  dwelL 
The  Furies  brought  it  up,  Megara’s  teat, 
Alecto  gave  it  bitter  milk  to  eat. 

And  all  conspired  a bane  to  mortal  men. 

To  bring  this  devil  out  of  that  black  den. 
Jupiter's  thunderbolt,  not  storm  at  sea, 
post.  Nor  whirl-wind  doth  our  hearts  so  much 
dismay. 

What  ? am  I bit  by  that  fiei’ce  Cerberus  ? 

Or  stung  by  serpent  so  pestiferous  ? 

Or  put  on  shirt  tliat’s  dipt  in  Nessus’  blood? 
My  pain’s  past  cure ; physic  can  do  no  good.** 


d Cap.  3.  de  mentis  alienat.  moesti  degunt,  dum  tandem  mortem  quamtiment,  suspendio  aut  submersione, 
aut  aliqua  alia  vi,  praacipitant  ut  multa  tristia  exemjjla  vidimus.  • Arculanus  in  9.  Rhasis,c.  16.  cavendum 
ne  ex  alto  se  proecipitent  aut  alihs  lajdant.  r 0 omnium  opinionibus  incogitabile  malum.  Lucian.  Mortesqua 
mille,  mille  dum  vivit  neces  gerit,  peritque.  Heinsius  Austriaco.  k Regina  morborum  cui  famulantur 

omnes  et  obediunt.  Cardan.  •»  Eheu  quis  intus  Scorpio,  &c.  Seneca  Act.  4.  Here.  0 Et.  ‘ Siliiis 

Italicus.  k Lib.  29.  *Hic  omnis  imbonita.3  et  insuavitas  consistit,  ut  Tertulliani  verbis  utar.  orat.  ad. 
martyr.  Plautus. 


Mem.  1.] 


Prognostics  of  Melancholy. 


285 


and  a melancholy  man  is  that  true  Prometheus,  which  is  hound  to  Caucasus  ; 
the  true  Titius,  whose  bowels  are  still  by  a vulture  devoured  (as  poets  feign) 
for  so  doth  “Lilius  Geraldus  interpret  it,  of  anxieties,  and  those  griping  cares, 
and  so  ought  it  to  be  understood.  In  all  other  maladies,  we  seek  for  help,  if 
a leg  or  an  arm  ache,  through  any  distemperature  or  wound,  or  that  we  have 
an  ordinary  disease,  above  all  things  whatsoever,  we  desire  help  and  health, 
a present  recovery,  if  by  any  means  possible  it  may  be  2)rocured ; we  will  freely 
part  with  all  our  other  fortunes,  substance,  endure  any  misery,  drink  bitter 
potions,  swallow  those  distasteful  pills,  suffer  our  joints  to  be  seared,  to  be  cut 
off.  any  thing  for  future  health : so  sweet,  so  dear,  so  precious  above  all  other 
things  in  this  world  is  life:  ’tis  that  we  chiefly  desire,  long  life  and  happy 
days,  ° multos  da^  Jupiter ^ annos,  increase  of  years  all  men  wish;  but  to  a 
melancholy  man,  nothing  so  tedious,  nothing  so  odious;  that  which  they  so 
carefully  seek  to  preserve  ^he  abhors,  he  alone;  so  intolerable  are  his  pains  ; 
some  make  a question,  graviores  morbi  corporis  an  anim%  whether  the  diseases 
of  the  body  or  mind  be  more  grievous,  but  there  is  no  comparison,  no  doubt  to 
be  made  of  it,  multo  enim  scevior  longeque  est  atrocior  animij  quam  corporis 
cruciatus  {Ijcm.  1.  1.  c.  12.)  the  diseases  of  the  mind  are  far  more  grievous. — 
Totum  hie  pro  vulnere  corpus,  body  and  soul  is  misaffected  here,  but  the  soul 
especially.  So  Cardan  testifies,  de  rerum  var.  lib.  8.  40.  ^ Maximus  Tyrius 

a Platonist,  and  Plutarch,  have  made  just  volumes  to  prove  it.  ^ Dies  adimit 
cegritudinem  hominibus,  in  other  diseases  there  is  some  hope  likely,  but  these 
unhappy  men  are  born  to  misery,  past  all  hope  of  recovery,  incui*ably  sick,  the 
longer  they  live  the  worse  they  are,  and  death  alone  must  ease  them. 

Another  doubt  is  made  by  some  philosophers,  whether  it  be  lawful  for  a man, 
in  such  extremity  of  pain  and  grief,  to  make  away  himself;  and  how  these 
men  that  so  do  are  to  be  censured.  The  Platonists  approve  of  it,  that  it  is 
lawful  in  such  cases,  and  upon  a necessity;  Plotinus,  de  beatitud.  c.  7.  and 
Socrates,  himself  defends  it,  in  Plato’s  Phaedon,  “if  any  man  labour  of  an 
incurable  disease,  he  may  despatch  himself,  if  it  be  to  his  good.”  Epicurus 
and  his  followers,  the  cynics  and  stoics  in  general,  affirm  it,  Epictetus  and 
• Seneca  amongst  the  rest,  quameunque  veram  esse  viam  ad  libertatem,  any 
way  is  allowable  that  leads  to  liberty,  “ Uet  us  give  God  thanks,  that  no  man 
is  compelled  to  live  against  his  will;”  '^quid  ad  hominem  claustra,  career,  cus- 
todia  ? liberum  ostium  habet,  death  is  always  ready  and  at  hand.  Vides  ilium 
prcecipitem  locum,  illud  Jlumen,  dost  thou  see  that  steep  jfiace,  that  river, 
that  pit,  that  tree,  there’s  liberty  at  hand,  effugia  servitutis  et  doloris  sunt,  as 
that  Laconian  lad  cast  himself  headlong  {non  serviam,  aiebatpuer)  to  be  freed 
of  his  misery : every  pain  in  thy  bod}’’,  if  these  be  nimis  operosi  exitus,  will  set 
thee  free,  quid  tua  refert finem facias  an  accipias  1 there’s  no  necessity  for  a man 
to  live  in  misery.  Malum  est  necessitati  vivere;  sed  in  necessitate  vivere,  neces- 
sitas  nulla  est.  Ignavus  qui  sine  causa  moritur,  et  stullus  qui  cum  dolore  vivit. 
Idem  epi.  58.  Wherefore  hath  our  mother  the  earth  brought  out  poisons, 
saith  * Pliny,  in  so  great  a quantity,  but  that  men  in  distress  might  make 
away  themselves?  which  kings  of  old  had  ever  in  a readiness,  ad  incerta fortunes 
venenum  sub  custode  promptum,  Livy  writes,  and  executioners  always  at  hand. 
Speusippes  being  sick  was  met  by  Diogenes,  and,  carried  on  his  slaves’  shoul- 
ders, he  made  his  moan  to  the  philosopher;  but  I pity  thee  not,  quoth  Dioge- 
nes, qui  cum  talis  vivere  susii«e5,thou  mayest  be  freed  when  thou  wilt,  meaning 
by  death.  ^ Seneca  therefore  commends  Cato,  Dido,  and  Lucretia,  for  their 
generous  courage  in  so  doing,  and  others  that  voluntarily  die,  to  avoid  a greater 

" Vit.  Herculis.  oPersius.  P Quid  est  miserius  in  vita,  quara  vellemori?  Seneca.  <JTora.  2. 
Libello,  an  graviores  passiones,  &c.  'Ter.  » Patet  exitus;  si  pugnare  non  vultis,  licet  fugere;  quis 
VOS  tenet  invitos  ? De  provid.  cap,  8.  » Agamus  Deo  gratias,  quod  nemo  invitus  in  vita  teneri  potest 

“ Epist.  26.  Seneca  et  de  sacra.  2,  cap.  15.  et  Epist,  70.  et  12.  » Lib.  2.  cap,  83.  Terra  mater  nostri  misertS»« 

vEpist.  24.  71.  22. 


286 


Prognostics  of  Melancholy, 


[Part.  1.  Sec.  4, 


mischief,  to  free  themselves  from  misery,  to  save  their  honour,  or  vindicate- 
their  good  name,  as  Cleopatra  did,  as  Sophonisba,  Syphax’s  wife  did,  Hanni- 
bal did,  as  Junius  Brutus,  as  Yibius  Virius,  and  those  Campanian  senators  in 
Livy  {Dec.  3.  lib.  6.)  to  escape  the  E-oman  tyranny,  that  poisoned  themselves. 
Themistocles  drank  bull’s  blood  rather  than  he  would  fight  against  his  coun- 
try, and  Demosthenes  chose  rather  to  drink  poison,  Publius  Crassi  filius,  Cen- 
sorius  and  Planciis,  those  heroical  Pomans  to  make  away  themselves,  than  ta 
fall  into  their  enemies’  hands.  How  many  myriads  besides  in  all  ages  might 
I remember,  qui  sibi  lethum  Insontes  peperere  manu  7 dec.  * Ehasis  in  the  Mac- 
cabees is  magnified  for  it,  Samson’s  death  approved.  So  did  Saul  and  Jona& 
sin,  and  many  worthy  men  and  women,  quorum  memoria  celehratur  in  Eccle- 
sia,  saith  *Leminchus,  for  killing  themselves  to  save  their  chastity  and  honour,, 
when  Pome  was  taken,  as  Austin  instances,  l.\.  de  Civit.  Dei,  cap.  16.  Jerom 
vindicateth  the  same  in  lonam;  et  Ambrose,  1.  3.  de  virginitate  commendeth 
Pelagia  for  so  doing.  Eusebius,  lib.  8.  cap.  15.  admires  a Poman  matron  for 
the  same  fact  to  save  herself  from  the  lust  of  Maxentius  the  Tyrant.  Adel- 
helmus,  abbot  of  Malmesbury,  calls  them  Beatas  virgines  quoe  sic,  dec.  Titus- 
Pomponius  Atticus,  that  wise,  discreet,  renowned  Poman  senator,  Tully’s  dear 
friend,  when  he  had  been  long  sick,  as  he  supposed  of  an  incurable  disease, 
vitamque produceret  ad  augendos  dolores,  sine  spe  salutis,  was  resolved  volun- 
tarily by  famine  to  despatch  himself  to  be  rid  of  his  pain ; and  when  as 
Agrippa,  and  the  rest  of  his  weeping  friends  earnestly  besought  him,  osculan- 
tes  obsecrarent  ne  id  quod  natura  cogeret,  ipse  acceleraret,  not  to  offer  violence 
to  himself,  “ with  a settled  resolution  he  desired  again  they  would  approve  of 
his  good  intent,  and  not  seek  to  dehort  him  from  it:”  and  so  constantly  died, 
precesque  eorum  taciturnd  sud  obstinatione  depressit.  Even  so  did  Corellius 
Pufus,  another  grave  senator,  by  tlie  relation  of  Plinius  Secundus,  lib.  1. 
epist.  12.  famish  himself  to  death;  pedibus  correptus  cum  incredibiles  cruciatus 
et  indlgnissima  tormenta  pateretur,  d cibis  omnino  abstinuit;  ^neither  he  nor 
Hispilla  his  wife  could  divert  him,  but  destinatus  mori  obstinate  magis,  &c.,  die 
he  would,  and  die  he  did.  So  did  Lycurgus,  Aristotle,  Zeno,  Chrysippus, 
Empedocles,  with  myriads,  &c.  In  wars,  for  a man  to  run  rashly  upon  immi- 
nent danger,  and  present  death,  is  accounted  valour  and  magnanimity,  ®to  be 
the  cause  of  his  own,  and  many  a thousand’s  ruin  besides,  to  commit  wilful 
murder  in  a maimer,  of  himself  and  others,  is  a glorious  thing,  and  he  shall 
be  crowned  for  it.  The  ‘^Massagetse  in  former  times,  ® Barbiccians,  and  I 
know  not  what  nations  besides,  did  stifle  their  old  men  after  seventy  years,  to 
free  them  from  those  grievances  incident  to  that  age.  So  did  the  inhabitants 
of  the  island  of  Choa,  because  their  air  was  pure  and  good,  and  the  people 
generally  long  lived,  antevertebant  fatiim  suum,  priusquam  manci  forent  aut 
imbecillitas  accederet,  papavere  vel  cicutd,  with  poppy  or  hemlock  they  pre- 
vented death.  Sir  Thomas  More  in  his  Utopia  commends  voluntary  death,  if 
he  be  sibi  aut  aliis  m'^destus,  troublesome  to  himself  or  others  (“  ^especially  if 
to  live  be  a torment  to  him),  let  him  free  himself  with  his  own  hands  from  this 
tedious  life,  as  from  a prison,  or  suffer  himself  to  be  freed  by  others.”  ® And 
’tis  the  same  tenet  which  Laertius  relates  of  Zeno  of  old.  Juste  sapiens  sibi 
mortem  consciscit,  si  in  acerbis  doloribus  versetur,  membrorum  mutilatione  aul 
morhis  cegre  curandis,  and  which  Plato  9.  de  legibus  approves,  if  old  age, 
poverty,  ignominy,  &c.,  oppress,  and  which  Fabius  expresseth  in  effect,  {l^rce- 
tat.  7.  Institut.)  Nemo  nisi  sud  culpa  diu  dulet.  It  is  an  ordinary  thing  in 

* Mac.  14.  42.  •Vindicatio  Apoc.  lib.  *>“  Finding  that  he  would  be  destined  to  endure 

e.'ccruciating  pain  of  the  feet,  and  additional  tortures,  he  abstained  from  food  altogether,”  « As  amongst 
Turks  and  others.  Bohemus,  de  moribus  gent.  « jjiian,  lib.  4.  cap.  1.  omnes  70.  annum  egressoa 

Interficiunt.  ^Lib.  2.  Prsesertim  quum  tormentum  ei  vita  sit,  bona  spe  fretus,  acerba  vita  velut  h carce’-e 
si  eximat,  vel  ab  aliis  eximi  sua  voluntatepatiatur.  sNam  quis  amphoram  exsiccans  foecem  exorberet, 
(Seneca,  epist.  .58.)  quis  in  poenas  et  risum  viveret  ? stulti  est  manere  in  vita  cum  sit  miser. 


Mem.  1. 


Prognostics  of  Melanchohj. 


287 


Cliiiia,  (saith  Mat.  Kiccius  the  Jesuit,)  they  be  in  despair  of  better  for- 
tunes, or  tired  and  tortured  with  misery,  to  bereave  themselves  of  life,  and 
many  times,  to  spite  their  enemies  the  more,  to  hang  at  their  door.”  Tacitus 
the  historian,  Plutarch  the  philosopher,  much  approve  a voluntary  departure, 
and  Aust.  de  civ.  De\  1.  1.  c.  29.  defends  a violent  death,  so  that  it  be  under- 
taken in  a good  cause,  nemo  sic  mortuus,  gut  non  faerat  aliguando  moriturus; 
quid  autem  interest  quo  mortis  genere  vita  ista  finiatur,  quando  illecui  finitur^ 
iterum  mori  non  cogitur?  dvc.y  ‘no  man  so  voluntarily  dies,  but  volens  nolens,  he 
must  die  at  last,  and  our  life  is  subject  to  innumerable  casualties,  who  knows 
when  they  may  happen,  utrum  satius  est  unam  perpeti  moriendo,  an  omnes 
timere  viwnc/o, ‘"rather  suffer  one,  than  fear  all.  “Death  is  better  than  a 
bitter  life,”  Ecclus.  xxx.  17.  ‘and  a harder  choice  to  live  in  fear,  than,  by  once 
dying,  to  be  freed  from  all.  Theombrotus  Ambraciotes  persuaded  I know  mjt 
how  many  hundreds  of  his  auditors,  by  a luculent  oration  he  made  of  the 
miseries  of  this,  and  happiness  of  that  other  life,  to  precipitate  themselves. 
And  having  read  Plato’s  divine  tract  de  anima,  for  example’s  sake  led  the 
way  first.  That  neat  epigram  of  Callimachus  will  tell  you  as  much, 

“ Jamque  vale  Soli  cum  diceret  Ambrociotes, 

In  Stygios  ferlur  desiluisse  lacns, 

Morte  nihil  dignum  passus : sed  forte  Platonis 
Divini  eximium  de  iiece  legit  opus,” «» 

"Calenus  and  his  Indians  hated  of  old  to  die  a natural  death:  the  Circum- 
cellians  and  Donatists,  loathing  life,  compelled  others  to  make  them  away,  witli 
many  such:  "but  these  are  false  and  pagan  positions,  profane  stoical  para- 
doxes, wicked  examples,  it  boots  not  what  heathen  philosophers  determine  in 
this  kind,  they  are  impious,  abominable,  and  upon  a wrong  ground.  “ Xo  evil 
is  to  be  done  that  good  may  come  of  it;”  reclamat  Christas,  reclamat  Scriptura^ 
God,  and  all  good  men  are  ** against  it:  He  that  stabs  another  can  kill  his 
body;  but  he  that  stabs  himself,  kills  his  own  soul.  '^Male  meretur  qui  dat 
mendico  quod  edat;  nam  et  illad  quod  dat  peril;  et  Hit  producit  vitam  ad 
miseriam:  he  that  gives  a beggar  an  alms  (as  that  co-mical  poet  .saith)  doth  ill, 
because  he  doth  but  prolong  his  miseries.  But  Lactantius,  1.  G.  c.  7.  de  vero 
cultu,  calls  it  a detestable  opinion,  and  fully  confutes  it,  lib.  3.  de  sap.  cap.  18. 
and  S.  Austin,  ep.  52.  ad  Macedonium,  cap.  61.  ad  Dulcilium  Trihununi: 
so  doth  Hieroin  to  Marcella  of  Blesilla’s  death,  Ao^^  recipio  tales  animas,4cG.,  ho 
calls  such  men  martyres  stullce  PhilosophicB : so  doth  Cyprian  de  duplici  mar- 
tyrio;  Si  qui  sic  moriantur,  aut  injirmitas,  aut  amhitio,  aut  dementia  ccgit  eos  ; 
’tis  mere  madness  so  to  do,  furor  est  ne  moriare  mori.  To  this  eflfect  writes 
Arist.  3.  Ethic.  Lipsius  Manuduc.  ad  Stoicam  Philosophiam  lib.  3.  dissertat. 
23.  but  it  needs  no  confutation.  This  only  let  me  add,  that  in  some  cases, 
those  ® hard  censures  of  such  as  offer  violence  to  their  own  persons,  or  in  some 
de.sperate  fit  to  others,  which  sometimes  they  do,  by  stabbing,  slashing,  tkc., 
are  to  be  mitigated,  as  in  such  as  are  mad,  beside  themselves  for  the  time, 
or  found  to  have  been  long  melancholy,  and  that  in  extremity,  they  know  not 
what  they  do,  deprived  of  reason,  judgment,  all,  bis  a ship  that  is  void  of  a 
pilot,  must  needs  impinge  upon  the  next  rock  or  sands,  and  suffer  shipwreck. 


*>  Epedit.  ad  Sinas.  1. 1.  c.  9.  Vel  bonorum  desperatione,  vel  malorum  perpessione  fracti  et  fatigati,  vel  man  us 
violentas  sibi  inferunt  vel  ut  inimicis  suis  rcgre  faciant,  Ac.  * “ No  one  ever  died  in  this  svay,  who  would  not 
have  died  sometime  or  other;  but  what  does  it  signify  how  life  itself  may  be  ended,  since  he  who  comes  to 
the  end  is  not  obliged  to  die  a second  time  ?”  ^ So  did  Anthony,  Galba,  Vitellius,  Otho,  Aristotle  him- 

self, &c.  Ajax  in  despair;  Cleopatra  to  save  her  honour.  > Inertius  deligitur  diu  vivere,  quam  in  timore 
tot  morborum  semel  moriendo,  nullum  deinceps  formidare.  •"  “ And  now  when  Ambrociotes  was  bidding 
farewell  to  the  light  of  day,  and  about  to  cast  himself  into  the  Stygian  pool,  although  he  had  not  been  guilty 
of  any  crime  that  merited  death ; but,  perhaps,  he  had  read  that  divine  work  of  Plato  upon  Death.”  “ Curtius 
1.  1 G.  <*  Laqueus  proecisus,  cont.  1.1.5.  quidam  naufragio  facto  amissis  tribus  liberis,  et  uxore,  suspendit  se ; 
praicidit  illi  quidam  ex  prtetereuatibus  laqueum;  A liberate  reus  fit  maleficii.  Seneca.  p See  Lipsius 

Manuduc.  ad  Stoicam  philosophiam  lib.  3.  dissert.  22.  D.  Kings  14  Lect.  on  Jonas.  D.  Abbot's  6 Lect  on 
the  same  prophet.  q Plautus.  ■'Martial.  • As  to  be  buried  out  of  Christian  burial  with  a stake. 
IdenuPlato  9.  de  legibus,  vuit  separatim  sepeiiri,  qui  sibi  ipsis  mortem  consciscunt,  &c.,  lose  their  goods,  Jtc, 
‘Navis  destituta  nauclero,  in  terribilem  allquem  scopulum  iinpingit. 


288 


Frojnostics  of  Melancholy. 


[Part.  1.  Sec.  4. 


“P.  Forestus  hath  a story  of  two  melancholy  brethren,  that  made  away  them- 
selves, and  for  so  foul  a fact,  were  accordingly  censured  to  be  infamously 
buried,  as  in  such  cases  they  use : to  terrify  others,  as  it  did  the  Milesian 
virgins  of  old,  but  upon  farther  examination  of  their  misery  and  madness,  the 
censure  was  * revoked,  and  they  were  solemnly  interred,  as  Saul  was  by  David, 
2 Sam.  ii.  4.  and  Seneca  well  adviseth,  Irascere  interfectori,  sed  miserere  inter- 
fecti;  be  justly  offended  with  him  as  he  was  a murderer,  but  pity  him  now 
as  a dead  man.  Thus  of  their  goods  and  bodies  we  can  dispose;  but  what 
shall  become  of  theii  souls,  God  alone  can  tell;  his  mercy  may  come  inter 
pontem  et  fontemy  inter  gladium  et  jugulumy  betwixt  the  bridge  and  the  brook, 
the  knife  and  the  throat.  Quod  cuiquam  contigit,  cuivis  potest : Who  knows 
how  he  may  be  tempted?  It  is  his  case,  it  may  be  thine:  ^Quce  sua  sors 
hodle  est,  eras  fore  vestra  potest.  We  ought  not  to  be  so  rash  and  rigorous  in 
our  censures,  as  some  are;  charity  will  judge  and  hope  the  best:  God  be 
merciful  unto  us  all. 

"Observat.  * Seneca  tract.  1.  1.  8.  c.  4.  Lex,  Homicida  In  se  insepultus  abjiciatur,  contradicitur;  Ec 
quodafiferre  sibi  manus  coactus  sit  assiduis mails;  summam  infaelicitatera  suam  in  hoc  removit,  quod  existl- 
tnabal  licere  mlsero  mori.  t Buchanan.  Eleg.  lib. 


TIIR 


SYNOPSIS  OF  THE  SECOND  PARTITION. 


Cure  of 
melancholy 
is  either 


Sect.  1. 
General 
to  all, 
which 
contains 


Lawful 
means, 
which  are  S 


1.  From  the  devil,  magicians,  witches,  &c.,  hy  channs, 
''Unlawful  spells,  incantations,  images,  &c. 

means  Quest.  1.  Whether  they  can  cure  this,  or  other 

forbidden,  j such  like  diseases? 

Quest.  2.  Whether,  if  they  can  so  cure,  it  be  law- 
I ful  to  seek  to  them  for  help? 

2.  Immediately  from  God,  a Jove  princijnum,  by 

J o-  prayer,  &c. 

• 3.  1.  Whether  saints  and  their  relics  can  help 

this  infirmity  ? 

Quest.  2.  Whether  it  be  lawful  in  this  case  to 
sue  to  them  for  aid  ? 

Sub  sect. 

1.  Physician^  in  whom  is  required  science, 
confidence,  honesty,  &c. 

2.  Patient^  in  whom  is  required  obedi- 
ence, constancy,  willingness,  patience, 
confidence,  bounty,  &c.,  not  to  practise 
on  himself. 

3.  Physic,  f Dietetical  <Y’ 
which  < Pharmaceutical  ^ 

consists  of  ( Chirurgical  n 
^ Particular  to  the  three  distinct  species,  25  gj 

Such  meats  as  arc  easy  of  digestion,  well-dressed,  hot, 
sod,  &c.,  young,  moist,  of  good  nourishment,  &c. 
Bread  of  pure  wheat,  well-baked. 

Water  clear  from  the  fountain. 

Wine  and  drink  not  too  strong. 

( Mountain  birds,  partridge,  pheasant, 


4.  IMcdi- 

ately  by 

Nature, 

which 

concerns 

and 

works  by 


Matter 
and  qua- 
lity. 

1.  ‘'Subs. 


Flesh 


rUict  rec- 
tified. 

1.  Memb. 


^ Sect.  2. 
Dietetical, 
which  con- 
sists in  re- 
forming 
those  six 
non -natural 
things,  as  in 


Fish 


2.  Qiian- 
' tity. 


■<  quails,  &c. 

( Hen,  capon,  mutton,  veal,  kid,  rabbit,  &c. 
\ That  live  in  gravelly  waters,  as  pike, 
I perch,  trout,  sea-fish,  solid,  white,  &c. 
Herbs  jDorage,  bugloss,  balm,  succory,  endive, 
( violets  in  broth,  not  raw,  &c. 

Fruits  ( Raisins  of  the  sun,  apples  corrected  for 
and  roots  ( wind,  oranges,  &c.,  parsnips,potatoes,&;c. 
f At  seasonable  and  usual  times  of  repast,  in  good  order, 
•<  not  before  the  first  be  concocted,  sparing,  not  over- 
( much  of  one  dish. 

2.  Rectification  of  retention  and  evacuation,  as  costiveness,  venery,  bleeding 
at  nose,  months  stopped,  baths,  &c. 

3.  Air,  recti-  f Naturally  in  the  choice  and  site  of  our  country  dwelling-place, 

fled,  with  a J to  be  hot  and  moist,  light,  wholesome,  pleasant,  &c. 
digression  of  i Artificially,  by  often  change  of  air,  avoiding  winds,  fogs,  tem- 
the  air.  pests,  opening  windows,  perfumes,  &c. 

I Of  body  and  mind,  but  moderate,  as  hawking,  hunting,  riding, 
shooting,  bowling,  fishing,  fowling,  walking  in  fair  fields, 

4.  Exercise.  < galleries,  tennis,  bar. 

1 Of  mind,  as  chess,  cards,  tables,  (Sic.,  to  see  plays,  masks,  &c., 
\ serious  studies,  business,  all  honest  recreations. 

5.  Rectification  of  waking  and  terrible  dreams,  (Sic. 

6.  Rectification  of  passions  and  perturbations  of  the  mind.  ^ 

U , 


21)0 


iS^no2)sis  of  UiG  ^Gcond  Partition. 


Memh.  6. 
Passions 
and  pertnr- ' 
bations  of 
the  mind 
rectified. 


» 

Sect.  4. 
Pharmaceu- 
tics, or  piiy- 
sic  which 
cureth  with 
medicines, 
with  a di- 
gression of 
this  kind  of 
physic,  is 
either 
Memh.  1. 
Subsect.  1. 


/ Sahsect. 

Prom  j 1.  By  using  all  good  means  of  help,  confessing  to  a friend,  tSre. 
himself  j Avoiding  all  occasions  of  his  infirmity. 

\ Not  giving  way  to  passions,  but  resisting  to  his  utmost. 


or 


2.  By  fair  and  foul  means,  counsel,  comfort,  good  persuasion 

witty  devices,  fictions,  and,  if  it  be  possible,  to  satisfy  his  mind 

3.  Music  of  all  sorts  aptly  applied. 

4.  Mirth  and  merry  company. 


from  his 
friends. 


/ Sect.  3. 

A consola- 
tory digres- 
sion, con- 
taining re- 
medies to  all 
discontents 
and  passions 
of  the  mind. 


Memh. 

1.  General  discontents  and  grievances  satisfied. 

2.  Particular  discontents,  as  deformity  of  body 

sickness,  baseness  of  birth,  &c. 

3.  Poverty  and  want,  such  calamities  and  adver- 

sities. 

4.  Against  servitude,  loss  of  liberty,  imprison- 

ment, banishment,  &c. 

5.  Against  vain  fears,  sorrows  for  death  of  friends 

or  otherwise. 

6.  Against  envy,  livor,  hatred,  malice,  emulation, 

ambition,  and  self-love,  &c. 

7.  Against  repulses,  abuses,  injuries,  contempts, 
disgraces,  contumelies,  slanders,  and  scoffs,  tfcc. 

8.  Against  all  other  grievances  and  ordinary 

symptoms  of  this  disease  of  melancholy. 


’ Simples 
altering 
melan- 
choly, 
with  a di- 
gress! on 
of  exotic 
simples. 
2.  Subs. 


Herbs. 
3.  Subs. 


To  the  heart;  borage,bugloss,scorzonera,&c. 
To  the  head;  balm,  hops,  nenuphar,  &c. 
Liver;  eupatory,  artemisia,  &c. 

Stomach;  wormwood,centaury, pennyroyal. 
Spleen;  ceterache,  ash,  tamarisk. 

To  purify  the  blood;  endive,  succory,  &c. 
Against  wind;  origan,  fennel,  aniseed,  &c. 
4.  Precious  stones,  as  smaragdes,  chelidonics,  &c. 
Minerals;  as  gold,  &c. 


Fluid 


Com- 
pounds 
altering 
melan- 
choly, 
with  a di- 
gression 
of  com- 
pounds. 
1.  Subs. 


bugloss,  hops, 
succory,  &c. 


solid,  as 
those 
aroma- 
tical 
confec- 
tions. 


r Conserves  of  violets,  maidenhair, 
con-  j borage,  bugloss,  roses,  (fcc. 
sisting.  i Confections ; treacle,  mithridat© 
eclegmes  or  linctures. 


I’Diambra,  dianthos. 
Diamargaritum  calidum. 
hot  f Diamoscum  dulce. 

I Elcctuarium  dc  gemmis. 
Loetificans  Galeni  ct  Khasis. 


) r Diamargaritum  frigidum. 

' , , jDiarrhodon  abbatis. 

cold -<  Diacorolli,  diacodium  with  their 
tables. 

Condites  of  all  sorts,  &c. 

(Oils  of  camomile,  violets,  roses,  &c. 
Ointments,  alablastritum,  populeum,  &c. 
Liniments,  plasters,  cerates,  cataplasms, 
frontals,  fomentations,  epithymes,  sacks, 
bags,  odoraments,  posies,  kc. 


Purging  (X  , 

Particular  to  the  three  distinct  species,  25  SL 


Synopsis  of  tJie  Second  Partition. 


291 


Medicines 
purging 
melan- 
choly, are 
either 
Memb.  2. 


Simples 

purging 

melan- 

choly. 


or 


3.  Subs. 
Com- 
pounds 
purging 
melan- 
choly. 


1.  Subs. 
Upward, 
as  vomits, 

or 

Down- 

ward. 

2.  Subs. 


Assarabacca,  laurel,  white  hellebore,  scilla,  or  sea- 
onion,  antimony,  tobacco. 

More  gentle;  as  senna,  cpithyme,  polipody,  myr- 
obalanes,  fumitory,  &c. 

Stronger ; aloes,  lapis  Armenus,  lapis  lazuli,  black 
hellebore. 


Mouth 


'Superior  J 
parts.  ^ 


or 


^ I Liquid ; as  potions,  juleps,  syrups, 
^ wine  of  hellebore,  bugloss,  &c. 

5^  j Solid ; as  lapis  Armenus,  and  lazuli, 
^ 1 pills  of  Indte,  pills  of  fumitory,  &c. 

1 Electuaries,  diasena,  confection  of  ha- 
o [ mech,  hierologladium,  &c. 

Not  swallowed;  as  gargarisms,  mastica- 
tories,  &c. 

Nostrils,  sneezing  powders,  odoraments,  perfumes, &c. 


Interior  parts ; as  clysters  strong  and  weak,  and  suppositories 
of  Castilian  soap,  honey  boiled,  tkc. 


n Chirurgical  physic, 
Avhich  consists  of 
Memb.  3. 


Phlebotomy,  to  all  parts  almost,  and  all  the  distinct  species 
With  knife,  horseleeches. 

Cupping-glasses. 

Cauteries,  and  searing  with  hot  irons,  boring. 

Dropax  and  sinapismus. 

Issues  to  several  parts,  and  upon  several  occasions. 


1.  Subsect. 

Moderate  diet,  meat  of  good  juice,  moistening,  easy  of  digestion. 

Good  air. 

Sleep  more  than  ordinary. 

Excrements  daily  to  be  voided  by  art  or  nature. 

Exercise  of  body  and  mind  not  too  violent,  or  too  remiss,  passions  of  tha 
mind,  and  perturbations  to  be  avoided. 

2.  Blood-letting,  if  there  be  need,  or  that  the  blood  be  corrupt,  in  the  ai-m, 
forehead,  &c.,  or  with  cupping-  glasses. 


Preparatives;  as  syrup  of  borage,  bugloss,  epithyme,  hops, 
with  their  distilled  waters,  &c. 


Q5  Sect.  5. 
Cure  of 
head-me- 
lancholy. 
Memb.  1. 


3.  Prepara- 
tives and  I 
purgers. 


Purgers;  as  Montanus,  and  Matthiolus  helleborismus,  Quer- 
cetanus,  syrup  of  hellebore,  extract  of  hellebore,  jjulvis 
Hali,  antimony  prepared,  Rulandi  aqua  viirabilis  ; which 
are  used,  if  gentler  medicines  -^^ill  not  take  place,  with 
Arnoldus,  vinum  buglossatum,  senna,  cassia,  myrobalanes, 
aurum  potabile,  or  before  Hamech,  Pil.  Indtc,  Hicra,  Pil.  do 
lap.  Armeno,  lazuli. 


4.  Averters. 


Cardan’s  nettles,  frictions,  clysters,  suppositories,  sneezings, 
masticatories,  nasals,  cupping-glasses. 

To  open  the  haemorrhoids  with  horseleeches,  to  apply  horse- 
leeches to  the  forehead  without  scarification,  to  the 
shoulders,  thighs. 

Issues,  boring,  cauteries,  hot  irons  in  the  suture  of  iha 
crown. 


5.  Cordials, 
resolvers,  < 
hinderers. 


A cup  of  wine  or  strong  drink 
Bezars  stone,  amber,  spice. 

C(  nserves  of  borage,  bugloss,  roses,  fumitory. 
Ccnfection  of  alchermes. 

Electuarium  Icetijicans  Galeni  et  Rhasis,  <^c. 
Di  imorgaritum  frig.  diaboraginatum,  <^c. 


292 


Synopsis  of  the  Second  Partition. 


6.  Correctors 
of  accidents, 
ns, 


Odoraments  of  roses,  violets. 

Irrigations  of  the  head,  with  the  decoctions  of  njmphea, 
lettuce,  mallows,  &c. 

Epithymcs,  ointments,  bags  to  the  heart. 

Fomentations  of  oil  for  the  belly. 

Baths  of  sweet  water,  in  which  were  sod  mallows,  violets, 
roses,  water-lilies,  borage  flowers,  ramshcads,  he. 


Inwardly 

taken. 


Simples 


Com- 

pounds. 


^ Poppy,  nymphea,  lettuce,  roses, 
•s  purslane,  henbane,  mandrake, 
( nightshade,  opium,  &c. 
j Liquid;  as  syrups  of  poppy,  ver- 
basco,  violets,  roses. 

Solid ; as  requies  Nicholai,  Phi- 
loniwn,  Romanum,  Lauda- 
num Paracelsi. 

Oil  of  nymphea,  poppy,  violets,  roses,  man- 
or drake,  nutmegs. 

Odoraments  of  vinegar,  rose-water,  opium. 
Frontals  of  rose- cake,  rose- vinegar,  nutmeg. 
Ointments,  alablastritum,  unguentum  po- 
Outward-^  puleum,  simple,  or  mixed  with  opium, 
ly  used.  Irrigations  of  the  head,  feet,  sponges, 

music,  murmur  and  noise  of  waters. 
Frictions  of  the  head  and  outward  ])arts, 
sacculi  of  henbane,  wormwood  at  his 
pillow,  &c. 

Against  terrible  dreams ; not  to  sup  late,  or  eat  peas,  cab- 
bage, venison,  meats  heavy  of  digestion,  use  balm,  hart's 
tongue,  &c. 

Against  ruddiness  and  blushing,  inward  and  outward 
remedies. 


2.  Memh.  TDiet,  preparatives,  purges,  averters,  cordials,  correctors,  as  before. 

Cure  of  me-  j Phlebotomy  in  this  kind  more  necessary,  and  more  frequent. 
l:\ncholy  over  i To  correct  and  cleanse  the  blood  with  fumitory,  senna,  succory,  dandelion, 
the  body.  endive,  &c. 


Cure 
■la  ’ hypo- 
'Choadria- 
jcal  or 
windy 
melan- 
choly. 

3.  Mem. 


Subsect.  1. 

Phlebotomy,  if  need  require. 

Diet,  preparatives,  averters,  cordials,  purgers,  as  before,  saving  that  they  must 
not  be  so  vehement. 

Use  of  pennyroyal,  wormwood,  centaury  sod,  which  alone  hath  cured  many. 
To  provoke  urine  with  aniseed,  daucus,  asarum,  &c.,  and  stools,  if  need  be, 
by  clysters  and  suppositories. 

To  respect  the  spleen,  stomach,  liver,  hypochondries. 

To  use  treacle  now  and  then  in  winter. 

To  vomit  after  meals  sometimes,  if  it  be  inveterate. 

r Galanga,  gentian,  enula,  angelica,  cala- 
< mus  aromaticus,  zedoary,  china,  con- 
( dite  ginger,  &c. 

r Pennyroyal,  rue,  calamint,  bay  leaves, 
J and  berries,  scordium,  bethany,  laven- 
y dor,  camomile,  centaury,  wormwood, 
Inwardly  C cummin,  broom,  orange  pills, 

taken,  S ' es  ^ Saffron,  cinnamon,  mace,  nutmeg,  pep- 

’ ( per,  musk,  zedoary  with  wine,  &c. 

Q.  , ( Aniseed,  fennel-seed,  ammi,  cary,  cum- 

\ min,nettle,  bays,  parsley, granaparadisi. 


2.  to  ex- 
pel wind. 


Roots, 


Herbs, 


r Dianisum,diagalanga,diaciminum,diacalaminthes, 
^ J electuarium  de  baccis  lauri,benedictalaxativa,&c., 
' i pul  vis  carminativus,  and  pulvis  descrip.  Antidota- 
(_  rio  Florentine,  aromaticum,  rosatum,  Hithridate. 
Outwardly  used,  as  cupping-glasses  to  the  hypochondries  without 
scariffcation,  oil  of  camomile,  rue,  aniseed,  their  decoctions,  &c. 


THE  SECOND  PARTITION 


THE  CUHE  OF  MELANCHOLY. 


THE  FIRST  SECTION,  MEMBER,  SUBSECTION. 


U nlawful  Cures  rejected. 

Inveterate  Melancholy,  howsoever  it  may  seem  to  be  a continuate,  inexor- 
able disease,  hard  to  be  cured,  accompanying  them  to  their  graves,  most  part, 
as  “Montanus  observes,  yet  many  times  it  may  be  helped,  even  that  which  is 
most  violent,  or  at  least,  according  to  the  same  ^author,  “ it  may  be  mitigated 
and  much  eased.”  Nil  desperanduia.  It  may  be  hard  to  cure,  but  not  impos- 
sible for  him  that  is  most  grievously  affected,  if  he  be  but  willing  to  be  helped. 

Upon  this  good  hope  I will  proceed,  iising  the  same  method  in  the  cure, 
which  I have  formerly  used  in  the  rehearsing  of  the  causes ; first  general,  then 
particular;  and  those  according  to  their  several  species.  Of  these  cures  some 
be  lawful,  some  again  unlawful,  which  though  frequent,  familiar,  and  often 
used,  yet  justly  censured,  and  to  be  controverted.  As  first,  whether  by 
these  diabolical  means,  which  are  commonly  practised  by  the  devil  and  his 
ministers,  sorcerers,  witches,  magicians,  &c,,  by  spells,  cabalistical  wonls, 
charms,  characters,  images,  amulets,  ligatures,  philters,  incantations,  (fee.,  this 
disease  and  the  like  may  be  cured  ] and  if  they  may,  whether  it  be  lawful  to 
make  use  of  them,  those  magnetical  cures,  or  for  our  good  to  seek  after  sucli 
means  in  any  case  1 The  first,  whether  they  can  do  any  such  cures,  is  questioned 
amongst  many  writers,  some  affirming,  some  denying.  Valesius,  cont.  med.  lib. 
5.  cap.  6,  Malleus  Maleficor.  Heurnius,  1.  3.  pract,  med.  cap.  28,  Cielius,  lib, 
16.  c.  16,  Delrio,  tom.  3,  Wieriis,  lib.  2.  de  preestig.  dcem.y  Libanius  Lavater„ 
de  sped.  part.  2.  cap.  7,  Holbrenner  the  Lutheran  in  Pistorium,  Polydor 
Virg.,  1.  \.  de  prodig..  Tandlerus,  Lemnius  (Hippocrates  and  Avicenna 
amongst  the  rest),  deny  that  spirits  or  devils  have  any  power  over  us,  and 
refer  all  with  Pomponatius  of  Padua  to  natural  causes  and  humours.  Of  the 
other  opinion  are  Bodinus,  Deemonomantioe,  lib.  3.  cap.  2,  Arnoldus,  Marcellus- 
Empyricus,  I.  Pistorius,  Paracelsus,  Apodix.  Magic.,  Agrippa,  lib.  2,  de  occult, 
riiilos.  cap.  36.  69.  7i.  72.  et  1.  3.  c.  23.  et  10,  Marcilius  Picinus,  de  vit, 
ccelit.  compar.  cap.  13.  15.  18.  21.  &c.,  Galeottus,  de  promiscua  doct.  cap.  2L 
Jovianus  Pontanus,  tom.  2,  Plin.  lib.  28.  c.  2,  Strabo,  lib^  15.  Geog.  Leo 
Suavius:  Goclenius,  de  ung.  armar.,  Oswoldus  Crollius,  Ernestus  Burgravius, 
Dr.  Elud,  (fee.  Cardan  de  suht.  brings  many  proofs  out  of  Ars  Notoria,  and 
Solomon’s  decayed  works,  old  Hermes,  Artefius,  Costaben  Luca,  Picatrix,  (fee., 
that  such  cures  may  be  done.  They  can  make  fire  it  shall  not  burn,  fetch 
back  thieves  or  stolen  goods,  shew  their  absent  faces  in  a glass,  make  serpents 
lie  stiU,  stanch  blood,  salve  gouts,  epilepsies,  biting  of  mad  dogs,  tooth-achq 


• Consil.  235.  pro  Abbate  Italo.  Consil.  23.  aut  curabitur,  aut  certb  minus  afficietur,  si  volet. 


294 


Cure  of  Melancholy. 


[Part.  2.  Sec.  1. 


melancholy,  et  omnia  mundi  mala,  make  men  immortal,  young  again  as  the 
® Spanish  marquess  is  said  to  have  done  by  one  of  his  slaves,  and  some  which 
jugglers  in  ^ China  maintain  still  (as  Tragaltius  writes)  that  they  can  do  by  their 
extraordinary  skill  in  j)hysic,and  some  of  our  modern  chemists  by  their  strange 
limbecks,  by  their  spells,  philosoj)her’s  stones  and  charms.  “®Many  doubt,” 
saith  Nicholas  Taurellus,  “ whether  the  devil  can  cure  such  diseases  he  hath 
not  made,  and  some  flatly  deny  it,  howsoever  common  experience  confirms  to 
our  astonishment,  that  magicians  can  work  such  feats,  and  that  the  devil  with- 
out impediment,  can  penetrate  through  all  the  parts  of  our  bodies,  and  cure  such 
maladies  by  means  to  us  unknown.”  Daneus  in  his  tract  de  Sortiariis  sub- 
scribes to  this  of  Taurellus;  Erastus  de  Lamiis,  maintaineth  as  much,  and  so 
do  most  divines,  out  of  their  excellent  knowledge  and  long  experience  they  can 
commit  ^agentes  cum  patientibus,  colligere  semina  rerum,  eaque  materice  appli- 
care,  as  Austin  infers  de  Civ.  Dei  et  de  Trinit.,  lib.  3.  cap.  7.  et  8.  they  can 
work  stupendous  and  admirable  conclusions;  we  see  the  effects  only,  but  not  the 
causes  of  them.  Nothing  so  familiar  as  to  hear  of  such  cures.  Sorcerers  are 
too  common;  cunning  men,  wizards,  and  white-witches,  as  they  call  them,  in 
every  village,  which  if  they  be  sought  unto,  will  help  almost  all  indrmities  of 
body  and  mind,  Servatores  in  Latin,  and  they  have  commonly  St.  Catharine’s 
wheel  printed  in  the  roof  of  their  mouth,  or  in  some  other  part  about  them, 
resistunt  incantatorum  prcestigiis  Boissardus  writes),  morbos  a sagis  motos 
propulsant,  &c.,  that  to  doubt  of  it  any  longer,  “•’or  not  to  believe,  were  to 
run  into  that  other  sceptical  extreme  of  incredulity,”  saith  Taurellus.  Leo 
Suavius  in  his  comment  upon  Paracelsus  seems  to  make  it  an  art,  which  ought 
to  be  approved;  Pistorius  and  others  stifly  maintain  the  use  of  charms,  words, 
characters,  &c.  Ars  vera  est,  sed  pauci  artifices  reperiuntur ; the  art  is  true, 
but  there  be  but  a few  that  have  skill  in  it.  Marcellus  Donatus,  lib.  2.  dehist. 
Tiiir.  cap.  1.  proves  out  of  Josephus’  eight  books  of  antiquities,  that  “ ‘Solomon 
so  cured  all  the  diseases  of  the  mind  by  spells,  charms,  and  drove  away  devils, 
and  that  Eleazar  did  as  much  before  Vespasian.”  Langius  in  his  med.  epist. 
bolds  Jupiter  Menecrates,  that  did  so  many  stupendous  cures  in  his  time,  to  have 
used  this  art,  and  that  he  was  no  other  than  a magician.  Many  famous  cures 
are  daily  done  in  this  kind,  the  devil  is  an  expert  physician,  as  Godelman  calls 
him,  lib.  1.  cap.  18.  and  God  permits  oftentimes  these  witches  and  magicians 
to  produce  such  effects,  as  Lavater,  cap.  3.  lib.  8.  part.  3.  cap.  1,  Polid.  Virg., 
lib.  1.  de  prodigiis,  Delrio  and  others  admit.  Such  cures  may  be  done,  and  as 
Paracels.,  Tom.  4.  de  morb.  ament,  stiffly  maintains,  they  cannot  otherwise 
be  cured  but  by  spells,  seals,  and  spiritual  physic.”  ‘Arnoldus,  lib.  de  sigillis, 
sets  down  the  making  of  them,  so  doth  Pulandus  and  many  others. 

Hoc  posito,  they  can  effect  such  cures,  the  main  question  is  whether  it  be 
lawful  in  a desperate  case  to  crave  their  help,  or  ask  a wizard’s  advice.  ’Tis 
a common  practice  of  some  men  to  go  first  to  a witch  and  then  to  a physician, 
if  one  cannot  the  other  shall,  Flectere  si  nequeant  superos  Acheronta  movebunt. 
‘‘  ’"It  matters  not,”  saith  Paracelsus,  whetlier  it  be  God  or  the  devil,  angels, 
or  unclean  spirits  cure  him,  so  that  he  be  eased.”  If  a man  fall  into  a ditch, 
as  he  prosecutes  it,  what  matter  is  it  whether  a friend  or  an  enemy  help  him 
outl  and  if  I be  troubled  with  such  a malady,  what  care  I whether  the  devil 
himself,  or  any  of  his  ministers  by  God’s  permission,  redeem  mel  He  calls  a 


• Vide  Renatum  Morey,  Animad.  in  scholam  Salernit.  c.  38.  si  ad  40  annos  possent  producere  vitam, 
cur  non  ad  centum  ? si  ad  centum,  cur  non  ad  mille  ? Hist.  Chinensum.  • Alii  dubitant  an  daemon 
possit  morbos  curai-e  quos  non  fecit,  alii  negant,  sed  quotidiana  experientia  confirmat,  magos  magno  mul- 
torum  stupore  morbos  curare,  singulas  corporis  partes  citra  impedimentum  permeare,  et  modis  nobis  ignotis 
curare.  * Agentia  cum  patientibus  conjugunt.  e Cap.  11.  de  Servat.  *>  Haec  alii  rident,  sed  vereor  ne 
dum  nolumus  esse  creduli,  vitium  non  effugiamus  incredulitatis.  • Refert  Solomonem  mentis  morbos 

curasse,  et  daemones  abegisse  ipsos  carminibus,  quod  et  coram  Vespasiano  fecit  Eleazar.  Spiritualesmorbi 
spiritualiter  curari  debent.  * Sigillum  ex  auro  peculiar!  ad  Melancholiam,  &c.  ■ Lib.  1.  de  occult. 

Fbilos.  nihil  refert  an  Deus  an  diabolus,  aiigeli  an  iminundi  suiritus  aegro  opem  ferant,  mode  morbus  curetun 


Mem.  2.] 


Lawful  Cures  from  God. 


295 


" magician  God’s  minister  and  liis  vicar,  applying  that  of  vos  estis  dii  profanely 
to  them,  for  which  he  is  lashed  by  T.  Erastas,  part.  1.  fol.  45,  And  elsewhere 
he  encourageth  his  patients  to  have  a good  faith,  “°a  strong  imagination,  and 
they  shall  find  the  effects:  let  divines  say  to  the  contrary  what  they  will.”  He 
provesand  contendsthat  many  diseases  cannot  otherwise  be  cured.  Incanlatione 
orti  incantatione  curari  debent;  if  they  be  caused  by  incantation,  ^they  must 
he  cured  by  incantation.  Constantinus,  Ub.  4.  approves  of  such  remedies: 
Bartolus  the  lawyer,  Peter  Hlrodius,  rerum  Judic.  lib.  3.  tit.  7.  Salicetus 
Godefridus,  with  others  of  that  sect,  allow  of  them;  modd  sint  ad  sanitatern, 
quce  a magis  fiunt,  seciis  non,  so  they  be  for  the  parties’  good,  or  not  at  all. 
But  these  men  are  confuted  by  Bemigius,  Bodinus,  deem.  lib.  3.  cap.  2,  Godel- 
maiius,  lib.  1.  cap.  8,  Wierus,  Delrio,  lib.  G.  queest.  2.  tom.  3.  mag.  iuquis., 
Erastus  de  Lamiis;  all  our  ‘‘divines,  schoolmen,  and  such  as  write  cases  of 
conscience  are  against  it,  the  scripture  itself  absolutely  forbids  it  as  a mortal 
sin,  Levit.  cap.  xviii.  xix.  xx,  Dent,  xviii,  &c.,  Bom.  viii.  19,  “Evil  is  not  to 
be  done,  that  good  may  come  of  it.”  Much  better  it  were  for  such  patients 
that  are  so  troubled,  to  endure  a little  misery  in  this  life,  than  to  hazard  their 
souls’  health  for  ever,  and  as  Delrio  counselleth,  ‘“much  better  die,  than  be  so 
cured.”  Some  take  upon  them  to  expel  devils  by  natural  remedies,  and 
magical  exorcisms,  which  they  seem  to  approve  out  of  the  practice  of  the 
primitive  church,  as  that  above  cited  of  Josephus,  Eleazar,  Irseneus,  Tertullian, 
Austin.  Eusebius  makes  mention  of  such,  and  magic  itself  hath  been  publicly 
profe.ssed  in  some  universities,  as  of  old  in  Salamanca  in  Sj^ain,  and  Cracow  in 
Poland : but  condemned  anno  1318,  by  the  chancellor  and  university  of  'Paris. 
Our  pontifical  writers  retain  many  of  these  adjurations  and  forms  of  exorcisms 
still  in  the  church;  besides  those  in  baptism  used,  they  exorcise  meats,  and 
such  as  are  possessed,  as  they  hold,  in  Christ’s  name.  Bead  Hieron.  Meiigus 
cap.  3,  Pet.  Tyreus,  3.  cap.  8.  what  exorcisms  they  prescribe,  besides 

those  ordinary  means  of  “‘fire  suffumigation.s,  lights,  cutting  the  air  with 
swords,”  cap.  57.  herbs,  odours:  of  which  Tostatus  treats,  2 Lieg.  cap.  16. 
queest.  43.  you  shall  find  many  vain  and  frivolous  superstitious  forms  of  ex- 
orcisms among  them,  not  to  be  tolerated,  or  endured. 


MEMB.  11. 

Lawful  Cares,  first  from  God. 

Being  so  clearly  evinced,  as  it  is,  all  unlawful  cures  are  to  be  refused,  it 
remains  to  treat  of  such  as  aitj  to'be  admitted,  and  those  are  commonly  such 
which  God  hath  appointed,  “by  virtue  of  stones,  herbs,  plants,  meats,  &c.,  and 
the  like,  which  are  prepared  and  applied  to  our  use,  by  art  and  industry  of 
])hysicians,  who  are  the  dispensers  of  such  treasures  for  our  good,  and  to  be 
“^honoured  for  necessities’  sake,”  God’s  intermediate  ministers,  to  whom  in 
our  infirmities  we  are  to  seek  for  help.  Yet  not  so  that  we  rely  too  much,  or 
wholly  upon  them:  a Jove  principium,  we  must  first  begin  with  Sprayer,  and 
then  use  physic  ; not  one  without  the  other,  but  both  together.  To  pray  alone, 
and  reject  ordinary  means,  is  to  do  like  him  in  Hlsop,  that  when  his  cart  was 


“ Magus  minister  et  Vicarius  Dei.  oUtere  forti  imaginationc  et  experieris  effectum,  dicant  in  adversum 
<;ui.  quid  voIUatTheologi.  p Idem  riiniuscontendit  quosdam  esse  moi  bos  qui  incantationibus  solum  curentur. 
•il^ui  talibus  credunt,  aut  ad  eorum  domos  euntes,  aut  suis  domibus  introducunt,  aut  interrogant,  sciant 
se  tidem  Cliristianam  et  baptismum  praevaricasse,  et  Apostatas  esse.  Austin  desuperstit.  ob.serv.  hocpactoa 
Doo  defleitur  ad  dlabolum,  P.  Mart.  'Mori  praastat  quam  superstitiose  sanari,  Disquis.  mag.  1.  2.  c.  2. 

sect.  1.  quaest.  1.  Tom.  3.  •?.  Lumbard.  ‘Suffitus,  gladiorum  ictus,  &c.  “The  Lord  hath  created 

medicines  of  the  earth,  and  he  that  is  wise  will  not  abhor  them,  Lcclus.  xxxviii.  4.  * My  son  fail  not  in 

thy  sickne.ss,  but  pray  unto  the  Lord,  and  he  will  make  thee  whole,  Ecclus.  xxxviii.  9.  r flue  omne  prin- 
cipiu.ii,  liuc  refer  exitmii.  llur.  3.  cai-iii.  Ud.  (>. 


206 


Cure  of  Melancholy. 


[Part.  2.  Sec.  1. 


stalled,  lay  flat  on  liis  back,  and  cried  aloud,  help  Hercules ! but  that  was  to 
little  purpose,  except  as  his  friend  advised  him,  rotis  tute  ipse  annitaris,  he 
whipped  his  horses  withal,  and  put  his  shoulder  to  the  wheel.  God  works  by 
means,  as  Christ  cured  the  blind  man  with  clay  and  spittle : Orandum  est  ut 
sit  mens  sana  in  corpore  sano''  As  we  must  pray  for  health  of  body  and  mind, 
so  we  must  use  our  utmost  endeavours  to  preserve  and  continue  it.  Some  kind 
of  devils  are  not  cast  out  but  by  fasting  and  prayer,  and  both  necessarily 
required,  not  one  without  the  other.  For  all  the  physic  we  can  use,  art,  excel- 
lent industry,  is  to  no  purpose  without  calling  upon  God,  nil  jurat  imrnensos 
Cratero  promittere  montes:  it  is  in  vain  to  seek  for  help,  run,  ride,  except 
God  bless  us. 


“non  Siculi  dapes 

,Dulcem  elaborabunt  saporcni, 

Non  animum  cytlierajve  cantu#. 


• Non  domus  et  fundus,  non  aerisacervusetauri 
iTgroto  possunt  domino  deducere  fcbrcs.” 

b“  With  house,  with  land,  with  money,  and  with  gold. 
The  master’s  fever  w'ill  not  be  controll’d.” 


We  must  use  our  prayer  and  physic  both  together;  and  so  no  doubt  but  our 
prayers  will  be  available,  and  our  physic  take  effect.  ’Tis  that  Hezekiah  prac- 
tised, 2 Kings  XX,  Luke  the  Evangelist:  and  which  we  are  enjoined.  Coloss, 
iv.  not  the  patient  only,  but  the  physician  himself.  Hippocrates,  a heathen, 
required  this  in  a good  practitioner,  and  so  did  Galen,  Kb.  de  Flat,  et  Hipp. 
dog.  lib.  9.  cap.  15.  and  in  that  tract  of  his,  an  mores  sequantur  temp.  cor.  ca. 
11.  ’tis  a rule  which  he  doth  inculcate,  ® and  many  others.  Hyperius  in  his 
first  book  de  sacr.  script,  lect.  speaking  of  that  happiness  and  good  success  which 
all  physicians  desire  and  hope  for  in  their  cures,  ^ tells  them  that  “ it  is  not  to 
be  expected,  except  with  a true  faith  they  call  upon  God,  and  teach  their 
patients  to  do  the  like.”  The  council  of  Lateran,  Canon  22.  decreed  they 
should  do  so  j the  fathers  of  the  church  have  still  advised  as  much : “ what- 
soever thou  takest  in  hand  (saith  ® Gregory)  let  God  be  of  thy  counsel,  consult 
with  him;  that  healeth  those  that  are  broken  in  heart  (PsaJ.  cxlvii.  3.),  and 
bindeth  up  their  sores.”  Otherwise  as  the  prophet  Jeremiah,  cap.  xlvi.  11. 
denounced  to  Egypt,  In  vain  shalt  thou  use  many  medicines,  for  thou  shalt 
have  no  health.  It  is  the  same  counsel  which  '^Comineus  that  politic  historio- 
grapher gives  to  all  Christian  princes,  upon  occasion  of  that  unhappy  overthrow 
of  Charles  Duke  of  Burgundy,  by  means  of  which  he  was  extremely  melan- 
choly, and  sick  to  death : insomuch  that  neitlier  physic  nor  persuasion  could 
do  him  any  good,  perceiving  his  preposterous  error  belike,  adviseth  all  great 
men  in  such  cases,  “^to  pray  first  to  God  with  all  submission  and  penitency, 
to  confess  their  sins,  and  then  to  use  physic.”  The  very  same  fault  it  was, 
which  the  prophet  reprehends  in  Asa  king  of  Judah,  that  he  relied  more  on 
physic  than  on  God,  and  by  all  means  would  have  him  to  amend  it.  And  ’tis 
a tit  caution  to  be  observed  of  all  other  sorts  of  men.  The  prophet  David  was 
so  observant  of  this  precept,  that  in  his  greatest  misery  and  vexation  of  mind, 
he  put  this  rule  first  in  practice.  Psal.  Ixxvii.  3,  ‘‘  When  I am  in  heaviness, 
I will  think  on  God.”  Psal.  Ixxxvi.  4,  “ Comfort  the  soul  of  thy  servant,  for 
unto  thee  I lift  up  my  soul:”  and  verse  7,  “ In  the  day  of  trouble  will  I call 
upon  thee,  for  thou  hearest  me.”  Psal.  liv.  1,  ‘‘Save  me,  0 God,  by  thy 
name,”  (fee.  Psal.  Ixxxii.  psal.  xx.  And  ’tis  the  common  practice  of  all  good 
men,  Psal.  evii.  13,  “When  their  heart  was  humbled  with  heaviness,  they 
cried  to  the  Lord  in  their  trouble,  and  he  delivered  them  from  their  distress.” 


•Music  and  fine  fare  can  do  no  good.  •Hor.  1.  1.  ep.  2.  bSint  Croesi  et  Crassi  licet,  non  hos 

Pactolus  aureas  undas  agens  eripiet  unquam  fe  miseriis.  « Scientia  de  Deo  debet  in  medico  infixa  esse, 
Mesue  Arabs.  Sanat  omnes  languores  Deus.  For  you  shall  pray  to  your  Lord,  that  he  would  prosper  tliat 
which  is  given  for  ease,  and  then  use  physic  for  the  prolonging  of  life,  Ecclus.  .\xxviii.  4.  «*  Omnes  optant 

quandam  in  medicina  faelicitatem,  sed  hanc  non  est  quod  expectent,  nisi  Deum  vera  fide  invocent,  atque  aegros 
similiter  ad  ardentera  vocationem  excitent.  «Lemnius  e Gregor,  exhor.  ad  vitara  opt.  instit.  cap.  48. 

Quicquid  meditaris  aggredi  autperficere,  Deum  in  consilium  adhibeto.  ^Commentar.  lib.  7.  ob  infelicem 
pugnam  contristatus,  m aegritudinem  incidit,  ita  ut  a medicis  curari  non  posset.  * In  his  animi  malis 

princeps  imprimis  ad  Deum  precetur,  etpeccat.s  ven’am  exoret,  inde  ad  medicinam,  &c. 


Mem.  3.] 


Saints'  Cure  rejected. 


297 


And  they  have  found  good  success  in  so  doing,  as  David  confesseth,  Psal.  xxx. 
11,  Thou  hast  turned  my  mourning  into  joy,  thou  hast  loosed  my  sackcloth, 
and  girded  me  with  gladness.”  Therefore  he  adviseth  all  others  to  do  the 
like,  P.sal.  xxxi.  24,  “ All  ye  that  trust  in  the  Lord,  be  strong,  and  he  shall 
establish  your  hc'.art.”  It  is  rei^orted  by  * Suidas,  speaking  of  Hezekiah,  that 
there  was  a great  book  of  old,  of  King  Solomon’s  writing,  which  contained 
medicines  for  all  manner  of  diseases,  and  lay  open  still  as  they  came  into  the 
temple  : but  Hezekiah,  king  of  Jerusalem,  caused  it  to  be  taken  away,  becauss* 
it  made  the  people  secure,  to  neglect  their  duty  in  calling  and  relying  upon 
God,  out  of  a confidence  on  those  remedies.  ’’Minutius  that  worthy  consul  of 
Pome,  in  an  oration  he  made  to  his  soldiers,  was  much  offended  with  them,  and 
taxed  their  ignorance,  that  in  their  misery  called  more  on  him  than  upon  God. 
A general  fault  it  is  all  over  the  world,  and  Minutius’s  speech  concerns  us  all, 
we  rely  more  on  physic,  and  seek  oftener  to  physicians,  than  to  God  himself. 
As  much  faulty  are  they  that  prescribe,  as  they  that  ask,  respecting  wholly 
their  gain,  and  trusting  more  to  their  ordinary  receipts  and  medicines  many 
times,  than  to  him  that  made  them.  I would  wish  all  patients  in  this  behalf, 
in  the  midst  of  their  melancholy,  to  remember  that  of  Siracides,  Ecc.  i.  11. 
and  12,  “The  fear  of  the  Lord  is  glory  and  gladness,  and  rejoicing.  The 
fear  of  the  Lord  maketh  a merry  heart,  and  giveth  gladness,  and  joy,  and 
long  life  and  all  such  as  prescribe  physic,  to  begin  in  nomine  Dei,  as 
‘ Mesue  did,  to  imitate  Loelius  a Ponte  Eugubinus,  that  in  all  his  consultations, 
still  concludes  with  a prayer  for  the  good  success  of  his  business;  and  to  re- 
member that  of  Creto  one  of  their  predecessors,  fage  avaritiam,  et  sine  oratione 
et  invocatione  Dei  7iihil  facias,  avoid  covetousness,  and  do  nothing  without 
invocation  upon  God. 


MEMB.  III. 

Whether  it  he  laivful  to  seek  to  Saints  for  Aid  in  this  Disease. 

That  we  must  pray  to  God,  no  man  doubts;  but  whether  we  should  pray 
to  saints  in  such  cases,  or  whether  they  can  do  us  any  good,  it  may  be  lawfully 
controverted.  Whether  their  images,  shrines,  relics,  consecrated  things,  holy 
water,  medals,  benedictions,  those  divine  amulets,  holy  exorcisms,  and  the 
sign  of  the  cross,  be  available  in  this  disease?  The  papists,  on  the  one  side, 
stiffly  maintain  how  many  melancholy,  mad,  demoniacal  persons  are  daily 
cured  at  St.  Anthony’s  Church  in  Padua,  at  St.  Vitus’  in  Germany,  by  our 
Lady  of  Loretto  in  Italy,  our  Lady  of  Sichem  in  the  Low  Countries:  ^Quee  et 
ccecis  lumen,  cegris  salutem,  mortuis  vitam,  claudis  gressum  reddit,  omnes  mor- 
hos  corporis,  animi,  curat,  et  in  ijysos  deemones  imperium  exercet;  she  cures 
halt,  lame,  blind,  all  diseases  of  body  and  mind,  and  commands  the  devil  him- 
self, saith  Lipsius,  “ twenty-five  thousand  in  a daj^  come  thither,”  ^quis  nisinu- 
men  in  ilium  locum  sic  induxit ; who  brought  them?  in  auribus,  in  ocidis 
omnium  gesta,  nova  novitia;  new  news  lately  done,  our  eyes  and  ears  are  full 
of  her  cures,  and  who  can  relate  them  all?  They  have  a proper  saint  almost 
for  every  peculiar  infirmity : for  poison,  gouts,  agues,  Petronella : St.  Pomanus 
for  such  as  are  possessed;  Valentine  for  the  falling  sickness;  St.  Vitus  for 
madmen,  (kc.  and  as  of  old  ™ Pliny  reckons  up  gods  for  all  diseases  {Fehri 
fanum  dicatum  est),  Lilius  Giraldus  repeats  many  of  her  ceremonies ; all  affec- 

* Greg.  Tholoss.  To.  2. 1.  28.  c.  7.  Syntax.  In  vestibulo  templi  Solonionis  liber  remediorum  cujusque  morbj 
fuit,  quern  revubsit  Ezecliias,  quod  populus  neglecto  Deo  nec  invocato,  sanitatem  inde  peteret.  h Livius 
1.  23.  Strepunt  aures  clamoribus  plorantium  sociorum,  scepius  nos  quam  deorum  invocantium  openi. 
i Rulandus  adjungit  optimam  orationem  ad  finem  Empyricorum.  Mercurialis,  consil.  25.  ita  concludit. 
Montanus  passim,  &c.  et  plures  alii,  Ac.  k Lipsius.  * Cap.  26.  “ Lib.  2.  cap.  7.  do  Deo  Morbisque 

lu  genera  descriptis  deos  reperimus. 


298 


Cure  of  Melancholy. 


[Part.  2.  Sec.  1. 


tions  of  the  mind  were  heretofore  accounted  gods,"  love,  and  sorrow,  virtue, 
honour,  liberty,  contumely,  impudency,  had  their  temples,  tempests,  seasons. 
Crepitus  Ventris,  dea  Vacuna,  dea  Cloacina,  there  was  a goddess  of  idleness,  a 
goddess  of  the  draught,  or  jakes,  Prema,  Premunda,  Priapus,  bawdy  gods,  and 
gods  for  all  "offices.  Varro  reckons  up  30,000  gods;  Lucian  makes  Podagra 
the  gout  a goddess,  and  assigns  her  priests  and  ministers;  and  melancholy 
comes  not  behind;  for  as  Austin  mentioneth,  lih.  4.  de  Civit.  Dei,  cap.  9. 
there  was  of  old  Angerona  dea,  and  she  had  her  chapel  and  feasts,  to  whom 
(saith  PMacrobius)  they  did  offer  sacrifice  yearly,  that  she  might  be  pacified  as 
well  as  the  rest.  ’Tis  no  new  thing,  you  see  this  of  papists;  and  in  my  judg- 
ment, that  old  doting  Lipsius  might  have  fitter  dedicated  his  ‘^pen  after  all  his 
labours,  to  this  our  goddess  of  melancholy,  than  to  his  Yirgo  Halensis,  and 
been  her  chaplain,  it  would  have  become  him  better:  but  he,  poor  man, 
thought  no  harm  in  that  which  he  did,  and  will  not  be  persuaded  but  that  he 
doth  well,  he  hath  so  many  patrons,  and  honourable  precedents  in  the  like 
kind,  that  justify  as  much,  as  eagerly,  and  more  than  he  there  saith  of  his 
lady  and  mistress;  read  but  superstitious  Coster  and  Gretser’s  Tract  de  Cruce, 
Laur.  Arcturus  Fanteus  de  Invoc.  Sanct.,  Bellarmine,  Delrio,  dis.  mag.  tom.  3. 
1.  6.  qucest.  2.  sect.  3,  Greg.  Tolosanus,  tom.  2.  lih.  8.  cap.  24,  Syntax. 
Strozius  Cicogna,  lih.  4.  cap.  9,  Tyreus,  Hieronymus  Mengus,  and  you  shall 
find  infinite  examples  of  cures  done  in  this  kind,  by  holy  waters,  relics, 
crosses,  exorcisms,  amulets,  im.ages,  consecrated  beads,  &c.  Barradius  the 
jesuit  boldly  gives  it  out,  that  Christ’s  countenance,  and  the  Virgin  Mary’s, 
would  cure  melancholy,  if  one  had  looked  steadfastly  on  them.  P.  Morales  the 
Spaniard,  in  his  book  de  pulch.  Jes.  et  Mar.  confirms  the  same  out  of  Carthu- 
sianus,  and  I know  not  whom,  that  it  was  a common  proverb  in  those  days,  for 
such  as  were  troubled  in  mind  to  say,  eamus  ad  videndum  filiumMarice,  let  us 
see  the  son  of  Mary,  as  they  now  do  post  to  St.  Anthony’s  in  Padua,  or  to  St. 
Hilary’s  at  Poictiers  in  France.  Hn  a closet  of  that  church,  there  is  at  this 
day  St.  Hilary’s  bed  to  be  seen,  “to  which  they  biing  all  the  madmen  in  the 
country,  and  after  some  prayers  and  other  ceremonies,  they  lay  them  down 
there  to  sleep,  and  so  they  recover.”  It  is  an  ordinary  thing  in  those  parts, 
to  send  all  their  madmen  to  St.  Hilary’s  cradle.  They  say  the  like  of  St. 
Tubery  in  “another  place.  Giraldus  Camhrensis  Itin.  Camh.  c.  1.  tells  strange 
stories  of  St.  Ciricius’  staff,  that  would  cure  this  and  all  other  diseases.  Others 
say  as  much  (as  ‘Hospinian  observes)  of  the  three  kings  of  Cologne;  their 
names  written  in  parchment,  and  hung  about  a patient’s  neck,  with  the  sign 
•of  the  cross,  will  j)roduce  like  effects.  Bead  Lij:>omannus,  or  that  golden  legend 
of  Jacohus  de  Voragine,  you  shall  have  infinite  stories,  or  those  new  relations 
of  our  "jesuits  in  Ja])an  and  China,  of  Mat.  Bicciiis,  Acosta,  Loyola,  Xave- 
rius’s  life,  &c.  Jas[)er  Belga,  a jesuit,  cured  a mad  woman  by  hanging  St. 
John’s  gospel  about  her  neck,  and  many  such.  Holy  water  did  as  much  in 
Japan,  dtc.  Nothing  so  familiar  in  their  works,  as  such  examples. 

But  we,  on  the  other  side,  seek  to  God  alone.  We  say  with  David,  Psal. 
xlvi.  1,  “ God  is  our  hope  and  strength,  and  help  in  trouble,  ready  to  be 
found.”  For  their  catalogue  of  examples,  we  make  no  other  answer,  but  that 
they  are  false  fictions,  or  diabolical  illusions,  counterfeit  miracles.  We  cannot 
deny  but  that  it  is  an  ordinary  thing  on  St.  Anthony’s  day  in  Padua,  to  bring 
diverse  madmen  and  demoniacal  ])ersons  to  be  cured:  yet  we  make  a doubt 
whether  such  parties  be  so  affected  indeed,  but  prepared  by  their  priests,  by 

a Selden  prolog.  cap.  3.  de  diis  Syris.  Ronnus.  • See  Lilii  Giraldi  syntagma  de  diis,  &c.  p 13  Cal. 
Jamiarii  ferias  celebrant,  ut  angores  et  animi  sollcitudines  propitiata  depellat.  Uanc  divae  pennain 

ooiisecravi,  Lipsius.  ' Jodocus  Sincerus  itin.  Gallite.  1617.  Hue  mente  captos  deducunt,  et  statis  oratio- 
iiibus,  sacrisque  peractis,  in  ilium  lectum  dormitum  ponunt,  &c.  ’In  Gillia  Narbonensi.  ‘Lib.  de 
erig.  Festorum.  Collo  suspensa  et  pergamena  inscripta,  cum  signo  crucis,  &c.  u Fm.  Acosta  com.  reruir. 
in  Oriente  g'^st.  a societut.  Jcsu,  Anno  loGS.  Lpist.  Gonsalvi.  Feruandis,  Anno  l-iOO.  e Japonia. 


Mem.  4.  Subs.  1.] 


Patient, 


2?D 

certain  ointments  and  drams,  to  cozen  the  commonaltV)  as  ’'Hildeslieim  well 
saith;  the  like  is  commonly  practised  in  Bohemia  as  Mathiolus  gives  us  to 
understand  in  his  preface  to  his  comment  upon  Dioscorides.  But  we  need 
not  run  so  far  for  examples  in  this  kind,  we  have  a just  volume  published  at 
home  to  this  purpose.  declaration  of  egregious  popish  impostures,  to 

withdraw  the  hearts  of  religious  men  under  pretence  of  casting  out  of  devils, 
practised  by  Father  Edmunds,  alias  Weston,  a Jesuit,  and  divers  Bomish 
priests,  his  wicked  associates,  with  the  several  parties’  names,  confessions, 
examinations,  <fec.  which  were  pretended  to  be  possessed.”  But  these  are 
ordinary  tricks  only  to  get  opinion  and  money,  mere  impostures,  .^scula- 
I)ius  of  old,  that  counterfeit  god,  did  as  many  famous  cures;  his  temple  (as 
* Strabo  relates)  was  daily  full  of  patients,  and  as  many  several  tables,  inscrip- 
tions, ])e.ndants,  donories,  &c.  to  be  seen  in  his  churcli,  as  at  this  day  our  Lady 
of  Loretto’s  in  Italy.  It  was  a custom  long  since, 

“ suspenclisse  potent! 

Vestimenta  marls  deo.”« — llor.  Od.  1.  lib.  5.  Od. 

To  do  the  like,  in  forn;ier  times  they  were  seduced  and  deluded  as  they  are 
now.  ’Tis  the  same  devil  still,  called  heretofore  Apollo,  Mars,  Neptune, 
Venus,,  ^sculapius,  &c.  as  ‘’Lactantius,  lib.  2.  de  orig.  erroris,  c.  17.  observes. 
The  same  Jupiter  and  those  bad  angels  are  now  worshipped  and  adored  by  the 
name  of  St.  Sebastian,  Barbara,  &c.  Christopher  and  George  are  come  in  their 
places.  Our  lady  succeeds  Venus  (as  they  use  her  in  many  offices),  the  rest 
are  otherwise  supplied,  as  “Lavater  writes,  and  so  they  are  deluded.  “ And 
God  often  winks  at  these  impostures,  because  they  forsake  his  word,  and 
betake  themselves  to  the  devil,  as  they  do  that  seek  after  holy  water,  crosses,” 
&c.  Wierus,  lib.  4.  cap.  3.  What  can  these  men  plead  for  themselves  more 
than  those  heathen  gods,  the  same  cures  done  by  both,  the  same  spirit  that 
seduceth;  but  read  more  of  the  pagan  gods’  effects  in  Anstin  de  Civitate  Dei, 
1.  10.  cap.  6.  and  of  ^sculapius  esj)ecially  in  Cicogna,  1.  3.  cap.  8.  or  put  case 
they  could  help,  why  should  we  rather  seek  to  them,  than  to  Christ  himself, 
since  that  he  so  kindly  invites  us  unto  him,  “ Come  unto  me  all  ye  that  are 
heavy  laden,  and  I will  ease  you,”  Mat.  xi.  and  we  know  that  ‘Hliere  is  one 
God,  one  Mediator  between  God  and  man,  Jesus  Christ”  (1  Tim.  ii.  5.),  who 
gave  himself  a ransom  for  all  men.  We  know  that  “we  have  an  ®advocate  with 
the  Father,  Jesus  Christ”  (1  John  ii.  1.),  that  “ there  is  no  other  name  under 
heaven,  by  which  we  can  be  saved,  but  by  his,”  who  is  alwaj^s  ready  to  hear 
us,  and  sits  at  the  right  hand  of  God,  and  from  ‘^whom  we  can  have  no  repulse, 
solus  vult,  solus  potest,  curat  universos  tanquam  sinyulos,  et  ^ unumquemque 
nostrum  ut  solum,  we  are  all  as  one  to  him,  he  cares  for  us  alias  one,  and  why 
should  we  then  seek  to  any  other  but  to  him  ? 


MEMB.  iv. 

Subsect.  I. — Physician,  Patient,  Physic. 

Of  those  diverse  gifts  which  our  apostle  Paul  saith  God  hath  bestowed  on 
man,  this  of  physic  is  not  the  least,  but  most  necessary,  and  especially  con- 
ducing to  the  good  of  mankind.  Next  therefore  to  God  in  all  our  extremities 
(“  for  of  the  mo.st  high  cometh  healing,”  Ecclus.  xxxviii.  2.)  we  must  seek  to, 

» Spied,  de  morbisdaemoniacis,  sicasacrificulisparatiunpruentis  Magiciscorpori  illitis,  ut  stult^  plebecnlne 
persuadeant  tales  curari  a Sancto  Antonio.  J Printed  at  London  4to.  by  J.  Koberts,  1605.  _ z Greg.  lib.  8. 
(Jujus  fanum  jegrotantium  mukitudine  refertum,  undiquaque  et  tabellis  pendentibus,  in  quibus  sanati  lan- 
guores  erant  inscripti.  * “ To  offer  the  sailor's  garments  to  the  deity  of  the  deep.”  Mali  angeli  sump- 
fcrunt  olim  nomen  Jovis,  Junonis,  Apollinis,  &e.  quos  Gentiles  deos  eredebant,  nune  S.  Sebastian!,  Barbara*, 
»tc.  nomen  habent,  et  aliorum.  ® Part.  2.  eap.  9.  de  speet.  Veneri  substituuntVirginem  Mariam.  d Ad 
htee  ludibria  Deus  eonnivet  frequenter,  ubi  relieto  verbo  Dei,  ad  Satanam  eurritur,  quales  hi  sunt,  qui  aquam 
lustralem,  erucem,  &e.  lubrieae  tide!  hominibus  oflferunt.  eCharior  est  ipsis  homo  qiiam  «‘bi,  Paul. 

^Bernard.  e Austin. 


300 


Cure  of  Melancholy. 


[Part.  2.  Sec.  1 


and  rely  upon  the  Physician,  ‘‘who  is  Manus  Dei,  saith  Hierophilus,  and  to 
whom  he  hath  given  knowledge,  that  he  might  be  glorified  in  his  wondrous 
works.  “ With  such  doth  he  heal  men,  and  take  away  their  pains,”  Ecclus. 
xxxviii.  6,  7.  “ When  thou  hast  need  of  him,  let  him  not  go  from  thee.  The 
hour  may  come  that  their  enterprises  may  have  good  success,”  ver.  13.  It  is 
not  therefore  to  be  doubted,  that  if  we  seek  a physician  as  we  ought,  we  may 
be  eased  of  our  infirmities,  such  a one  I mean  as  is  sufficient,  and  worthily  so 
called;  for  there  be  many  mountebanks,  quacksalvers,  empirics,  in  every  street 
almost,  and  in  every  village,  that  take  upon  them  this  name,  make  this  noble 
and  profitable  art  to  be  evil  spoken  of  and  contemned,  by  reason  of  these  base 
and  illiterate  artificers:  but  such  a physician  I speak  of,  as  is  approved 
learned,  skilful,  honest,  &c , of  whose  duty  Weeker,  Antid.  cap.  2.  et  Syntax 
med.  Crato,  Julius  Alexandrinus  medic.  Heurnius,  med.  lib.  3.  cap.  1.  A'c., 
treat  at  large.  For  this  particular  disease,  him  that  shall  take  upon  him  to 
cure  it,  ‘ Paracelsus  will  have  to  be  a magician,  a chemist,  a philosopher,  an 
astrologer;  Thurnesserus,  Severinus  the  Dane,  and  some  other  of  his  followers, 
require  as  much : “many  of  them  cannot  be  cured  but  by  magic.”  ^ Paracelsus 
is  so  stiff  for  those  chemical  medicines,  that  in  his  cures  he  v/ill  admit  almost 
of  no  other  physic,  deriding  in  the  mean  time  Hippocrates,  Galen,  and  all  their 
followers;  but  magic  and  all  such  remedies  I have  already  censured,  and  shall 
speak  of  chemistry  ‘elsewhere.  Astrology  is  required  by  many  famous  phy- 
sicians, by  Ficinus,  Crato,  Fernelius;  "’doubted  of,  and  exploded  by  others: 
I will  not  take  upon  me  to  decide  the  controversy  myself,  J ohannes  Hossurtus, 
Thomas  Boderius,  and  Maginus  in  the  preface  to  his  mathematical  physic, 
shall  determine  for  me.  Many  physicians  explode  astrology  in  physic  (saith 
he),  there  is  no  use  of  it,  unam  artem  ac  quasi  temerariam  insectantur,  ac 
(jloriam  sibi  ab  ejus  imperitia  aucupari:  but  I will  reprove  physicians  by  phy- 
sicians, that  defend  and  profess  it,  Hippocrates,  Galen,  Avicen.,  &c.,  that  count 
them  butchers  without  it,  homicidas  medicos  Astrologice  ignaros,  dec.  Paracelsus 
goes  farther,  and  will  have  his  physician' "predestinated  to  this  man’s  cure,  this 
malady;  and  time  of  cure,  the  scheme  of  each  geniture  inspected,  gathering  of 
herbs,  of  administering  astrologically  observed;  in  which  Thurnesserus  and 
some  iatromathematical  professors,  are  too  superstitious  in  my  judgment. 
“ "Hellebore  will  help,  but  not  alway,  not  given  by  every  physician,”  &c.,  but 
these  men  are  too  peremptory  and  self-conceited  as  I think.  But  wiiat  do  I do, 
interposing  in  that  which  is  beyond  my  reach?  A blind  man  cannot  judge  of 
colours,  nor  I peradventure  of  these  things.  Only  thus  much  I would  require, 
honesty  in  every  physician,  that  he  be  not  over-careless  or  covetous,  harpy- 
like to  make  a prey  of  his  patient ; Carnificis  namque  est  (as  ^ Weeker  notes) 
inter  ipsos  crucia.tus  ingens  preciuin  exposcere,  as  a hungry  chirurgeon  often 
produces  and  wiredraws  his  cure,  so  long  as  there  is  any  hope  of  pay, 
“ Non  missura  c^ctem,  nisi  plena  cruoris  hirudo.  '"^  Many  of  them,  to  get  a fee, 
will  give  physic  to  every  one  that  comes,  when  there  is  no  cause,  and 
they  do  so  irritare  silentem  morbuin,  as  '‘Heurnius  complains,  stir  up  a 
silent  dise:ise,  as  it  often  falleth  out,  which  by  good  counsel,  good  advice 
alone,  might  have  been  happily  composed,  or  by  rectification  of  those  six 
non-natural  things  otherwise  cured.  This  is  Naturce  belluin  inferre,  to  oppugn 
nature,  and  to  make  a strong  body  weak.  Arnoldus  in  his  8 and  11 
Aphorisms  gives  cautions  against,  and  expressly  forbiddeth  it.  “ ® A wise  phy- 


Ecclus.  xxxviii.  In  the  sight  of  great  men  he  shall  be  in  admiration.  ‘Tom.  4.  Tract.  3.  de  morbis 
amentium,  horum  multi  non  nisi  a Magis  curandi  et  Astrologis,  quoniam  origo  ejus  a coelis  petenda  est. 

Lib.  de  Podagra.  ‘Sect.  5.  >“  Langius.  J.  Caesar  Claudinus  consult.  “ Praedestinatum  ad  hunc 

curanduin.  « Helleborus  curat,  sed  quod  ab  orani  datus  medico  vanum  est.  p Antid.  gen.  lib.  3.  cap.  2. 
•i  “ The  leech  never  releases  the  skin  until  he  is  filled  witii  blood.”  Quod  saepe  evenit.  lib.  3.  cap.  1.  cum 
non  sitnecessitas.  Frustra  fatigant  remediis  aegros  qui  victus  ratione  curari  possunt.  Heurnius.  »Modestus 
et  sapiens  mcdicus,  nunquam  properabit  ad  pharmacum,  nisi  cogente  necessitate.  41.  Aphor.  prudensetpius 
medicos  cibis  prius  medicinalibus  quain  niedicinis  puria  morbuiu  e.\pellere  satagat. 


Patient. 


301 


Mem.  4.  Subs.  2.] 

siciaii  will  not  give  physic  but  upon  necessity,  and  first  try  medicinal  diet, 
before  he  proceed  to  medicinal  cure.”  * In  another  place  he  laughs  those  men 
to  scorn,  that  think  longis  sijrupis  expugnare  dcemones  et  animi  phantasmata, 
they  can  purge  phantastical  imaginations  and  the  devil  by  physic.  Another 
caution  is,  that  they  proceed  upon  good  goimds,  if  so  be  there  be  need  of 
physic,  and  not  mistake  the  disease;  they  are  often  deceived  by  the  “similitude 
of  symptoms,  saith  Heurnius,  and  I could  give  instance  in  many  consultations, 
wherein  they  have  prescribed  opposite  physic.  Sometimes  they  go  too  per- 
functorily to  work,  in  not  prescribing  a just  * course  of  physic : To  stir  up  the 
humour,  and  not  to  purge  it,  doth  often  more  harm  than  good.  Montanus, 
consil.  30.  inveighs  against  such  perturbations,  “that  purge  to  the  halves,  tire 
nature,  and  molest  the  body  to  no  purpose.”  ’Tis  a crabbed  humour  to  purge, 
and  as  Laurentius  calls  tliis  disease,  the  reproach  of  physicians  : Bessardus, 
Jlagellum  medicorum,  their  lash ; and  for  that  cause,  more  carefully  to  be 
respected.  Though  the  patient  be  averse,  saith  Laurentius,  desire  help,  and 
refuse  it  again,  though  he  neglect  his  own  health,  it  behoves  a good  physician 
not  to  leave  him  helpless.  But  most  part  they  offend  in  that  other  extreme, 
they  prescribe  too  much  physic,  and  tire  out  tlieir  bodies  with  continual  potions, 
to  no  purpo-e.  tetrablb.  2.  2.  ser.  cap.  90.  will  have  them  b}^  all  means 

therefore  “ ^to  give  some  res})ite  to  nature,”  to  leave  off  now  and  then  ; and 
LreliusaFonteEugubinus  in  his  consultations,  found  it(as  he  there  witnesseth) 
often  verified  by  experience,  “*that  after  a deal  of  physic  to  no  purpose,  left 
to  themselves,  they  have  recovered.”  ’Tis  that  whiuli  Nic.  Piso,  Donatus 
Altomarus,  still  inculcate,  dare  requiem  natarce,  to  give  nature  rest. 

Subsect.  II. — Concerning  the  Patient. 

When  these  precedent  cautions  are  accurately  kept,  and  that  we  have  now 
got  a skilful,  an  honest  physician  to  our  mind,  if  his  patient  will  not  be  con- 
formable, and  content  to  be  ruled  by  him,  all  his  endeavours  will  come  to  no 
good  end.  Many  things  are  necessarily  to  be  observed  and  continued  on  the 
patient’s  behalf : First  that  he  be  not  too  niggardly  miserable  of  his  purse,  or 
think  it  too  much  he  bestows  upon  himself,  and  to  save  charges  endanger  his 
health.  The  Abderites,  when  they  sent  for  “IIipi)ocrates,  promised  him  what 
reward  he  would,  “ all  the  gold  they  had,  if  all  the  city  were  gold  he  should 
have  it.”  Naarnan  the  Syrian,  when  he  went  into  Israel  to  Elisha  to  be  cured 
of  his  leprosy,  took  with  him  ten  talents  of  silver,  six  thousand  pieces  of  gold, 
and  ten  change  of  raiments  (2  Kings  v.  5).  Another  thing  is.  that  out  of 
bashfulness  he  do  not  conceal  his  grief ; if  aught  trouble  his  mind,  let  him 
hadij  it,  Staltorum  incurata  pudor  malus  ulcer  a celatd'  by  that 

means  he  procures  to  himself  much  mischief,  and  runs  into  a greater  inconve- 
nience : he  must  be  willing  to  be  cured,  and  earnestly  desire  it.  Pars 
sanitatis  velle  sanari  fait  (Seneca).  ’Tis  a part  of  his  cure  to  wish  his  own 
health;  and  not  to  defer  it  too  long. 

Qui  blandiendo  dulce  nutrivit  malum,  I He  that  by  cherishing  a mischief  doth  provoke, 

Serd  recusat  ferre  quod  subiit  jugum.”  | Too  late  at  last  refusetli  to  cast  off  his  yoke.” 

“d  Ilelleborum  frustra  cum  jam  cutis  aegratumebit,  I “ When  the  skin  swells,  to  seek  it  to  appease 

Toscentes  vidcas ; venieiiti  occurrite  morbo.”  1 With  hellebore,  is  vain ; meet  your  disease.” 

By  this  means  many  times,  or  through  their  ignorance  in  not  taking  notice  of 
their  grievance  and  danger  of  it,  contempt,  supine  negligence,  extenuation, 
wretchedness  and  peevishness;  they  undo  themselves.  The  citizens,  I know 

* Brev.  1.  c.  18.  m Similltudo  ssepe  bonis  medicis  imponit.  * Qul  melancholicis  prjEbent  remedia  non 
eatis  valida,  Longiores  morbi  imprimis  solertiam  medici  postulant  et  fidelitatem,  qui  enim  tumultuarid  hoa 
tractant,  vires  absque  ullo  commodo  laedunt  et  frangunt,  &c.  y Naturae  reraissionera  dare  oportet. 

» Plerique  hoc  morbo  medicina  nihil  profecisse  visi  sunt,  et  sibi  demissi  invaluerunt.  » Abderitani  ep. 
Uippoc.  Quicquid  auri  apud  nos  est,  libenter  persolvemus,  etiamsi  tota  urbs  nostra  aurura  esseU 

‘Seneca.  Pers.  3.  Sat. 


302 


Cure  of  Melancholy. 


[Part.  2.  Sec.  1 


not  of  what  city  now,  when  rumour  was  brought  their  enemies  were  coming, 
could  not  abide  to  hear  it ; and  when  the  plague  begins  in  many  places  and 
they  certainly  know  it,  they  command  silence  and  hush  it  up;  but  after  they 
Cee  their  foes  now  marching  to  their  gates,  and  ready  to  surprise  them,  they 
begin  to  fortify  and  resist  when  ’tis  too  late;  when  the  sickness  breaks  out  and 
can  be  no  longer  concealed,  then  they  lament  their  supine  negligence:  ’tisno' 
otherwise  with  these  men.  And  often  out  of  prejudice,  a loathing  and  distaste 
of  physic,  they  had  rather  die,  or  do  worse,  than  take  any  of  it.  “Barbarous 
immanity  (®Melancthon  terms  it)  and  folly  to  be  de])lored,  so  to  contemn  the 
precepts  of  health,  good  remedies,  and  voluntarily  to  pull  death,  and  many 
maladies  upon  their  own  heads.”  Though  many  again  are  in  that  other 
extreme  too  profuse,  suspicious,  and  jealous  of  their  healtli,  too  apt  to  take 
physic  on  every  small  occasion,to  aggravate  every  slender  passion,  imperfection, 
impediment : if  their  finger  do  but  ache,  run,  ride,  send  for  a physician,  as 
many  gentlewomen  do,  that  are  sick,  without  a cause,  even  when  they  will 
themselves,  upon  every  toy  or  small  discontent,  and  when  he  comes,  they  make 
it  worse  than  it  is,  by  amplifying  that  which  is  not.  ^ Hier.  Cappivaccius  sets 
it  down  as  a common  fault  of  all  “ melancholy  persons  to  say  their  symptoms 
are  greater  than  they  are,  to  help  themselves.”  And  which  ^ Mercurialis 
notes,  consil.  53.  “ to  be  more  troublesome  to  their  physicians,  than  other 
ordinary  patients,  that  they  may  have  change  of  physic.” 

A third  thing  to  be  required  in  a patient,  is  confidence,  to  be  of  good  cheer, 
and  have  sure  hope  that  his  physician  can  help  him.  **  Damascen  the  Arabian 
requires  likewise  in  the  physician  himself,  that  he  be  confident  he  can  cure  him, 
otherwise  his  physic  will  not  be  effectual,  and  promise  withal  that  he  will  cer- 
tainly help  him,  make  him  believe  so  at  least.  ‘Galeottus  gives  this  reason, 
because  the  form  of  health  is  contained  in  the  physician’s  mind,  and  as  Galen 
holds  “ ^ confidence  and  hope  to  be  more  good  than  physic,”  he  cures  most  in 
whom  most  are  confident.  Axiochus  sick  almost  to  death,  at  the  very  sight  of 
Socrates  recovered  his  former  health.  Paracelsus  assigns  it  for  an  only  cause, 
why  Hippocrates  was  so  fortunate  in  his  cures,  not  for  any  extraordinary  skill 
he  had  ; * but  “ because  the  common  people  had  a most  strong  conceit  of  his 
, worth.”  To  this  of  confidence  we  may  add  perseverance,  obedience,  and  con- 
stancy, not  to  change  his  physician,  or  dislike  him  upon  every  toy ; for  he  that 
so  doth  (saith  “Janus  Damascen)  “or  consults  with  many,  falls  into  many 
errors  ; or  that  useth  many  medicines.”  It  was  a chief  caveat  of  "Seneca  to 
his  friend  Lucilius,that  he  should  not  alter  his  physician,  or  prescribed  physic* 
“ Nothing  hinders  health  more ; a wound  can  never  be  cured  that  hath  seve- 
ral plasters.”  Crato,  consil.  186.  taxeth  all  melancholy  persons  of  this  fault : 
“ "’Tis  proper  to  them,  if  things  fall  not  out  to  their  mind,  and  that  they  have 
not  present  ease,  to  seek  another  and  another;”  (as they  do  commonly  that 
have  sore  eyes)  twenty  one  after  another,  and  they  still  promise  all  to  cure 
them,  try  a thousand  remedies  ; and  by  this  means  they  increase  their  malady, 
make  it  most  dangerous  and  difficult  to  be  cured.  “ They  try  many  (saith 
PMontanus)  and  profit  by  none:”  and  for  this  cause,  consil.  24.  he  enjoins  his 
patient  before  he  take  him  in  hand,  perseverance  and  sufferance,  for  in  sucli 


• De  anima.  Barbara  tamen  imraanitate,  et  deplorand.i  inscitia  contemnunt  przecepta  sanitatis,  mortem  et 
morbos  ultro  accersunt.  ‘ Consul.  173.  e Scoltzio  Melanch.  iEgroruin  hoc  fere  proprium  est,  ut  gravioru 
dicant  esse  syinptomata,  quam  revera  sunt.  e ilelancholici  plerumque  medicis  sunt  molest!,  ut  alia  aliis 
adjungant.  *•  Oportet  infinno  imprimere  salutem,  utcunque  promittere,  etsi  ipse  desperet.  Nullum  medi- 
camentum  efBcax,  nisi  medicus  etiam  fuerit  fortis  imaginationis.  • De  promise,  doct.  cap.  15.  Quoniam 
sanitatis  formam  animi  medici  continent.  ^ Spes  et  confldentia  plus  valent  quam  medicina.  ‘ Fslicior 
in  medicina  ob  fidera  Ethnicorum.  «•  Aphoris.  89.  .^ger  qui  plurimos  consulit  medicos,  plerumque  in 
errorem  slngulorum  cadit.  “ Nihil  ita  sanitatem  impedit,  ac  remediorum  crebra  inutatio,  nec  venit  vulnus 
ad  cicatricem  in  quo  diversa  medicamenta  tentantur.  o Melancholicorum  proprium  quum  ex  ccrum 

arbitrio  non  lit  subita  inutatio  in  melius,  alterare  medicos  qui  quidris,  &c.  p Consil.  31.  Dum  ad  varia  so 
conferunt,  nullo  prosunt.  1 1mprimis  hoc  statuere  oportet,  requiri  perseverantiam,  et  tolerantiam.  Exiguo 
euim  tempore  nihil  ex,  &C. 


Mem.  4.  Subs.  3.] 


Physic. 


303 


a small  time  no  great  matter  can  be  effected,  a.nd  upon  that  condition  he  will 
administer  physic,  otherwise  all  his  endeavour  and  counsel  would  be  to  small 
purpose.”  And  in  his  31.  counsel  for  a notable  matron,  he  tells  her,  “'if  she 
will  be  cured,  she  must  be  of  a most  abiding  patience,  faithful  obedience,  and 
singular  perseverance  ; if  she  remit,  or  despair,  she  can  expect  or  hope  for  mj 
good  success.”  Consil.  230.  for  an  Italian  abbot,  he  makes  it  one  of  the 
greatest  reasons  why  this  disease  is  so  incurable,  “'because  the  parties  are  so 
restless  and  impatient,  and  will  therefore  have  him  that  intends  to  be  easetl, 
*to  take  physic,  not  for  a month,  a year,  but  to  apply  himself  to  their  prescrip- 
tions all  the  days  of  his  life.”  Last  of  all,  it  is  required  that  the  patient  be 
not  too  bold  to  practise  upon  himself,  without  an  approved  physician’s  consent 
or  to  try  conclusions,  if  he  read  a receipt  in  a book  ; for  so,  many  grossly  mis 
take,  and  do  themselves  more  harm  than  good.  That  which  is  conducing  to 
one  man,  in  one  case,  the  same  time  is  opposite  to  another.  “An  ass  and  a 
mule  went  laden  over  a brook,  the  one  with  salt,  the  other  with  wool : the 
mule’s  pack  was  wet  by  chance,  the  salt  melted,  his  burden  the  lighter,  and  he 
thereby  much  eased ; he  told  the  ass,  who,  thinking  to  speed  as  well,  wet  his 
pack  likewise  at  the  next  water,  but  it  was  much  the  heavier,  he  quite  tired. 
!So  one  thing  may  be  good  and  bad  to  several  parties,  upon  diverse  occasions. 
“Many  things  (saith  *Penottus)  are  written  in  our  books,  which  seem  to  the 
reader  to  be  excellent  remedies,  but  they  that  make  use  of  them  are  often 
deceived,  and  take  for  physic  poison.”  I remember  in  Yalleriola’s  observa- 
tions, a story  of  one  John  Baptist,  a Neapolitan,  that  finding  by  chance  a 
pamphlet  in  Italian,  written  in  praise  of  hellebore,  would  needs  adventure 
on  himself,  and  took  one  dram  for  one  scruple,  and  had  not  he  been  sent  for, 
the  poor  fellow  had  poisoned  himself.  From  whence  he  concludes  out  of 
Damascenus,  2 et  2>  Aphorism,  “^that  without  exquisite  knowledge,  to  work 
out  of  books  is  most  dangerous  : how  unsavoury  a thing  it  is  to  believe 
writers,  and  take  upon  trust,  as  this  patient  perceived  by  his  own  peril.”  I 
could  recite  such  another  example  of  mine  own  knowledge,  of  a friend  of 
mine,  that  finding  a receipt  in  Brassivola,  would  needs  take  hellebore  in 
substance,  and  try  it  on  his  own  person ; but  had  not  some  of  his  familiars 
come  to  visit  him  by  chance,  he  had  by  his  indiscretion  hazarded  himself : 
many  such  I have  observed.  These  are  those  ordinary  cautions,  which  I 
should  think  fit  to  be  noted,  and  he  that  shall  keep  them,  as  “Montanus- 
saith,  shall  surely  be  much  eased,  if  not  thoroughly  cured. 

' Subsect.  III. — Concerninj  Physic. 

Physic  itself  in  the  last  place  is  to  be  considered  ; “ for  the  Lord  hatlr 
created  medicines  of  the  earth,  and  he  that  is  wise  will  not  abhor  them.” 
Ecclus.xxxviii.  4.ver.  8.  “ of  such  doth  the  apothecary  make  a confection,” &c: 
Of  these  medicines  there  be  diverse  and  infinite  kinds,  plants,  metals,  animals, 
tfec.,  and  those  of  several  natures,  some  good  for  one,  hurtful  to  another  : .some 
noxious  in  themselves,  corrected  by  art,  very  wholesome  and  good,  simples, 
mixed,  (kc.,  and  therefore  left  to  be  managed  by  discreet  and  skilful  physicians, 
and  thence  applied  to  man’s  use.  To  this  purpose  they  have  invented  method, 
and  several  rules  of  art,  to  put  these  remedies  in  order,  for  their  particular- 
ends.  Physic  (as  Hippocrates  defines  it)  is  nought  else  but  ““addition  am^ 
subtraction  and  as  it  is  required  in  all  other  diseases,  so  in  this  of  melan- 

>■81  curari  vult,  opus  est  pertinaci  perseverantia,  fideli  obedientia,  et  patientia  singular!,  si  tedet  aut 
desperet,  nuilum  habebit  effectum.  ».iEgritudine  amittunt  patientiam,  et  inde  morbi  incurabiles. 

‘Non  ad  mensem  aut  annum,  sed  oportettoto  vitse  curriculo  curationi  operam  dare.  • Camerarius 

emb.  55.  cent.  2.  « Prcefat.  de  nar.  med.  In  libellis  quae  vulgo  versantur  apud  literates,  incautiores 

multa  legunt,  ii  quibus  decipiuntur,  eximia  illis,  sed  portentosum  hauriunt  veuenum.  > Operari 

ex  libris,  absque  cognitione  et  solerti  ingenio,  periculosum  est.  Unde  monemur,  quam  insipidum  scriptis- 
auctoribus  credere,  quod  hie  suo  didicii  periculo.  * Consil  23.  iiaec  omnia  si  quo  oi  dine  decet,  egerit,. 

vel  curabitur,  vel  certe  minus  afificietur.  • Fuchsius,  cap.  2.  lib.  1. 


304 


Cure  of  MeUxncholy^ 


[Part.  2.  Sec.  2. 


choly  it  ought  to  be  most  accurate,  it  being  (as  ‘^Mercurialis  ackaowledgeth)so 
common  an  affection  in  these  our  times,  and  therefore  fit  to  be  understood. 
Several  prescripts  and  methods  I find  in  several  men,  some  take  upon  them  to 
cure  all  maladies  with  one  medicine,  severally  ai)plied,  as  that  Panacea  Auruni 
potabile,  so  much  controverted  in  these  days,  Hcrba  soHs,  ^c.  Paracelsus 
reduceth  all  diseases  to  four  principal  heads,  to  whom  Severinus,  Ravelascus, 
Leo  Suavius,  and  others  adhere  and  imitate : those  are  leprosy,  gout,  dropsy, 
falling-sickness.  To  which  they  redu'^e  the  rest ; as  to  leprosy,  idcers,  itches, 
fiirfurs,  scabs,  (fee.  To  gout,  stone,  cholic,  toothache,  headache,  (fee.  To 
dropsy,  agues,  jaundice,  cachexia,  (fee.  To  the  falling-sickness,  belong  palsy, 
vertigo,  cramps,  convulsions,  incubus,  apoplexy,  (fee.  any  of  these  four 

principal  be  cured  (saith  Pavelascus)  all  the  inferior  are  cured,”  and  the  same 
remedies  commonly  serve  : but  this  is  too  general,  and  by  some  contradicted  : 
for  this  peculiar  disease  of  melanclnfiy,  of  which  I am  now  to  speak,  I find 
several  cures,  several  methods  and  prescripts.  They  that  intend  the  practic 
cure  of  melancholy,  saith  Duretus  in  his  notes  to  Hollerius,  set  down  nine 
peculiar  scopes  or  ends ; Savanarola  prescribes  seven  especial  canons,  ^liaiius 
Montaltus,  cap.  26,  Faventinus  in  hisempirics,  Hercules  de  Saxonia,  (fee.,  have 
their  sevei'al  injunctions  and  rules,  all  tending  to  one  end.  The  ordinary  is 
threefold,  which  I mean  to  follow.  A/a/r^jr/xj^,  Pharmaceutica,  and  C/drurgica, 
diet,  or  living,  apothecary,  chirurgery,  which  Weeker,  Crato,  Guianerius,  (fee., 
and  most,  prescribe  ; of  which  I v/iil  insist,  and  speak  in  their  order. 


SECT.  II.  MEMB.  I. 

Subsect.  I. — Diet  rectified  in  Suhstancb. 

Diet,  A/a/rj^r/x?^,  victus,  or  living,  according  to  ^Euchsius  and  others,  com- 
prehend those  six  non-natural  things,  which  I have  before  specified,  are  especial 
causes,  and  being  rectified,  a sole  or  chief  part  of  the  cure.  ® Johannes  Arcu- 
lanus,  cap.  16.  in  9.  Phasd',  accounts  the  rectifying  of  these  six  a sufficient 
cure.  Guianerius,  tract.  15,  cap.  9.  calls  them,  propriam  et  primam  curain, 
the  principal  cure;  so  doth  Montanus,  Crato,  Mercurialis,  Altomarus, (fee,,  first 
to  be  tried,  Lemnius,  instit.  cap.  22.  names  them  the  hinges  of  our  health,  hio 
hope  of  recovery  without  them.  Beinerius  Solenander,  in  his  seventh  consul- 
tation for  a Spanish  young  gentlewoman,  that  was  so  melancholy  she  abhorred 
all  company,  and  would  not  sit  at  table  with  her  familiar  friends, prescribes  this 
physic  above  the  rest,  gno  good  to  be  done  without  it.  '•Areteus,  lib.  1,  cap.  7. 
an  old  physician,  is  of  opinion,  that  this  is  enough  of  itself,  if  the  party  be  not 
too  far  gone  in  sickness.  ‘Crato,  in  a consultation  of  his  for  a noble  patient, 
tells  him  plainly,  that  if  his  highness  will  keep  but  a good  diet,  he  will  warrant 
liiin  his  former  health.  ‘‘Montanus,  consil.  27.  for  a nobleman  of  France, 
admonishethhis  lordship  to  be  most  circumspect  in  his  diet,  or  else  all  his  other 
physic  will  ‘be  to  small  purpose.  The  same  injunction  I find  verbatim  in 
J.  Ccesar  Claudinus,  Respon.  34,  Scoltzii,  consil.  183,  Trallianus,  cap.  16,  lib.  1, 
Lcelius  a fonte  jE ugubinus  often  brags,  that  he  hath  done  more  cures  in  this 
kind  by  rectification  of  diet,  than  all  other  physic  beside.s.  So  that  in  a word 
I may  say  to  most  melancholy  men,  as  the  fox  said  to  the  weasel,  that  could 

bln  pract.  med.  liasc  affectio  nostris  temporibus  freqiientissima,  ergo  maxima  pertinct  ad  nos  hujus  cura- 
tionem  intelligere.  c Si  aliquis  horum  morborum  summus  sauatur,  sanantur  omnes  inferiores. 

^ Instit.  cap.  8.  sect.  1.  Vict&s  nomine  non  tarn  cibus  et  potus,  sed  aer,  exercitatio,  somnus,  vigilia,  eC 
reliquae  res  sex  non-naturales  coiitinentur.  • Sufficit  plerumque  rcginion  remm  sex  ncn-na-turaliuic. 

^ Et  in  his  potissima  sanitas  consistit.  e Nihil  hie  agendum  sine  exquisita  virendi  ratione,  &c.  SI 
recens  malum  sit,  ad  pristinum  habitum.  recuperandum  alia  medela  non  est  opus,  • Ccasil.  99.  lib.  2.  si 
celsitudo  tua,  rectam  vietCis  rationein,  &c.  *■  Moneo,  Domine,  ut  sis  prudens  ad  rictum,  sine  quo  caetera 

remedia  fiustra  adhibentur.  i Omnia  remedia  irrita  et  vana  sine  his.  Novistis  me  ple/osque  ita  laborantefv 
victii  potius  cuain  medicamertis  cu'^asse. 


Mem.  1.  Subs.  1.] 


Diet  rectified. 


305 


not  get  out  of  the  garner,  Macra  cavum  repetes,  quern  macra  suhisti,  the  six 
non-natural  things  caused  it,  and  they  must  cure  it.  Which  howsoever  I treat 
of,  as  proper  to  the  meridian  of  melancholy,  yet  nevertheless,  that  which  is 
here  said  with  him  in  “ Tully,  though  writ  especially  for  the  good  of  his 
friends  at  Tarentum  and  Sicily,  yet  it  will  generally  serve  ® most  other  diseases, 
and  help  them  likewise,  if  it  be  observed. 

Of  these  six  non-natural  things,  the  first  is  diet,  properly  so  called,  which 
consists  in  meat  and  drink,  in  which  we  must  consider  substance,  quantity, 
quality,  and  that  opposite  to  the  precedent.  In  substance,  such  meats  are 
generally  commended,  which  are  “ **  moist,  easy  of  digestion,  and  not  apt  to 
engender  wind,  not  fried;  nor  roasted,  but  sod  (saith  Valescus,  Altomarus,  Piso, 
(fee.),  hot  and  moist,  and  of  good  nourishment;”  Crato,  consil.  21.  lib.  2.  admits 
roast  meat,  **  if  the  burned  and  scorched  superficies,  the  brown  we  call  it,  be 
pared  off.  Siilvianus,  lib.  2.  cap.  1.  cries  out  on  cold  and  dry  meats;  ''young 
flesh  and  tender  is  approved,  as  of  kid,  rabbits,  chickens,  veal,  mutton,  capons, 
liens,  partridge,  pheasant,  quails,  and  all  mountain  birds,  which  are  so  familiar 
in  some  parts  of  Africa,  and  in  Italy,  and  as  ■Dublinius  reports,  the  common 
food  of  boors  and  clowns  in  Palestine.  Galen  takes  exception  at  mutton, 
but  without  question  he  means  that  rammy  mutton,  which  is  in  Turkey  and 
Asia  Minor,  which  have  those  great  fleshy  tails,  of  forty-eight  pounds  weight, 
as  Vertomannus  witne.sseth,  navig.  lib.  2.  cap.  5.  The  lean  of  fat  meat  is 
best,  and  all  manner  of  broths,  and  pottage,  with  borage,  lettuce,  and  such 
wholesome  herbs,  are  excellent  good,  especially  of  a cock  boiled;  all  spoon 
meat.  Arabians  commend  brains,  but  ‘Laurentius,  c.  8.  excepts  against 
them,  and  so  do  many  others;  “eggs  are  justified  as  a nutritive  wholesome 
meat,  butter  and  oil  may  jjass,  but  with  some  limitation;  so  * Crato  con- 
fines it,  and  “ to  some  men  sparingly  at  set  times,  or  in  sauce,”  and  so  sugar 
and  honey  are  approved.  All  sharp  and  sour  sauces  must  be  avoided,  and 
spices,  or  at  least  seldom  used : and  so  saffron  sometimes  in  broth  may  be 
tolerated ; but  these  things  may  be  more  freely  used,  as  the  temperature  of 
the  party  is  hot  or  cold,  or  as  he  shall  find  inconvenience  by  them.  The 
thinnest,  whitest,  smallest  wine  is  best,  not  thick,  nor  strong;  and  so  of  beer, 
the  middling  is  fittest.  Bread  of  good  wheat,  pure,  well  purged  from  the 
bran,  is  preferred;  Laurentius,  cap.  8.  would  have  it  kneaded  with  rain  water, 
if  it  may  be  gotten. 

Water.^  Pure,  thin,  light  water  by  all  means  use,  of  good  smell  and  taste, 
like  to  the  air  in  sight,  such  as  is  soon  hot,  soon  cold,  and  which  Hippocrates 
so  much  approves,  if  at  least  it  may  be  had.  Bain  water  is  purest,  so  that 
it  fall  not  down  in  great  3rops,  and  be  used  forthwith,  for  it  quickly  putrefies. 
Next  to  it,  fountain  water  that  riseth  in  the  east,  and  runneth  eastward, 
from  a quick  running  spring,  from  flinty,  chalky,  gravelly  grounds : and  the 
longer  a river  runneth,' it  is  commonly  the  purest,  though  many  springs  do 
yield  the  best  water  at  their  fountains.  The  waters  in  hott.er  countries,  as  in 
Turkey,  Persia,  India,  within  the  tropics,  are  frequently  purer  than  ours  in  the 
north,  more  subtile,  thin,  and  lighter,  as  our  merchants  observe,  by  four  ounces 
in  a pound,  pleasanter  to  drink,  as  good  as  our  beer,  and  some  of  them,  as 
Choaspis  in  Persia,  preferred  by  the  Persian  kings  before  wine  itself. 

“^Clitovio  quicunque  sitim  de  fonte  levarit 
Vina  gaudetque  ineris  abstemius  undis.” 

“ When  you  are  again  lean,  seek  an  exit  througli  that  hole  by  which  lean  you  entered."  “ 1.  de  finibus 
Tarentinis  qt  Siculis.  «iIodo  non  multuin  elongentur.  PLib.  1.  de  inelan.  cap.  7.  Calidi  et  humidi 
cibi,  concoctu  faciles,  flatus  exortes,  elixi  non  assi,  neque  frixi  sint.  4 Si  interna  tantumpulpa  devore- 
tur,  non  superficies  torrida  ab  igne.  •'Bene  nutrientes  cibi,  tenella  tetas  multura  valet,  carp<'.s  non  viroste, 
nec  pingues.  » lioedoper.  peregr.  Hierosol.  ‘ Inimicastomacho.  “ Not  fried  or  buttered,  but 
potehed.  * Consil.  16.  Non  improbatur  butyrum  et  oleum,  si  taineii  plusquam  par  sit,  non  profuiidatur  : 
sacchari  et  mellis  usus,  utiliter  ad  ciboruin  condiinenta  comprobatur.  > Mercurialis,  cons'l.  88.  acerba 

omnia  evitentur.  ^Ovid.  Met.  lib.  15.  “Whoever  has  allayed  his  thirst  with  the  water  of  the  Clitorius, 
avoids  wine,  and  abstemious  delights  in  pure  watev  only.” 

X 


306 


' CuiQ  oj  JSfelanchohj. 


[Part  2.  Sec.  2. 


Many  rivers  I deny  not  are  muddy  still,  white,  thlcP,  like  those  in  China, 
Nile  in  Egypt,  Tiber  at  Rome,  but  after  they  be  settled  two  or  three  days, 
defecate  and  clear,  very  commodious,  useful  and  good.  Many  make  use  of  deep 
wells,  as  of  old  in  the  Holy  Land,  lakes,  cisterns,  when  they  cannot  be  better 
provided;  to  fetch  it  in  carts  or  gondolas,  as  in  Venice,  or  camels’  backs,  as 
at  Cairo  in  Egypt,  ® Radzivilius  observed  8000  camels  daily  there,  employed 
about  that  business;  some  keep  it  in  trunks,  as  in  the  East  Indies,  made  four 
square  with  descending  steps,  and  ’tis  not  amiss:  for  I would  not  have  any 
one  so  nice  as  that  Grecian  Calis,  sister  to  Nicephorus,  emperor  of  Constanti- 
nople, and  '’married  to  Dominitus  Silvius.duke  of  Venice,  that  out  of  incredible 
wantonness,  communi  aqua  uti  nolebat,  would  use  no  vulgar  water;  but  she 
died  tantd  (saith  mine  author)  faetidissimi  puris  copid,  of  so  fulsome  a disease, 
that  no  water  could  wash  her  clean.  ® Plato  would  not  have  a traveller  lodge 
in  a city  that  is  not  governed  by  laws,  or  hath  not  a quick  stream  running  by 
it ; illud  enim  animum,  hoc  corrumpit  valeludinem,  one  corrupts  the  body,  the 
other  the  mind.  But  this  is  more  than  needs,  too  much  curiosity  is  naught,  in 
time  of  necessity  any  water  is  allowed.  Howsoever,  pure  water  is  best,  and 
which  (as  Pindarus  holds)  is  better  than  gold  ; an  especial  ornament  it  is,  and 
“very  commodious  to  a city  (according  to  '' Vegetius)  when  fresh  springs  are 
included  within  the  walls,”  as  at  Corinth,  in  the  midst  of  the  town  almost, 
there  was  arx  altissima  scatens  foniibua,  a goodly  mount  full  of  fresh  water 
springs:  “if  nature  afford  them  not  they  mu'^t  be  had  by  art.”  It  is  a wonder 
to  read  of  those  ®stupend  aqueducts,  and  infinite  cost  hath  been  bestowed  in 
Rome  of  old,  Constantinople,  Carthage,  Alexandria,  and  such  populous  cities, 
to  convey  good  and  wholesome  waters:  read  ^ Frontinus,  Lipsias  de  adniir. 
^ Flinius^  lib.  3.  cap.  11,  Strabo  in  his  Geogr.  That  aqueduct  of  Claudius 
was  most  eminent,  fetched  upon  arches  fifteen  miles,  every  arch  lOi)  feet  high : 
they  had  fourteen  such  other  aqueducts,  besides  lakes  and  cisterns,  700  as  I 
take  it;  '’every  house  had  private  pipes  and  channels  to  serve  them  for  their  use. 
Peter  Gillius,  in  his  accurate  description  of  Constantinople,  speaks  of  aji  old 
cistern  which  he  went  down  to  see,  336  feet  long,  180  feet  broad,  built  of  marble, 
covered  over  with  arch- work,  and  sustained  by  336  pillars,  12  feet  asunder, 
and  in  eleven  rows,  to  contain  sweet  water.  Infinite  cost  in  channels  and 
cisterns,  from  Nilus  to  Adexandria,  hath  been  formerly  bestowed,  to  the  ad- 
miration of  these  times;  ‘their  cisterns  so  curiously  cemented  and  composed, 
that  a beholder  would  take  them  to  be  all  of  one  stone:  wlien  the  foundation 
is  laid,  and  cistern  made,  their  house  is  half  built.  That  Segoviau  aqueduct 
in  Spain,  is  much  wondered  at  in  these  days,  '^upon  three  rows  of  pillars,  one 
above  another,  conveying  sweet  water  to  every  house:  but  each  city  almost  is 
full  of  such  aqueducts.  Amongst  the  rest  ‘ he  is  eternally  to  be  commended, 
that  brought  that  new  stream  to  the  north  side  of  London  at  liisown  charge: 
and  Mr.  Utho  Nicholson,  founder  of  our  w'ater- works  and  elegant  conduit  in 
Oxford.  So  much  have  all  times  attributed  to  this  eleinent,  to  be  conveniently 
provided  of  it:  although  Galen  hath  taken  exceptions  at  such  waters,  which 
run  through  leaden  pipes,  ob  cerussam  quce  in  Us  gencratur,  for  that  unctuous 
ceruse,  which  causeth  dysenteries  and  fiuxes;  '“yet  as  Alsarius  Crucius  of 
Genna  well  answers,  it  is  opposite  to  common  experience.  If  that  were  true, 
most  of  our  Italian  cities,  Montpelier  in  France,  with  infinite  others,  would  find 
this  inconvenience,  but  there  is  no  such  matter.  For  private  families,  in  what 


•Peregr.  Ilier.  *>  The  Dukes  of  Venice  were  then  permitted  to  marry.  cDe  Legibus.  d Lib.  4. 
cap.  10.  Magna  urbis  utilitas  cum  perennes  fontes  muris  includuntur,  quodsinaturanon  priestat,effodiend4 
&.C.  « Opera  gigantum  dicit  aliquis.  ' De  aquieduct.  k Curtius  Fons  aquadragesimo  lapide  in 

urbem  opere  arcuato  pe/ductus.  Piin.  36.  15.  “ t^ua;que  domus  Uomaj  fistulas  habebat  et  canales,  &c. 

‘ Lib.  2.  ca.  20.  Jod.  a Meggen.  cap.  1 ).  pereg.  Hier.  Bellonius.  Cypr.  Echovius  delit.  Hisp.  Aqua  pro- 
fluens  inde  in  omnes  fere  domos  ducitur,  in  puteisquoque  a‘stivo  tempore  frigidissima  conseiwatur.  ‘SiJ 
Hugh  Middleion,  Baronet.  De  quasitis  med.  cent.  fol.  354. 


Mem.  1.  Subs.  2.] 


Diet  rectified. 


307 


sort  they  should  furnish  themselves,  let  them  consult  with  P.  Crescentius,  de 
Agric.  1.  1.  c.  4,  Pamphilius  Hirel.icus  and  the  rest. 

Amongst  fishes,  those  are  most  allowed  of,  that  live  in  gravelly  or  sandy 
waters,  pikes,  perch,  trout,  gudgeon,  smelts,  flounders,  tta  Hippolitus  Salvi- 
anus  takes  exception  at  carp ; but  I dare  boldly  say  with  “ Dubravius,  it  is  an 
excellent  meat,  if  it  come  not  from  “muddy  pools,  that  it  retain  notan  unsavoury 
taste.  Urinacius  Marinus  is  much  commended  by  Oribasius,  .^tius,  and  mo.st 
of  our  late  writers. 

PCrato,  consil.  21  lih.  2.  censures  all  manner  of  fruits,  as  subject  to  putre- 
faction, yet  tolerable  at  sometime.s,  after  meals,  at  second  course,  they  keep 
down  va):>ours,  and  have  their  use.  Sweet  fruits  are  best,  as  sweet  cherries, 
plums,  sweet  apples,  pear-mains,  and  pippins,  which  Lauren  tins  extols,  as 
having  a peculiar  property  against  this  disease,  and  Plater  magnifies,  omnibus 
modis  appropriata  conveniunt,  but  they  must  be  corrected  for  their  windiness  : 
ripe  grapes  are  good,  and  raisins  of  the  sun,  musk-melons  well  corrected,  and 
sparingly  used.  Figs  are  allowed,  and  almonds  blanched.  Trallianus  discom- 
mends figs,  Salvianus  olives  and  capers,  which  'others  especially  like  of,  and 
so  ofpistick  nuts.  Montanus  and  Mercurialis  out  of  Avenzoar,  admit  peaches, 
■pears,  and  apples  baked  after  meals,  only  corrected  with  sugar  and  aniseed,  or 
fennel-seed,  and  so  they  may  be  profitably  taken,  because  they  strengthen  the 
stomach,  and  keep  down  vapours.  The  like  may  be  said  of  preserved  cherries, 
plums,  marmalade  of  plums,  quinces,  <fec.,  but  not  to  drink  after  them.  * Pome- 
granates, lemons,  oranges  are  tolerated,  if  they  be  not  too  sharp. 

“Crato  will  admit  of  no  herbs,  but  borage,  bugloss,  endive,  fennel,  aniseed, 
balm  ; Callenius  and  Arnoldus  tolerate  lettuce,  spinage,  beets,  &c.  The  same 
Crato  will  allow  no  roots  at  all  to  be  eaten.  Some  approve  of  potatoes,  pars- 
nips, but  all  corrected  for  wind.  No  raw  salads;  but  as  Laurentius  prescribes, 
in  broths ; and  so  Crato  commends  many  of  them  : or  to  use  borage,  hops, 
balm,  steeped  in  their  ordinary  drink.  * Avenzoar  magnifies  the  juice  of  a 
pomegranate,  if  it  be  sweet,  and  especially  rose  water,  which  he  would  have  to 
be  used  in  every  dish,  which  they  put  in  practice  in  those  hot  countries  about 
Damascus,  where  (if  we  may  believe  the  relations  of  Yertom annus)  many  hogs- 
heads of  rose  water  are  to  be  sold  in  the  market  at  once,  it  is  in  so  great 
request  with  them. 


Subsect.  II. — Diet  rectified  in  quantity. 

Man  alone,  saith  ^Cardan,  eats  and  drinks  without  appetite,  and  useth  all 
his  pleasure  without  necessity,  animce  vdio,  and  thence  come  many  inconveni- 
ences unto  him.  For  there  is  no  meat  whatsoever,  though  otherwise  wholesome 
and  good,  but  if  unseasonably  taken,  or  immoderately  used,  more  than  the 
stomach  can  well  bear,  it  will  engender  crudity,  and  do  much  harm.  There- 
fore^Crato  adviseth  his‘patient  to  eat  but  twice  a-day,and  that  at  his  set  meals,, 
by  no  means  to  eat  without  an  appetite,  or  upon  a full  stomach,  and  to  puh 
seven  hours’  difference  between  dinner  and  supper.  Which  rule  if  we  did 
observe  in  our  colleges,  it  would  be  much  better  for  our  healths : but  custom,, 
that  tyrant,  so  prevails,  that,  contrary  to  all  good  order  and  rules  of  physic,  we- 
scarce  admit  of  five.  If  after  seven  hours’  tarrying  he  shall  have  no  stomachy 

“ Dc  pis:ibus  lib.  habent  onines  in  autitiis,  modo  non  sint  h cjehoso  loco.  ® De  pise.  c.  2.  1.  7.  Plir- 
rimum  praestat  ad  utilitateiii  etr  jucunditatem.  Idem  Trallianus,  lib.  1.  c.  16.  pisces  petrosi,  et  molles came, 
p Etsi  onines  putredini  sunt  obnoxii,  ubi  secundis  mensis,  incepto  jam  priore,  devorentur,  commodi  succi 
prosunt,  qui  dulcedine  sunt  praediti.  Ut  dulcia  cerasa,  poma,  Ac.  q Lib.  2.  cap.  1.  ^^jontanus, 

consil.  24.  • Pyra  quie  grato  sunt  sapore,  cocta  mala,  poma  tosta,  et  saccharo,  vel  anisi  semlne  conspersa, 

utiliter  statim  a prandio  vel  a coma  sumi  possunt,  eo  quod  ventriculum  roborent  et  vapores  caput  petentea 
reprimant.  Mont.  t Punica  mala  aurantia  commode  permittuntur  modb  non  sint  austera  et  acida. 

“ Olera  omnia  praeter  boraginem,  buglossum,  intybum,  feniculum,  anisum,  melissum,  vitari  debent.  » Mer- 
curialis, pract.  Med.  » Lib.  2.  de  com.  Solus  homo  edit  bibitque,  &c.  * Consil.  21.  18.  si  plus  ingcratur 
quam  par  est.  et  ventriculus  tolerare  posset,  nocet,  et  cruditat*-  generat,  &c. 


SOS 


Cure  of  Melayichohj. 


[Part.  2.  Sec.  2. 


let  him  defer  his  meal,  or  eat  very  little  at  his  ordinary  time  of  repast.  This 
very  counsel  was  given  by  Prosper  Calenus  to  Cardinal  Caesius,  labouring  of 
this  disease  j and  *Platerus  prescribes  it  to  a patient  of  his,  to  be  most  severely 
kept.  Guianerius  admits  of  three  meals  a day,  but  Montanus,  consil.  23.  iiro 
Abh.  Italo,  ties  him  precisely  to  two.  And  as  he  must  not  eat  overmuch,  so  he 
may  not  absolutely  fast  ; for  as  Celsus  contends,  lib.  1.  Jacchiaus,  15  in  9. 
Jlhasis,  t repletion  and  inanition  may  both  do  harm  in  two  contrary  extremes. 
Moreover,  that  wliich  he  doth  eat  must  be  well  J chewed,  and  not  hastily  gob- 
bled, for  that  causeth  crudity  and  wind  ; and  by  all  means  to  eat  no  more  than 
he  can  well  digest.  “Some  think  (saith  § Trincavellius,  lib.  11.  cap.  29.  de 
curand.  part,  hum.)  the  more  they  eat  the  more  they  nourish  themselves  : ” 
oat  and  live,  as  the  proverb  is,  “ not  knowing  that  only  repairs  man  which 
is  well  concocted,  not  that  which  is  devoured.”  Melancholy  men  most  part 
have  good  ® appetites,  but  ill  digestion,  and  for  that  cause  they  must  be  sure  to 
rise  with  an  appetite : and  that  which  Socrates  and  Disarms  the  physicians  in 
'’Macrobius  so  much  require,  St.  Hierom  enjoins  Pusticus  to  eat  and  drink  no 
more  than  will  • satisfy  hunger  and  thirst.  ^Lessius,  the  Jesuit,  holds  twelve, 
thirteen,  or  fourteen  ounces,  or  in  our  northern  countries,  sixteen  at  most,  for  all 
students,  weaklings,  and  such  as  lead  an  idle  sedentary  life,  of  meat,  bread,  <fec., 
a fit  proportion  for  a whole  day,  and  as  much  or  little  more  of  drink.  Nothing 
pesters  the  body  and  mind  sooner  than  to  be  still  fed,  to  eat  and  ingurgitate 
beyond  all  measure,  as  many  do.  “ ® By  overmuch  eating  and  continual  feasts 
they  stifle  nature,  and  choke  up  themselves ; which,  had  they  lived  coarsely,  or 
like  galley  slaves  been  tied  to  an  oar,  might  have  happily  prolonged  many 
fair  years.” 

A great  inconvenience  comes  by  variety  of  dishes,  which  causeth  the  pre- 
cedent distemperature,  “ ^than  which  (saith  Avicenna)  nothing  is  worse ; to 
feed  on  diversity  of  meats,  or  overmuch,”  Sertorius-like,  in  lucem  ccenare,  and 
.ns  commonly  they  do  in  Muscovy  and  Iceland,  to  prolong  their  meals  all  day 
^ong,  or  all  night.  Our  northern  countries  ofiend  especially  in  this,  and  we  in 
ithis  island  {ampliter  viventes  in  prandiis  et  coenis,  as  ^ Polydore  notes)  are 
most  liberal  feeders,  but  to  our  own  hurt.  ^ Fersicos  odi  puer  apparatus  : 

Excess  of  meat  breedeth  sickness,  and  gluttony  causeth  choleric  diseases  : 
by  surfeiting  many  perish,  but  he  that  dieteth  himself  prolongeth  his  life,” 
Ecclus.  xxxvii.  29,  30.  We  account  it  a great  glory  for  a man  to  have  his 
table  daily  furnished  with  variety  of  meats  \ but  hear  the  physician,  he  pulls 
thee  by  the  ear  as  thou  sittest,  and  telleth  thee,  “ Hhat  nothing  can  be  more 
noxious  to  thy  health  than  such  variety  and  plenty.”  Temperance  is  a bridle 
<jf  gold,  and  he  that  can  use  it  aright,  ^ego  non  summis  viris  comparo,  sed 
simillimum  Deo  judico,  is  liker  a god  than  a man  : for  as  it  will  transform  a 
beast  to  a man  again,  so  will  it  make  a man  a god.  To  preserve  thine  honour, 
health,  and  to  avoid  therefore  all  those  inflations,  torments,  obstruetions,  cru- 
dities, and  diseases  that  come  by  a full  diet,  the  best  way  is  to  4eed  sparingly 
of  one  or  two  dishes  at  most,  to  \\^,\Qventrem  bene  nioratum,  as  Seneca  calls  it, 
“'"to  choose  one  of  many,  and  to  feed  on  that  alone,”as  Crato  adviseth  his  patient. 
The  same  counsel  "Prosper  Calenus  gives  to  Cardinal  Caesius,  to  use  a moderate 

* Observat.  lib.  1.  Assuescatbis  in  die  cibos  sumere,  certa  semper  bora.  f Ne  plus  ingerat  cavendum 
<juam  ventriculus  ferre  potest,  semperque  surgat  a.  mensa  non  satur.  ^ Siquidem  qui  scminiansum 

velociter  ingerunt  cibum,  ventriculo  laborein  inferunt,  et  flatns  maximos  promovent,  Crato.  § Quidam 
maxime  comedere  nituntur,  putantes  earatione  se  vires  refecturos;  ignorantes,  non  ea  qme  ingerunt  posse 
vires  reficere,  sed  qiire  probe  concoquunt.  “ Multa  appetunt,  pauca  digerunt.  Saturnal.  lib.  7. 

cap.  4.  ' Modicus  et  temperatus  cibus  et  carni  et  animaj  utilis  est.  Hygiasticon  rcg.  Unci.'E  14  vel  16 

per  diem  sufficiant,  computato  pane,  came  ovis,  vel  aliis  obsoniis,  et  totidem  vel  pauld  plures  unci®  potus. 
• Idem,  reg.  27.  Plures  in  domibus  suis  brevi  tempore  pascentes  extinguuntur,  qui  si  triremibus  vincti  fuissent, 
aut  gregario  pane  pasti,  sani  et  incolumes  in  longam  ® tatem  vitam  prorogdssent.  ^Xihil  deterius  quam 
tiiversa  nutrientia  simul  adjungere,  et  comcdendi  tempus  prorogare.  « Lib.  1.  hist.  h Hor.  ad  lib. 
5.  ode  ult.  * Ciborum  varietate  et  copia  in  eadem  mensa  nihil  nocentius  homini  ad  salutem,  Fr.  Valeriola, 
ubserv.  1.  2.  cap.  6.  k Tul.  orat.  pro  M.  Marcel.  ’ Nullus  cibum  sumere  debet,  nisi  stomachus  sit  vacuua. 
Gordon,  lib.  med.  1.  1.  c.  11.  E multis  eduliis  unum  elige,  reiictisque  ca  tcris,  ex  to  comede. 


Diet  Rectified. 


309 


Mem.  1.  Subs.  2.] 


and  simple  diet:  and,  tbougli  his  table  be  jovially  furnished  by  reason  of  his 
state  and  guests,  yet  for  his  own  part  to  single  out  some  one  savoury  dish, 
and  feed  on  it.  The  same  is  inculcated  by  °Crato,  consil.  9.  1.  2.  to  a noble 
personage  affect-ed  with  this  grievance ; he  would  have  his  highness  to  dine  or 
sup  alone,  without  all  his  honourable  attendance  and  courtly  company,  with 
a private  friend  or  so,  ^ a dish  or  two,  a cup  of  Rhenish  wine,  &c.  Mon- 
tanus,  consil.  24.  lor  a noble  matron  enjoins  her  one  dish,  and  by  no  means 
to  drink  between  meals.  The  like,  consil.  229.  or  not  to  eat  till  he  be  au 
huiigry,  which  rule  Berengarius  did  most  strictly  observe,  as  Hilbertus,  Ceno- 
mecensis  Episc.  writes  in  his  life. 


“ cui  non  fuit  unquam 

Ante  sitim  potus,  nec  cibus  ante  famem,” 


and  which  all  temperate  men  do  constantly  keep.  It  is  a frequent  solemnity 
still  used  with  us,  when  friends  meet,  to  go  to  the  alehouse  or  tavern,  they 
are  not  sociable  otherwise : and  if  they  visit  one  another’s  houses,  they  must 
both  eat  and  drink.  I reprehend  it  not,  moderately  used ; but  to  some  men 
nothing  can  be  more  offensive;  they  had  better,  I speak  it  with  Saint  ** Am- 
brose, pour  so  much  water  in  their  shoes. 

It  much  avails  likewise  to  keep  good  order  in  our  diet,  “ 'to  eat  liquid 
things  first,  broths,  fish,  and  such  meats  as  are  sooner  corrupted  in  the  stomach  ; 
harder  meats  of  digestion  must  come  last.”  Crato  would  have  the  supper 
less  than  the  dinner,  which  Cardan,  Contradict,  lib.  1.  Tract.  5.  contradict.  18. 
disallows,  and  that  by  the  authority  of  Galen,  7.  art.  curat,  cap,  6.  and  for 
four  reasons  he  will  have  the  supper  biggest : I have  read  many  treatises  to 
this  purpose,  I know  not  how  it  may  concern  some  few  sick  men,  but  for  my 
part  generally  for  all,  I should  subscribe  to  that  custom  of  the  Romans,  to 
make  a sparing  dinner,  and  a liberal  supper;  all  their  preparation  and  invi- 
tation was  still  at  supper,  no  mention  of  dinner.  Many  reasons  I could  give, 
but  when  all  is  said  pro  and  con,  'Cardan’s  rule  is  best,  to  keep  that  we  are 
accustomed  unto,  though  it  be  naught,  and  to  follow  our  disposition  and  appe- 
tite in  some  things  is  not  amiss;  to  eat  sometimes  of  a dish  which  is  hurtful, 
if  we  have  an  extraordinary  liking  to  it.  Alexander  Severus  loved  hares  and 
apples  above  all  other  meats,  as  ‘Lampridius  relates  in  his  life;  one  pope  pork, 
another  peacock,  (fee. ; what  harm  came  of  it?  I conclude  our  own  experience 
is  the  best  physician;  that  diet  which  is  most  propitious  to  one,  is  often  per- 
nicious to  another,  such  is  the  variety  of  palates,  humours,  and  temperatures, 
let  every  man  observe,  and  be  a law  unto  himself.  Tiberius,  in  “Tacitus,  did 
laugh  at  all  such,  that  thirty  years  of  age  would  ask  counsel  of  others  con- 
cerning matters  of  diet;  I say  the  same. 

These  few  rules  of  diet  he  that  keeps,  shall  surely  find  great  ease  and 
speedy  remedy  by  it.  It  is  a wonder  to  relate  that  prodigious  temperance  of 
some  hermits,  anchorites,  and  fathers  of  the  church ; he  that  shall  but  read 
their  lives,  written  by  Hierom,  Athanasius,  <fec.,  how  abstemious  heathens 
have  been  in  this  kijjd,  those  Curii  and  Fabritii,  those  old  philosophers,  as 
Pliny  records,  lib.  11.  Xenophon,  lib.  1.  devit.  Boer  at.,  emperors  and  kings, 
as  Nicephorus  relates,  Eccles.  hist.,  lib.  18.  cap.  8.  of  Mauritius,  Ludovicus 
Pius,  (fee.,  and  that  admirable  * example  of  Ludovicus  Cornarus,  a patrician  of 
Venice,  cannot  but  admire  them.  This  have  they  done  voluntarily  and  in 
health;  what  shall  these  private  men  do  that  are  visited  with  sickness,  and 


" L.  de  atra  bile.  Simplex  sit  oibus  et  non  varius;  quod  licet  dignitati  tuae  ob  convivas  diflBcile  videatur, 
&c.  ° Celsitudo  tua  prandeat  sola,  absque  apparatu  aulico,  contentus  sit  illustrissimus  princeps  duobua 

tantum  ferculis,  vinoque  Khenano  solum  in  mensa  utatur.  p Semper  intra  satietatera  a mensa  recedat, 
uno  ferculo  contentus.  i Lib.  de  Hel.  et  Jejunia.  Multd  melius  in  terram  vina  fudisses.  >■  Crato. 

Multum  refert  non  ignorare  qui  cibi  priores,  &c.,  liquida  praecedant  carnium  jura,pisces,fructus,  &c.  Cceim 
brevior  sitprandio.  'Tract.  6.  contradict.  1.  lib.  1.  ‘Super  omnia quotidianum  leporem  habuit,  et 
pomis  indulsit.  “ Annal.  6.  Ridere  solebat  eos,  qui  post  30  setatis  annum,  ad  cognoscenda  corpori  suu 
noxia  vel  utilia,  alicujus  cousilii  indigei’eut.  *A  Lessio  edit.  1614. 


310 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


necessarily  ^enjoined  to  recover,  and  continue  their  health  ? It  is  a hard  thing 
to  observ^e  a strict  diet,  et  qui  mcdice  vivitj  misere  vivit.f  as  the  saying  is, 
quale  hoc  ipsum  exit  vivere.,  his  si  privatus  faeris  1 as  good  be  buried,  as  so 
much  debarred  of  his  appetite ; excessit  medlcina  maluin,  the  physic  is  more 
troublesome  than  the  disease,  so  he  complained  in  the  poet,  so  thou  thiiikest: 
yet  he  that  loves  himself  will  easily  endure  this  little  mis.ery,  to  avoid  a greater 
inconvenience;  e malis  minimum,  better  do  this  tha,u  do  worse.  And  as 
®Tully  holds,  “ better  be  a temperate  old  man  than  a lascivious  youth.”  ’Tis 
the  only  sweet  thing  (which  he  adviseth)  so  to  moderate  ourselves,  that  we 
may  have  senectutem  in  juventute,  et  in  juventutesenectutem,  be  youthful  in  our 
old  age,  staid  in  our  youth,  discreet  and  temperate  i;.i  both. 


MEMB.  11  - 

Reteniion  and  Evacuatiom  rectified. 

I HAVE  declared  in  the  causes  what  harm  costiveness  hath  done  in  procuring 
this  disease;  if  it  be  so  noxious,  the  opposite  must  needs  be  good,  or  mean  at 
least,  as  indeedit  is,  and  to  this  cure  necessarily  required;  maxime  conducit, 
saith  Montaltus,  cap.  27.  it  very  much  avails.  ® Altomarus,  caq).  7.  “ commends 
walking  in  a morning  into  some  fair  green  pleasant  fields,  but  by  all  means 
first,  by  art  or  nature,  he  will  have  these  ordinary  excrements  evacuated.” 
Piso  calls  it  Ben/ficium  Ventris,  the  benefit,  help  or  pleasure  of  the  belly,  for 
it  doth  much  ease  it.  Laurentius,  cap.  8,  Crato,  consil.  21.  1.  2.  prescribes  it 
once  a day  at  least : where  nature  is  defective,  art  must  supply,  by  those  leni- 
tive elect^iaries,  suppositories,  condite  prunes,  turpentine  clysters,  as  shall  be 
shown.  Prosper  Calenus,  lib.  de  atra  bile,  commends  clysters  in  hypochon- 
driacal melancholy,  still  to  be  used  as  occasion  serves;  '’Peter  Cnemander,  in  a 
consultation  of  his  pro  hypochondriaco,  will  have  his  patient  continually  loose, 
and  to  that  end  sets  down  there  many  forms  of  potions  and  clysters.  Mercu- 
rialis,  consil.  88.  if  this  benefit  come  not  of  its  own  accord,  prescribes  ® clys- 
ters in  the  first  place : so  doth  Montanus,  consil.  21.  consil.  31  et  229.  he 
commends  turpentine  to  that  purpose : the  same  he  ingeminates,  consil.  230. 
for  an  Italian  abbot.  ’Tis  very  good  to  wash  his  hands  and  face  often,  to  shift 
liis  clothes,  to  have  fair  linen  about  him,  to  be  decently  and  comely  attired, 
for  sordes  vitiant,  nastiness  defiles  and  dejects  any  man  that  is  so  voluntarily, 
or  compelled  by  want,  it  dulleth  the  spirits. 

Baths  are  either  artificial  or  natural,  both  have  their  special  uses  in  this 
malady,  and  as  ‘'Alexander  supposeth,  lib.  1.  cap.  16.  yield  as  speedy  a remedy 
as  any  other  physic  whatsoever,  .^tius  would  have  them  daily  used,  assidua 
balnea,  Tetra.  2.  sect.  2.  cap.  9.  Galen  cracks  how  many  several  cures  he  hath 
[)erformed  in  this  kind  by  use  of  baths  alone,  and  Kufus  pills,  moistening  them 
which  are  otherwise  dry.  Rhasis  makes  it  a principal  cure,  Totacura  sib  in 
humectando,  to  bathe  and  afterwards  anoint  with  oil.  Jason  Pratensis,  Lau- 
rentius, cap.  8.  and  Montanus  set  down  their  peculiar  forms  of  artificial  baths. 
Crato,  consil.  17.  lib.  2.  commends  mallows,  camomile,  violets,  borage  to  be 
boiled  in  it,  and  sometimes  fair  water  alone,  and  in  his  following  counsel, 
Balneum  aquce  dulcis  solum  scBpissime  profiuisse  compertum  habemus.  So  doth 
Euchsius,  lib.  1.  cap.  33,  Frisimelica,  2.  consil.  42.  in  Trincavellius.  Some 

y Egyptii  olim  omnes  raorbos  curabant  vomitu  et  jejunio.  Bohemus,  lib.  I . cap.  5.  * “ Ho  who  rives 

medically  lives  miserably.”  » Cat.  Major : Melior  conditio  senis  viventis  ex  praescripto  artis  inedicae, 

quam  adolescentis  luxurio.si.  • Debet  per  amoena  exerceri,  et  loca  viridia,  excretis  prius  arte  vel  natura 
alvi  excrementis.  Hildeslieim,  spicel.  2.  de  mel.  Prinium  omniiuu  operam  dabis  ut  singulis  dieb us 

habeas  beneficium  ventris,  semper  cavendo  ne  alvus  sit  diutius  astricta.  « Si  non  sponte,  clisteribus 

purgetur.  Balneorum  usus  dulcium,  siquid  aliud,  ipsis  opitulatur.  Credo  htec  dici  cum  aliqua  jac- 

tautia,  inquit  Montanus,  consil.  26.  i 


Mem.  2.] 


Retention  and  Evacuation  rectified. 


311 


beside  herbs  prescribe  a ram  s head  and  other  things  to  be  boiled.  *Ferne- 
iiu.s,  consil.  44.  will  have  them  used  ten  or  twelve  days  together;  to  which  he 
must  enter  fasting,  and  so  continue  in  a temperate  heat,  and  after  that  frictions 
all  over  the  body.  Ljelius  ^ugubinus,  cunsil.  142.  and  Christoph.  .^rerus,in  a 
consultation  of  his,  hold  once  or  twice  a week  sufficient  to  bathe,  the“Svater 
to  be  warm,  not  hot,  for  fear  of  sweating.”.  Felix  Plater,  ohserv.  lib.  1.  for  a 
melancholy  lawyer,  ‘‘^will  have  lotions  of  the  head  still  joined  to  these  baths, 
with  a lee  wherein  capital  herbs  have  been  boiled.”  ‘'Lauren tins  speaks  of 
baths  of  milk,  which  I find  approved  by  many  others.  And  still  after  bath,  the 
body  to  be  anointed  with  oil  of  bitter  almonds,  of  violets,  new  or  fresh  butter, 
*capon’s  grease,  especially  the  backbone,  and  then  lotions  of  the  head,  em- 
brocations, &c.  These  kinds  of  baths  have  been  in  former  times  much  fre- 
quented, and  diversely  varied,  and  are  still  in  general  use  in  those  eastern 
countries.  The  Romans  had  their  public  baths  very  sumptuous  and  stupend, 
as  those  of  Antoninus  and  Dioclesian.  Plin.  3G.  saith  there  were  an  infinite 
number  of  them  in  Rome,  and  mightily  frequented  ; some  bathed  seven  times 
a day,  as  Cora  modus  the  emperor  is  reported  to  have  done:  usually  twice  a 
day,  and  they  were  after  anointed  with  most  costly  ointments : rich  women 
bathed  themselves  in  milk,  some  in  the  milk  of  five  hundred  she-asses  at  once  : 
we  have  manyruins  of  such  baths  found  in  this  island,  amongst  those  parietines 
and  rubbish  of  old  Roman  towns.  Lipsius,  de  mag.  Urb.  Rom.  1.  3.  c.  8, 
Rosinus,  Scot  of  Antwerp,  and  other  antiquarie.s,  tell  strange  stories  of  their 
baths.  Gillius,  1.  4.  caj).  ult.  Topogr.  Constant,  reckons  up  155  public  baths 
in  Constantinople,  of  fair  building  ; they  are  still  ‘frequented  in  that  city  by 
the  Turks  of  ail  sorts,  men  and  women,  and  all  over  Greece  and  those  hot 
countries:  to  absterge  belike  that  fulsomeness  of  sweat,  to  which  they  are  there 
sulqect.  '“Busbequius,  in  his  epistles,  is  very  copious  in  describing  the  manner 
of  them,  how  their  women  go  covered,  a maid  following  with  a box  of  ointment 
to  rub  them.  The  richer  sort  have  private  baths  in  their  houses  ; the  poorer 
go  to  the  common,  and  are  generally  so  curious  in  this  behalf,  that  they  will 
not  eat  nor  drink  until  they  have  batlied,  before  and  after  meals  some,  “"and 
will  not  make  water  (but  they  will  wash  their  hands)  or  go  to  stool.”  Leo 
Afer,  1.  3.  makes  mention  of  one  hundred  several  baths  at  Fez  in  Africa, 
most  sumptuous,  and  such  as  have  great  revenues  belonging  to  them.  Bux- 
torf.  cap.  Synagog.Jud.  speaks  of  many  ceremonies  amongst  the  Jews 
in  this  kind ; they  are  very  sui)erstitious  in  their  baths,  especially  women. 

Natural  baths  are  praised  by  some,  discommended  by  others  ; but  it  is  in 
a diverse  respect.  ® Marcus,  de  Oddis  in  Hip.  affect,  consulted  about  baths,  con- 
demns them  for  the  heat  of  the  liver,  because  they  dry  too  fast ; and  yet  by  and 
by,  ^in  another  counsel  for  the  same  disease,  he  approves  them  because  the^ 
cleanse  by  reason  of  the  sulphur,  and  would  have  their  water  to  be  drunk. 
Areteus,  c.  7.  commends  alum  baths  above  the  rest;  and  ‘^Mercurialis,  consil. 
88.  those  of  Lucca  in  that  hypochondriacal  passion.  “ He  would  have  his 
patient  tarry  there  fifteen  days  together,  and  drink  the  water  of  them,  and  to 
be  bucketed,  or  have  the  water  poured  on  his  head.  John  Baptista,  Sylvaticus 
cont.  64.  commends  all  the  baths  in  Italy,  and  drinking  of  their  water,  whether 
they  be  iron,  alum,  sulphur;  so  doth  '’Hercules  de  Saxonia.  But  in  that  they 
cause  sweat  and  dry  so  much,  he  confines  himself  to  hypochondriacal  melancholy 


•In  quibus  jejunus  diu  sedeat  eo  tempore,  ne  sudorem  excitent  aut  manifestum  teporem,  sed  quadam 
refrigeratione  humectent.  f Aqua  non  sit  calida,  sed  tepida,  ne  sudor  sequatur.  8 Lotiones  capitis 
ex  lixivio,  in  quo  lieibas  capitalescoxerint.  Cap.  8.  de  mel.  ‘ Aut  axungia  pulli,  Piso.  ‘‘Thermae 
Nymplieaa.  ‘ Sandes,  lib.  1.  saith,  that  women  go  twice  a week  to  the  baths  at  least.  m Epist.  3. 

*'Nec  alvum  excernunt,  quin  aquam  secum  portent  qua  partes  obscaenas  la  vent.  Busbequius,  ep  3.  Leg. 
Turciaj.  « llildesheim,  spicel.  2.  de  mel.  Hypocon.  si  non  adesset  jecoris  caliditas,  Thermas  laudarem, 
•et  si  non  J\iinia  humoris  exsiccatio  esset  metuenda.  p Fol.  141.  i Thermas  Lucenses  adeat,  ibique 

aquas  ejus  per  ,15  dies  potet,  et  calidarum  aquarum  stillicidi  s turn  caput  turn  ventriculum  de  more 
«ubjiciat.  ^Inpanth. 


312 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


alone,  excepting  tliat  of  tlie  head  and  the  other.  Trincavellius,  consil.XL  lib.  1. 
prefers  those  “Porrectan  baths  before  the  rest,  because  of  the  mixture  of  brass, 
iron,  alum,  and  consil.  35.  1.  3.  for  a melancholy  lawyer,  and  consil.  36.  in  that 
hypochondriacal  passion,  the  ‘baths  of  Aquaria,  and  36.  consil.  the  drinking  of 
them.  Frisimelica,  consulted  amongst  the  rest  in  Trincavellius,  consil.  42. 
lib.  2.  prefers  the  waters  of  " Apona  before  all  artificial  baths  whatsoever  in  this 
disease,  and  would  have  one  nine  years  affected  with  hypochondriacal  passions 
Gy  to  them  as  to  a *holy  anchor.  Of  the  same  mind  is  Trincavellius  himself 
there,  and  yet  both  put  a hot  liver  in  the  same  party  for  a cause,  and  send 
him  to  the  waters  of  St.  Helen,  which  are  much  hotter.  Montanus,  consil. 
230.  magnifies  the  ^Chalderinian  baths,  and  consil.  237.  et  239.  he  exhorteth 
to  the  same,  but  with  this  caution,  “ ““  that  the  liver  be  outwardly  anointed 
with  some  coolers  that  it  be  not  overheated.”  But  tliese  baths  must  be  warily 
frequented  by  melancholy  persons,  or  if  used,  to  such  as  are  very  cold  of 
themselves,  for  as  Gabelius  concludes  of  all  Dutch  baths,  and  especially  of  those 
of  Baden,  “ they  are  good  for  all  cold  diseases,  “naught  for  choleric,  hot  and 
dry,  and  all  infirmities  proceeding  of  choler,  inflammations  of  the  spleen  and 
liver.”  Our  English  baths,  as  they  are  hot,  must  needs  incur  the  same 
censure  : but  D.  Turner  of  old,  and  D.  Jones  have  written  at  large  of  them. 
Of  cold  baths  I find  little  or  no  mention  in  any  physician,  some  speak  against 
them  : ‘^Cardan  alone  out  of  Agathinus  “commends  bathing  in  fresh  rivers, 
and  cold  waters,  and  adviseth  all  such  as  mean  to  live  long  to  use  it,  for  it 
agrees  with  all  ages  and  complexions,  and  is  most  profitable  for  hot  tem- 
peratures.” As  for  sweating,  urine,  blood-letting  by  hsemrods,  or  otherwise, 
I shall  elsewhere  more  opportunely  speak  of  them. 

Immoderate  Yenus  in  excess,  as  it  is  a cause,  or  in  defect ; so  moderately 
used  to  some  parties  an  only  help,  a present  remedy.  Peter  Forestus  calls  it 
aptissimum  remedium,  a most  apposite  remedy,  “ “remitting  anger,  and  reason,, 
that  was  otherwise  bound.”  Avicenna,  Fen.  3.  20,  Oribasius,  med.  collect, 
lib.  6.  cap.  37.  contend  out  of  Bufus  and  others,  ‘“^that  many  madmen, 
melancholy,  and  labouring  of  the  falling  sickness,  have  been  cured  by  this 
alone.”  Montaltus,  cap.  27.  de  melan.  will  have  it  drive  away  sorrow,  and  all 
illusions  of  the  brain,  to  purge  the  heart  and  brain  from  ill  smokes  and  vapours- 
that  offend  them  : “®and  if  it  be  omitted,”  as  Yalescus  supposeth,  “it  makes- 
the  mind  sad,  the  body  dull  and  heavy.”  Many  other  inconveniences  are 
reckoned  up  by  Mercatus,  and  by  Bodericus  a Castro,  in  their  tracts  de  melan- 
cholid  mrginum  et  monialium  ; ob  seminis  retentionem  sceviunt  scope  moniales 
et  virgines,  but  as  Platerus  adds,  si  nubant,  sanantar,  they  rave  single,  and 
pine  away,  much  discontent,  but  marriage  mends  all,  Marcellus  Donatus,  lib. 
2.  med.  hist.  cap.  1.  tells  a story  to  confirm  this  out  of  Alexander  Benedictus, 
oi'  a maid  that  was  mad,  ob  menses  inhibitos,  cum  in  officinam  meritoriam  inci- 
disset,  a quindecim  viris  eddem  nocte  compressa,  mensium  largo  profluvio,  quod 
pluribus  annis  ante  constiterat,  non  sine  magno  pudore  mane  menti  restitutes 
discessit.  But  this  must  be  warily  understood,  for  as  Arnold  us  objects,  lib.  1. 
breviar.  18.  cap.  Quid  coitus  ad  melancholicum  succum  I What  affinity  have- 
these  two?  “ ‘’except  it  be  manifest  that  superabundance  of  seed,  or  fulness  of 
blood  be  a cause,  or  that  love,  or  an  extraordinary  desire  of  Yenus,  have  gone- 
before,”  or  that  as  Lod.  Mercatus  excepts,  they  be  very  fiatuous,  and  have- 


» Aqu®  Porrectanae.  ‘ Aqu®  Aquari®.  » Ad  aquas  Aponenses  velut  ad  sacram  anchoram  confu2:iat 
» Joh.  Baubinus,  li.  3.  c.  14.  hist,  adinir.  Fontis  Bollensis  in  ducat.  Witteinberg  laudat  aquas  Bolleiises  ad, 
iuelancholicos  morbos,  moerorem,  fasc’nationem,  aliaque  animi  pathemata.  y Balnea  Chalderina. 

•Hepar  externe  ungatur  ne  calefiat.  ‘Nocent  calidis  et  siccis,  cholericis,  et  omnibus  morbis  e.x.  choler v 
hepatis,  splenisque  affectionibus.  *>  Lib.  de  aqua.  Qui  breve  hoc  vit®  curriculum  cupiunt  sani  transi- 

gere,  frigidis  aqms  s®pe  lavare  debent,  nulli  ®tati  cum  sit  incongrua,  calidis  imprimis  utilis.  * Solvit 

Venus  rationis  vim  impeditam,  ingentes  iras  remittit,  &c.  ^ Multi  comitiales,  melancholici,  insani, 

hujus  usu  solo  sanati.  • Si  omittatur  coitus,  contristat,  et  plurimum  gravat  corpus  et  animum.  ^ Niai’ 
«ierto  constet  nimum  semen  aut  sanguinem  causam  esse,  aut  amor  pr®cesserit,  aut,  &c. 


Mem.  3.] 


Digression  of  Air. 


313 


|r  been  otherwise  accustomed  unto  it.  Montaltus,  cap.  27.  will  not  allow  of 
moderate  Yenus  to  such  as  have  the  gout,  palsy,  epilepsy,  melancholy,  except 
Ij  they  be  very  lusty,  and  full  of  blood.  ^Lodovicus  Antonius,  lib.  med.  miscel. 

in  his  chapter  of  Yenus,  forbids  it  utterly  to  all  wrestlers,  ditchers,  labouring 
i men,  kc.  ‘^Ficinus  and  ‘Marsilius  Cognatus  put  Yenus  one  of  the  five  mor- 
tal  enemies  of  a student ; “ it  consumes  the  spirits,  and  weakeneth  the  brain.’* 

' Halyabbas  the  Arabian,  5.  Theor.  cap.  36.  and  Jason  Pratensis  make  it  the 
fountain  of  most  diseases,  “ ’"but  most  pernicious  to  them  who  are  cold  and 
dry:”  a,  melancholy  man  must  not  meddle  with  it,  but  in  some  cases.  Plu- 
tarch in  his  book  de  san.  luend.  accounts  of  it  as  one  of  the  three  principal 
signs  and  preservers  of  health,  temperance  in  this  kind;  “’to  rise  with  an 
appetite,  to  be  ready  to  work,  and  abstain  from  venery,”  tria  saluherrima,  are 
three  most  healthful  things.  We  see  their  ojDpo.sites  how  pernicious  they  are 
to  mankind,  as  to  all  other  creatures  they  bring  death,  and  many  feral  diseases : 
Immodicis  brevis  est  cetas  et  rara  senectus.  Aristotle  gives  instance  in  spar- 
rows, which  are  parilm  vivaces  oh  salacitatem,  ™ short-lived  because  of  their 
salacity,  which  is  very  frequent,  as  Scoppius  in  Priapiis  will  better  inform  you. 
The  extremes  being  both  bad,  "the  medium  is  to  be  kept,  which  cannot  easily 
be  determined.  Some  are  better  able  to  sustain,  such  as  are  hot  and  moist, 
phlegmatic,  as  Hippocrates  insinuateth,  some  strong  and  lusty,  well  fed  like 
“Hercules,  pProculus  the  emperor,  lusty  Laurence,  '^prostibulam  fcemince  Mes~ 
salina  the  empress,  that  by  philters,  and  such  kind  of  lascivious  meats,  use  all 
, means  to  *■  enable  themselves:  and  brag  of  it  in  the  end,  confodi  multas  eniniy 
occidi  vero  paucas  per  ventrem  vidisti,  as  that  Spanish  *Celestina  merrily  said  : 
others  impotent,  of  a cold  and  dry  constitution,  cannot  sustain  those  gymnics 
Avithout  great  hurt  done  to  their  own  bodies,  of  which  number  (though  they 
be  very  prone  to  it)  are  melancholy  men  for  the  most  part. 


MEMB.  HI. 

Air  rectified.  With  a digression  of  the  Air. 

As  a long- winged  hawk,  when  he  is  first  whistled  off  the  fist,  mounts  aloft, 
and  for  his  pleasure  fetcheth  many  a circuit  in  the  air,  still  soaring  higher  and 
higher  till  he  be  come  to  his  full  pitch,  and  in  the  end,  when  the  game  is 
sprung,  comes  down  amain,  and  stoops  upon  a sudden ; so  will  I,  having  now 
come  at  last  into  these  ample  fields  of  air,  wherein  I may  freely  expatiate  and 
exercise  myself  for  my  recreation,  awhile  rove,  wander  round  about  the  world, 
mount  aloft  to  those  ethereal  orbs  and  celestial  spheres,  and  so  descend  to  my 
former  elements  again.  In  which  progi-ess  I will  first  see  whether  that  rela- 
tion of  the  friar  of  ‘ Oxford  be  true,  concerning  those  northern  parts  under  the 
Pole  (if  I meet  obiter  with  the  wandering  Jew,  Elias  Artifex,  or  Lucian’s  Icaro- 
menippus,  they  shall  be  my  guides)  whether  there  be  such,  4.  Euripes,  and  a 
great  rock  of  loadstones,  which  may  cause  the  needle  in  the  compass  still  to- 
bend  that  way,  and  what  should  be  the  true  cause  of  the  variation  of  the  com- 
pass, « is  it  a magnetical  rock,  or  the  pole-star,  as  Cardan  will ; or  some  other 

p Athletis,  Artliviticis,  poda^icis  nocet,  nec  opportuna  prodcst,  nisi  fortibus  et  qui  multo  sanguine  abun* 
dant.  Idem  Scaliger  exerc.  269.  Turcis  ideo  luctatoribus  prohibitum.  h De  sanit.  tuend.  lib.  1 

' Lib.  1.  ca.  7.  exhaurit  enim  spiritus  animumque  debilitat.  i^Frigidis  et  siccis  corporibus  inimicissima! 

^ Vesci  intra  satietatem,  impigrum  esse  ad  laborem,  vitale  semen  conservare.  “ Nequitia  est  qute  te  non 
sinit  esse  senem.  ^ » Vide  Montanum,  Pet.  Godefridum,  Amorum  lib.  2.  cap.  6.  curiosum  de  his,  nam  et 

numerum  definite  Talimudistis,  unicuique  sciatis  assignari  suum  tempus,  &c.  » Thespiadas  geiiuit 

p Vide  Lampridium  vit.  ejus  4.  Et  lassata  viris,  &c.  ^ vid.  Mizald.  cent.  8.  1 1.  Lemnium  lib.  ‘A 

cap.  16.  Catullum  ad  Ipsiphilam,  &c , Ovid.  Eleg.  lib.  3.  et  6.  &c.,  quot  itinera  una  nocte  confecissent  tot 
coronas  ludicro  deo  puta  Triphallo,  Marsise,  Hermas,  Priapo  donarent,  Cingemus  tibi  mentulam  coronis, 
&c.  • Pernoboscodid.  Gasp.  Barthii.  ‘ Nich.  de  Lynna,  cited  by  Mercator  in  his  map.  a Mon& 

Sloto.  Some  call  it  the  highest  hill  in  the  world,  next  Teneriffe  in  the  Canaries.  Lat.  81. 


314 


Cure  of  Melancholy. 


[Part.  2.  See.  2. 


star  in  the  bear,  as  Marsilius  Ficinns;  or  a magnetical  meridian,  as  Mauroli- 
cus;  Vel  situs  in  vend  terree,  as  Agricola;  or  the  nearness  of  the  next  conti- 
nent, as  Cabeus  will;  or  some  other  cause,  as  Scaliger,  Cortesius,  Cotiiinbri- 
censes,  PeregriniLs  contend;  why  at  the  Azores  it  looks  directly  north,  otherwise 
not?  In  the  Mediterranean  or  Levant  (as  some  observe)  it  varies  7.  grad, 
by  and  by  12.  and  then  22.  In  the  Baltic  Seas,  near  Rasceburg  in  Finland, 
the  needle  runs  round,  if  any  ships  come  that  way,  though  ^Martin  Ridley 
write  otherwise,  that  the  needle  near  the  Pole  will  hardly  be  forced  from  his 
direction.  ’Tis  fit  to  be  inquired  whether  certain  rules  may  be  made  of  it,  as 
11.  grad.  Land,  variat.  alibi  36.  &c.,  and  that  which  is  more  prodigious,  the 
variation  varies  in  the  same  place,  now  taken  accurately,  ’tis  so  much  after  a 
few  years  quite  altered  from  that  it  was:  till  we  have  better  intelligence,  let 
our  Dr.  Gilbert,  and  Nicholas  ^Cabeus  the  Jesuit,  that  have  both  written  great 
volumes  of  this  subject,  satisfy  these  inquisitors.  Whether  the  sea  be  open 
and  navigable  by  the  Pole  arctic,  and  which  is  the  likeliest  way,  that  of  Barti- 
son  the  Hollander,  under  the  Pole  itself,  which  for  some  reasons  I hold  best : 
or  by  Fretum  Davis,  or  Nova  Zembla.  Whether  'Hudson’s  discovery  be  true 
of  a new  found  ocean,  any  likelihood  of  Button’s  Bay  in  50.  degrees,  Hub- 
berd’s  Hope  in  GO.  that  of  ut  ultra,  near  Sir  Thomas  Roe’s  welcome  in  North- 
west Fox,  being  that  the  sea  ebbs  and  flows  constantly  there  15  foot  in  12 
hours,  as  our  “new  cards  inform  us  that  California  is  not  a cape,  but  an  island, 
and  the  west  winds  make  the  neap  tides  equal  to  the  spring,  or  that  there  be 
any  probability  to  pass  by  the  straits  of  Anian  to  China,  by  the  promontory  of 
Tabin.  If  there  be,  I shall  soon  perceive  whether  Marcus  Bolus  the  Vene- 
tian’s narration  be  true  or  false,  of  that  great  city  of  Quiiisay  and  Cambalu; 
whether  there  be  any  such  places,  or  that  as  ®Matth.  Riccius  the  Jesuit  hath 
written,  China  and  Cataia  be  all  one,  the  great  Cham  of  Tartary  and  the  king 
of  China  be  the  same;  Xuntain  and  Quinsay,  and  the  city  of  Cambalu  be  that 
new  Peking,  or  such  a wall  400  leagues  long  to  part  China  from  Tartary: 
whether ‘^Presbyter  John  be  in  Asia  or  Africa;  M.  Polus  Venetus  puts  him 
in  Asia,  “the  most  received  opinion  is,  that  he  is  emperor  of  the  Abyssines, 
which  of  old  was  Ethiopia,  now  Nubia,  under  the  equator  in  Africa.  Whether 
^Guinea  be  an  island  or  part  of  the  continent,  or  that  hungry  ^Spaniard’s  dis- 
covery of  Terra,  Australis  Incognita,  or  Magellanica,  be  as  true  as  that  of  Mer- 
curius  Britannius,  or  his  of  Utopia,  or  his  of  Lucinia.  And  yet  in  likelihood 
it  may  be  so,  f<m  witliout  all  question  it  being  extended  from  the  troj^ic  of 
Ca])ricorn  to  the  circle  Antarctic,  and  lying  as  it  doth  in  the  temperate  zone, 
■cannot  choose  but  yield  in  time  some  flourishing  kingdoms  to  succeeding  ages, 
.as  America  did  unto  the  Spaniards.  Shouten  and  Le  Meir  have  done  well  in 
the  discovery  of  the  Straits  of  Magellan,  in  finding  a more  convenient  passage 
to  Mare  pacifeum : methinks  some  of  our  modern  argonauts  should  prosecute 
the  rest.  As  I go  by  Madagascar,  I would  see  that  great  bird  ‘‘ruck,  that 
can  carry  a man  and  horse  or  an  elephant,  with  that  Arabian  phoenix  described 
by  ‘Adricomius;  see  the  pelicans  of  Egypt,  those  Scythian  gryphes  in  Asia: 
and  afterwards  in  A frica  examine  the  fountains  of  Nilus,  whether  Herodotus, 

Seneca,  Plin.,  lib.  5.  cap.  9,  Strabo,  lib.  5.  give  a true  cause  of  his  annual 
flowing,  'Pagaphetta  discourse  rightly  of  it,  or  of  Niger  and  Senegal;  exa- 
mine Cardan,  “Scaliger’s  reasons,  and  the  rest.  Is  it  from  those  Etesian 
winds,  or  melting  of  snow  in  the  mountains  under  the  equator  (for  Jordan 
yearly  overflows  when  the  snow  melts  in  Mount  Libanus),  or  from  those  great 

* Cap.  26.  in  his  Treatise  of  Magnetic  Bodies.  TLege  lib.  1.  cap.  23.  et  24.  de  magnetica  philosophia,  et 
lib.  3.  cap.  4.  * 1612.  “ M.  Brigs,  his  map,  and  Northwest  Fox.  Lib.  2.  ca.  64.  de  nob.  civitat. 

t^uinsay,  et  cap.  10.  de  Cambalu.  'Lib.  4.  exped.  ad  Sinas,  ca.  3.  et  lib.  5.  c.  18.  ‘^M.  Polus  in  Asia 

Presb.  Joh.  merainit,  lib.  2.  cap.  30.  * Alluaresius  et  alii.  f Lat.  10.  Gr.  Aust.  s Ferdinando  de 

<iuir.  Anno  1612.  Alarum  pennae  continent  in  longitudine  12  passus,  elephantem  in  sublime  toilers 

potest.  Polus  1.  3.  c.  40.  ‘ Lib.  2.  Descript,  terroe  saj^e*  ^ Natur.  qmest.  lib.  4.  cap.  2.  ‘ Lib.  de 

ireg.  Congo.  m Exercit.  47. 


Digression  of  Air. 


315 


Mem.  3.] 


dropping  perpetual  showers  which  are  so  frequent  to  the  iiihahitants  within  the 
tropics,  when  the  sun  is  vertical,  aiul  cause  such  vast  inundations  in  Senegal, 
Maragnan,  Oronoco  and  the  rest  of  those  great  rivers  in  Zona  Torrida,  which 
have  all  commonly  tlie  same  passions  at  set  times:  and  by  good  husbandry 
and  policy  hereafter  no  doubt  may  come  to  be  as  populous,  as  well  tilled,  as 
fruitful,  as  Egypt  itself  or  Cauchinthina?  I would  observe  all  those  motions  of 
the  sea,  and  from  what  cause  they  proceed,  from  the  moon  (as  the  vulgar  hold) 
or  eartli’s  motion,  which  Galileus,  in  the  fourth  dialogue  of  his  system  of  the 
world,  so  eagerly  proves,  and  firmly  demonstrates;  or  winds,  as  “some  will. 
Why  in  that  quiet  ocean  of  Zur,  in  mari  gacifico^  it  is  scarce  perceived,  in  oui 
British  seas  most  violent,  in  the  Mediterranean  and  Red  Sea  so  vehement, 
irregular,  and  diverse?  Why  the  current  in  that  Atlantic  Ocean  should  still  be 
in  some  places  from,  in  some  again  towards  the  north,  and  why  they  come  sooner 
than  go?  and  so  from  Moabar  to  Madagascar  in  that  Indian  Ocean,  the  mer- 
chants come  in  three  weeks,  as  “ Scaliger  discusseth,  they  return  scarce  in 
three  months,  with  the  same  or  like  winds : the  continual  current  is  from  east 
to  west.  Whether  Mount  Athos,  Pelion,  Olympus,  Ossa,  Caucasus,  Atlas,  be 
«o  high  as  Pliny,  Solinus,  Mela  relate,  above  clouds,  meteors,  uhi  nee  aurce,  nec 
•uenti  spirant  (insomuch  that  they  that  ascend  die  suddenly  very  often,  the  air 
is  so  subtile),  1250  paces  high,  according  to  that  measure  of  Dicearchus,  or 
78  miles  perpen<licularly  high,  as  Jacobus  Mazonius,  sec.  3.  et  4.  expounding 
that  place  of  Aristotle  about  Caucasus;  and  as  ‘’Blancanus  the  Jesuit  contends 
out  of  Clavius  and  Nonius  demonstrations  de  Crepusculis : or  rather  32  sta- 
diums, as  the  most  received  opinion  is;  or  4 miles,  which  the  height  of  no 
mountain  doth  perpendicularly  exceed,  and  is  equal  to  the  greatest  depths  of 
the  sea,  which  is,  as  Scaliger  hohls,  1580  paces,  Exerc.  38,  others  100  paces. 
I would  see  those  inner  parts  of  America,  whether  there  be  any  such  great 
■city  of  Mauoa,  or  Eldorado,  in  that  golden  empire,  where  the  highways  are  as 
much  beaten  (one  reports)  as  between  Madrid  and  Valadolid  in  Spain;  or  any 
such  Amazons  as  he  relates,  or  gigantic  Patagones  in  Chica;  with  that  mira- 
culous mountain  "^Ybonyapab  in  the  Northern  Brazil,  cujas  jugum  slernitur  in 
amoenissimam  planitiem,  <kc.  or  that  of  Pariacacca  so  high  elevated  in  Peru. 

‘ The  pike  of  Tenerifie  how  high  it  is?  70  miles,  or  50  as  Patricias  holds,  or 
9 as  Snellius  demonstrates  in  his  Eratosthenes:  see  that  strange  ®Cirknick- 
zerksey  lake  in  Carniola,  whose  w'aters  gush  so  fast  out  of  the  ground,  that  they 
will  overtake  a swift  horseman,  and  by  and  by  with  as  incredible  celerity  are 
supped  up  : which  Lazius  and  Wernerus  make  an  argument  of  the  Argonauts 
sailing  under  ground.  And  that  vast  den  or  hole  called  ‘Esmellen  in  Musco- 
via,  quee  visitur  horrendo  hiatu,  d;c. -which  if  any  thing  casually  fall  in,  makes 
such  a roaring  noise,  that  no  thunder,  or  ordnance,  or  warlike  engine  can  make 
the  like;  such  another  is  Cilber’s  Cave  in  Lapland,  with  many  the  like.  I 
would  examine  the  Caspian  Sea,  and  see  where  and  how  it  exonerates  itself, 
after  it  hath  taken  in  Volga,  Jaxares,  Oxus,  and  those  great  rivers  ; at  the 
mouth  of  Oby,  or  where  ? What  vent  the  Mexican  lake  hath,  the  Titicacan 
in  Peru,  or  that  circular  pool  in  the  vale  of  Terapeia,  of  which  Acosta,  1.  3. 
c.  16.  hot  in  a cold  country,  the  spring  of  which  boils  up  in  the  middle  twenty 
foot  square,  and  hath  no  vent  but  exhalation:  and  that  of  Maremortuum  in 
Palestine,  of  Thra.symene,  at  Peruzium  in  Italy  ; the  Mediterranean  itself. 
Eor  from  the  ocean,  at  the  Straits  of  Gibraltar,  there  is  a perpetual  current 
into  the  Levant,  and  so  likewise  by  the  Thracian  Bosphorus  out  of  the 


” See  M.  C.'.rpenter’s  Geography,  lib.  2.  cap.  6.  et  Bern.  Telesius,  lib.  de  marl.  • Exercit.  52.  de  maris 
tnotu  causae  investigandae : prima  reciprocationis,  secunda  varietatis,  tertia  celeritatis,  quarta  cessationis, 
quinta  privai  ionis,  sexta  contrarietatis.  Patricius  saith  52  miles  in  height.  pLib.  de  explicatione 

locorum  Mat.iem.  Aristot.  ^Laet.  lib.  17.  cap.  18.  descript,  occid.  Ind.  'Luge  alii  vocant.  »Geor. 
Wernerus.  Aquae  tanta  celeritate  erumpunt  et  absorbentur,  ut  expedite  equiti  aditum  intereludajii,  < Byia- 
Burdus  de  Magis,  cap.  de  Pilapiis. 


316 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


Eaxine  or  Plack  Sea,  besides  all  those  great  rivers  of  ISlile,  Po,  E-hoiie, 
&c.  how  is  this  water  consumed,  by  the  sun  or  otherwise  1 I would  find  out 
with  Trajan  the  fountains  of  Danube,  of  Ganges,  Oxus,  see  those  Egyptian 
pyramids,  Trajan’s  bridge,  Grotto  de  Syhilla,  Lucullus’s  fish-ponds,  the  temple 
of  Nidrose,  &c.  And,  if  I could,  observe  what  becomes  of  swallows,  storks, 
cranes,  cuckoos,  nightingales,  redstarts,  and  many  other  kind  of  singing  birds, 
water-fovvls,  hawks,  (tc.  some  of  them  are  only  seen  in  summer,  some  in  winter 
some  are  observed  in  the  "snow,  and  at  no  other  times,  each  having  their  sea 
sons.  In  winter  not  a bird  is  in  Muscovy  to  be  found,  but  at  the  spring  in  ai- 
instant  the  woods  and  hedges  are  full  of  them,  saith  ^Herbastein : how  corned 
it  to  pass?  Do  they  sleep  in  winter,  like  Gesner’s  Alpine  mice;  or  do  they 
lie  hid  (as  ^Olaus  afiirms)  “in  the  bottom  of  lakes  and  rivers,  spiritum  contir 
nentes  I often  so  found  by  fishermen  in  Poland  and  Scandia,  two  together, 
mouth  to  mouth,  wing  to  wing  ; and  when  the  spring  comes  they  revive  again, 
or  if  they  be  brought  into  a stove,  or  to  the  fire-side.”  Or  do  they  follow  the 
sun,  as  Peter  Martyr,  legal.  Babylonica  1.  2.  manifestly  convicts,  out  of  his  own 
knowledge;  for  when  he  was  ambassador  in  Egypt,  he  saw  swallows,  Spanish 
kites,  “and  many  such  other  European  birds,  in  December  and  January  very 
familiarly  flying,  and  in  great  abundance,  about  Alexandria,  ubi  floridce  tunc 
arbores  ac  viridaria.  Or  lie  they  hid  in  caves,  rocks,  and  hollow  trees,  as 
most  think,  in  deep  tin-mines  or  sea-cliffs,  as  “Mr.  Carew  gives  out?  I con- 
clude of  them  all,  for  my  part,  as  '’Munster  doth  of  cranes  and  storks;  whence 
they  come,  whither  they  go,  incompertum  adhuc,  as  yet  we  know  not.  We  see 
them  here,  some  in  summer,  some  in  winter;  “their  coming  and  going  is  sure 
in  the  night : in  the  plains  of  Asia  (saith  he)  the  storks  meet  on  such  a set 
day,  he  that  comes  last  is  torn  in  pieces,  and  so  they  get  them  gone.”  Many 
strange  places,  Isthmi,  Euripi,  Chersonesi,  creeks,  havens,  promontories, 
straits,  lakes,  baths,  rocks,  mountains,  places,  and  fields,  where  cities  have 
been  ruined  or  swallowed,  battles  fought,  creatures,  sea-monsters,  remora,  &c. 
minerals,  vegetals.  Zoophytes  were  fit  to  be  considered  in  such  an  expedition, 
and  amongst  the  rest  that  of  “Harbastein  his  Tartar  lamb,  ^ Hector  Boethius’^ 
goosebearing  tree  in  the  orchards,  to  which  Cardan,  lib.  7.  cap.  36.  de  rerum, 
varietal,  subscribes  : * Yertomannus’  wonderful  palm,  that  ‘^fly  in  Hispaniola, 
that  shines  like  a torch  in  the  night,  that  one  may  well  see  to  write ; those 
spherical  stones  in  Cuba  which  nature  hath  so  made,  and  those  like  birds, 
beasts,  fishes,  crowns,  swords,  saws,  pots,  &c.  usually  found  in  the  metal 
mines  in  Saxony  about  Mansfield,  and  in  Poland  near  Nokow  and  Pallukie,  as 
Munster  and  others  relate.  Many  rare  creatures  and  novelties  each  part  of 
the  world  affords : amongst  the  rest,  I would  know  for  a certain  whether  there 
be  any  such  men,  as  Leo  Suavius,  in  his  comment  on  Paracelsus  de  sanit. 
tuend.  and  '’Gaguinus  records  in  his  description  of  Muscovy,  “that  in  Luco- 
moria,  a province  in  Russia,  lie  fast  asleep  as  dead  all  winter,  from  the  27  of 
November,  like  frogs  and  swallows,  benumbed  with  cold,  but  about  the  24  of 
April  in  the  spring  they  revive  again,  and  go  about  their  business.”  I would 
examine  that  demonstration  of  Alexander  Picolomineus,  whether  the  earth’s 


• In  campis  Lovicen.  solum  risuntur  in  nive,  et  nbinam  vere,  sestate,  auturano  se  occultant.  Hermea 
Polit.  1.  1.  Jul.  Bellius.  « Statim  ineunte  vere  sylvai  strepunt  eorum  cantilenis.  Muscovit.  comment, 
y Immergunt  se  fluminibus,  lacubusque  per  hyemem  totam,  &.c.  * Cseterasque  volucres  Pontum  hyeme 

adveniente  b nostris  regionibus  Europeis  transvolantes.  • Survey  of  Cornwall.  Porro  ciconitn 

quonam  e loco  veniant,  quo  se  conferant,  incompertum  adhuc,  agmen  venientium,  descendentium,  ut  gruum 
venisse  cernimus,  nocturnis  opmor  temporibus.  In  patentibus  Asiae  campis  certo  die  congregant  se,  earn 
quae  novissimb  advenit  lacerant,  inde  avolant.  Cosmog.  1.  4.  c.  126.  'Comment.  Muscov  ^ Hist. 
Scot.  1.  1.  • Vertomannus,  1.  5.  c.  16.  mentioneth  a tree  that  bears  fruits  to  eat,  wood  to  jum,  bark  to 

,inake  ropes,  wine  and  water  to  drink,  oil  and  sugar,  and  leaves  as  tiles  to  cover  houses,  flowers,  for  clothes, 
&c.  f Animal  infectum  Cusino,  ut  quis  legere  vel  scribere  possit  sine  alterius  ope  lurainis.  c Cosmog, 
lib.  1.  cap.  435  et  lib.  3.  cap.  1.  habent  ollas  a natura  formatas  b terra  extractas,  similes  illis  b figulis  factis, 
coronas,  pisces,  aves,  et  omnes  animantium  species.  ^ Ut  solent  hirundines  el  ranas  pr*  frigoris  magni- 
tndine  mori,  et  postea  redeunte  vere  24.  Aprilis  reviviscere. 


Mem.  3.J 


Digression  of  Air. 


317 


superficies  be  bigger  inan  the  sea’s:  or  that  of  Archimedes  be  true,  the  super- 
ficies of  all  water  is  even?  Search  the  depth,  and  see  that  variety  of  sea- 
monsters  and  fishes,  mermaids,  sea-men,  horses,  <fec.  which  it  affords.  Or 
whether  that  be  true  which  Jordanus  Bruiius  scoffs  at,  that  if  God  did  not 
detain  it,  the  sea  would  overflow  the  earth  by  reason  of  his  higher  site,  and 
which  Josephus  Blancanus  the  Jesuit  in  his  interpretation  on  those  mathema- 
tical places  of  Aristotle,  foolishly  fears,  and  in  a just  tract  proves  by  many  cir- 
cumstances, that  in  time  the  sea  will  waste  away  the  land,  and  all  the  globe 
of  the  earth  shall  be  covered  with  waters;  risum  teneatis,  amici'}  what  the  sea 
takes  away  in  one  place  it  adds  in  another.  Methinks  he  might  rather  sus- 
pect'the  sea  should  in  time  be  filled  by  land,  trees  grow  up,  carcasses,  &c.  that 
all-devouring  fire,  omnia  devorans  et  consumens,  will  sooner  cover  and  dry  up 
the  vast  ocean  with  sand  and  ashes.  I would  examijie  the  true  seat  of  that 
terrestrial  ‘paradise,  and  where  Ophir  was  whence  Solomon  did  fetch  his 
gold : from  Peruana,  which  some  suppose,  or  that  Aurea  Chersonesus,  as  Do- 
minions Niger,  Arias  Montanus,  Goropius,  and  others  will.  I would  censure 
all  Pliny’s,  Solinus’,  Strabo’s,  Sir  John  Mandeville’s,  Glaus  Magnus’,  Marcus 
Polus’  lies,  correct  those  errors  in  navigation,  reform  cosmographical  charts, 
and  rectify  longitudes,  if  it  were  possible ; not  by  the  compass,  as  some  dream, 
with  Mark  Kidley  in  his  treatise  of  magnetical  bodies,  cap.  43.  for  as  Cabeus, 
magnet,  philos.  lib.  3.  cap.  4.  fully  resolves,  there  is  no  hope  thence,  yet  X 
would  observe  some  better  means  to  find  them  out. 

I would  have  a convenient  place  to  go  down  with  Orpheus,  Ulysses, 
Hercules,  Lucian’s  Menippus,  at  St.  Patrick’s  purgatory,  at  Trophonius’ 
den,  Hecla  in  Iceland,  H3tna  in  Sicily,  to  descend  and  see  what  is  done  in  the 
bowels  of  the  earth:  do  stones  and  metals  grow  there  still?  how  come  fir  trees 
to  be  ‘digged  out  from  tops  of  hills,  as  in  our  mosses,  and  marshes  all  over 
Europe?  How  come  they  to  dig  up  fish  bones,  shells,  beams,  ironworks,  many 
fathoms  under  ground,  and  anchors  in  mountains  far  remote  from  all  seas. 
‘"Anno  1460  at  Bern  in  Switzerland  50  fathom  deep,  a ship  was  digged  out 
of  a mountain,  where  they  got  metal  ore,  in  which  were  48  carcasses  of  men, 
with  other  merchandise.  That  such  things  are  ordinarily  found  in  tops  of  hills, 
Aristotle  insinuates  in  his  meteors,  "Pomponius  Mela  in  his  first  book,  c.  de 
Numidia,  and  familiarly  in  the  Alps,  saith  "Blancanus  the  Jesuit,  the  like  is 
to  be  seen:  came  this  from  earthquakes,  or  from  Noah’s  flood,  as  Christians 
suppose,  or  is  there  a vicissitude  of  sea  and  land,  as  Anaximenes  held  of  old, 
the  mountains  of  Thessaly  would  become  seas,  and  seas  again  mountains  ? 
The  whole  world  belike  should  be  new  moulded,  when  it  seemed  good  to  those 
all-commanding  powers,  and  turned  inside  out,  as  we  do  haycocks  in  harvest, 
top  to  bottom,  or  bottom  to  top:  or  as  we  turn  apples  to  the  fire,  move  the 
world  upon  his  centre ; that  which  is  under  the  poles  now,  should  be  translated 
to  the  equinoctial,  and  that  which  is  under  the  torrid  zone  to  the  circle  arctic 
and  antarctic  another  while,  and  so  be  reciprocally  warmed  by  the  sun : or  if  the 
worlds  be  infinite,  and  every  fixed  star  a sun,  with  his  compassing  planets  (as 
Brunus  and  Campanella  conclude)  cast  three  or  four  worlds  into  one  ; or  else  o.t 
one  world  make  three  or  four  new,  as  it  shall  seem  to  them  best.  To  proceed, 
if  the  earth  be  21,500  miles  in  ^compass,  its  diameter  is  7,000  from  us  to 
our  antipodes,  and  what  shall  be  comprehended  in  all  that  space  ? What  is.the 
centre  of  the  earth?  is  it  pure  element  only,  as  Aristotle  decrees,  inhabited  (as 
^ Paracelsus  thinks)  with  creatures,  whose  chaos  is  the  earth : or  with  faii’ies, 

* Vid.  Peverium  in  Gen.  Cor.  h Lapide,  et  alios.  k.  in  Necyomantia,  Tom.  2.  ‘Fracastorius,  lib.  le 
eimp.  Georgius  Merula,  lib.  de  mem.  Julius  Billius,  &c.  Simlerus,  Ortelius.  Brachiis  eentum  sub  terra 
reperta  est,  in  qua  quadraginta  octo  cadavera  inerant,  anchorse,  &e.  " Pisces  et  conclise  in  montibus 

reperiuntur.  » Lib.  de  locis  Mathemat.  Aristot.  POr  plain,  as  Patricius  holds,  which  Austin,  Lactan- 
tius,  and  some  others,  held  of  old  as  round  as  a trencher.  a Li.  de  Zilphia  et  Pigiucis,  they  penetrate 

the  earth  as  we  do  the  air 


318 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


as  the  woods  and  waters  (according  to  him)  are  with  nymphs,  or  as  the  air 
with  spirits]  Dionisiodorus, a mathematician  in  ’’Pliny,  that  sent  a letter  ad 
suyeros  after  he  was  dead,  from  the  centre  of  the  earth,  to  signify  what 
distance  the  same  centre  was  from  the  superficies  of  the  same,  viz.,  42,000 
stadiums,  might  have  done  well  to  have  satisfied  all  these  doubts.  Or  is  it  the 
place  of  hell,  as  Yirgil  in  his  ^neides,  Plato,  Lucian,  Dante,  and  others 
poetically  describe  it,  and  as  many  of  our  divines  think]  In  good  earnest, 
Anthony  Rusca,  one  of  the  society  of  that  Ambrosian  College,  in  Milan,  in  his 
great  volume  de  Inferno,  lib.  1.  cajy.  47.  is  stiff  in  this  tenet,  ’tis  a corporeal 
fire  tow,  cap.  5,  1.  2.  as  he  there  disputes.  “ Whatsoever  philosophers  write 
(saith  ®Surius),  there  be  certain  mouths  of  hell,  and  places  appointed  for  the 
punishment  of  men’s  souls,  as  at  Hecla  in  Iceland,  where  the  ghosts  of  dead 
men  are  familiarly  seen,  and  sometimes  talk  with  the  living:  God  would  have 
such  visible  places,  that  mortal  men  might  be  certainly  informed,  that  there  be 
such  punishments  after  death,  and  learn  hence  to  fear  God.”  Kranzius,  Dan. 
hist.  lib.  2.  cap.  24.  subscribes  to  this  opinion  of  Surius,  so  doth  Golems,  cap. 
12.  lib.  de  immortal,  animce  (out  of  the  authority  belike  of  St.  Gregory, 
Durand,  and  the  rest  of  the  schoolmen,  who  derive  as  much  from  ^tua  in 
Sicily,  Li  pari,  Hiera,  and  those  sulphureous  vulcanian  islands)  making  Terra 
del  Fuego,  and  those  frequent  volcanoes  in  America,  of  which  Acosta,  lib.  3. 
cap.  24.  that  fearful  mount  Hecklebirg  in  Norway,  an  especial  argument  to 
prove  it,  “ ‘where  lamentable  screeches  and  bowlings  are  continually  heaivl, 
which  strike  a terror  to  the  auditors;  fiery  chariots  are  commonly  seen  to  bring 
in  the  souls  of  men  in  the  likeness  of  crow.s,  and  devils  ordinarily  go  in  and 
out.”  Such  another  proof  is  that  place  near  the  Pyramids  in  Egypt,  by  Cairo, 
as  well  to  confirm  this  as  the  resurrection,  mentioned  by  “Kornmannus,  mirac. 
inorLlib.  1.  cap.  38,  Camerarius,  oper.  sue.  cap.  37,  Bredenbachius,  pereg.  ter. 
sanct.  and  some  others,  “ where  once  a year  dead  bodies  arise  about  March, 
and  walk,  after  awhile  hide  themselves  again:  thousands  of  people  come 
yearly  to  see  them.”  But  these  and  such  like  testimonies  others  reject,  as 
fables,  illusions  of  spirits,  and  they  will  have  no  such  local  known  place,  more 
than  Styx  or  Phlegethbn,  Pluto’s  court, or  that  poetical  where  Homer’s, 

soul  was  seen  hanging  on  a tree,  &c.,  to  which  they  ferried  over  in  Charon’s 
boat,  or  went  down  at  Hermione  in  Greece,  compendiaria  ad  inferos  via,  whicli 
is  the  shortest  cut,  quia  nullum  d mortuis  naulum  eo  loci  exposcunt  (saith 
* Gerbelius),  and  besides  there  were  no  fees  to  be  paid.  Well  then,  is  it  hell, 
or  purgatory,  as  Bellarmine:  or  Limbus  patrum,  as  Gallucius  will,  and  as 
Rusca  will  (tor  they  have  made  maps  of  it),  ^or  Ignatius  parlour]  Virgil,  some- 
time bishop  of  Saltburg(as  Aventinusdnno  745.  relates)  by  Bon ifaci us  bishop 
of  Mentz  was  therefore  called  in  question,  because  he  held  antij)odes  (which 
they  made  a doubt  whether  Christ  died  for),  and  so  by  that  means  took  away 
the  seat  of  hell,  or  so  contracted  it,  that  it  could  bear  no  proportion  to  heaven,, 
and  contradicted  that  opinion  of  Austin,  Basil,  Lactantius,  that  held  the  e irth 
round  as  a trencher  (whom  Acosta  and  common  experience  more  largely  con- 
fute), but  not  as  a ball;  and  Jerusalem  where  Christ  died  the  middle  of  it;  or 
Delos,  as  the  fabulous  Greeks  feigned:  because  when  Jupiter  let  two  eagles 
loose,  to  fly  from  the  world’s  ends  east  and  west,  they  met  at  Delos.  But  that 
scruple  of  Bonifacius  is  now  quite  taken  away  by  our  latter  divines : Franciscus 
Ribera,  in  cap.  14.  Apocalyps.  will  have  hell  a material  and  local  fire  in  the 
centre  of  the  earth,  200  Italian  miles  in  diameter,  as  he  defines  it  out  of  those 
words,  Exivit  sanguis  de  terra j^er  stadia  mille  sexcenta,  tkc.  But  Lessius 

••Lib.  2.  c.  112.  » Coramentar.  ad  annum  1537.  Qnicquid  dicunt  Philosophi,  quicdam  sunt  Tartar! 

ostia,  et  loca  puniendis  animis  destiuata,  ut  necla  mons,  &c.  ubi  mortuorum  sph'itus  visuntur,  &c.  voluit 
Deus  extare  talia  loca,  ut  discant  mortales.  ‘ Ubi  miserabiles  ejulantium  voces  audiuntur,  qui  auditoribus 
horrorem  incutiunt  baud  vulgareni,  etc.  “ Ex  sepulcliris  apparent  mense  Martio,  et  rursus  sub  teiTaui  ^ 
se  abscondunt,  »!cc.  ^Descript.Grizc.  lib.  G.  dePelop.  » Conclave  Ignatii. 


Mem.  3.] 


Digression  of  Air. 


319 


lib.  13.  de  morihus  divinis,  cap.  will  have  this  local  hell  far  less,  one  Dutch 
mile  in  diameter,  all  filled  with  fire  and  brimstone  : because,  as  he  there 
demonstrates,  that  space,  cubically  multiplied,  will  make  a sphere  able  to  hold 
eight  hundred  thousand  millions  of  damned  bodies  (allowing  each  body  six  foot 
square)  which  will  abundantly  suffice  ; Ciim  certum  sit,  iaquit,  facta  subdue- 
tione,  non  futuros  centies  mille  milliones  dainnandorum.  But  if  it  be  no 
material  fire  (as  Sco-Thomas,  Bonaventure,  Soncinas,  Voscius,  and  others 
argue)  it  may  be  there  or  elsewhere,  as  Keckerman  disputes.  System.  Theol.  for 
sure  somewhere  it  is,  certum  est  allcubi,  etsi  defimtus  circulus  non  assignetur. 
I will  end  the  controversy  in  ^Austin’s  words,  “Better  doubt  of  things  concealed, 
than  to  contend  about  uncertainties,  where  Abraham’s  bosom  is,  and  hell  fire:”^ 
“ Vix  d mansuetis,  d contentiosis  nunquam  invenitur  ; scarce  the  meek,  the  con- 
tentious shall  never  find.  If  it  be  solid  earth,  ’tis  the  fountain  of  metals,  waters, 
which  by  his  innate  temper  turns  air  into  water,  which  springs  up  in  several 
chinks,  to  moisten  the  earth’s  superficies,  and  that  in  a tenfold  proportion  (as 
Aristotle  holds)  or  else  these  fountains  come  directly  from  the  sea,  by  secret 
passages, and  so  made  fresh  again,  by  running  through  the  bowels  of  the  earth; 
and  are  cither  thick,  thin,  hot,  cold,  as  the  matter  or  minerals  are  by  which 
they  pass;  or  as  Peter  Martyr,  Ocean.  Decad.  lib.  9.  and  some  others  hold, 
from  ®abandance  of  rain  that  falls,  or  from  that  ambient  heat  and  cold,  which 
alters  that  inward  heat,  and  so  per  consequens  the  generation  of  waters.  Or 
else  it  may  be  full  of  wind,  or  a sulphureous  innale  lire,  as  our  meteorologists 
inform  us,  which  sometimes  breaking  out,  causeth  those  horrible  earthquakes, 
which  are  so  frequent  in  these  days  in  Japan,  China,  and  oftentimes  swallow 
up  whole  cities.  Let  Ijucian’s  Mcnippus  consult  with  or  ask  of  Tiresias,  if 
you  will  not  believe  philosophers,  he  shall  clear  all  your  doubts  when  he  makes 
a second  voyage. 

In  the  mean  time  let  us  consider  of  that  which  is  sub  dio,  and  find  out  a true 
cause,  if  it  be  possible,  of  such  accidents,  meteors,  alterations,  as  happen  above 
ground.  Whence  proceed  that  variety  of  manners,  and  a distinct  character  (as 
it  were)  io  several  nations  ? Some  are  wise,  subtile,  witty ; others  dull,  sad  and 
heavy;  some  big,  some  little,  as  Tully  de  Fato,  Plato  in  Timjeo,  Yegetiusand 
Bodine  prove  at  large,  method,  cap.  5.  some  soft,  and  some  hardy,  barbarous,, 
civil,  black,  dun,  white,  is  it  from  the  air,  from  the  soil,  influence  of  stars,  or 
scmie  other  secret  cause  1 Why  doth  Africa  breed  so  many  venomous  beasts, 
Ireland  none  ? Athens  owls,  Crete  none  'I  Why  hath  Daulis  and  Thebes  no- 
sv/allows  (so  Pausanias  informeth  us)  as  well  as  the  rest  of  Greece,  * Ithaca  no 
hares,  Pontus  asses,  Scythia  swine?  whence  comes  this  variety  of  com- 
plexions, colours,  plants,  birds,  beasts,  'metals,  peculiar  almost  to  every  place  ? 
Why  so  many  thousand  strange  birds  and  beasts  proper  to  America  alone,  as 
Acosta  demands,  lib.  4.  cap.  3G.  were  they  created  in  the  six  days,  or  ever  in 
Noah’s  ark?  if  there,  why  are  they  not  dispersed  and  found  in  other  countries? 
It  is  a thing  (saith  he)  hath  long  held  me  in  suspense;  no  Greek,  Latin, 
Hebrew  ever  heard  of  them  before,  and  yet  as  differing  from  our  European 
animals,  as  an  egg  and  a chestnut;  and  which  is  more,  kine,  horses,  sheep,  &c., 
till  the  Spaniards  brought  them,  were  never  heard  of  in  those  parts?  How 
comes  it  to  pass,  that  in  the  same  site,  in  one  latitude,  to  such  as  are  Perioeci, 
there  should  be  such  difference  of  soil,  complexion,  colour,  metal,  air,  tkc.  The 
Siianiards  are  white,  and  so  are  Italians,  when  as  the  inhabitants  about  ^ Caput 

* Melius  dub'tare  de  occultis,  quam  1 tigare  de  incertis,  ubi  flamma  infcrnl,  &c.  ‘See  Dr. 

Raynolds  pra.lect.  55.  in  Apoc.  As  they  come  from  the  sea,  so  they  return  to  the  sea  again  by  secret 

passages,  as  in  all  likelihood  the  Caspian  Sea  rents  itself  into  the  Euxine  or  ocean.  « Seneca,  qu«st.  lib. 
cap.  3,  4,  5,  6,  7,  8,  9,  10,  11,  12.  de  causis  aquarum  perpetu  s.  In  iis  nec  pullos  hirund  ncs  e.xcludunt, 

neque,  &c.  Th.  Uavennas,  lib.  de  vit.  horn,  praerog.  ca.  ult.  * At  Quito  in  Peru.  Plus  auri  quam 

terras' fod  tur  in  aurifodinis.  g Ad  Caput  bonaa  spei  incolae  sunt  nigerrimi : Si  sol  causii,  cur  non  H spani 
^ .5t  Itali  aeque  n.gri,  in  eadem  latitudine,  teque  distantes  ab  A-iquatore,  ilh  ad  .\iistrum,  hi  ad  Doream  i quk 


320 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2L 


hoTKR  spei  are  blackamores,  and  yet  both  alike  distant  from  the  equator  : nay, 
they  that  dwell  in  the  same  parallel  line  with  these  negroes,  as  about  the 
Straits  of  Magellan,  are  white  coloured,  and  yet  some  in  Presbyter  John’s 
country  in  -Ethiopia  are  dun  ; they  in  Zeilan  and  Malabar  parallel  with  them 
again  black  : Manamotapa  in  Africa,  and  St.  Thomas  Isle  are  extreme  hot, 
both  under  the  line,  coal  black  their  inhabitants,  whereas  in  Peru  they  are 
quite  opposite  in  colour,  very  temperate,  or  rather  cold,  and  yet  both  alike 
elevated.  Moscow  in  53.  degrees  of  latitude  extreme  cold,  as  those  northern 
countries  usually  are,  having  one  perpetual  hard  frost  all  winter  long  ; and  in 
52.  deg.  lat.  sometimes  hard  frost  and  snow  all  summer,  as  Button’s  Bay,  &c. 
or  by  fits;  and  yet  ‘'England  near  the  same  latitude,  and  Ireland  very  moist, 
warm,  and  more  temperate  in  winter  than  Spain,  Italy,  or  France.  Is  it  the 
sea  that  causeth  this  difference,  and  the  air  that  comes  from  it?  Why  then  is 
‘Ister  so  cold  near  the  Euxine,  Pontus,  Bithynia,  and  all  Thrace?  friyidas 
regiones  Maginus  calls  them,  and  yet  their  latitude  is  but  42.  which  should 
be  hot  : ^ Quevira,  or  Nova  Albion  in  America,  bordering  on  the  sea,  was  so 
cold  in  July, that  our  ’Englishmen  could  hardly  endure  it.  At  Noremberga  in 
45.  lat.  all  the  sea  is  frozen  ice,  and  yet  in  a more  southern  latitude  than  ours. 
New  England,  and  the  island  of  Cambrial  Colchos,  which  that  noble  gentleman 
Mr.  Vaughan,  or  Orpheus  junior,  describes  in  his  Golden  Fleece,  is  in  the  same 
latitude  with  Little  Britain  in  France,  and  yet  their  winter  begins  not  till 
January,  their  spring  till  May;  which  search  he  accounts  worthy  of  an  astro- 
loger : is  this  from  the  easterly  winds,  or  melting  of  ice  and  snow  dissolved 
within  the  circle  arctic ; or  that  the  air  being  thick,  is  longer  before  it  be  warm 
by  the  sunbeams,  and  once  heated  like  an  oven  will  keep  itself  from  cold  ? 
Our  climes  breed  lice,  “Hungary  and  Ireland  mcde  audiuntm  this  kind ; come 
to  the  Azores,  by  a secret  virtue  of  that  air  they  are  instantly  consumed,  and 
all  our  European  vermin  almost,  saith  Ortelius.  Egyj^t  is  watered  with  Nilus 
not  far  from  the  sea,  and  yet  there  it  seldom  or  never  rains:  Bhodes,  an  island 
of  the  same  nature,  yields  not  a cloud,  and  yet  our  islands  ever  dropping  and 
inclining  to  rain.  The  Atlantic  Ocean  is  still  subject  to  storms,  but  in  Del  Zur, 
or  Mari  pacifico,  seldom  or  never  any.  Is  it  from  tropic  stars,  aperiio  por- 
tarum,  in  the  dodecotemories  or  constellations,  the  moon’s  mansions,  such 
aspects  of  planets,  such  winds,  or  dissolving  air,  or  thick  air,  which  causeth 
this  and  the  like  differences  of  heat  and  cold  ? Bodine  relates  of  a Portugal 
ambassador,  that  corning  from  “Lisbon  to  •Dantzic  in  Spruce,  found  gi'eater 
heat  there  than  at  any  time  at  home.  Don  Garcia  de  Sylva,  legate  to  Philip  III., 
king  of  Spain,  residing  at  Ispahan  in  Persia,!  6 19,  in  his  letter  to  the  Marquess 
of  Bedmar,  makes  mention  of  greater  cold  in  Ispahan,  whose  latitude  is  31.  gr. 
than  ever  he  felt  in  Spain,  or  any  part  of  Europe.  The  torrid  zone  was  by  our 
predecessors  held  to  be  uninhabitable,  but  by  our  modern  travellers  found  to  be 
most  temperate,  bedewed  with  frequent  rains,  and  moistening  showers,  the 
breeze  and  cooling  blasts  in  some  parts,  as  Acosta  describes,  most  pleasant  and 
fertile.  Arica  in  Chili  is  by  report  one  of  the  sweetest  places  that  ever  the 
sun  shined  on,  Olympus  terrce,  a heaven  on  earth  : how  incomparably  do  some 
extol  Mexico  in  Nova  Hispania,  Peru,  Brazil,  &c.,  in  some  again  hard,  dry, 
sandy,  barren,  a very  desert,  and  still  in  the  same  latitude.  Many  times  we 
find  great  diversity  of  air  in  the  same  ‘’country,  by  reason  of  the  site  to  seas. 


eul)  Tresbytero  Johan,  habitant  subfusci  sunt,  in  Zeilan  et  Malabar  nigri,  reque  distantcs  ab  .£quatore, 
eodemque  coili  parallelo  : sed  hoc  magis  mirari  quis  possit,  in  tota  America  iiusquam  nigros  inveniri,  prater 
paucos  in  loco  Qiiareno  illis  dicto  : qu*  hujus  coloris  causa  etticiens,  cmlive  an  terrse  qualitas,  an  soli  pro- 
pnetas,  aut  ipsorum  hoininuin  innata  ratio,  aut  omnia  ? Ortelius  in  Africa  Theat.  *>Regio  quocimque 
anni  tempore  temperatissima.  Ortel.  Multas  Galliai  et  Italite  regiones,  molli  tepore,  et  benigna  quadain 
ceinperie  prorsus  antecell.t,  Jovi.  ‘ Lat.  45.  Danubii.  ^ Quevira,  lat.  40.  Un  Sir  Fra.  Drake’s 

voyage.  “>  Lans'.us  orat.  contra  Hungaros.  “ Lisbon,  lat.  38.  ® Dantzic,  lat.  54.  p De  mat.  novi  orbis 

bb.  1.  cap.  9.  Suaviss  mus  omnium  locus,  &c.  q The  same  variety  of  weather  Lod.  Guicciardiue  observe* 
betwixt  Liege  and  Ajax  not  far  distant,  descript.  l>clg. 


Mem.  3.] 


Digression  of  Air. 


321 


hills  or  dales,  want  of  water,  nature  of  soil,  and  the  like : as  in  Spain  Arra- 
gon  is  aspera  et  sicca,  harsh  and  evil  inhabited ; Estremadura  is  drj,  sandy> 
barren  most  part,  extreme  hot  by  reason  of  his  plains;  Andalusia  another 
paradise;  Valencia  a most  pleasant  air,  and  continually  green;  so  is  it  about 
“Oranada,  on  the  one  side  fertile  plains,  on  the  other,  continual  snow  to  be 
seen  all  summer  long  on  the  hill  tops.  That  their  houses  in  the  Alps  are  three 
quarters  of  the  year  covered  with  snow,  who  knows  not?  That  Teneriffe  is  so 
cold  at  the  toj),  extreme  hot  at  the  bottom : Mons  Atlas  in  Africa,  Libanus  in 
Palestine,  with  many  such,  tantos  inter  ardores  fidos  nivihus,  “Tacitus  calls 
them,  and  Padzivilus,  2.fol.  27.  yields  it  to  be  far  hotter  there  than  in 
any  part  of  Italy : ’tis  true ; but  they  are  highly  elevated,  near  the  middle 
region,  and  therefore  cold,  ob  paucain  solarium  radiorum  refractionem,  as 
Serrarius  answers,  com.  in  3.  cap.  Josua  qucest.  5.  Abulensis,  qucest.  37.  In 
the  heat  of  summer,  in  the  king’s  palace  in  Escurial,  the  air  is  most  temperate, 
by  reason  of  a cold  blast  which  comes  from  the  snowy  mountains  of  Sierra  de 
Cadarama  hard  by,  when  as  in  Toledo  it  is  very  hot : so  in  all  other  countries. 
The  causes  of  these  alterations  are  commonly  by  reason  of  their  nearness  (I 
say)  to  the  middle  region : but  this  diversity  of  air,  in  places  equally  situated, 
elevated  and  distant  from  the  pole,  can  hardly  be  satisfied  with  that  diversity 
of  plants,  birds,  beasts,  which  is  so  familiar  with  us : with  Indians,  everywhere, 
the  sun  is  equally  distant,  the  same  vertical  stars,  the  same  irradiations  of 
planets,  aspects  like,  the  same  nearness  of  seas,  the  same  superficies,  the  same 
soil,  or  not  much  different.  Under  the  equator  itself,  amongst  the  Sierras, 
Andes,  Lanos,  as  Herrera,  Laet,  and  ‘Acosta  contend,  there  is  tarn  mirabilis 
et  inopinata  varietas,  such  variety  of  weather,  ut  meritb  exerceat  ingenia,  that 
no  philosophy  can  yet  find  out  the  true  cause  of  it.  When  I consider  how 
temperate  it  is  in  one  place,  saith  "Acosta,  within  the  tropic  of  Capricorn,  as 
about  Laplata,  and  yet  hard  by  at  Potosi,  in  that  same  altitude,  mountainous 
alike,  extreme  cold;  extreme  hot  in  Brazil,  (kc.  Hic  ego,  saith  Acosta, ^7w7o- 
sophiam  Aristotelis  meteorologicam  vehementhr  irrisi,  ciim,  <^c.,  when  the  sun 
comes  nearest  to  them,  they  have  great  tempests,  storms,  thunder  and  light* 
ning,  great  store  of  rain,  snow,  and  the  foulest  weather : when  the  sun  is  verti- 
cal, their  rivers  overflow,  the  morning  fair  and  hot,  noon-day  cold  and  moist ; 
all  which  is  opposite  to  us.  How  comes  it  to  pass?  Scaliger,  poetices,  1.  3.  c. 
16.  discourseth  thus  of  this  subject.  How  comes,  or  wherefore  is  this  teme^ 
raria  siderum  dispositio,  this  rash  placing  of  stars,  or  as  Epicurus  ^^i\\,fortuita, 
or  accidental  1 Why  are  some  big,  some  little,  why  are  they  so  confusedly, 
unequally  situated  in  the  heavens,  and  set  so  much  out  of  order  ] In  all  other 
things  nature  is  equal,  proportionable,  and  constant;  there  hejustce  dimensiones, 
et  prudens  partium  dispositio,  as  in  the  fabric  of  man,  his  eyes,  ears,  nose,  face, 
members  are  correspondent,  cur  non  idem  coelo  opere  omnium  pulcherrimo ) 
Why  are  the  heavens  so  irregular,  neque  paribus  molibus,  neque  p)aribus  inter- 
vallis,  whence  is  this  difference?  Diversos  (he  concludes)  ejficere  locorum 
Genios,  to  make  diversity  of  countries,  soils,  manners,  customs,  characters,  and 
constitutions  among  us,  ut  quantum  vicinia  ad  charitatem  addat,  sidera  distra- 
hant  ad  perniciem,  and  so  by  this  means  fluvio  vel  monte  distincti  sunt  dissi- 
miles,  the  same  places  almost  shall  be  distinguished  in  manners.  But  this 
reason  is  weak  and  most  insufficient.  The  fixed  stars  are  removed  since 
Ptolemy’s  time  26  gr.  from  the  first  of  Aries,  and  if  the  earth  be  immovable, 
as  their  site  varies,  so  should  countries  vary,  and  diverse  alterations  would  follow. 
But  this  we  perceive  not;  as  in  Tally’s  time  with  us  in  Britain,  ccelum  visu 
foedum,  et  in  quo  facile  generaniar  nubes,  dec.,  ’tis  sc  still.  Wherefore  Bodine, 


>■  Magin.  Quadus.  ■ Hist.  lib.  6.  * Lib.  11.  cap.  7.  ■ Lib.  2.  cap.  9.  Cur.  Potosi  et  Plat% 

Urbes  in  tam  tenui  intervallo,  utraque  montosa,  &c. 


322 


Cure  of  Melanchohj, 


[Part.  2.  Sec.  2. 


Theat.  nat  Uh.  2.  and  some  others,  will  have  all  these  alterations  and  effects 
immediately  to  proceed  from  those  genii,  spirits,  angels,  which  rule  and  domi- 
neer in  several  places;  they  cause  storms,  thunder,  lightning,  earthquakes, 
ruins,  tempests,  great  winds,  floods,  &c.,  the  philosophers  of  Conimbra,  will 
refer  this  diversity  to  the  influence  of  that  empyrean  heaven:  for'  some  say  the 
eccentricity  of  the  sun  is  come  nearer  to  the  earth  than  in  Ptolemy’s  time,  the 
virtue  therefore  of  all  the  vegetals  is  decayed,  *men  grow  less  &c.  There  are 
that  observe  new  motions  of  the  heavens,  new  stars,  palantia  comets,, 

clouds,  call  them  what  you  will,  like  those  Medicean,  Burbonian,  Austrian 
planets,  lately  detected,  which  do  not  decay,  but  come  and  go,  rise  higher  and' 
lower,  hide  and  show  themselves  amongst  the  fixed  stars,  amongst  the  planets, 
above  and  beneath  the  moon,  at  set  times,  now  nearer,  now  farther  off, 
together,  asunder ; as  he  tliat  plays  upon  a sackbut  by  pulling  it  up  and  down 
alters  his  tones  and  tunes,  do  they  their  stations  and  places,  though  to  us  undis- 
cerned; and  from  those  motions  proceed  (as  they  conceive)  diverse  alterations. 
Clavius  conjectures  otherwise,  but  they  be  but  conjectures.  About  Damascus 
in  Coeli-Syria,  is  a ^Paradise,  by  reason  of  the  plenty  of  waters,  in  promptw 
causa  est,  and  the  deserts  of  Arabia  barren,  because  of  rocks,  rolling  seas  of 
sands,  and  dry  mountains  quod  inaquosa  (saith  Adricomius)  monies  luibens 
asperos,  saxosos,  prcecipites,  horroris  et  mortis  speciem  proe  se  ferentes,  “ unin- 
habitable therefore  of  men,  birds,  beasts,  void  of  all  green  trees,  plants,  and 
fruits,  a vast  rocky  horrid  wilderness,  which  by  no  art  can  be  manured,  ’tis 
evident.”  Bohemia  is  cold,  for  that  it  lies  all  along  to  the  north.  But  why 
should  it  be  so  hot  in  Egypt,  or  there  never  rain?  Why  should  those 
*etesian  and  north-eastern  winds  blow  continually  and  constantly  so  long 
together,  in  some  places,  at  set  times,  one  way  still,  in  the  dog-days  only : here 
perpetual  drought,  there  dropping  showers ; here  foggy  mists,  there  a pleasant 
air;  here  “terrible  thunder  and  lightning  at  such  set  seasons,  hei’e  frozen  seas 
all  the  year,  there  open  in  the  same  latitude,  to  the  rest  no  such  thing,  nay 
quite  opposite  is  to  be  found  ? Sometimes  (as  in  ‘’Peru)  on  the  one  side  of  the 
mountains  it  is  hot,  on  the  other  cold,  here  snow,  there  wind,  with  infinite 
such.  Fromundus  in  his  Meteors  will  excuse  or  solve  all  this  by  the  sun’s 
motion,  but  when  there  is  such  diversity  to  such  as  Fericeci,  or  very  near  site, 
how  can  that  position  hold? 

Who  can  give  a reason  of  this  diversity  of  meteors,  that  it  should  rain 
'stones,  frogs,  mice,  <kc.,  rats,  which  they  call  Lemmer  in  Norway,  and  are 
manifestly  observed  (as  ^Munster  writes)  by  the  inhabitants,  to  descend  and 
fall  with  some  feculent  showers,  and  like  so  many  locusts,  consume  all  that  is 
green.  Leo  Afer  speaks  as  much  of  locusts,  about  Fez  in  Barbary  there  be 
infinite  swarms  in  their  fields  upon  a sudden:  so  at  Arles  in  France,  1553, 
the  like  happened  by  the  same  mischief,  all  their  grass  and  fruits  were  devoured, 
magna  incolarum  admiratione  et  consternatione  (as  Valeriola,  obser.  med.  lib.  1. 
obser,  1.  relates)  coelum  subito  obumbrabant,  dec.,  he  concludes,  ®it  could  not  be 
from  natural  causes,  they  cannot  imagine  whence  they  come,  but  from  heaven. 
Are  these  and  such  creatures,  corn,  wood,  stones,  worms,  wool,  blood,  &c., 
lifted  up  into  the  middle  region  by  the  sunbeams,  as  ^Baracellus  the  physician 
disputes,  and  thence  let  fall  with  showers,  or  there  engendered  ? ® Cornelius 
Gemma  is  of  that  opinion,  they  are  there  conceived  by  celestial  influences : 
others  suppose  they  are  immediately  from  God,  or  prodigies  raised  by  art  and 
illusions  of  spirits,  which  are  princes  of  the  air;  to  whom  Bodin.,  lib,  2.  Thecd» 

» Terra  malos  homines  nnne  educat  atque  pusillos.  y Nav.  1. 1.  c.  5.  ■ Strabo.  “ As  under  the 

equator  in  many  parts,  showers  here  at  such  a time,  winds  at  such  a time,  the  Brise  they  call  it.  ^ Ferd. 
Cortesius,  lib.  Novus  orbis  inscript.  • Lapidatura  est.  Livie.  ^ Cosmog.  lib.  4.  cap.  22.  Hse  tempesta- 
tibus  decidunt  6 nubibus  faeculentis,  depascunturque  more  locustorum  omnia  virentia.  ® Hort.  Genial. 

An  h terra  sursum  rapiuntur  h solo  iterumque  cum  pluviis  prascipitantur  ? &c.  * Tam  ominosus  pro- 

Tentus  in  naturales  causas  referri  vix  poteat.  e Cosmog.  c.  6. 


Mem.  3.] 


Digression  of  Air. 


323 


Nat.  subscribes.  In  fine,  of  meteors  in  general,  Aristotle’s  reasons  are  ex- 
ploded by  BernardinusTelesius,  by  Paracelsus  his  principles  confuted,  and  other 
causes  assigned,  sal,  sulphur,  mercury,  in  which  his  disciples  are  so  expert,  that 
they  can  alter  elements,  and  separate  at  their  pleasure,  make  perpetual  motions, 
not  as  Cardan,  Tasneir,  Peregrinus,  by  some  magnetical  virtue,  but  by  mixture 
of  elements;  imitate  thunder,  like  Salmoneus,  snow,  hail,  the  sea’s  ebbing  and 
flowing,  give  life  to  creatures  (as  they  say)  without  generation,  and  what  not? 
P.  iSTonius  Saluciensis  and  Kepler  take  upon  them  to  demonstrate  that  no 
meteors,  clouds,  fogs,  ‘'vapours,  arise  higher  than  fifty  or  eighty  miles,  and  all 
the  rest  to  be  purer  air  or  element  of  fire;  which  ‘Cardan,  Tycho,  and  ‘John 
Pena  manifestly  confute  by  refractions  and  many  other  arguments,  there  is  no 
such  element  of  fire  at  all.  If,  as  Tycho  proves,  the  moon  be  distant  from  us 
fifty  and  sixty  semi-diameters  of  the  earth:  and  as  Peter  Nonius  will  have  it, 
the  air  be  so  angust,  what  proportion  is  there  betwixt  the  other  three  elements 
audit?  To  what  use  serves  it?  Is  it  full  of  spirits  which  inhabit  it,  as  the 
Paracelsians  and  Platonists  hold,  the  higher  the  more  noble,  "‘full  of  birds,  or 
a mere  vacuum  to  no  purpose?  It  is  much  controverted  between  Tycho  Brahe 
and  Christopher  Botman,  the  landgrave  of  Hesse’s  mathematician,  in  their 
astronomical  epistles,  whether  it  be  the  same  Diaphanum,  clearness,  matter  of 
air  and  heavens,  or  two  distinct  essences?  Christopher  Botman,  John  Pena, 
Jordanus  Brunus,  with  many  other  late  mathematicians,  contend  it  is  the  same 
and  one  matter  throughout,  saving  that  the  higher  still  the  purer  it  is,  and  more 
subtile;  as  they  find  by  experience  in  the  top  of  some  hills  in  "America;  if  a 
man  ascend,  he  faints  instantly  for  want  of  thicker  air  to  refrigerate  the  heart. 
Acosta,  1.  3.  c.  9.  calls  this  mountain  Periacacca  in  Peru;  it  makes  men  cast  and 
vomit,  he  saith,  that  climb  it,  as  some  other  of  those  Andes  do  in  the  deserts  of 
Chili  ibr  five  hundred  miles  together,  and  for  extremity  of  cold  to  lose  their  fin- 
gers and  toes.  Tycho  will  have  two  distinct  matters  of  heaven  and  air;  but  to 
say  truth,  with  some  small  qualification,  they  have  one  and  the  self-same  opinion 
about  the  essence  and  matter  of  heavens;  that  it  is  not  hard  and  impenetrable, 
as  peripatetics  hold,  transparent,  of  a quinta  essentia,  ‘‘  "but  that  it  is  penetrable 
and  soft  as  the  air  itself  is,  and  that  the  planets  move  in  it,  as  birds  in  the  air, 
fishes  in  the  sea.  This  they  prove  by  motion  of  comets,  and  otherwise  (though 
Claremontius  in  his  Antitycho  stiffly  opposes),  which  are  not  generated,  as  Aris- 
totle teacheth,  in  the  aerial  region,  of  a hot  and  dry  exhalation,  and  so  con- 
sumed : but  as  Anaxagoras  and  Democritus  held  of  old,  of  a celestial  matter : 
and  as  ^ Tycho,  ‘^Eliseus,  Bceslin,  Thaddeus,  Haggesius,  Pena.,  Botman,  Fra- 
castorius,  demonstrate  by  their  progress,  parallaxes,  refractions,  motions  of  the 
planets,  which  interfere  and  cut  one  another’s  orbs,  now  higher,  and  then 
lower,  as  ^ amongst  the  rest,  which  sometimes,  as  ‘‘Kepler  confirms  by  his 
own,  and  Tycho’s  accurate  observations,  comes  nearer  the  earth  than  the  0. 
and  is  again  eftsoons  aloft  in  Jupiter’s  orb;  and  ®other  sufflcient  reasons,  far 
above  the  moon : exploding  in  the  mean  time  that  element  of  fire,  those  fictitious 
first  watery  movers,  those  heavens  I mean  above  the  firmament,  which  Delrio, 
Lodovicus  Imola,  Patricius,  and  many  of  the  fathers  affirm ; those  monstrous 
orbs  of  eccentrics,  and  Eccentre  Epicycles  des&rentes.  Which  howsoever 
Ptolemy,  Alhasen,  Yitellio,  Purbachius,  Maginus,  Clavius,  and  many  of  their 
associates,  stiffly  maintain  to  be  real  orbs,  eccentric,  concentric,  circles  sequant. 


Cardan  saith  vapours  rise  288  miles  from  the  earth,  Eratosthenes  48  miles.  ‘ De  subtil.  1.2.  k In 
Progymnas.  i Praefat.  ad  Euclid.  Catop.  “ Manucodiatae,  birds  that  live  continually  in  the  air,  and 
are  never  seen  on  ground  but  dead : See  Ulysses  Alderovand.  Oimithol.  Seal,  exerc.  cap.  229.  ■ Laet. 

descript.  Amer.  ‘Epist.  lib.  1.  p.  83.  Ex  quibus  constat  nec  diversa  aeris  et  aetheris  diaphana  esse,  nec 
refractiones  aliunde  qu'am  h crasso  acre  causari — Non  dura  aut  impervia,  sed  liquida,  subtilis,  raotuique 
Planetarum  facilb  cedens.  p In  Progymn.  lib.  2.  exerapl.  quinque.  s In  Theoria  nova  Met.  coelestium  1578. 
f Epit.  Astron.  lib.  4.  • Malta  sanb  hinc  consequuntur  absurda,  et  si  nihil  aliud,  tot  Cometae  In  aethere 

animadversi,  qui  nullius  orbis  ductum  comitantur,  id  ipsum  suffleienter  refellunt.  Tycho,  astr.  epist. 
page  107. 


324 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


are  absurd  and  ridiculous.  For  who  is  so  mad  to  think  that  there  should 
be  so  many  circles,  like  subordinate  wheels  in  a clock,  all  impenetrable  and 
hard,  as  they  feign,  add  and  subtract  at  their  pleasure.  ‘Maginus  makes  eleven 
heavens,  subdivided  into  their  ofbs  and  circles,  and  all  too  little  to  serve  those 
particular  appearances : Fracastorius,  seventy-two  homocentrics ; Tycho  Brahe., 
Nicholas  Bamerus,  Helisseus  Boeslin,  have  peculiar  hypotheses  of  their  own 
inventions;  and  they  be  but  inventions,  as  most  of  them  acknowledge,  as  we 
admit  of  equators,  tropics,  colures,  circles  arctic  and  antarctic,  for  doctrine’s 
sake  (though  Bamus  thinks  them  all  unnecessary),  they  will  have  them 
supposed  only  for  method  and  order.  Tycho  hath  feigned  I know  not  how  many 
subdivisions  of  epicycles  in  epicycles,  &c.,  to  calculate  and  express  the  moon’s 
motion : but  when  all  is  done,  as  a supposition,  and  no  otherwise ; not  (as  he 
holds)  hard,  impenetrable,  subtile,  transparent,  &c.,or  making  music,  as  Pytha- 
goras maintained  of  old,  and  Bobert  Constantine  of  late,  but  still,  quiet,  liquid, 
oi^en,  &c. 

If  the  heavens  then  be  penetrable,  as  these  men  deliver,  and  no  lets,  it  were 
not  amiss  in  this  aerial  progress  to  make  wings  and  fly  up,  which  that  Turk  in 
Busbequius  made  his  fellow-citizens  in  Constantinople  believe  he  would  perform : 
and  some  new-fangled  wits,  methinks,  should  some  time  or  other  find  out : or 
if  that  may  not  be,  yet  with  a Galileo’s  glass,  or  Icaromenippus’  wings  in 
Lucian,  command  the  spheres  and  heavens,  and  see  what  is  done  amongst  them. 
Whether  there  be  generation  and  corruption,  as  some  think,  by  reason  of  ethe- 
real comets,  that  in  Cassiopeia,  1572,  that  in  Cygno,  1600,  that  in  Sagittarius, 
1604,  and  many  like,  which  by  no  means  Jul.  Csesar  la  Galla,  that  Italian 
philosopher,  in  his  physical  disputation  with  Galileus,  de  'phenomenis  in  orhe 
lunce,  cap.  9.  will  admit:  or  that  they  were  created  ah  initio,  and  show  them- 
selves at  set  times:  and  as^Helisseus  Boeslin  contends,  have  poles,  axle-trees, 
circles  of  their  own,  and  regular  motions.  For,  non  pereunt,  sed  minuuntur  et 
disparent,  *Blancanus  holds  they  come  and  go  by  fits,  casting  their  tails  still 
from  the  sun : some  of  them,  as  a burning-glass  projects  the  sunbeams  from  it; 
though  not  always  neither : for  sometimes  a comet  casts  his  tail  from  Yenus,  as 
Tycho  observes.  And  as  ^ Helisaeus  Boeslin  of  some  others,  from  the  moon, 
with  little  stars  about  them  ad  stupor  era  astronomorum ; cum  multis  aliis  in 
ccelo  miraculis,  all  which  argue  with  those  Medicean,  Austrian,  and  Burbonian 
stars,  that  the  heaven  of  the  planets  is  indistinct,  pure,  and  open,  in  which  the 
))lanets  move  certis  legihus  ac  metis.  Examine  likewise.  An  coelum  sit  colo~ 
ratum  ? Whether  the  stars  be  of  that  bigness,  distance,  as  astronomers  relate, 
so  many  in  * number,  1026,  or  1725,  as  J.  Bayerus;  or  as  some  Babbins, 
29,000  myriads;  or  as  Galileo  discovers  by  his  glasses,  infinite,  and  that  via 
lactea,  a confused  light  of  small  stars,  like  so  many  nails  in  a door : or  all  in  a 
row,  like  those  12,000  isles  of  the  Maldives  in  the  Indian  ocean?  Whether 
the  least  visible  star  in  the  eighth  sphere  be  eighteen  times  bigger  than  the 
earth;  and  as  Tycho  calculates,  14,000  semi-diameters  distant  from  it? 
Whether  they  be  thicker  parts  of  the  orbs,  as  Aristotle  delivers : or  so  many 
habitable  worlds,  as  Democritus  ? Whether  they  have  light  of  their  own,  or  from 
the  sun,  or  give  light  round,  as  Patritius  discourseth?  An  ceque  distent  d 
centra  mundit  Whether  light  be  of  their  essence ; and  that  light  be  a substance 
or  an  accident?  Whether  they  be  hot  by  themselves,  or  by  accident  cause  heat? 
Whether  there  be  such  a precession  of  the  equinoxes  as  Copernicus  holds,  or 
that  the  eighth  sphere  move?  An  hene  philosophentur,  B.  Bacon  and  J.  Dee, 
Aphorism,  de  multiplicatione  specierum  ? AVhether  there  be  any  such  images 
ascending  with  each  degree  of  the  zodiac  in  the  east,  as  Aliacensis  feigns?  An 


» In  Theoricis  planetarum,  three  above  the  firmament,  which  all  v/ise  men  reject.  ■ Theor.  nova  ccelcst. 
Meteor.  * Lib.  de  fabrica  mundi.  y I 'b  de  Cometis.  * An  sit  crux  et  nubecula  in  ccelis  ad  Polum 
Intarcticom,  quod  ex  Corsalio  refcrt  Patri 

i 


Mem.  3.] 


Digression  of  Air. 


325 


aqua  suj)er  ccelum  7 as  Patritius  and  the  schoolmen  will,  a crystalline  “watery 
heaven,  which  is  '’certainly  to  be  understood  of  that  in  the  middle  region?  for 
otherwise,  if  at  Noah’s  flood  the  water  came  from  thence,  it  must  be  above  a 
hundred  years  falling  down  to  us,  as  “some  calculate.  Besides,  A71  te^'ra  sit 
animata  ? which  some  so  confidently  believe,  with  Orpheus,  Hermes,  Averroes, 
from  which  all  other  souls  of  meji,  beasts,  devils,  plants,  fishes,  &c.,  are  derived 
and  into  which  again,  after  some  revolutions,  as  Plato  in  his  Timaeus,  Plotinus 
in  his  Enneades  more  largely  discuss,  they  return  (see  Chalcidius  and  Ben- 
nius,  Plato’s  commentators),  as  all  philosophical  matter,  materiam  primam, 
Keplerus,  Patritius,  and  some  other  Neoterics,  have  in  part  revived  this 
opinion.  And  that  every  star  in  heaven  hath  a soul,  angel  or  intelligence 
to  animate  or  move  it,  &c.  Or  to  omit  all  smaller  controversies,  as  matters  ot 
less  moment,  and  examine  that  main  paradox,  of  the  earth’s  motion,  now  so 
much  in  question  : Aristarchus  Samiiis,  Pythagoras  maintained  it  of  old, 
Democritusand  many  of  their  scholars,  Didacus  Astunica,  Anthony  Fascarinus, 
a Carmelite,  and  some  other  commentators,  will  have  Job  to  insinuate  as 
much,  cap.  9.  ver.  4.  Qui  commovet  terrain  de  loco  suo,  and  that  this  one 
place  of  scripture  makes  more  for  the  earth’s  motion  than  all  the  other  prove 
against  it ; whom  Pineda  confutes  most  contradict.  Howsoever,  it  is  re- 
vived since  by  Copernicus,  not  as  a truth,  but  a supposition,  as  he  himself 
confesseth  in  the  preface  to  pope  Nicholas,  but  now  maintained  in  good 
earnest  by  Calcagniiius,  Telesius,  Kepler,  Rotman,  Gilbert,  Digges,  Galileo, 
Campanella,  and  especially  by  ®Lansbergi  us,  naturae,  rationi,  et  veritati 
consentaneyim,  by  Origanus,  and  some  ^others  of  his  followers.  For  if  the 
earth  be  the  centre  of  the  world,  stand  still,  and  the  heavens  move,  as  the 
most  received  ^opinion  is,  which  they  call  inordinatam  cedi  dispositionem, 
though  stiffly  maintained  by  Tycho,  Ptolemeus,  and  their  adherents,  quis  ille 
furor  ? &c.,  what  fury  is  that,  saith  '’Dr.  Gilbert,  satis  animose,  as  Cabeus 
notes,  that  shall  drive  the  heavens  about  with  such  incomprehensible  celerity 
in  twenty-four  hours,  when  as  every  point  of  the  firmament,  and  in  the  equator, 
must  needs  move  (so  'Clavius  calculates)  176,660  in  one  246th  part  of  an 
hour;  and  an  arrow  out  of  a bow  must  go  seven  times  about  the  earth  whilst 
a iTian  can  say  an  Ave  Maria,  if  it  keep  the  same  space,  or  compass  the  earth 
1884  times  in  an  hour,  which  is  supra  humanam  cogitationem,  beyond  human 
conceit : ocyor  et  jaculo,  et  ventos  cequante  sagitta.  A man  could  not  ride  so 
much  ground,  going  40  miles  a day,  in  2904  years,  as  the  firmament  goes  in 
23  hours  : or  so  much  in  2.03  years,  as  the  firmament  in  one  minute : quod 
incredibile  videtur:  and  the  ''pole-star,  which  to  our  thinking,  scarce  movethout 
of  its  place,  goeth  a bigger  circuit  than  the  sun,  whose  diameter  is  much  larger 
than  the  diameter  of  the  heaven  of  the  sun,  and  20,000  semi-diameters  of  the 
earth  from  us,  with  the  rest  of  the  fixed  stars,  as  Tycho  proves.  To  avoid 
therefore  these  impossibilities,  they  ascribe  a triple  motion  to  the  earth,  the 
sun  immovable  in  the  centre  of  the  whole  world,  the  earth  centre  of  the  moon, 
alone,  above  ? and  $ beneath  k,  $,  (or  as 'Origanus  and  others  will,  one 
single  motion  to  the  earth,  still  placed  in  the  centre  of  the  world,  which  is  more 
probable,)  a single  motion  to  the  firmament,  which  moves  in  30  or  26  thou- 
sand years  : and  so  the  planets,  Saturn  in  30  years  absolves  his  sole  and  proper 
motion,  Jupiter  in  12,  Mars  in  3,  &c.,  and  so  solve  all  appearances  better 
than  any  way  whatsoever  ; calculate  all  motions,  be  they  in  longum  or  latum, 
direct,  stationary,  retrograde,  ascent  or  descent,  without  epicycles,  intricate 


• Gllt)ertus  Origanus.  »>  See  this  discussed  in  Sir  Walter  Raleigh’s  history,  in  Zanch.  ad  Casinan. 

*Vidl  Fromundum  de  Jleteoris,  lib.  5.  artic.  5.  et  Lansbergium.  “iPeculiari  libello.  * Comment,  iu 
motum  teiTae,  Middlebergi,  1630.  4.  ‘ Peculiari  iibello.  sSee  Mr.  Carpenter’s  Geogr.  cap.  4.  lib.  1. 

Campanella  et  Origanus  praef.  Ephemer.  where  Scripture  places  are  answered.  De  Magnete,  *Coai- 
meiit.  in  2 cap.  spha;r.  Jo.  de  Sacr.  Bose.  1*0151.3  gr.  1.  a Polo.  iPraf.  Ephem. 


326 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


eccentrics,  &c.,  rectiiis  comrtwdiusque per  nmicum  motiim  terrce,  saitli  Lansber- 
gius,  much  more  certain  than  by  those  Alphonsine,  or  any  such  tables,  which 
are  grounded  from  those  other  suppositions.  And  ’tis  true  they  say,  according 
to  optic  principles,  the  visible  appearances  of  the  planets  do  so  indeed  answer 
to  their  magnitudes  and  orbs,  and  come  nearest  to  mathematical  observations 
and  precedent  calculations,  there  is  no  repugnancy  to  physical  axioms,  because 
no  penetration  of  orbs ; but  tlien  between  the  sphere  of  Saturn  and  the  firma- 
ment, there  is  such  an  incredible  and  vast  “space  or  distance  (7,000,000  semi- 
diameters of  the  earth,  as  Tycho  calculates)  void  of  stars  : and  besides,  they  do 
so  enhance  the  bigness  of  the  stars,  enlarge  their  circuit,  to  solve  those  ordinary 
objections  or  parallaxes  and  retrogradations  of  the  fixed  stars,  that  alteration 
of  the  poles,  elevation  in  several  places  or  latitude  of  cities  here  on  earth  (for, 
say  they,  if  a man’s  eye  were  in  the  firmament,  he  should  not  at  all  discern  that 
great  annual  motion  of  the  earth,  but  it  would  still  appear  punctum  indivisi- 
hile  and  seem  to  be  fixed  in  one  place,  of  the  same  bigness)  that  it  is  quite 
opposite  to  reason,  to  natural  philosophy,  and  all  out  as  absurd  as  dispropor- 
tional  (so  some  will)  as  prodigious,  as  that  of  the  sun’s  svvift  motion  of  heavens. 
But  hoc  j)osito,  to  grant  this  their  tenet  of  the  earth’s  motion:  if  the  earth 
move,  it  is  a planet,  and  shines  to  them  in  the  moon,  and  to  the  other  planet- 
ary inhabitants,  as  the  moon  and  they  do  to  us  upon  the  earth:  but  shine  she 
doth,  as  Galileo,  ■ Kepler,  and  others  prove,  and.  then  per  consequens^  the  rest 
of  the  planets  are  inhabited,  as  well  as  the  moon,  which  he  grants  in  his  dis- 
sertation with  Galileo’s  Nuncius  Sidereus  “"that  there  be  Jovial  and  Saturn 
inhabitants,”  (fee.,  and  those  several  planets  have  their  several  moons  about  them, 
as  the  earth  hath  hers,  as  Galileo  hath  already  evinced  by  his  glasses  : ^four 
about  Jupiter,  two  about  Saturn  (though  Sitius  the  Florentine,  Fortunius 
Licetus,  and  Jul.  CsesarTa  Galla  cavil  at  it)  yet  Kepler,  the  emperor’s  mathe- 
matician, confirms  out  of  his  experience  that  he  saw  as  much  by  the  same  help, 
and  more  about  Mars,  Venus,  and  the  rest  they  hope  to  find  out,  perad venture 
even  amongst  the  fixed  stars,  which  Brunus  and  Brutius  have  already  averred. 
Then  (I  say)  the  earth  and  the}’’  be  planets  alike,  inhabited  alike,  moved  about 
the  sun,  the  common  centre  of  the  world  alike,  and  it  may  be  those  two  green 
children  which  ‘^Nubrigensis  speaks  of  in  his  time,  that  fell  from  heaven,  came 
fi-om  thence  ; and  that  famous  stone  that  fell  from  heaven  in  Aristotle’s  time, 
olymp.  84,  anno  tertio,  ad  Capuce  Fluenta,  recorded  by  Laertius  and  others, 
or  Ancile  or  buckler  in  Kuma’s  time,  recorded  by  Festus.  We  may  likewise 
insert  with  Campanella  and  Brunus,  that  which  Pythagoras,  Aristarchus, 
Samius,  Heraclitus,  Epicurus,  Melissus,  Democritus,  Leucippus  maintained  in 
their  ages,  there  be  'infinite  worlds,  and  infinite  earths  or  systems,  in  infiniio 
a’.there,  wliich  'Eusebius  collects  out  of  their  tenets,  because  infinite  stars  and 
planets  like  unto  this  of  ours,  which  some  stick  not  still  to  maintain  and  pub- 
licly defend,  sperabundus  expecto  innumerahilium  mundorum  in  ceternitate  j^er 
ajpJjidaiiovxrii.  c.c.  (Nic.  Hill.  Londinensis  philos.  Epicur.)  For  if  the  firma- 
ment be  of  such  an  incomparable  bigness,  as  these  Copernical  giants  will  have 
it,  infinitum,  aut  infinito  proximum,  so  vast  and  full  of  innumerable  stars,  as 
being  infinite  in  extent,  one  above  another,  some  higher,  some  lower,  some 
nearer,  some  farther  off,  and  so  far  asunder,  and  those  so  huge  and  great,  inso- 


Which  may  be  full  of  planets,  perhaps,  to  us  unseen,  as  those  about  Jupiter,  Ate.  » Luna  circum- 

terrestris  Planeta  quum  sit,  consentaneum  est  esse  in  Luna  viventes  creaturas,  et  singulis  Planetarum  globis 
6ui  serviunt  circulatores,  ex  qua  consideratione,  de  eorura  incolis  summa  probabilitate  concludimus,  quod 
ct  Tychoni  Braheo,  e sola  consideratione  vastitatis  eorum  visum  fuit.  Kepi,  dissert,  cum.  nun.  sid.  f.  29. 
® Temperare  non  possum  quin  ex  inventis  tuis  hoc  moneam,  veri  non  absimile,  non  tarn  in  Luna,  sed  etiam 
in  Jove,  et  reliquis  Planetis  incolas  esse.  Kepi.  fo.  26.  Si  non  sint  accol®  in  Jovis  globo,  qui  notent  admi- 
randam  hanc  varietatem  oculis,  cui  bono  quatuor  illi  Planet«  Jovem  circumeursitant  ? p Some  of  those 
above  Jupiter  I have  seen  myself  by  the  help  of  a glass  eight  feet  long.  qRerum  Angl.  1.  1.  c.  27  de 

viridibus  pueris.  *Infiniti  alii  mundi,  vel  ut  Brunus,  terrja  huie  nostrie  similes.  • Libro  Cont.  philos. 
cap.  29. 


Mem.  3.] 


Digression  of  A ir. 


327 


much  that  if  the  whole  sphere  of  Saturn,  and  all  that  is  included  in  it,  totum 
aggregatum  (as  Eromundus  of  Louvain  in  his  tract,  de  immohititate  terrce 
argues)  evehatur  inter  Stellas,  videri  a nobis  non  poterat,  tarn  immanis  est  dis- 
tantia  inter  tellurem  el  fixas,  sed  instar  puncti,  dec.  If  our  world  be  small  in 
respect,  why  may  we  not  suppose  a plurality  of  worlds,  those  infinite  stars 
visible  in  the  firmament  to  be  so  many  suns,  with  particular  fixed  centres;  to 
have  likewise  their  subordinate  planets,  as  the  sun  hath  his  dancing  still  round 
him?  which  Cardinal  Cusanus,  Walkarinus,  Bmnus,  and  some  others  have 
held,  and  some  still  maintain,  Animce  Aristotelismo  innutritce,  et  minutis  speevr 
lationibus  assuetce,  secus  forsan,  dec.  Though  they  seem  close  to  us,  they  are 
infinitely  distant,  and  so  per  consequens,  they  are  infinite  habitable  worlds: 
what  hinders?  Why  should  not  an  infinite  cause  (as  God  is)  produce  infinite 
effects?  as  Nic.  Hill.  Democrit.  philos.  disputes:  Kepler  (I  confess)  will  by  no 
means  admit  of  Brunus’s  infinite  worlds,  or  that  the  fixed  stars  should  be  so 
many  suns,  with  their  compassing  planets,  yet  the  said  * Kepler  between  jest 
and  earnest  in  his  perspectives,  lunar  geography, " et  somnio  suo,  dissertat.  cum 
nunc,  sider.  seems  in  part  to  agree  with  this,  and  partly  to  contradict ; for 
the  planets,  he  yields  them  to  be  inhabited,  he  doubts  of  the  stars;  and 
so  doth  Tycho  in  his  astronomical  epistles,  out  of  a consideration  of  their 
vastity  and  greatness,  break  out  into  some  such  like  speeches,  that  he  will 
never  believe  those  great  and  huge  bodies  were  made  to  no  other  use  than 
this  that  we  perceive,  to  illuminate  the  earth,  a point  insensible  in  respect 
of  the  whole.  But  who  shall  dwell  in  these  vast  bodies,  earths,  worlds,  “*if 
they  be  inhabited?  rational  creatures?”  as  Kepler  demands,  “or  have  they 
souls  to  be  saved?  or  do  they  inhabit  a better  part  of  the  world  than  we  do? 
Are  we  or  they  lords  of  the  world?  And  how  are  all  things  made  for  man?” 
Dificile  est  noduin  hunc  expedire,  eb  quod  nondum  omnia  quee  hue  'pertinent 
explorata  habemus : ’tis  hard  to  determine : this  only  he  proves,  that  we  are 
proeeipuo  mundi  si'nu,  in  the  best  place,  best  world,  nearest  the  heart  of  the 
sun.  ^Thomas  Campanella,  a Calabrian  monk,  in  his  second  book  de  sensu 
rerum,  cap.  4,  subscribes  to  this  of  Kepler;  that  they  are  inhabited  he  cer- 
tainly supposeth,  but  with  what  kind  of  creatures  he  cannot  say,  he  labours 
to  prove  it  by  all  means : and  that  there  are  infinite  worlds,  having  made  an 
apology  for  Galileo,  and  dedicates  this  tenet  of  his  to  Cardinal  Cajetanus. 
Others  freely  speak,  mutter,  and  would  persuade  the  world  (as  ‘‘Marinus  Marce- 
nus  complains)  that  our  modern  divines  are  too  severe  and  rigid  against  mathe- 
maticians; ignorant  and  peevish,  in  not  admitting  their  true  demonstrations 
and  certain  observations,  that  they  tyrannise  over  art,  science,  and  all  philosophy, 
in  suppressing  their  labours  (saith  Pomponatius),  forbidding  them  to  write,  to 
speak  a truth,  all  to  maintain  their  superstition,  and  for  their  profit’s  sake.  As 
for  those  places  of  Scripture  which  oppugn  it,  they  will  have  spoken  ad  captum 
vulgi,  and  if  rightly  understood,  and  favourably  interpreted,  not  at  all  against 
it:  and  as  Otho  Casman,  Astrol.  cap.  1.  part.  1.  notes,  many  great  divines, 
besides  Porphyrins,  Proclus,  Simplicius,  and  those  heathen  philosophers,  doc- 
trind  et  oetate  venerandi,  Mosis  Genesin  mundanam  popularis  nescio  cujus 
ruditatis,  quee  longe  absit  d verd  Philosophorum  eruditione,  insimulant : for 
Moses  makes  mention  but  of  two  planets,  0 and  (I>  no  four  elements,  &c.  Bead 
more  on  him,  in  “Grossius  and  Junius.  But  to  proceed,  these  and  such  like 

‘Kepler  fol.  2.  dissert.  Quid  Impedit  quin  credamus  ex  his  initiis,  plures  alios  mundos  detegendos,  vel  (ut 
Democrito  placuit)  infinites?  “Lege  Somnium  Kepleri,  edit.  1635.  «Quid  igitur  inquies,  si  sint 

in  coelo  plures  globi,  similes  nostriB  telluris,  an  cum  illis  certabimus,  quis  meliorem  mundi  plagam  teneat? 
Si  nobiliores  illorum  globi,  nos  non  sumus  creaturarum  rationalium  nobilissimi:  quomodo  igitur  omnia 
propter  hominem  ? quomodo  nos  domini  operum  Dei  ? Kepler,  fol.  29.  r Franckfort,  quarto,  1620.  ibid.  4®. 
1622.  *Praefat.  in  Comment,  in  Genesin.  Modo  suadent  Theologos,  summa  ignoratione  yersari,  veraa 
fccientias  admittere  noils,  et  tyrannidem  exercere,  ut  eos  falsis  dogmatibus,  superstitionibus.  et  relip-ion* 
Catliolica  detineant.  ■ Theat.  Biblico. 


328 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


insolent  and  bold  attempts,  prodigious  paradoxes,  inferences  must  needs  follow, 
if  it  once  be  granted,  which  Rotman,  Kepler,  Gilbert,  Diggeus,  Origanus, 
Galileo,  and  others,  maintain  of  the  earth’s  motion,  that  ’tis  a planet,  and 
shines  as  the  moon  doth,  which  contains  in  it  “ ‘’both  land  and  sea  as  the  moon 
doth:”  for  so  they  find  by  their  glasses  that  Maculae  in  facie  Lunce,  “ t\\Q 
brighter  parts  are  earth,  the  dusky  sea,”  which  Thales,  Plutarch,  and  Pytha- 
goras formerly  taught : and  manifestly  discern  hills  and  dales,  and  such  like- 
concavities,  if  we  may  subscribe  to,  and  believe  Galileo’s  observations.  But  to- 
avoid  these  paradoxes  of  the  earth’s  motion  (which  the  Church  of  Rome  hath 
lately  ‘’condemned  as  heretical,  as  appears  by  Blancanus  and  Fromundus’s 
writings)  our  later  mathematicians  have  rolled  all  the  stones  that  may  be 
stirred : and,  to  solve  all  appearances  and  objections,  have  invented  new  hypo- 
theses, and  fabricated  new  systems  of  the  world,  out  of  their  own  Dedalsean  heads. 
Fracastoriiis  will  have  the  earth  stand  still,  as  before ; and  to  avoid  that  suppo- 
sition of  eccentrics  and  epicycles,  he  hath  coined  seventy-two  homocentrics,  to 
solve  all  appearances.  Nicholas  Ramerus  will  have  the  earth  the  centre  of  the 
world,  but  movable,  and  the  eighth  sphere  immovable,  the  five  other  planets  to 
move  about  the  sun,  the  sun  and  moon  about  the  earth.  Of  which  orbs  Tycho 
Brahe  puts  the  earth  the  centre  immovable,  the  stars  immovable,  the  rest  with 
Ramerus,  the  planets  without  orbs  to  wander  in  the  air,  keep  time  and  distance, 
true  motion,  according  to  that  virtue  which  God  hath  given  them.  ^Helisseus 
Rceslin  censureth  both,  with  Copernicus  (whose  hypothesis  de  terrce  motu,  Phi- 
lippus  Lansbergius  hath  lately  vindicated,  and  demonstrated  with  solid  argu- 
ments in  a just  volume,  Jansonius  Csesius'hath  illustrated  in  a sphere).  The 
said  Johannes  Lansbergius,  1633,  hath  since  defended  his  assertion  against  all 
the  cavils  and  calumnies  of  Fromundus  his  Anti- Aristarchus,  Baptista  Morinus, 
and  Petrus  Bartholinus:  Fromundus,  1634,  hath  written  against  him  again, 
J.  Rosseus  of  Aberdeen,  &c.  (sound  drums  and  trumpets),  whilst  Rceslin  (I  say) 
censures  all,  and  Ptolemeus  himself  as  insufiicient ; one  offends  against  natural 
philosophy,  another  against  optic  principles,  a third  against  mathematical,  as 
not  answering  to  astronomical  observations:  one  puts  a great  space  between 
Saturn’s  orb  and  the  eighth  sphere,  another  too  narrow.  In  his  own  hypo- 
thesis he  makes  the  earth  as  before  the  universal  centre,  the  sun  to  the  five 
upper  planets,  to  the  eighth  sphere  he  ascribes  diurnal  motion,  eccentrics,  and 
epicycles  to  the  seven  planets,  which  hath  been  formerly  exploded;  and  so. 
Bum  vitant  slulti  vitia  in  contraria  cwrrunt,  ‘’as  a tinker  stops  one  hole  and 
makes  two,  he  corrects  them,  and  doth  worse  himself : reforms  some,  and  mars 
all.  In  the  mean  time,  the  world  is  tossed  in  a blanket  amongst  them,  they 
hoist  the  earth  up  and  down  like  a ball,  make  it  stand  and  go  at  their  plea- 
sures; one  saith  the  sun  stands,  another  he  moves;  a third  comes  in,  taking 
them  all  at  rebound,  and  lest  there  should  any  paradox  be  wanting,  he  * finds 
certain  spots  and  clouds  in  the  sun,  by  the  help  of  glasses,  which  multiply  (saith 
Keplerus)  a thing  seen  a thousand  times  bigger  in  piano ^ and  makes  it  come 
thirty -two  times  nearer  to  the  eye  of  the  beholder : but  see  the  demonstration 
of  this  glass  in  ^ Tarde,  by  means  of  which,  the  sun  must  turn  round  upon  his 
own  centre,  or  they  about  the  sun.  Fabricius  puts  only  three,  and  those  in  the 
sun  ; Apelles  15,  and  those  without  the  sun,  floating  like  the  Cyanean  Isles  in 
the  Euxine  sea.  ‘‘Tarde,  the  Frenchman,  hath  observed  thirty-three,  and  those 
neither  spots  nor  clouds,  as  Galileo,  Epist.  ad  Valserum,  supposeth,  but  planets 
concentric  with  the  sun,  and  not  far  from  him  with  regular  motions.  ‘Christo- 


*»Hi8  argumentis  plane  satlsfecisti,  do  maculas  in  Luna  esse  maria,  do  lucidas  partes  esse  terram.  Kepler, 
fol.  16.  cAnno  1616.  d In  Hypothes.  de  mundo.  Edit.  1597.  • Lugduni,  1633.  ^“Whilsfi 

these  blockheads  avoid  one  fault,  they  fall  into  its  opposite.”  * Jo.  Fabritius  de  maculis  in  sole.  Witeb. 
1611.  Bln  Burboniis  sideribus.  ^ Lib.  de  Burboniis  sid.  Stellae  sunt  erratic®,  qu®  propriis  orbibua 
feruntur,  non  longb  a Sole  dissitis,  sed  juxta  Solera.  i Braccini  fol.  1630.  lib.  4.  cap.  52.  55.  59.  &c. 


Mem.  3.J 


Digression  of  Air. 


329 


pher  Shemer,  a German  Suisser  Jesuit,  Ursicd  Rosa,  divides  them  in  macula'^ 
et  faculas,dA\^  will  have  them  to  bo  fixed  in  Solis  superficie:  and  to  absolve  their 
periodical  and  regular  motion  in  twenty-seven  or  twenty-eight  days,  holding 
withal  the  rotation  of  the  sun  upon  his  centre ; and  all  are  so  confident,  that 
they  have  made  schemes  and  tables  of  their  motions.  The  ^ Hollander,  in  his 
dissertatiunculd  cum  Apelle,  censures  all;  and  thus  they  disagree  amongst 
themselves,  old  and  new,  irreconcilable  in  their  opinions ; thus  Aristarchus, 
thus  Hipparchus,  thus  Ptolemeus,  thus  Albateginus,  thus  Alfraganus,  thus 
Tycho,  thus  Kamerus,  thus  Roeslinus,  thus  Fracastorius,  thus  Copernicus  and 
his  adherents,  thus  Clavius  and  Maginus,  &c.,  with  their  followers,  vary  and 
determine  of  these  celestial  orbs  and  bodies : and  so  whilst  these  men  contend 
about  the  sun  and  moon,  like  the  philosophers  in  Lucian,  it  is  to  be  feared, 
the  sun  and  moon  will  hide  themselves,  and  be  as  much  offended  as  ^ she  was 
with  those,  and  send  another  messenger  to  Jupiter,  by  some  new-fangled 
Icaromenippus,  to  make  an  end  of  all  tho.se  curious  controversies,  and  scatter 
them  abroad. 

But  why  should  the  sun  and  moon  be  angry,  or  take  exceptions  at  mathe- 
maticians and  philosophers'?  when  as  the  like  measure  is  offered  unto  God 
himself  by  a company  of  theologasters ; they  are  not  contented  to  see  the  sun 
and  moon,  measure  their  site  and  biggest  distance  in  a glass,  calculate  their 
motions,  or  visit  the  moon  in  a poetical  fiction,  or  a dream,  as  he  saith,  '^Audax 
■facinus  et  memorabile  nunc  incipiam,  neque  hoc  sceculo  usurpatum  prius,  quid 
in  Lunce  regno  hdc  node  gestum  sit  exponam,  et  quo  nemo  unquam  nisi  soinni- 
undo  pervenit,  ”but  he  and  Menippus:  or  as  "Peter  Cuneus,  Bond  fide  agam, 
nihil  eorum  quce  scripturus  sum,  verum  esse  scitote,  dtc.,  quce  nec  facta,  nec futura 
sunt,  dicam,  '^stili  tantum  et  ingenii  causa,  not  in  jest,  but  in  good  earnest 
these  giga.ntical  Cyclops  will  transcend  spheres,  heaven,  stars,  into  that  empy- 
rean heaven;  soar  higher  yet,  and  see  what  God  himself  doth.  The  Jewish 
Talmudists  take  upon  them  to  determine  how  God  spends  his  whole  time, 
sometimes  playing  with  Leviathan,  sometimes  overseeing  the  world,  (kc.,  like 
Lucian’s  Jupiter,  that  spent  much  of  the  year  in  painting  butterflies’ wings, 
and  seeing  who  offered  sacrifice;  telling  the  hours  when  it  should  rain,  how- 
much  snow  should  fall  in  such  a place,  which  way  the  wind  should  stand  in 
Greece,  which  way  in  Africa.  In  the  Turks’  Alcoran,  Mahomet  is  taken  up  to 
heaven,  upon  a Pegasus  sent  on  purpose  for  him,  as  he  lay  in  bed  with  his  wife, 
and  after  some  conference  with  God  is  set  on  ground  again.  The  pagans  paint 
him  and  mangle  him  after  a thousand  fashions;  our  heretics,  schismatics,  and 
some  schoolmen,  come  not  far  behind : some  paint  him  in  the  habit  of  an  old 
man,  and  make  maps  of  heaven,  number  the  angels,  tell  their  several  **  names, 
offices : some  deny  God  and  his  providence,  some  take  his  ofiice  out  of  his- 
hand,  will  'bind  and  loose  in  heaven,  release,  pardon,  forgive,  and  be  quarter- 
master with  him ; some  call  his  Godhead  in  question,  his  power,  and  attributes, 
his  mercy,  justice,  providence;  they  will  know  with  ®Gecilius,  why  good  and 
bad  are  punished  together,  war,  fires,  plagues,  infest  all  alike,  why  wicked  men 
flourish,  good  are  poor,  in  prison,  sick,  and  ill  at  ease.  Why  doth  he  suffer  so 
much  mischief  and  evil  to  be  done,  if  he  be  * able  to  help?  why  doth  he  not 
assist  good,  or  resist  bad,  reform  our  wills,  if  he  be  not  the  author  of  sin,  and 
let  such  enormities  be  committed,  unworthy  of  his  knowledge,  wisdom,  govern- 

k Lugdun.  Bat.  An.  1612.  > Ne  se  subducant,  et  relicta  statione  decessum  parent,  ut  curiositatis  finen> 

laciant.  n:Hercules  tu.am  fidem  Satyra  Menip.  edit.  1608.  “ “ I shall  now  enter  upon  a bold  and 

memorable  exploit;  one  never  before  attempted  in  this  age.  1 shall  explain  this  night’s  transactions  in  the 
kingdom  of  the  moon,  a place  where  no  one  has  yet  arrived,  save  in  his  dreams.”  ® Sardi  venales  Satyr. 

Menip.  An.  1612.  p Puteani  Comus  sic  incipit,  or  as  Lipsius  Satyre  in  a dream.  iTritemius,  1.  de  7. 
secundis.  * They  have  fetched  I'l-ajanus’  soul  out  of  hell,  and  canonise  for  saints  whom  they  list.  • In 
Minutius.  sine  delectu  tempestates  tangunt  loca  sacra  et  profana,  bonorum  et  malorum  fata  juxta,  nullo 
Ordine  res  hunt,  solutalegibus  fortuna  dominatur.  ‘ Vel  malus  vel  impotens,  qui  peccatura  permittit,  Ac. 
' unde  haec  superstitio  ' 


330 


Cure  of  Melanotioly. 


[Part.  2.  Sec.  2. 


ment,  mercy,  and  providence,  why  lets  he  all  things  be  done  by  fortune  and 
chance  ? Others  as  prodigiously  inquire  after  his  omnipotency,  an  possit 
ptlures  similes  creare  deos .?  an  ex  scarabceo  deum  ? <frc.,  et  quo  demum  metis 
sacrijiculi?  Some,  by  visions  and  revelations,  take  upon  them  to  be  familiar 
with  God,  and  to  be  of  privy  council  with  him;  they  will  tell  how  many,  and 
who  shall  be  saved,  when  the  world  shall  come  to  an  end,  what  year,  what 
month,  and  whatsoever  else  God  hath  reserved  unto  himself,  and  to  his  angels. 
Some  again,  curious  fantastics,  will  know  more  than  this,  and  inquire  with 
® Epicurus,  what  God  did  before  the  world  was  made?  was  he  idle?  Where 
did  he  bide?  What  did  he  make  the  world  of?  why  did  he  then  make  it,  and 
not  before?  If  he  made  it  new,  or  to  have  an  end,  how  is  he  unchangeable, 
infinite,  &c.  Some  will  dispute,  cavil,  and  object,  as  Julian  did  of  old,  whom 
Cyril  confutes,  as  Simon  Magus  is  feigned  to  do,  in  that  * dialogue  betwixt 
him  and  Peter : and  Ammonius  the  philosopher,  in  that  dialogical  disputation 
with  Zacharias  the  Christian.  If  God  be  infinitely  and  only  good,  why  should 
he  alter  or  destroy  the  world?  if  he  confound  that  which  is  good,  how  shall 
himself  continue  good?  If  he  pull  it  down  because  evil,  how  shall  he  be  free 
from  the  evil  that  made  it  evil?  &c.,  with  many  such  absurd  and  brain-sick 
questions,  intricacies,  froth  of  human  wit,  and  excrements  of  curiosity,  &c., 
which,  as  our  Saviour  told  his  inquisitive  disciples,  are  not  fit  for  them  to  know. 
But  hoo ! I am  now  gone  quite  out  of  sight,  I am  almost  giddy  with  roving 
about:  I could  have  ranged  farther  yet;  but  I am  an  infant,  and  not  ^able  to 
dive  into  these  profundities,  or  sound  these  depths ; not  able  to  understand, 
much  less  to  discuss.  I leave  the  contemplation  of  these  things  to  stronger 
wits,  that  have  better  ability,  and  happier  leisure  to  wade  into  such  philoso- 
phical mysteries;  for  put  case  I were  as  able  as  willing,  yet  what  can  one  man 
do?  I will  conclude  with  ’'Scaliger,  Nequaquam  nos  homines  sumus,  sed partes 
hominis,  ex  omnibus  aliquid  fieri  potest,  %dque  non  magnum;  ex  singulis  fere 
nihil.  Besides  (as  Nazianzen  hath  it),  Deus  latere  nos  multa  voluit:  and  with 
Seneca,  cap.  35.  de  Cometis,  Quid  miramur  tarn  rara  mundi  spectacula  non 
teneri  certis  legibus,  nondum  intelligi  ? multce  sunt  gentes  quce  tantum  de  facie 
sciunt  coelum,  veniet  tempus  fortasse,  quo  ista  qum  nunc  latent  in  lucem  dies 
extrahat  et  longioris  cevi  diligentia,  una  cetas  non  svficit,  posteri,  d'c.,  when  God 
sees  his  time,  he  will  reveal  these  mysteries  to  mortal  men,  and  show  that  to 
some  few  at  last,  which  he  hath  concealed  so  long.  For  I am  of  ^his  mind, 
that  Columbus  did  not  find  out  America  by  chance,  but  God  directed  him 
at  that  time  to  discover  it : it  was  contingent  to  him,  but  necessary  to  God ; 
he  reveals  and  conceals  to  whom  and  when  he  will.  And  which ‘'one  said  of 
history  and  records  of  former  times,  “ God  in  his  providence,  to  check  our 
presumj)tuous  inquisition,  wraps  up  all  things  in  uncertainty,  bars  us  from  long 
antiquity,  and  bounds  our  search  within  the  compass  of  some  few  ages many 
good  things  are  lost,  which  our  predecessors  made  use  of,  as  Pancirola  will 
better  inform  you;  many  new  things  are  daily  invented,  to  the  public  good; 
so  kingdoms,  men,  and  knowledge  ebb  and  flow,  are  hid  and  revealed,  and 
when  you  have  all  done,  as  the  Preacher  concluded,  Nihil  est  sub  sole  novum 
(nothing  new  under  the  sun).  But  my  melancholy  spaniel’s  quest,  my  game 
is  sprung,  and  I must  suddenly  come  down  and  follow. 

Jason  Pratensis,  in  his  book  de  morbis  capitis,  and  chapter  of  melancholy, 
hath  these  words  out  of  Galen,  “®Let  them  come  to  me  to  know  what  meat 
and  drink  they  shall  use,  and  besides  that,  I will  teach  them  what  temper  of 

” Quid  fecit  Deus  ante  mundum  creatum?  ubi  vixit  otiosus  a suo  subjecto,  &c.  * Lib.  3.  recof?  Pet. 

cap.  3.  Peter  answers  by  the  simile  of  an  egg-shell,  which  is  cunningly  made,  yet  of  necessity  to  be  broken; 
eo  is  the  world,  <&c.,  that  the  excellent  state  of  heaven  might  be  made  manifest.  r Ut  me  pluraa  leyat, 
eic  grave  mergit  onus.  “Exercit.  184.  * Laet.  descript,  occid.  Indiae.  t Daniel  principio 

historise.  • Veniant  ad  me  audituri  quo  esculento,  quo  item  poculento  uti  debeant,  et  preeter  alimentum 
fpsum  potumque,  ventos  ipsos  docebo,  item  aeris  ambieiitis  temperiem,  insuper  regiones  quas  eligere,  quas 
vitare  ex  usu  s'* 


Mem.  3.] 


JD-igression  of  A ir. 


831 


ambient  air  tliey  shall  make  choice  of,  what  wind,  what  countries  they  shall 
choose,  and  what  avoid.”  Out  of  which  lines  of  his,  thus  much  we  may  gather, 
that  to  this  cure  of  melancholy,  amongst  other  things,  the  rectihcation  of  air  is 
necessarily  required.  This  is  performed,  either  in  reforming  natural  or  arti- 
ficial air.  Natural  is  that  which  is  in  our  election  to  choose  or  avoid  : and  ’tis 
cither  general,  to  countries,  provinces;  particular,  to  cities,  towns,  villages,  or 
j)rivate  houses.  What  harm  those  extremities  of  heat  or  cold  do  in  this  malady, 
I have  formerly  shown : the  medium  must  needs  be  good,  where  the  air  is  tem- 
perate, serene,  quiet,  free  from  bogs,  fens,  mi.sts,  all  manner  of  putrefaction, 
contagious  and  filthy  noisome  smells.  The  ^Egyptians  by  all  geographers  are 
commended  to  be  hilares,  a conceited  and  merry  nation:  which  I can  ascribe 
to  no  other  cause  than  the  serenity  of  their  air.  They  that  live  in  the  Orcades 
are  registered  by  ® Hector  Boethius  and  ^Cardan,  to  be  of  fair  complexion,  long- 
lived,  most  healthful,  free  from  all  manner  of  infirmities  of  body  and  mind,  by 
reason  of  a sharp  purifying  air,  which  comes  from  the  sea.  The  Boeotians  in 
Oreece  were  dull  and  heavy,  crassi  Boe,oti,  by  reason  of  a foggy  air  in  which  they 
Bo&otum  in  crasso  jurares  aere  natum,  Attica  most  acute,  pleasant,  and 
refined.  The  clime  changes  not  so  much  customs,  manners,  wits  (as  Aristotle 
Polit.  lib.  6,  ca20.  4.  Yegetius,  Plato,  Bodine,  method,  hist.  cap.  5.  hath  proved 
at  large)  as  constitutions  of  their  bodies,  and  temperature  itself.  In  all  par- 
ticular provinces  we  see  it  confirmed  by  experience,  as  the  air  is,  so  are  the 
inhabitants,  dull,  heavy,  witty,  subtle,  neat,  cleanly,  clownish,  sick,  and  sound. 
In  ‘‘Perigord  in  Prance  the  air  is  subtle,  healthful,  seldom  any  plague  or  con- 
tagious disease,  but  hilly  and  barren:  the  men  sound,  nimble,  and  lusty;  but 
in  some  parts  of  Guienne,  full  of  moors  and  marshes,  the  people  dull,  heavy, 
and  subject  to  many  infirmities.  Who  sees  not  a great  difference  between 
Burrey,  Sussex,  and  Romney  Marsh,  the  wolds  in  Lincolnshire  and  the  fens. 
He  therefore  that  loves  his  health,  if  his  ability  will  give  him  leave,  must  often 
shift  places,  and  make  choice  of  such  as  are  wholesome,  pleasant,  and  con- 
venient : there  is  nothing  better  than  change  of  air  in  this  malady,  and  gene- 
rally for  health  to  wander  up  and  down,  as  tliose  ^Tartari  Zamolhenses,  that 
live  in  hordes,  and  take  opportunity  of  time.s,  places,  seasons.  The  kings  of 
Persia  had  their  summer  and  winter  houses;  in  winter  at  Sardis,  in  summer 
at  Susa;  now  at  Persepolis,  then  at  Pasargada.  Cyrus  lived  seven  cold  months 
at  Babylon,  three  at  Susa,  two  at  Ecbatana,  saith  ’‘Xenophon,  and  had  by  that 
means  a perpetual  spring.  The  great  Turk  sojourns  sometimes  at  Constanti- 
nople, sometimes  at  Adrianople,  &c.  The  kings  of  Spain  have  their  Escurial 
in  heat  of  summer,  ’Madrid  for  a wholesome  seat,  Valladolid  a pleasant 
site,  &c.,  variety  of  secessus  as  all  princes  and  great  men  have,  and  their  several 
progresses  to  this  purpose.  Lucullus  the  Roman  had  his  house  at  Rome,  at 
Raise,  &c.  “When  Cn.  Pompeius,  Marcus  Cicero  (saith  Plutarch)  and  many 
Jioble  men  in  the  summer  came  to  see  him,  at  supper  Pompeius  jested  with  him, 
that  it  was  an  elegant  and  pleasant  village,  full  of  windows,  galleries,  and  all  offices 
fit  for  a summer  house;  but  in  his  judgment  very  unfit  for  winter:  Lucullus 
made  answer  that  the  lord  of  the  house  had  wit  like  a crane,  that  changeth  her 
country  with  the  season;  he  had  other  houses  furnished,  and  built  for  that 
j)urpose,  all  out  as  commodious  as  this.  So  Tully  had  his  Tusculan,  Plinius  his 
Lauretan  village,  and  every  gentleman  of  any  fashion  in  our  times  hath  the 
like.  The  “bishop  of  Exeter  had  fourteen  several  houses  all  furnished,  in  times 
past.  In  Italy,  though  they  bide  in  cities  in  winter,  which  is  more  gentleman- 

<*  Leo  Afer,  Maginus,  &c.  * Lib.  1.  Scot.  Hist.  * Lib.  \.  de  rer.  var.  e Horat.  •*  Maginus. 

4 Haitonus  de  Tartaris.  Cyropted.  li.  8.  perpetuum  inde  ve.'.  i The  air  so  clear,  it  never  breeds  the 
plague.  “ Leander  Albertus  in  Campania,  e Plutavcho  vita  Luculli.  Cum  Cn.  Pompeius,  Marcus 

Cicero,  raultique  nobiles  viri  L.  Lucullum  asstivo  tempore  convenissent,  Pompeius  inter  ccenam  dum  fami- 
liariter  jocatus  est,  earn  villam  imprimis  sibi  sumptuosam,  et  elegantem  videri,  fenestris,  porticibus, 

« Godwin,  vita  Jo.  Voysye  al.  Harman. 


332 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


like,  all  the  summer  they  come  abroad  to  their  country-houses,  to  recreate 
themselves.  Our  gentry  in  England  live  most  part  in  the  country  (except  it  be 
some  few  castles)  building  still  in  bottoms  (saith  " Jovius)  or  near  woods,  corona 
arborum  virentium;  you  shall  know  a village  by  a tuft  of  trees  at  or  about  it, 
to  avoid  those  strong  winds  wherewith  the  island  is  infested,  and  cold  winter 
blasts.  Some  discommend  moated  houses,  as  unwholesome;  so  Camden  saith 
of  ^’Ew-elme,  that  it  was  therefore  unfrequented,  ob  stagni  vicini  halitus,  and 
all  such  places  as  be  near  lakes  or  rivers.  But  I am  of  opinion  that  these 
inconveniences  will  be  mitigated,  or  easily  corrected  by  good  fires,  as  one 
reports  of  Venice,  that  graveolentia  and  fog  of  the  moors  is  sufficiently  qualified 
by  those  innumerable  smokes.  Nay  more,  *■  Thomas  Philol.  Bavennas,  a great 
physician,  contends  that  the  Venetians  are  generally  longer-lived  than  any  city 
in  Europe,  and  live  many  of  them  120  years.  But  it  is  not  water  simply 
that  so  much  offends,  as  the  slime  and  noisome  smells  that  accompany  such 
overflowed  places,  which  is  but  at  some  few  seasons  after  a flood,  and  is  suffi- 
ciently recompensed  with  sweet  smells  and  aspects  in  summer,  Ver  pinget  vario 
gemmantia  prata  colore,  and  many  other  commodities  of  pleasure  and  profit ; 
or  else  may  be  corrected  by  the  site,  if  it  be  somewhat  remote  from  the  water, 
as  Bindley,  ^ Orton  super  montem,  ‘Drayton,  or  a little  more  elevated,  though 
nearer,  as  "Caucut,  ^Amington,  ^Polesworth,  “Weddington  (to  insist  in  such 
places  best  to  me  known,  upon  the  river  of  Anker,  in  Warwickshire,  “Swar.ston, 
and  ^ Drakesly  upon  Trent).  Or  howsoever  they  be  unseasonable  in  winter, 
or  at  some  times,  they  have  their  good  use  in  summer.  If  so  be  fhat  their 
means  be  so  slender  as  they  may  not  admit  of  any  such  variety,  but  must 
determine  once  for  all,  and  make  one  house  serve  each  season,  I know  no  men 
that  have  given  better  rules  in  this  behalf  than  our  husbandry  writers.  ®Cato 
and  Columella  prescribe  a good  house  to  stand  by  a navigable  river,  good  high- 
ways, near  some  city,  and  in  a good  soil,  but  that  is  more  for  commodity  than 
health. 

The  best  soil  commonly  yields  the  worst  air,  a dry  sandy  plat  is  fittest  to 
build  upon,  and  such  as  is  rather  hilly  than  plain,  lull  of  downs,  a Cots  wold 
country,  as  being  most  commodious  for  hawking,  hunting,  wood,  waters,  and 
all  manner  of  pleasures.  Perigord  in  France  is  barren,  yet  by  reason  of  the 
excellency  of  the  air,  and  such  pleasures  that  it  aftbrds,  much  inhabited  by  the 
nobility;  as  Nuremberg  in  Germany,  Toledo  in  Spain.  Our  countryman 
Tusser  will  tell  us  so  much,  that  the  fieldone  is  for  profit,  the  woodland  for  plea- 
sure and  health;  the  one  commonly  a deep  clay,  therefore  noisome  in  winter, 
and  subject  to  bad  highways:  the  other  a dry  sand.  Provision  may  be  had 
elsewhere,  and  our  townsare  generally  bigger  in  the  woodland  than  the  fieldone; 
more  frequent  and  populous,  and  gentlemen  more  delight  to  dwell  in  such 
places.  Sutton  Coldfield  in  Warwickshire  (where  I was  once  a grammar 
scholar),  may  be  a sufficient  witness,  which  stands,  as  Camden  notes,  loco  in- 
grato  et  sterili,  but  in  an  excellent  air,  and  full  of  all  manner  of  pleasures. 
‘‘ Wadley  in  Berkshire  is  situate  in  a vale,  though  not  so  fertile  a soil  as  some 
vales  afford,  yet  a most  commodious  sight,  wholesome,  in  a delicious  air,  a rich 
and  pleasant  seat.  So  Segrave  in  Leicestershire  (which  town  ®I  am  now  bound 
to  remember)  is  situated  in  a champaign,  at  the  edge  of  the  wolds,  and  more 
barren  than  the  villages  about  it,  yet  no  place  likely  yields  a better  air.  And 
he  that  built  that  fair  house,  ^Wollerton  in  Nottinghamshire,  is  much  to  be 
commended  (though  the  tract  be  sandy  and  barren  about  it)  for  making  choice 

• Dcscript.  Brit.  p In  Oxfordshire.  <i  Leander  Albertiis.  •'Cap.  21.  de  vit.  hom.  prorog. 

■ The  possession  of  Robert  Bradshaw,  Esq.  * Of  George  Purefey,  Esq.  “ The  possession  of  William 
Purefey,  Esq.  » The  seat  of  Sir  John  Reppington,  Kt.  r Sir  Henry  Goodieres,  lately  deceased. 

• 1 he  dwelling-house  of  Hum.  Adderley,  Esq.  » Sir  John  Harpar’s,  lately  deceased.  ^ Sir  George 
Greselies,  Kt.  « Lib.  1.  cap.  2.  ^ The  seat  of  G.  Purefey,  Esq.  • For  I am  now  incumbent  ol 

that  rectory,  presented  thereto  by  my  right  honourable  patron  the  Lord  Berkley.  ^ Sir  Francis  Willoughbv. 


.Mem.  3.] 


Air  recdfied. 


333 


of  such  a place.  Constantine,  2.  cap.  de  Agricult,  praiseth  mountains, 
hilly,  steep  places,  above  the  rest  by  the  seaside,  and  such  as  look  toward  the 
^north  upon  some  great  river,  as  **Farmack  in  Derbyshire,  on  the  Trent,  envi- 
roned with  hills,  open  only  to  the  north,  like  Mount  Edgecombe  in  Cornwall, 
which  ‘Mr.  Carew  so  much  admires  for  an  excellent  seat:  such  is  the  general 
site  of  Bohemia:  serenat  Boreas,  the  north  wind  clarifies,  “‘‘but  near  lakes  or 
marshes,  in  holes,  obscure  places,  or  to  the  south  and  west, he  utterly  disproves,” 
those  winds  are  unwholesome,  putrefying,  and  make  men  subject  to  diseases. 
The  best  building  for  health,  according  to  him,  is  in  “‘high  places,  and  in  an 
excellent  prospect,”  like  that  of  Cuddeston  in  Oxfordshire  (which  place  I must 
honoris  ergo  mention)  is  lately  and  fairly  built  in  a good  air,  good  prospect, 
good  soil,  both  for  profit  and  pleasure,  not  so  easily  to  be  matched.  P.  Cres- 
centius,  in  his  lib.  1.  de  Agric.  cap.  5.  is  very  copious  in  this  subject,  how  a 
house  should  be  wholesomely  sited,  in  a good  coast,  good  air,  wind,  &c.,  Yarro 
de  re  rust.  lib.  1.  cap.  12.  "forbids  lakes  and  rivers,  marshy  and  manured 
grounds,  they  cause  a bad  air,  gross  diseases,  hard  to  be  cured:  “°if  it  be  so 
that'he  cannot  help  it,  better  (as  he  adviseth)  sell  thy  house  and  land  than  lose 
thine  health.”  He  that  respects  not  this  in  choosing  of  his  seat,  or  building  his 
house,  is  mad,  ^Cato  saith,  “and  his  dwelling  next  to  hell  itself,” 

according  to  Columella : he  commends,  in  conclusion,  the  middle  of  a hill,  upon 
a descent.  Baptista  Porta,  Villce,  lib.  1.  cap.  22.  censures  Yarro,  Cato,  Colu- 
mella, and  those  ancient  rustics,  approving  many  things,  disallowing  some,  and 
will  by  all  means  have  the  front  of  a house  stand  to  the  south,  which  how  it 
may  be  good  in  Italy  and  hotter  climes,  I know  not,  in  our  northern  countries 
I am  sure  it  is  best:  Stephanus,  a Frenchman,  prcedio  rustic,  lib.  1.  cap.  4. 
subscribes  to  this,  approving  especially  the  descent  of  a hill  south  or  south-east, 
with  trees  to  the  north,  so  that  it  be  well  watered ; a condition  in  all  sites 
which  must  not  be  omitted,  as  Herbastein  inculcates,  lib.  1.  Julius  Cjesar 
Claudinus,  a physician,  consult.24c,ioY  a nobleman  in  Poland,  melancholy  given, 
adviseth  him  to  dwell  in  a house  inclining  to  the  ‘^east,  and  ’’by  all  means  to 
provide  the  air  be  clear  and  sweet;  which  Montanus,  229,  counselleth 

the  earl  of  Monfort,  his  patient,  to  inhabit  a pleasant  house,  and  in  a good  air. 
If  it  be  so  the  natural  site  may  not  be  altered  of  our  city,  town,  village,  yet  by 
artificial  means  it  may  be  helped.  In  hot  countries,  therefore,  they  make  the 
streets  of  their  cities  very  narrow,  all  over  Spain,  Africa,  Italy,  Greece,  and 
many  cities  of  France,  in  Languedoc  especially,  and  Provence,  those  southern 
parts : Montpelier,  the  habitation  and  university  of  physicians,  is  so  built,  with 
high  houses,  narrow  streets,  to  divert  the  sun’s  scalding  rays,  which  Tacitus 
commends,  lib.  15,  Annal.,  as  most  agreeing  to  their  health,  ““because  the 
height  of  buildings,  and  narrowness  of  streets,  keep  away  the  sunbeams.” 
Some  cities  use  galleries,  or  arched  cloisters  towards  the  street,  as  Damascus, 
Bologna,  Padua,  Berne  in  Switzerland,  Westchester  with  us,  as  well  to  avoid 
tempests,  as  the  sun’s  scorching  heat.  They  build  on  high  hills,  in  hot  coun- 
tries, for  more  air;  or  to  the  seaside,  as  Baiae,  Naples,  &c.  In  our  northern 
coasts  we  are  opposite,  we  commend  straight,  broad,  open,  fair  streets,  as  most 
befitting  and  agreeing  to  our  clime.  We  build  in  bottoms  for  warmth:  and 
that  site  of  Mitylene  in  the  island  of  Lesbos,  in  the  j^Egean  sea,  which  Yitruvius 


6 Montani  et  maritimi  salulfl  lores,  acdives,  et  ad  Boream  vergentes.  l>The  dwelling  of  Sir  To. 

Burdet,  Knight,  Baronet.  *In  his  Survey  of  Cornwall,  book  2.  kPropfe  paludes,  stagna,  et  loca  con- 
cava,  vel  ad  Anstrum,  vel  ad  Occidentem  inclinat®,  domus  sunt  morbosse.  * Oportet  igitur  ad  sanitatenx 
domus  in  altioribus  aedificare,  et  ad  speculationem.  “ By  John  Bancroft,  Dr.  of  Divinity,  my  quondam 
tutor  in  Christ-church,  Oxon.  now  the  Right  Reverend  Lord  Bishop  Oxon.  who  built  this  house  for  himself 
ond  his  successors.  _ n Hyeme  ent  vehementer  frigida,  et  sestate  non  salubris : paludes  enim  faciunt 

crassum  aerem,  et  difficiles  morbos.  • Vendas  quot  assibus  possis,  et  si  nequeas,  relinquas.  p Lib.  1. 
cap.  2.  in  Oreo  habita.  ^ a Aurora  musis  arnica,  Vitruv.  r^Edes  Orientem  spectantes  vir  nobilissimus 
inhabitet,  et  curet  ut  sit  aer  clarus,  lucidus,  odoriferus.  Eligat  habitationem  optimo  aere  jucundam. 
• Quoniam  angustiae  itmerum  et  altitude  tectorum,  non  perinde  Solis  calorem  admittit. 


334 


Cure  of  Melancholy. 


[Part.  2 Sec.  2, 


so  much  discommends,  magnificently  built  with  fair  houses,  sed  imprudeider 
positam,  unadvisedly  sited,  because  it  lay  along  to  the  south,  and  when  the 
south  wind  blew,  the  people  were  all  sick,  would  make  an  excellent  site  in 
our  northern  climes. 

Of  that  artificial  site  of  houses  I have  sufficiently  discoursed : if  the  plan  of 
the  dwelling  may  not  be  altered,  yet  there  is  much  in  choice  of  such  a chamber 
or  room,  in  opportune  opening  and  shutting  of  windows,  excluding  foreign  air 
and  winds,  and  walking  abroad  at  convenient  times.  ‘Crato,  a German,  com- 
mends east  and  south  site  (disallowing  cold  air  and  northern  winds  in  this  case,, 
rainy  weather  and  misty  days),  free  from  putrefaction,  fens,  bogs,  and  muck- 
hills.  If  the  air  be  such,  open  no  windows,  come  not  abroad.  Montanus  will 
have  his  patient  not  to  “stir  at  all,  if  the  wind  be  big  or  tempestuous,  as  most 
part  in  March  it  is  with  us ; or  in  cloudy,  lowering,  dark  days,  as  in  November,, 
which  we  commonly  call  the  black  month ; or  stormy,  let  the  wind  stand  how 
it  will,  consil.  27.  and  30.  he  must  not  ‘‘^open  a casement  in  bad  \veather,’^ 
or  in  a boisterous  season,  consil.  299,  he  especially  forbids  us  to  open  windows 
to  a south  wind.  The  best  sites  for  chamber  windows,  in  my  judgment,  are 
north,  east,  south,  and  which  is  the  worst,  west.  Levinus  Lemnius,  lib.  3. 
cap.  3.  de  occult,  nat.  mir.  attributes  so  much  to  air,  and  rectifying  of  wind 
and  windows,  that  he  holds  it  alone  sufficient  to  make  a man  sick  or  well;  to 
alter  body  and  mind.  A clear  air  cheers  up  the  spirits,  exhilarates  the  mind ; 
a thick,  black,  misty,  tempestuous,  contracts,  overthrows.”  Great  heed  is 
therefore  to  be  taken  at  what  times  we  walk,  how  we  place  our  windows,  lights, 
and  houses,  how  we  let  in  or  exclude  this  ambient  air.  The  Egyptians,  to  avoid 
immoderate  heat,  make  their  windows  on  the  top  of  the  house  like  chimneys, 
with  two  tunnels  to  draw  a thorough  air.  In  Spain  they  commonly  make  great 
opposite  windows  without  glass,  still  shutting  those  which  are  next  to  the  sun : 
so  likewise  in  Turkey  and  Italy  (Venice  excepted,  which  brags  of  her  stately 
glazed  })alaces),  they  use  paper  windows  to  like  purpose;  and  lie,  sub  dio,  in  the 
top  of  tlieir  flat-roofed  houses,  so  sleeping  under  the  canopy  of  heaven.  In  some 
parts  of  * Italy  they  have  windmills,  to  draw  a cooling  air  out  of  hollow  caves, 
and  disperse  the  same  through  all  the  chambers  of  their  palaces,  to  refresh 
them;  as  at  Costoza,  the  house  of  Cassareo  Trento,  a gentleman  of  Vicenza, 
and  elsewhere.  Many  excellent  means  are  invented  to  correct  nature  by  art. 
If  none  of  these  courses  help,  the  best  way  is  to  make  artificial  air,  which  how- 
soever is  profitable  and  good,  still  to  be  made  hot  and  moist,  and  to  be  seasoned 
with  sweet  perfumes,  ^pleasant  and  lightsome  as  it  may  be;  to  have  roses, 
violets,  and  sweet-smelling  flowers  ever  in  their  windows,  posies  in  their  band. 
Laurentius  commends  water-lilies,  a vessel  of  warm  water  to  evaporate  in  the 
room,  which  will  make  a more  delightful  perfume,  if  there  be  added  orange- 
flowers,  pills  of  citrons,  rosemary,  cloves,  bays,  rosewater,  rose- vinegar,  benzoin, 
labdanum,  styrax,  and  such  like  guns,  which  make  a pleasant  and  acceptable 
perfume.  ‘'Bessardus  Bisantinus  prefers  the  smoke  of  juniper  to  melancholy 
persons,  which  is  in  great  request  with  us  at  Oxford,  to  sweeten  our  chambers. 
“Guianerius  prescribes  the  air  to  be  moistened  with  water,  and  sweet  herbs 
boiled  in  it,  vine,  and  sallow  leaves,  &c.,  "^to  besprinkle  the  ground  and  posts 
with  rose-water,  rose-vinegar,  which  Avicenna  much  approves.  Of  colours  it  is 
good  to  behold  green,  red,  yellow,  and  white,  and  by  all  means  to  have  light 


*Consil.  21. 11.  2.  Frigidus  aer,  nubilosus,  densus,  vitandus,  sequb  ac  ventl  septentrionales,  &c.  “ Consil. 

24.  *Fene3tram  non  aperiat.  TDiscutit  Sol  liorrorera  crassi  spiritiis,  mentem  exhilarat, 

non  enlm  tarn  corpora,  quam  et  animi  mutationem  inde  subeunt,  pro  cceli  et  ventorum  ratione,  et  sani 
aliter  affect!  coelo  nubilo,  aliter  sereno.  De  natnrS  ventorum,  see  Pliny,  lib.  2.  cap.  26,  27, 28.  Strabo, 
li.  7.  &c.  * Fines  Monson  parr.  1.  c.  4.  • Altomarus  car.  7.  Bruel.  Aer  sit  lucidus,  benfe  oleiis, 

liumidus.  Montaltus  idem  ca.  26.  Olfactus  rerum  suavium.  Laurentius,  c.  8.  b Ant.  Philos,  cap.  de 

nielanch.  « Tract.  15.  c.  9.  ex  redolentibus  herbis  et  foliis  vitis  viniferije,  salicis,  &c.  Pavimentuin 
aceto  et  aqua  rosacea  irrorare,  Laurent,  c.  8. 


Mem.  3.J 


A 17’  {•notified. 


335 


enough,  with  windows  in  the  day,  wax  candles  in  the  night,  neat  chambers, 
good  fires  in  winter,  merry  companions;  for  though  melancholy  persons  love 
to  be  dark  and  alone,  yet  darkness  is  a great  increaser  of  the  humour. 

Although  our  ordinary  air  be  good  by  nature  or  art,  yet  it  is  not  amiss,  as  I 
have  said,  still  to  alter  it ; no  better  physic  for  a melancholy  man  than  change 
of  air,  and  variety  of  places,  to  travel  abroad  and  see  fashions.  ® Leo  Afer 
speaks  of  many  of  his  countrymen  so  cured,  without  all  other  physic  : amongst 
the  negroes,  “ there  is  such  an  excellent  air,  that  if  any  of  them  be  sick  else- 
where, and  brought  thither,  he  is  instantly  recovered,  of  which  he  was  often  an 
eye-witness.”  'Lipsius,  Zuinger,  and  some  others,  add  as  much  of  ordinary 
travel.  No  man,  saith  Lipsius,  in  an  epistle  to  Phil.  Lanoius,  a noble  friend  of 
his,  now  ready  to  make  a voyage,  “°can  be  such  a stock  or  stone,  whom  that 
pleasant  speculation  of  countries, cities,  towns,  rivers, will  not  affect.”  ^Seneca 
the  philosopher  was  infinitely  taken  with  the  sight  of  Scipio  Africanus’  house, 
near  Linternum,  to  view  those  old  buildings,  cisterns,  baths,  tombs,  &c.  And 
how  was  ‘Tully  pleased  with  the  sight  of  Athens,  to  behold  those  ancient  and 
fair  buildings,  with  a remembrance  of  their  worthy  inhabitants.  Paulus  AEmi- 
lius,  that  renowned  Poman  captain,  after  he  had  conquered  Perseus,  the  last 
king  of  Macedonia,  and  now  made  an  end  of  his  tedious  wars,  though  he  had 
been  long  absent  from  Pome,  and  much  there  desired,  about  the  beginning  of 
autumn  (as  kLivy  describes  it)  made  a pleasant  peregrination  all  over  Greece, 
accompanied  with  his  son  Scipio,  and  Atheneus  the  brother  of  king  Eumenes, 
leaving  the  charge  of  his  army  with  Sulpicius  Gallus.  By  Thessaly  he  went  to 
Delphos,  thence  to  Megaris,  Aulis,  Athens,  Argos,  La.edsemon,Megalo2Doli.s,&c. 
He  took  great  content,  exceeding  delight  in  that  his  voyage,  as  who  doth  not 
that  shall  attempt  the  like,  though  his  travel  be  adjactationem  magis  quani  ad 
usum  reipuh.  (as  'one  well  observes)  to  crack,  gaze,  see  fine  sights  and  fashions, 
spend  time,  rather  than  for  his  own  or  public  good  1 (as  it  is  to  many  gallants 
that  travel  out  their  best  days,  together  with  their  means,  manners,  honesty, 
religion)  yet  it  availeth  howsoever.  For  peregrination  charms  our  senses 
with  such  unspeakable  and  sweet  variety,  “that  some  count  him  unhappy 
that  never  travelled,  and  pity  his  case,  that  from  his  cradle  to  his  old  age 
beholds  the  same  still;  still,  still  the  same,  the  same.  Insomuch  that  “Phasis, 
cont.  lib.  1.  Tract.  2.  doth  nob  only  commend,  but  enjoin  travel,  and  such 
variety  of  objects  to  a melancholy  man,  “'and  to  lie  in  diverse  inns,  to  be  drawn 
into  several  companies  :”  Montaltus,  cap.  36.  and  many  neoterics  are  of  the 
same  mind  : Celsus  adviseth  him  therefore  that  will  continue  his  health,  to 
have  varium  vitce  genus,  diversity  of  callings,  occupations,  to  be  busied  about, 
"sometimes  to  live  in  the  city,  sometimes  in  the  country ; now  to  study  or 
work,  to  be  intent,  then  again  to  hawk  or  hunt,  swim,  run,  ride,  or  exercise 
himself.”  A good  prospect  alone  will  ease  melancholy,  as  Comesius  contends, 
lib.  2.  c.  7.  de  Sale.  The  citizens  of '’Barcino,  saith  he,  otherwise  penned  in, 
melancholy,  and  stirring  little  abroad,  are  much  delighted  with  that  pleasant 
prospect  their  city  hath  into  the  sea,  which  like  that  of  old  Athens  besides  ^gina 
Salamina,  and  many  pleasant  islands,  had  all  the  variety  of  delicious  objects  : 
BO  are  those  Neapolitans  and  inhabitants  of  Genoa,  to  see  the  ships,  boats,  and 
])assengers  go  by,  out  of  their  windows,  their  whole  cities  being  situated  on  the 
side  of  a hill,  like  Pera  by  Constantinople,  so  that  each  house  almost  hath  a 
free  prospect  to  the  sea,  as  some  part  of  London  to  the  Thames  : or  to  have  a 


•Lib.  1.  cap.  de  morb.  Afrorum  in  Nigritarum  regione  tanta  aeris  temperies,  ut  siquis  alibi  morbosus 
ed  advehatur,  optimae  statim  sanitati  restituatur,  quod  multis  accidisse  ipse  meis  oculis  vidi.  ^Lib.  de 
peregrinat.  • Epist.  2.  cen.  1.  Nec  quisquam  tam  lapis  aut  frutex,  quem  non  titillat  araoena  ilia,  variaque 
epectatio  locorum,  urbium,  gentium,  &c.  ‘•Epist.  86.  ‘ Lib.  2.  de  legibus.  k Lib.  45.  ‘ Kecker- 

man  prasfat.  polit.  m Fines  Morison  c.  3.  part.  1.  aMutatio  de  loco  in  locum,  itinera,  et  voiagia 

.onga  et  indeterminata,  et  hospitare  in  diversis  diversoriis.  • Modd  ruri  esse,  modd  in  urbe,  saepius  ic 

agro  venari,  &c.  p In  Catalonia  in  Spain. 


336 


Cure  of  Melancholy. 


[Part,  2.  Sec.  2. 


free  prospect  all  over  the  city  at  once,  as  at  Granada  in  Spain,  and  Fez  in 
Africa, the  river  running  betwixt  two  declining  hills,  the  steepness  causeth  each 
house  almost  as  well  to  oversee,  as  to  be  overseen  of  the  rest.  Every  country 
is  full  of  such  **  delightsome  prospects,  as  well  within  land,  as  by  sea,  as  Her- 
mon  and  "^Eann  in  Palestina,  Colalto  in  Italy,  the  top  of  Tagetus,  or  Acro- 
corinthus,  that  old  decayed  castle  in  Corinth,  from  which  Peloponnesus, 
Gi'eece,  the  Ionian  and^gean  seas  were  semel  et  simul  at  one  view  to  be  taken. 
In  Egypt  the  square  top  of  the  great  pyramid,  three  hundred  yards  in  height, 
•and  so  the  sultan’s  palace  in  Grand  Cairo,  the  country  being  plain,  hath  a mar- 
vellous fair  prospect  as  well  over  Nilus,  as  that  great  city,  five  Italian  miles 
long,  and  two  broad,  by  the  river  side : from  mount  Sion  in  Jerusalem,  the  Holy 
Land  is  of  all  sides  to  be  seen : such  high  places  are  infinite ; with  us  those  of 
the  best  note  are  Glastonbury  tower.  Box  Hill  in  Surrey,  Bever  Castle,  Bod  way 
Grange,®  Walsby  in  Lincolnshire,  where  I lately  received  a real  kindness,  by  the 
munificence  of  the  right  honourable  my  noble  lady  and  patroness,  the  Lady 
Frances,  countess  dowager  of  Exeter  : and  two  amongst  the  rest,  which  I may 
not  omit  for  vicinity’s  sake,  Oldbury  in  the  confines  of  Warwickshire,  where  I 
have  often  looked  about  me  with  great  delight,  at  the  foot  of  which  hill,  *I  was 
born  : and  Hanbury  in  Staffordshire,  contiguous  to  which  is  Falde,  a pleasant 
village,  andan  ancient  patrimony  belonging  to  our  family,  nowin  the  possession 
of  mine  elder  brother,  William  Burton,  Esquire.  ‘‘Barclay  the  Scot  commends 
that  of  Greenwich  tower  for  one  of  the  best  prospects  in  Europe,  to  see  London 
on  the  one  side,  the  Thames,  ships,  and  pleasant  meadows  on  the  other.  There 
be  those  that  say  as  much  and  more  of  St.  Mark’s  steeple  in  Venice.  Yet  these 
are  at  too  great  a distance;  some  are  especially  affected  with  such  objects  as 
be  near,  to  see  passengers  go  by  in  some  great  road-way,  or  boats  in  a river, 
in  suhjectum  forum  despicere,  to  oversee  a fair,  a market-place,  or  out  of  a 
pleasant  window  into  some  thoroughfare  street,  to  beholda  continual  concourse, 
a promiscuous  rout,  comingand  going,  or  a multitude  of  spectators  at  a theatre, 
a mask,  or  some  such  like  show.  But  I rove  : the  sum  is  this,  that  variety  of 
actions,  objects,  air,  places,  are  excellent  good  in  this  infirmity,  and  all  others, 
good  for  man,  good  for  beast.  ^Constantine  the  emperor,  lib.  18.  cap.  13.  ex 
Leontio,  “holds  it  an  only  cure  for  rotten  sheep,  and  any  manner  of  sick  cattle.” 
Lselius  ^ fonte  -^ugubinus,  that  great  doctor,  at  the  latter  end  of  many  of  his 
consultations  (as  commonly  he  doth  set  down  what  success  his  physic  had,)  in 
melancholy  most  especially  approves  of  this  above  all  other  remedies  what- 
soever, as  appears  consult.  69,  consult.  229.  &c.  “^Many  other  things  helped, 
but  change  of  air  was  that  which  wrought  the  cure,  and  did  most  good.” 


MEMB.  IV. 

Exercise  rectifed  of  Body  and  Mind. 

To  that  great  inconvenience,  which  comes  on  the  one  side  by  immoderate 
and  unseasonable  exercise,  too  much  solitariness  and  idleness  on  the  other, 
must  be  opposed  as  an  antidote,  a moderate  and  seasonable  use  of  it,  and  that 
both  of  body  and  mind,  as  a most  material  circumstance,  much  conducing  to 
this  cure,  and  to  the  general  preservation  of  our  health.  The  heavens  themselves 
run  continually  round,  the  sun  riseth  and  sets,  the  moon  increaseth  and 
decreaseth,  stars  and  planets  keep  their  constant  motions,  the  air  is  still 
tossed  by  the  winds,  the  waters  ebb  and  flow  to  their  conservation  no  doubt,  to 


s Laudaturque  domus  longos  quae  prospicit  agros.  » Many  towns  there  are  of  that  name,  saith  AdrU 
comius,  all  high-sited.  ‘Lately  resigned  for  some  special  reasons.  » At  Lindley  in  Leicestershire,  the 
possession  and  dwelling-place  of  Ralph  Burton,  Esquire,  my  late  deceased  father.  » In  Icon  animorum. 
‘ Aigrotantes  oves  in  alium  locum  transportandse  sunt,  ut  alium  aerem  et  aquam  particlpantes,  coalescant 
et  corrohorentur.  r Alia  utilia,  sed  ex  mutatione  aeris  xmtissiraum  curatus. 


Mem.  4.] 


Exercise  rectified. 


337 


teach  us  that  we  should  ever  be  in  action.  For  which  cause  Hieron  prescribes 
llusticus  the  monk,  that  he  be  always  occupied  about  some  business  or  other, 
^‘that  the  devil  do  not  find  him  idle.”  ‘Seneca  would  have  a man  do  some- 
thing, though  it  be  to  no  purpose.  •’Xenophon  wisheth  one  rather  to  play  at 
tables,  dice,  or  make  a jester  of  himself  (though  he  might  be  far  better  em- 
ployed), than  do  nothing.  The  ' Egyptians  of  old,  and  many  flourishing  com- 
monwealths since,  have  enjoined  labour  and  exercise  to  all  sorts  of  men,  to 
be  of  some  vocation  and  calling,  and  to  give  an  account  of  their  time,  to  pre- 
vent those  grievous  mischiefs  that  come  by  idleness;  “for  as  fodder,  whip,  and 
burthen  belong  to  the  ass:  so  meat,  correction,  and  work  unto  the  servant,” 
Ecclus.  xxxiii.  23.  The  Turks  enjoin  all  men  whatsoever,  of  what  degree, 
to  be  of  some  trade  or  other,  the  Grand  Seignior  himself  is  not  excustxi.  “'•In 
our  memory  (saith  Sabellicus),  Mahomet  the  Turk,  he  that  conquered  Greece, 
at  that  very  time  when  he  heard  ambassadors  of  other  princes,  did  either 
carve  or  cut  wooden  spoons,  or  frame  something  upon  a table.”  * This  present 
sultan  makes  notches  for  bows.  The  Jews  are  most  severe  in  this  examination 
of  time.  All  well-governed  places,  towns,  families,  and  every  discreet  person 
will  be  a law  unto  himself.  But  amongst  ns  the  badge  of  gentry  is  idleness: 
to  be  of  no  calling,  not  to  labour,  for  that’s  derogatory  to  their  birth,  to  be  a 
mere  spectator,  a firuges  consumere  natus,  to  have  no  necessary  employ- 

ment to  busy  himself  about  in  church  and  commonwealth  (some  few  governors 
exempted),  “ but  to  rise  to  eat,”  &c.,  to  spend  his  days  in  hawking,  hunting, 
&c.,  and  such  like  disports  and  recreations  (^  which  our  casuists  tax),  are  the 
sole  exercise  almost,  and  ordinary  actions  of  our  nobility,  and  in  which  they 
are  too  immoderate.  And  thence  it  comes  to  pass,  that  in  city  and  country 
so  many  grievances  of  body  and  mind,  and  this  feral  disease  of  melancholy  sc 
frequently  rageth,  and  now  domineers  almost  all  over  Europe  amongst  oui 
great  ones.  They  know  not  how  to  spend  their  time  (disports  excepted,  which 
are  all  their  business),  what  to  do,  or  otherwise  how  to  bestow  themselves  ' 
like  our  modern  Frenchmen,  that  had  rather  lose  a pound  of  blood  in  a sin- 
gle combat,  than  a drop  of  sweat  in  any  honest  labour.  Every  man  almost 
hath  something  or  other  to  employ  himself  about,  some  vocation,  some  trade, 
but  they  do  all  by  ministers  and  servants,  ad  otia  duntaxat  se  natos  existimant. 
imb  ad  sui  ipsius  plerumque  et  aliorum  perniciem,  ®as  one  freely  taxeth  such 
kind  of  men,  they  are  all  for  pastimes,  ’tis  all  their  study,  all  their  invention 
tends  to  this  alone,  to  drive  away  time,  as  if  they  were  born  some  of  them  to 
no  other  ends.  Therefore  to  correct  and  avoid  these  errors  and  inconveniences^ 
our  divines,  physicians,  and' politicians,  so  much  labour,  and  so  seriously  ex- 
hort ; and  for  this  disease  in  particular,  “ •*  there  can  be  no  better  cure  than 
continual  business,”  as  Rhasis  holds,  “ to  have  some  employment  or  other, 
which  may  set  their  mind  awork,  and  distract  their  cogitations.”  Riches  may 
not  easily  be  had  without  labour  and  industry,  nor  learning  without  study 
neither  can  our  health  be  preserved  without  bodily  exercise.  If  it  be  of  the 
body,  Guianerius  allows  that  exercise  which  is  gentle,  “ • and  still  after  those 
ordinary  frications”  which  must  be  used  every  morning.  Montaltus,  cap.  26. 
and  Jason  Pratensis  use  almost  the  same  words,  highly  commending  exercise 
if  it  be  moderate ; “ a wonderful  help  so  used,”  Crato  calls  it,  “ and  a great 


« Ne  te  daemon  otiosum  inveniat.  ‘Praestat  aliud  agere  quam  nihil.  ^ Lib.  3.  de  dictis  Socratis. 
<}ui  tesseris  et  risui  excitando  vacant,  aliquid  faciunt,  etsi  liceret  his  meliora  agere.  c Amasis  compelled 
■every  man  once  a year  to  tellhow  he  lived.  Nostra meraoria  Mahometes  Othomannus  qui  Graeciae 

iinperium  subvertit,  cum  oratorura  postulata  audiret  externarum  gentium,  cochlearia  lignea  assidue  cxclabat, 
aut  Illiquid  in  tabula  affingebat.  « Sands,  fol.  37.  of  his  voyage  to  Jerusalem.  ^Perkins,  Casca  of 

Conscience,  1.  3.  c.  4.  q.  3.  e Luscinius  Grunnio.  “ They  seem  to  think  they  were  born  to  idleness, — 

nay  more,  for  the  destruction  of  themselves  and  others.”  **  Non  est  cura  melior  quam  injungere  iis  neces- 
aaria,  et  opportuna;  operum  administratio  illis  magnum  sanitatis  incrementum,  et  qujB  repleant  animos 
eol  um,  et  incutiant  iis  diversas  cogitationes.  Cont.  1.  tract.  9.  ‘ Ante  exercitium,  leves  toto  corpora 

fricationes  conveniunt.  Ad  hunc  morbum  exercitationea,  quum  rect^  et  suo  tempore  hunt,  mirifice  coudu. 
cunt,  et  sanitatem  tuentur,  <kc. 


Z 


33S 


Cure  of  Mel'ancholy. 


[Part.  2,  Sec.  2. 


means  to  preserve  our  health,  as  adding  strength  to  the  whole  body,  increas- 
ing natural  heat,  by  means  of  which  the  nutriment  is  well  concocted  in  the 
stomach,  liver,  and  veins,  few  or  no  crudities  left,  is  happily  distributed  over 
all  the  body.”  Besides,  it  expels  excrements  by  sweat  and  other  insensible 
vapours ; insomuch,  that  ^ Galen  prefers  exercise  before  all  physic,  rectifica- 
tion of  diet,  or  any  regimen  in  what  kind  soever;  ’tis  nature’s  physician. 
‘Pulgentius,  ont  of  Gordonius  de  conserv.  vit.  horn.  lib.  1.  ca}).  7.  terms  exer- 
cise, “ a spur  of  a dull,  sleepy  nature,  the  comforter  of  the  members,  cure  of 
infirmity,  death  of  diseases,  destruction  of  all  mischiefs  and  vices.”  The 
fittest  time  for  exercise  is  a little  before  dinner,  a little  before  supper,  ™ or  at 
any  time  when  the  body  is  empty.  Montanus,  consil.  31.  prescribes  it  every 
morning  to  his  patient,  and  that,  as  “ Galenas  adds,  “ after  he  hath  done  his 
ordinary  needs,  rubbed  his  body,  washed  his  hands  and  face,  combed  his 
head,  and  gargarised.”  What  kind  of  exercise  he  should  use,  Galen  tells  us, 
lib.  2.  et  3.  de  sanit.  tuend.  and  in  what  measure,  ““till  the  body  be  ready  to 
sweat,”  and  roused  up ; ad  ruborem,  some  say,  non  ad  sudorem,  lest  it  should 
dry  the  body  too  much;  others  enjoin  those  wholesome  businesses,  as  to  dig 
so  long  in  his  garden,  to  hold  the  plough,  and  the  like.  Some  prescribe 
frequent  and  violent  labour  and  exercises,  as  sawing  every  day  so  long 
together  {epid.  6.  Hippocrates  confounds  them),  but  that  is  in  some  cases,  to 
some  peculiar  men ; ^the  most  forbid,  and  by  no  means  will  have  it  go  farther 
than  a beginning  sweat,  as  being  ^perilous  if  it  exceed. 

Of  these  labours,  exercises,  and  recreations,  which  are  likewise  included, 
some  properly  belong  to  the  body,  some  to  the  mind,  some  more  easy,  some 
hard,  some  with  delight,  some  without,  some  within  doors,  some  natural, 
some  are  artificial.  Amongst  bodily  exercises,  Galen  commends  luduinparvce 
piloe,  to  play  at  ball,  be  it  with  the  hand  or  racket,  in  tennis-courts  or  other- 
wise, it  exerciseth  each  part  of  the  body,  and  doth  much  good,  so  that  they 
sweat  not  too  much.  It  was  in  great  request  of  old  amongst  the  Greeks, 
Homans,  Barbarians,  mentioned  by  Homer,  Herodotus,  and  Plinius.  Some 
write,  that  Aganella,  a fair  maid  of  Gorcyra,  was  the  inventor  of  it,  for  she 
presented  the  first  ball  that  ever  was  made  to  Nausica,  the  daughter  of  King 
Alcinous,  and  taught  her  how  to  use  it. 

The  ordinary  sports  which  are  used  abroad  are  hawking,  hunting,  hilares 
venandi  labores,  "^one  calls  them,  because  they  recreate  body  and  mind,  “another, 
the  “ ‘best  exercise  that  is,  by  which  alone  many  have  been  “freed  from  all 
feral  diseases.”  Hegesippus,  lib.  1.  cap.  37,  relates  of  Herod,  that  he  was 
eased  of  a grievous  melancholy  by  that  means.  Plato,  7.  de  leg.  highly  mag- 
nifies it,  dividing  it  into  three  parts,  “ by  land,  water,  air.”  Xenophon,  in 
CyropcEd.  graces  it  with  a great  name,  Deorum  munus,  the  gift  of  the  gods,  a 
princely  sport,  which  they  have  ever  used,  saith  Langius,  epist.  59.  lib.  2.  as 
well  for  health  as  pleasure,  and  do  at  this  day,  it  being  the  sole  almost  and 
ordinary  sport  of  our  noblemen  in  Europe,  and  elsewhere  all  over  the  world. 
Bohemus,  de  mor.  gent.  lib.  3.  cap.  12.  styles  it  therefore,  studium  nobiliuniy 
conimuniter  venantur,  quod  sibi  soils  licere  contendunt,  ’tis  all  their  study,  their 
exercise,  ordinary  business,  all  their  talk : and  indeed  some  dote  too  much  after 
it,  they  can  do  nothing  else,  discourse  of  nought  else.  Paulus  Jovius,  descr. 


‘^Lib.  1.  di^  sanitat.  tuend.  ' Exercitiura  natural  dormientis  stimulatio,  membrorum  solatium,  movboruni 
medela,  fuga  vitiorum,  medicina  languorum,  destruccio  omnium  malorum,  Crato.  “*  Alimentis  in  ventricuio 
probe  concoctis.  “ Jejuno  ventre,  vesica,  et  alvo  ab  excrementis  purgato,  fricatis  meinbris,  lotis  manibus  ct 
oculis,  iitc.,  lib.  de  atrabile.  " Quousque  corpus  universum  intumescat,  et  lloridum  appareat,  sudoreque, 
iicc.  POmnino  sudorem  vitent,  cap.  7.  lib.  1.  Valescus  de  Tar.  Exercitium  si  excedat,  vaide 

Eericulosum.  Salust.  Salvianus  de  reined,  lib.  2.  cap.  1 . f Camden  in  Staffordshire.  • Eridevallius, 
b.  1.  cap.  2.  optima  omnium  exercitationum  multi  ab  hacsolummodo  inorbis  liberati.  ‘Josephus 

Quercetanus  dialect,  polit.  sect.  2.  cap.  11.  Inter  omnia  exercitia  prsestantiai  laudem  ineretur.  “ Chyron 
iu  monte  Teiio,  princeptor  heroum  eos  a morbisanimi  venotjonibus  et  puris  cibis  tuebatur.  SL  Tyrius. 


Mem.  4.] 


Exercise  rectified. 


339 


Bril,  doth  in  some  sort  tax  our  * English  nobility  for  it,  for  living  in  the 
country  so  much,  and  too  frequent  use  of  it,  as  if  they  had  no  other  means 
but  hawking  and  hunting  to  approve  themselves  gentlemen  with.” 

Hawking  comes  near  to  hunting,  the  one  in  the  air,  as  the  other  on  the 
earth,  a sport  as  much  affected  as  the  other,  by  some  preferred.  ^ It  was 
never  heard  of  amongst  the  Homans,  invented  some  twelve  hundred  years 
since,  and  first  mentioned  by  Firmicus,  lih.  5.  cap.  8.  The  Greek  emperors 
began  it,  and  now  nothing  so  frequent:  he  is  nobody  that  in  the  season  hath 
not  a hawk  on  his  fist.  A great  art,  and  many  “books  written  of  it.  It  is 
a wonder  to  hear  ® what  is  related  of  the  Turks’  officers  in  this  behalf,  how 
many  thousand  men  are  employed  about  it,  how  many  hawks  of  all  sorts,  how 
much  revenues  consumed  on  that  only  disport,  how  much  time  is  spent  at 
Adrian ople  alone  every  year  to  that  purpose.  The  ^ Persian  kings  hawk  after 
butterflies  with  sparrows  made  to  that  use,  and  stares : lesser  hawks  for  lesser 
games  they  have,  and  bigger  for  the  rest,  that  they  may  produce  their  sport 
to  all  seasons.  The  Muscovian  emperors  reclaim  eagles  to  fly  at  hinds,  foxes, 
&c.,  and  such  a one  was  sent  for  a present  to®Queen  Elizabeth:  some  reclairc 
ravens,  castrils,  pies,  &c.,  and  man  them  for  their  pleasures. 

Fowling  is  more  troublesome,  but  all  out  as  delightsome  to  some  sorts  ot 
men,  be  it  with  guns,  lime,  nets,  glades,  gins,  strings,  baits,  pitfalls,  pipes,  calls, 
stalking-horses,  settiug-dogs,  decoy-ducks,  <fec.,  or  otherwise.  Some  much 
delight  to  take  larks  with  day-nets,  small  birds  with  chafif-nets,  plovers,  par- 
tridge, herons,  snipe,  &c.  Henry  the  Third,  king  of  Castile  (as  Mariana  the 
Jesuit  reports  of  him,  lib.  3.  cap.  7.)  was  much  affected  with  catching  of 
quails,”  and  many  gentlemen  take  a singular  pleasure  at  morning  and  even- 
ing to  go  abroad  with  their  quail-pipes,  and  will  take  any  pains  to  satisfy 
their  delight  in  that  kind.  The  ® Italians  have  gardens  fitted  to  such  use, 
with  nets,  bushes,  glades,  sparing  no  cost  or  industry,  and  are  very  much 
affected  with  the  sport.  Tycho  Brahe,  that  great  astronomer,  in  the  choro- 
graphy  of  his  Isle  of  Huena,  and  Castle  of  Uraniburge,  puts  down  his  nets, 
and  manner  of  catching  small  birds,  as  an  ornament  and  a recreation,  wherein 
he  himself  was  sometimes  employed. 

Fishing  is  a kind  of  hunting  by  water,  be  it  with  nets,  weeles,  baits, 
angling,  or  otherwise,  and  yields  all  out  as  much  pleasure  to  some  men  as  dogs 
or  hawks;  “ AVheii  they  draw  their  fish  upon  the  bank,”  saith  Nic.  Henselius 
Silesiographiae,  cap.  3.  speaking  of  that  extraordinary  delight  his  countrymen 
took  in  fishing,  and  in  making  of  pools.  James  Dubravius,  that  Moravian, 
in  his  book  de  pise,  telleth,  how  travelling  by  the  highway  side  in  Silesia,  he 
found  a nobleman,  “^booted  up  to  the  groins,”  wading  hiu'.self,  pulling  the 
nets,  and  labouring  as  much  as  any  fisherman  of  them  all:  and  when  some 
belike  objected  to  him  the  baseness  of  his  office,  he  excused  himself,  that 
if  other  men  might  hunt  hares,  why  should  not  he  hunt  carps?”  Many  gen- 
tlemen in  like  sort  with  us  will  wade  up  to  the  arm-holes  upon  such  occasions, 
and  voluntarily  undertake  that  to  satisfy  their  pleasure,  which  a poor  man 
for  a good  stipend  would  scarce  be  hired  to  undergo.  Plutarch,  in  his  book 
de  soler.  animal,  speaks  against  all  fishing,  “ ‘ as  a filthy,  base,  illiberal  em- 
ployment, having  neither  wit  nor  perspicacity  in  it,  nor  worth  the  labour.” 
But  he  that  shall  consider  the  variety  of  baits  for  all  seasons,  and  pretty  de* 


oNobilitas  omnis  fere  urbes  fastidit,  castellis,  et  liberiore  coelo  gaudet,  generisque  dignitatem  uns 
inaximb  venationc,  et  falcoiuim  aucupiis  tuetur.  r Jos.  Scaliger.  comnien.  in  Cir.  in  fol.  344.  Salmuth. 
23.  de  Nov.  report,  com.  in  Pancir.  » Demetrius  Constantinop.  de  re  accipitraria,  liber  a P.  Gillir  latine 
redditus.  J£lius.  epist.  Aquiloe  Symaehi  et  Theodotionis  ad  Ptolomeum,  &c.  “ Lonicerus,  Getfreus,  Joviu.s. 
*»S.  Antony  Sherlie’s  relations.  “llacluit.  Coturnicura  aucupio.  « Fines  Morison,  part  3.  c.  8. 

^Non  majorem  voluptatem  animo  capiunt,  quhm  qui  feras  insectantur,  aut  missis  canibus,  comprehendunt. 
quum  retia  trahentes,  squamosas  pecudes  in  ripas  adducunt.  8 More  piscatorum  cruribus  ocreatus.  **  Si 
principibus  venatio  leporis  non  sit  inhonesta,  neacio  quomodo  piscatio  cyprinorum  videri  debeat  pudenda. 
‘Omnino  turpis  piscatio.  nullo  studio  digno,  illibei-alis  credita  est,  quod  nullum  tabet  ingenium,  nullana 
perspicaciain. 


340 


Cure  of  Melancholy, 


[Part.  2.  Sec.  2. 


vices  wliich  our  anglers  have  invented,  peculiar  lines,  false  flies,  several  sleights, 
&c.,  will  say,  that  it  deserves  like  commendation,  requires  as  much  study  and 
perspicacity  as  the  rest,  and  is  to  be  preferred  before  many  of  them.  Because 
hawking  and  hunting  are  very  laborious,  much  riding,  and  many  dangers 
accompany  them;  but  this  is  still  and  quiet:  and  if  so  be  the  angler  catch 
no  fish,  yet  he  hath  a wholesome  walk  to  the  brookside,  pleasant  shade  by 
the  sweet  silver  streams ; he  hath  good  air,  and  sweet  smells  of  fine  fresh 
meadow  flowers,  he  hears  the  melodious  harmony  of  birds,  he  sees  the  swans, 
herons,  ducks,  water-horns,  coots,  <fec.,  and  many  other  fowl,  with  their  brood, 
which  he  thinketh  better  than  the  noise  of  hounds,  or  blast  of  horns,  and  all 
the  sport  that  they  can  make. 

Many  other  sports  and  recreations  there  be,  much  in  use,  as  wringing, 
bowling,  shooting,  which  Ascam  commends  in  a just  volume,  and  hath  in 
former  times  been  enjoined  by  statute  as  a defensive  exercise,  and  an  ^ honour 
to  our  land,  as  well  may  witness  our  victories  in  France.  Keelpins,  tronks, 
quoits,  pitching  bars,  hurling,  wrestling,  leaping,  running,  fencing,  mustring, 
swimming,  wasters,  foils,  football,  baloon,  quintan,  <fec.,and  many  such,  which 
are  the  common  recreations  of  the  countryfolks.  Biding  of  great  horses, 
running  at  rings,  tilts  and  tournaments,  horse-races,  wild-goose  chases,  which 
are  the  disports  of  greater  men,  and  good  in  themselves,  though  many  gen- 
tlemen by  that  means  gallop  quite  out  of  their  fortunes. 

But  the  most  pleasant  of  all  outward  pastimes  is  that  of  * Areteus,  deam- 
bulatio  per  amcBna  loca,  to  make  a petty  progress,  a merry  journey  now  and 
then  with  some  good  companions,  to  visit  friends,  see  cities,  castles,  towns, 

Visere  scepfe  amnes  nltidos,per  amaenaque  Tempe,  I “To  seethe  pleasant  fields,  the  crystal  fountains, 

Et  placidas  summis  sectari  in  montibus  auras.”  j And  take  the  gentle  air  amongst  the  mountains.’’ 

“ To  walk  amongst  orchards,  gardens,  bowers,  mounts,  and  arbours,  artificial 
wildernesses,  green  thickets,  arches,  groves,  lawns,  rivulets,  fountains,  and  such 
like  pleasant  places,  like  that  Antiochian  Daphne,  brooks,  pools,  fishponds, 
between  wood  and  water,  in  a fair  meadow,  by  a river  side,  ° ubi  varice  avium, 
cantationes,  florum  colores,  pratorum  frutices,  (fee.,  to  disport  in  some  pleasant 
plain,  park,  run  up  a steep  hill  sometimes,  or  sit  in  a shady  seat,  must  needs 
be  a delectable  recreation.  Hortus  principis  et  domus  ad  delectationeni  facta, 
cum.  sylva,  monte  et  piscina,  vulgb  la  montagna:  the  prince’s  garden  at  Fer- 
rara P Schottus  highly  magnifies,  with  the  groves,  mountains,  ponds,  for  a de- 
lectable prospect,  he  was  much  affected  with  it;  a Persian  paradise,  or  pleasant 
park,  could  not  be  more  delectable  in  his  sight.  St.  Bernard,  in  the  descrip- 
tion of  his  monastery,  is  almost  ravished  with  the  pleasures  of  it.  “ A sick 
**  man  (saith  he)  sits  upon  a green  bank,  and  when  the  dog-star  parcheth  the 
plains,  and  dries  up  rivers,  he  lies  in  a shady  bower,”  Fronde  sub  arborea  fer- 
ventia  temper  at  astra,  “and  feeds  his  eyes  with  variety  of  objects,  herbs,  trees, 
to  comfort  his  misery,  he  receives  many  delightsome  smells,  and  fills  his  ears 
with  that  sweet  and  various  harmony  of  birds:  good  God  (saith  he),  what  a 
company  of  pleasures  hast  thou  made  for  man!”  He  that  should  be  admitted 
on  a sudden  to  the  sight  of  such  a palace  as  that  of  Escurial  in  Spain,  or  to  that 
which  the  Moors  built  at  Grenada,  Fontainbleauin  France, the  Turk’s  gardens 
in  his  seraglio,  wherein  all  manner  of  birds  and  beasts  are  kept  for  pleasure ; 
wolves,  bears,  lynxes,  tigers,  lions,  elephants,  (fee.,  or  upon  the  banks  of  that 
Thracian  Bosphorus : the  pope’s  Belvedere  in  Borne,  *■  as  pleasing  as  those  horti 

Prascipua  hinc  Anglis  gloria,  crebrjB  victoria}  partJE.  Jovius.  ‘Cap.  7.  ■Fracastorius,  »Am. 
bulalioiies  subdiales,  quas  horteiises  aura}  ministrant,  sub  fornice  viridi,  pampinis  vireiitibus  concamerata}. 
‘’'I'heophylact.  Pltinerat.  Ital.  4 Sedet  agrotus  cespite  viridi,  et  cum  inclementia  Canicularis 

terras  excoquit,  et  siccat  fiumina,  ipse  securus  sedet  sub  arborea  fronde,  et  ad  doloris  sui  solatium,  naribus 
suis  gramiiieas  redolet  species,  pa-cit  oculos  herbarura  araaena  viriditas,  aures  suavi  modulamine  demulcet 
pictarum  coucentus  avium,  itc.  Deus  bone,  quanta  pauperibus  procuras  solatia  1 rDiod.  Siculus,  lib.  2. 


Mem.  4.] 


Exercise  rectified. 


341 


pensiles  in  Babylon,  or  that  Indian  king’s  delightsome  garden  in  '^lian ; or 
‘those  famous  gardens  of  the  Lord  Cantelow  in  France,  could  not  choose,  though 
he  were  never  so  ill  paid,  but  be  much  recreated  for  the  time ; or  many  of  our 
noblemen’s  gardens  at  home.  To  take  a boat  in  a pleasant  evening,  and  with 
music  “to  row  upon  the  waters,  which  Plutarch  so  much  applauds,  Elian 
admires,  upon  the  river  Pineus:  in  those  Thessalian  fields,  beset  with  green 
bays,  where  birds  so  sweetly  sing  that  passengers,  enchanted  as  it  were  with 
their  heavenly  music,  omnium  laborum  et  curarum  ohliviscantur,  forget  forth- 
with all  labours,  care,  and  grief : or  in  a gondola  through  the  Grand  Canal  in 
Venice,  to  see  those  goodly  palaces,  must  needs  refresh  and  give  content  to  a 
melancholy  dull  spirit.  Or  to  see  the  inner  rooms  of  a fair-built  and  sumptuous 
edifice,  as  that  of  the  Persian  kings,  so  much  renowned  by  Diodorus  and 
Curtius,  in  which  all  was  almost  beaten  gold,  * chairs,  stools,  thrones,  taber- 
nacles, and  pillars  of  gold,  plane  trees,  and  vines  of  gold,  grapes  of  precious 
stones,  all  the  other  ornaments  of  pure  gold, 

“yFulget  gemma  floris,  et  jaspide  fiilva  supellex, 

Strata  micant  Tyrio” 

With  sweet  odours  and  perfumes,  generous  wines,  opiparous  fare,  &c., 
besides  the  gallantest  young  men,  the  iaivQ&t virgins,  puellce  scituke  mhiis^ 
trantes^  the  rarest  beauties  the  world  could  afford,  and  those  set  out  with  costly 
and  curious  attires,  ad  siuporem  usque  spectantium,  with  exquisite  music,  as  in 
•Trimaltion’s  house,  in  every  chamber  sweet  voices  ever  sounding  day  and  night, 
incomparabilis  luxus,  all  delights  and  pleasures  in  each  kind  which  to  please 
the  senses  could  possibly  be  devised  or  had,  convivce  coronati,  delitiis  ebrii,  dhc. 
Telemachus,  in  Homer,  is  brought  in  as  one  ravished  almost  at  the  sight  of  that 
magnificent  palace,  and  rich  furniture  of  Menelaus,  when  he  beheld 


fulgorem  et  resonantia  tecta  corusco 
Auro  atque  electro  nitido,  sectoque  elephanto, 
Argentoque  simul.  Tails  Jovis  ardua  sedes, 
Aulaque  coelicoltm  stellans  splendescit  Olympo.”  | 


Such  glittering  of  gold  and  brightest  brass  to  shine. 
Clear  amber,  silver  pure,  and  ivory  so  line  : 
Jupiter’s  lofty  palace,  where  the  gods  do  dwell. 
Was  even  such  a one,  and  did  it  not  excel.” 


It  will  laxare  animos,  refresh  the  soul  of  man  to  see  fair-built  cities,  streets, 
theatres,  temples,  obelisks,  (kc.  The  temple  of  Jerusalem  was  so  fairly  built  of 
white  marble,  with  so  many  pyramids  covered  with  gold ; tectumque  templi 
fulvo  coruscans  auro,  nimio  suo  falgore  obccecabat  oculos  itinerantiuin,  was  so 
glorious,  and  so  glistened  afar  off,  that  the  spectators  might  not  well  abide  the 
sight  of  it.  But  the  inner  parts  were  all  so  curiously  set  out  with  cedar,  gold, 

jewels,  (kc.,  as  he  said  of  Cleopatra’s  palace  in  Egypt, '"Crassumque  trabes 

absco7iderat  aurum,  that  the  beholders  were  amazed.  What  so  pleasant  as  to 
see  some  pageant  or  sight  go  by,  as  at  coronations,  weddings,  and  such  like 
solemnities,  to  see  an  ambassador  or  a prince  met,  received,  entertained  with 
masks,  shows,  fireworks,  <kc.  To  see  two  kings  fight  in  single  combat,  as 
Porus  and  Alexander;  Canute  and  Edmund  Ironside ; Scanderbeg  and  Ferat 
Bassa  the  Turk;  when  not  honour  alone  but  life  itself  is  at  stake,  as  the  ‘^poet 
of  Hector, 

“ nec  enim  pro  tergore  Tauri, 

Pro  bove  nec  certamen  erat,  qum  prtemia  cursds 

Esse  solent,  sed  pro  magni  vitaque  animaque Hectoris.” 


To  behold  a battle  fought,  like  that  of  Cressy,  or  Agincourt,  or  Poictiers,  qu^ 
nescio  (saith  Froissart)  an  vetustas  ullam  qjroferre  possit  clariorem.  To  see  one 
of  Caesar’s  triumphs  in  old  Borne  revived,  or  the  like.  To  be  present  at  an 


•Lib.  13.  de  animal,  cap.  13.  Pet.  Gillius.  Paul.  Hentzeus  Itinerar.  Italiae.  1617.  lod.  Sincerus 

Itinerar.  Galliae,  1617.  Simp.  lib.  1.  (^uest.  4.  ■ Jucyndissima  deambulatio  juxta  mare,  et  navigatio 

prope  terram.  In  utraque  liuminis  ripa.  » Aurei  panes,  aurea  obsonia.  vis  Margaritarum  aceto  subacta, 
&c.  y Lucan.  “ The  furniture  glitters  with  brilliant  gems,  with  yellow  jasper,  and  the  couches  dazzle 
v,rith  their  purple  dye.”  * 300  pellices,  pellicatores  et  pincemae  innumeri,  pueri  loti  purpura  induti,  &c. 
ex  omnium  pujchritudine  delecti.  • Ubi  omnia  cantu  strepunt.  ^odyss.  d.  ‘Lucan.  1.8.  “The 
timbei's  were  Concealed  by  solid  gold.”  Iliad.  10.  “ For  neither  was  the  contest  for  the  hide  of  a bull, 
nor  for  a beeve,  which  are  the  usual  prizes  in  the  race,  but  for  the  life  and  soul  of  the  great  Hector.” 


342 


Care  of  Melancholy. 


[Part.  2.  Sec.  2. 


interview,  *as  that  famous  of  Henry  the  Eighth  and  Francis  the  First,  so  much 
renowned  all  over  Europe ; uhi  tanto  apparatu  (saith  Hubertus  Vellius)  tamque 
triumphali  pompd  amho  reges  cum  eorum  conjugibus  coiere,  ut  nulla  unquam 
(etas  tain  celehria  festa  viderit  aut  audierit,  no  age  ever  saw  the  like.  So  infi- 
nitely pleasant  are  such  shows,  to  the  sight  of  which  oftentimes  they  will  come 
hundreds  of  miles,  give  any  money  for  a place,  and  remember  many  years  after 
with  singular  delight.  Bodiue,  when  he  was  ambassador  in  England,  said  he 
saw  the  noblemen  go  in  their  robes  to  the  parliament  house,  summd  cum  ju~ 
cunditate  vidimus,  he  was  much  affected  with  the  sight  of  it.  Pomponius 
Columna,  saith  Jovius  in  his  life,  saw  thirteen  Frenchmen,  and  so  many  Italians, 
once,  fight  for  a whole  army:  Quod jucundissimum  spectaculum  in  vitd  dkit 
sud^  the  pleasantest  sight  that  ever  he  saw  in  his  life.  Who  would  not  have 
been  affected  with  such  a sjoectacle?  Or  that  single  combat  of  ^Breaute  the 
Frenchman,  and  Anthony  Schets  a Dutchman,  before  the  walls  of  Sylvaducis 
in  Brabant,  anno  1600.  They  were  twenty-two  horse  on  the  one  side,  as 
many  on  the  other,  which  like  Livy’s  Horatii,  Torquati  and  Corvini  fought  for 
their  own  glory  and  country’s  honour,  in  the  sight  and  view  of  their  whole  city 
and  army.  ^ When  Julius  Csesar  warred  about  the  banks  of  Phone,  there  came 
a barbarian  prince  to  see  him  and  the  Poman  army,  and  when  he  had  beheld 
Csesar  a good  while,  “ see  the  gods  now  (saith  he)  which  before  I heard  of,” 
nec  fadiciorem  ullarn  vitae  mece  aut  optavi,  aut  sensi  diem : it  was  the  happiest 
day  that  ever  he  had  in  his  life.  Such  a sight  alone  were  able  of  itself  to  drive 
away  melancholy ; if  not  for  ever,  yet  it  must  needs  expel  it  for  a time.  Pad- 
zivilus  was  much  taken  with  the  pasha’s  palace  in  Cairo,  and  amongst  many 
other  objects  which  that  place  afforded,  with  that  solemnity  of  cutting  the  banks 
of  the  Nile  by  Imbram  Pasha,  when  it  overflowed,  besides  two  or  three  hundred 
gilded  galleys  on  the  water,  he  saw  two  millions  of  men  gathered  together  on 
the  land,  with  turbans  as  white  as  snow;  and  ’twas  a goodly  sight.  The  very 
reading  of  feasts,  triumphs,  interviews,  nuptials,  tilts,  tournaments,  combats, 
and  monomachies,  is  most  acceptable  and  pleasant.  * Franciscus  Modius  hath 
made  a large  collection  of  such  solemnities  in  two  great  tomes,  which  whoso 
will  may  peruse.  The  inspection  alone  of  those  curious  iconographies  of  tem- 
ples and  palaces,  as  that  of  the  Lateran  church  in  Albertus  Durer,  that  of  the 
temple  of  Jerusalem  in  ^Josephus,  Adricomius,  and  Villalpandus : that  of  the 
Escurial  in  Guadas,  of  Diana  at  Ephesus  in  Pliny,  Nero’s  golden  palace  in 
Pome,  * Justinian’s  in  Constantinople,  that  Peruvian  Jugo’s  in  “Cusco,  ut  non 
ab  liominibus,  sed  a doemoniis  constructum  videatur;  St.  Mark’s  in  Venice,  by 
Ignatius,  with  many  such;  priscorum  artificum  (saith  that  “interpreter 

of  Pausanias),  the  rare  workmanship  of  those  ancient  Greeks,  in  theatres, 
obelisks,  temples,  statues,  gold,  silver,  ivory,  marble  images,  non  minoreferme 
quum  leguntur,  quam  quum  cernuntur,  animum  delectatione  complent,  affect  one 
as  much  by  reading  almost  as  by  sight. 

The  country  hath  his  recreations,  the  city  his  several  gymnics  and  exer- 
cises, Ma}^  games,  feasts,  wakes,  and  merry  meetings,  to  solace  themselves ; 
the  very  being  in  the  country;  that  life  itself  is  a sutficient  recreation  to  some 
men,  to  enjoy  such  pleasures,  as  those  old  patriarchs  did.  Dioclesian,  the 
emperor,  was  so  much  affected  with  it,  that  he  gave  over  his  sceptre,  and 
turned  gardener.  Constantine  wrote  twenty  books  of  husbandry.  Lysander, 
when  ambassadors  came  to  see  him,  bragged  of  nothing  more  than  of  his 
orchard,  hi  sunt  ordines  mei.  What  shall  I say  of  Cincinnatus,  Cato, 
Tully,  and  many  such?  how  they  have  been  pleased  with  it,  to  prune. 


• Between  Ardes  and  Gnines,  1519.  ^Swertius  in  delitiis,  fol.  487.  veteri  Horatiorura  exemplo,  virtnta 
et  successu  admirabili,  cassis  hostibus  17.  In  conspectu  patrias,  .kc.  s Paterculus,  vol.  post.  Quoa 

antea  audivi,  inquit,  hodie  vidi  deos.  ‘ Pandectas  Triumph,  fol.  **■  Lib.  6.  cap.  14.  de  bello  Jud. 

> Procopius.  “ Laet.  lib.  10.  Amer.  descript.  “ Romulus  Amaseus  prsefat.  Pausan. 


343 


Mem.  4.] 


Exercise  rectified. 


plant,  inoculate  and  graft,  to  show  so  many  several  kinds  of  pears,  apples, 
plums,  peaches,  &c. 

Nunc  capture  feras  laqueo,  nunc  fallere  visco,  I “ Sometimes  with  traps  deceive,  with  line  and  string 
Atque  etiam  magnos  canibus  circundare  saltus,  I To  catch  wild  birds  and  beasts,  encompassing 
Insidias  avibus  moliri,  incendere  vepres.”  | The  grove  with  dogs,  and  out  of  bushes  tiring.” 

“ et  nidos  avium  scrutari,”  &c. 

Jucundus,  in  his  preface  to  Cato,  Varro,  Columella,  <kc,,  put  out  by  him, 
confesseth  of  himself,  that  he  was  mightily  delighted  with  these  husbandry 
studies,  and  took  extraordinary  pleasure  in  them : if  the  theory  or  specula- 
tion can  so  much  affect,  what  shall  the  place  and  exercise  itself:  the  practical 
part  do?  The  same  confession  I find  in  Herbastein,  Porta,  Camerarius,  and 
many  others,  which  have  written  of  that  subject.  If  my  testimony  were 
aught  worth,  I could  say  as  much  of  myself;  I am  vere  Saturnus;  no  man 
ever  took  more  delight  in  springs,  woods,  groves,  gardens,  walks,  fishponds, 
rivers,  &c.  But 

“ * Tantalus  h labris  sitiens  fugientia  captat 
Fiuinina : ” 

And  so  do  I ; Velle  licet,  iwtiri  non  licet."  t 

Every  palace,  every  city  almost  hath  his  peculiar  walks,  cloisters,  terraces, 
groves,  theatres,  pageants,  games,  and  several  recreations;  every  country,  some 
professed  gymnics  to  exhilarate  their  minds,  and  exercise  their  bodies.  The 
P Creeks  had  their  Olympian,  Pythian,  Isthmian,  Nemean  games,  in  honour 
of  Neptune,  Jupiter,  Apollo;  Athens  hers:  some  for  honour,  garlands, 
crowns;  for  ^beauty,  dancing,  running,  leaping,  like  our  silver  games.  The 
' Pomans  had  their  feasts,  as  the  Athenians,  and  Lacedsemonians  held  their 
public  banquets,  in  Pritanieo,  Panathenmis,  Thesperiis,  Phiditiis,  plays,  nau- 
machies,  places  for  sea-fights,  “theatres,  amphitheatres,  able  to  contain  70,000 
men,  wherein  they  had  several  delightsome  shows  to  exhilarate  the  people ; 
gladiators,  combats  of  men  with  themselyes,  with  wild  beasts,  and  wild  beasts 
one  with  another,  like  our  bull-baitings,  or  bear-baitings  (in  which  many 
eountrymen  and  citizens  amongst  us  so  much  delight,  and  so  frequently  use), 
dancers  on  ropes.  Jugglers,  wrestlers,  comedies,  tragedies,  publicly  exhibited 
at  the  emperor’s  and  city’s  charge,  and  that  with  incredible  cost  and  magni- 
ficence. In  the  Low  Countries  (as  “Meteran  relates),  before  these  wars,  they 
had  many  solemn  feasts,  plays,  challenges,  artillery  gardens,  colleges  of 
rhymers,  rhetoricians,  poets : and  to  this  day,  such  places  are  curiously  main- 
tained in  Amsterdam,  as  appears  by  that  description  of  Isaacus  Pontanus, 
Ilcrum  Amstelod.  lib.  2.  cap.  25.  So  likewise  not  long  since  at  Friburg,  in 
Ccrmany,  as  is  evident  by  that  relation  of  * Neaiider,  they  had  Ludos  sep- 
tennales,  solemn  plays  every  seven  years,  which  Bocerus,  one  of  their  own 
poets,  hath  elegantly  described : 

“At  nunc  magniflco  spectacula  stnicta  paratu 
Quid  ineinorem,  veteri  non  coucessura  Quivino, 

Ludoruin  ponipa  ? ” x&c. 

In  Italy  they  have  solemn  declamations  of  certain  select  young  gentlemen  in 
Florence  (like  those  reciters  in  old  Borne),  and  public  theatres  in  most  ot 
their  cities,  for  stage-players  and  others,  to  exercise  and  recreate  themselves. 
All  seasons  almost,  all  places  have  their  several  pastimes;  some  in  summer, 
some  in  winter;  some  abroad,  some  within;  some  of  the  body,  some  of  the 
mind : and  diverse  men  have  diverse  recreations  and  exercises.  Domitian, 

® Virg.  1.  Georg.  ♦ “ TIjo  thirsting  Tantalus  gapes  for  the  water  that  eludes  his  lips.”  f “ I may 
desire,  but  can’t  enjoy.”  p Boterus,  lib.  3.  polit.  cap.  1.  <i  See  AtheniEus  dipnoso.  'Ludi  votivig 

eac.  i,  ludicri,  Megalenses,  Cerealcs,  Florales,  Martiales,  &c.  Rosinus,  5.  12.  • See  Lipsius  Amphithe- 

atriun.  Rosinus,  lib.  5.  Meursius  de  ludis  Gnecorum.  tisoo  men  at  once,  tigers,  lions,  elephants,  horses, 
dogs,  bears,  <.tc.  "Lib.  ult.  et  1.  1.  ad  finera  consuetudine  non  minus  laudabili  quam  veteri  contubeiv 

nia  ilhetorum,  Rythmorum  in  urbibus  et  municipiis,  certisque  diebus  exercebant  se  sagittarii,  gladiatores, 
ttc.  Alia  ingenii,  animique  e.xercitia,  quorum  prscipuum  studium,  principem  populuin  tragoediis,  comoe- 
diis,  fabulis  scenicis,  aliisque  id  genus  ludis  recreare.  * Orbis  terrae  descript,  part.  3.  J “ What  shall 
1 say  of  their  spectacles  produced  with  the  most  magnificent  decorations, — a degree  of  costliness  never  in- 
dulged in  even  by  the  Romans?” 


344 


Cure  oj  Melancholy. 


[Part.  2.  Sec.  % 


the  emperor,  was  much  delighted  with  catching  flies ; Augustus  to  play  with 
nuts  amongst  children;  “Alexander  Severus  was  often  pleased  to  play  witli 
whelps  and  young  pigs.  ® Adrian  was  so  wholly  enamoured  with  dogs  and 
horses,  that  he  bestowed  monuments  and  tombs  of  them,  and  buried  them  in 
graves.  In  foul  weather,  or  when  they  can  use  no  other  convenient  sports,  by 
reason  of  the  time,  as  we  do  cock-tighting,  to  avoid  idleness,  I think  (though 
some  be  more  seriously  taken  with  it,  spend  much  time,  cost  and  charges, 
and  are  too  solicitous  about  it),  ‘'Severus  used  partridges  and  quails,  as  many 
Frenchmen  do  still,  and  to  keep  birds  in  cages,  with  which  he  was  much 
pleased,  when  at  any  time  he  had  leisure  from  public  cares  and  businesses. 
He  had  (saith  Lampridius),  tame  pheasants,  ducks,  partridges,  peacocks,  and 
some  20,000  ringdoves  and  pigeons.  Busbequius,  the  emperor’s  orator,  when 
he  lay  in  Constantinople,  and  could  not  stir  much  abroad,  kept  for  his  recre- 
ation, busying  himself  to  see  them  fed,  almost  all  manner  of  strange  birds 
and  beasts;  this  was  something,  though  not  to  exercise  his  body,  yet  to 
refresh  his  mind.  Conradus  Gesner,  at  Zurich  in  Switzerland,  kept  so  likewise 
for  his  pleasure,  a great  company  of  wild  beasts ; and  (as  he  saith)  took  great 
delight  to  see  them  eat  their  meat.  Turkey  gentlewomen,  that  are  perpetual 
prisoners,  still  mewed  up  according  to  the  custom  of  the  place,  have  little  else 
besides  their  household  business,  or  to  play  with  their  children  to  drive  away 
time,  but  to  dally  with  their  cats,  which  they  have  in  delitiis,  as  many  of  our 
ladies  and  gentlewomen  use  monkeys  and  little  dogs.  The  ordinary  recreations 
which  we  have  in  winter,  and  in  most  solitary  times  busy  our  minds  with,  are 
cards,  tables,  and  dice,  shovelboard,  chess-play,  the  philosopher’s  game,  small 
trunks,  shuttlecock,  billiards,  music,  masks,  singing,  dancing,  ulegames,  frolics, 
jests,  riddles,  catches,  purposes,  questions  and  commands,  “merry  tales  of  errant 
knights,  queens,  lovers,  lords,  ladies,  giants,  dwarfs,  tliieves,  cheaters,  witches, 
fairies,  goblins,  friars,  &c.,  such  as  the  old  woman  told  Psyche  in  ‘‘Apuleius, 
Boccace  novels,  and  the  rest,  quarum  auditione  pueri  delectantur,  senes  nar- 
ratione,  which  some  delight  to  hear,  some  to  tell ; all  are  well  pleased  with. 
Amaranthus,  the  philosopher,  met  Hermocles,  Diophantus,  and  Philolaus,  his 
companions,  one  day  busily  discoursing  about  Epicurus  and  Democritus’ 
tenets,  very  solicitous  which  was  most  probable  and  came  nearest  to  truth : 
to  put  them  out  of  that  surly  controversy,  and  to  refresh  their  spirits,  he  told 
them  a pleasant  tale  of  Stratocles  the  physician’s  wedding,  and  of  all  the  par- 
ticulars, the  company,  the  cheer,  the  music,  &c.,  for  he  was  new  come  from 
it;  with  which  relation  they  were  so  much  delighted,  that  Philolaus  wished 
a blessing  to  his  heart,  and  many  a good  wedding,  “many  such  merry  meet- 
ings might  he  be  at,  “ to  please  himself  with  the  sight,  and  others  with  the 
narration  of  it.”  News  are  generally  welcome  to  all  our  ears,  avide  audimus, 
aures  enim  hominum  novitate  Icetantur  ^ (as  Pliny  observes),  we  long  after 
rumour  to  hear  and  listen  to  it,  ® densum  hmneris  bibit  aure  vulgus.  W e are 
most  part  too  inquisitive  and  apt  to  hearken  after  news,  which  Csesar,  in  his 
‘‘Commentaries,. observes  of  the  old  Gauls,  they  would  be  inquiring  of  every 
carrier  and  passenger  what  they  had  heard  or  seen,  what  news  abroad  1 

“ quid  toto  fiat  in  orbe, 

Quid  Seres,  quid  Thraces  agant,  secreta  novercas, 

Et  pueri,  quis  amet,”  &c. 

as  at  an  ordinary  with  us,  bakehouse  or  barber’s  shop.  When  that  great 
Gonsalva  was  upon  some  displeasure  confined  by  King  Ferdinand  to  the  city  of 
Loxain  Andalusia,  the  only  comfort  (saith  ‘Jovius)  he  had  to  ease  his  melan- 

* Lampridius.  • Spartian.  *>  Delectatus  lusis  catulorum,  porcellorura,  ut  perdices  inter  se  pugnarent,. 
aut  ut  aves  parrulae  sursum  et  deorsum  voiitarent,  his  maxime  deiectatus,  ut  solitudines  publicas  sublevaret. 
• Brumaleslaete  ut  possint  producere  noctes.  Miles.  4.  *0  dii  similibus  saepe  conviviis  date  ut  ipse 

TidenJo  delectetur,  et  postniodum  narrando  delectet.  Theod.  prodromus  Amorum  dial,  interpret.  Gilberto 
Gaulinio.  Epist.  lib.  8.  Rufflno.  s Hor.  >>  Lib.  4.  Gailicje  consuetudinis  est  ut  viatores  etiam  invites- 
consistore  cocant,  et  quid  quisque  eorum  audierit  aut  cognorit  de  qua  re  quajrunt.  ‘ Vit®  ejus  lib.  ult. 


Mem.  4.] 


Exercise  rectified. 


345 


choly  thoughts,  was  to  hear  news,  and  to  listen  after  those  ordinary  occurrences, 
which  were  brought  him  cum  primis,  by  letters  or  otherwise  out  of  the  re- 
motest parts  of  Europe,  Some  men’s  whole  delight  is  to  take  tobacco,  and 
drink  all  day  long  in  a tavern  or  alehouse,  to  discourse,  sing,  jest,  roar,  talk  of 
a cock  and  bull  over  a pot,  &c.  Or  when  three  or  four  good  companions  meet, 
tell  old  stories  by  the  fireside,  or  in  the  sun,  as  old  folks  usually  do,  quce  aprici 
meminere  senes,  remembering  afresh  and  with  pleasure  ancient  matters,  and 
such  like  accidents,  which  happened  in  their  younger  years : others’  best  pas- 
time is  to  game,  nothing  to  them  so  pleasant.  Hie  Veneri  indulget,  hunc 
decoquit  edea — many  too  nicely  take  exceptions  at  cards,  Hables,  and  dice,  and 
such  mixed  lusorious  lots,  whom  Gataker  well  confutes.  Which  though  they 
be  honest  recreations  in  themselves,  yet  may  justly  be  otherwise  excepted  at, 
as  they  are  often  abused,  and  forbidden  as  things  most  pernicious;  insanam 
rem  et  damnosam,  ‘"Lemiiius  calls  it.  “ For  most  part  in  these  kind  of  disports 
’tis  not  art  or  skill,  but  subtlety,  cun ny catching,  knavery,  chance  and  foi*tune 
carries  all  away:”  ’tis  ambulatoria  pecunia, 

“puncto  mobilis  horae 

Permutat  dominos,  et  cedit  in  altera  jura.”  ■ 

They  labour  most  part  not  to  pass  their  time  in  honest  disport,  but  for  filthy 
lucre,  and  covetousness  of  money.  In  foedissimum  lua'um  et  avaritiain  homi^ 
num  convertitur,  as  Daneus  observes.  Fons  fraudum  et  malejwiorum,  ’tis  the 
fountain  of  cozenage  and  villainy.  “®A  thing  so  common  all  over  Europe  at 
this  day,  and  so  generally  abused,  that  many  men  are  utterly  undone  by  it,” 
their  means  spent,  patrimonies  consumed,  they  and  their  posterity  beggared ; 
besides  swearing,  wrangling,  drinking,  loss  of  time,  and  such  inconveniences, 
which  are  ordinary  concomitants : “ ^for  when  once  they  have  got  a haunt  of 
such  companies,  and  habit  of  gaming,  they  can  hardly  be  drawn  from  it,  but 
as  an  itch  it  will  tickle  them,  and  as  it  is  with  whoremasters,  once  entered, 
they  cannot  easily  leave  it  off:”  Vexat  meyites  insania  cupido,  they  are  mad 
upon  their  sport.  And  in  conclusion  (which  Charles  the  Seventh,  that  good 
French  king,  published  in  an  edict  against  gamesters)  unde  pice  et  hilaris  vilce 
sufiiigium  sibi  suisque  liberis  totique  familice,  tfre.  “ That  which  was  once  their 
livelihood,  should  have  maintained  wife,  children,  family,  is  now  spent  and  gone 
mceror  et  egestas,  dee.,  sorrow  and  beggary  succeeds.  So  good  things  may  b® 
abused,  and  that  which  was  first  invented  to  ‘’refresh  men’s  weary  spirits,  when 
they  come  from  other  labours  and  studies  to  exhilarate  the  mind,  to  entertain 
time  and  company,  tedious  otherwise  in  those  long  solitary  winter  nights,  and 
keep  them  from  worse  matters,  an  honest  exercise  is  contrarily  perverted. 

Chess-play  is  a good  and  witty  exercise  of  the  mind  for  some  kind  of  men, 
and  fit  for  such  melancholy,  Rhasis  holds,  as  are  idle,  and  have  extravagant 
impertinent  thoughts,  or  troubled  with  cares,  nothing  better  to  distract  their 
mind,  and  alter  their  meditations : invented  (some  say)  by  the  ‘‘general  of  an 
army  in  a famine,  to  keep  soldiers  from  mutiny : but  if  it  proceed  from  over- 
much study,  in  such  a case  it  may  do  more  harm  than  good;  it  is  a game  too 
troublesome  for  some  men’s  brains,  too  full  of  anxiety,  all  out  as  bad  as  study; 
besides  it  is  a testy  choleric  game,  and  very  offensive  to  him  that  loseth  the 
mate.  •William  the  Conqueror,  in  his  younger  years,  playing  at  chess  with 

Juven.  • They  account  them  unlawful  because  sortilegious.  •"  Instit.  c.  44.  In  his  ludis  plerumque 
non  ars  aut  peritia  viget,  sed  fraus,  fallacia,  dolus,  astutia,  casus,  fortuna,  temeritas  locum  habent,  non  ratio, 
consilium,  sapientia,  &c.  » “ In  a moment  erf  fleeting  time  it  changes  masters  and  submits  to  new  con- 

trol.” « Abusus  tarn  fi’equens  hodie  in  Europa  ut  plerique  crebro  harum  usu  patrimonium  profundant, 
exhaustisque  facultatibus,  ad  inopiam  redigantur.  p Ubi  semel  prurigo  ista  animum  occupat  segre  discuti 
potest,  solicitantibus  undique  ejusdem  farinae  hominibus,  damnosas  illas  voluptates  repetunt,  quod  et  scor- 
tatoribus  insitum,  &c.  <i  Instituitur  ista  cxercitatio,  non  lucri,  sed  valetudinis  et  oblectamenti  ratione,  et 
quo  animus  defatigatus  respir^t,  novasque  vires  ad  subeuudos  labores  denuo  concipiat.  r Latrunculorum 
ludus  inventus  est  a duce,  ut  cum  miles  intolerabili  fame  laboraret,  altero  die  edens  altero  ludens,  famis 
oblivisceretur.  Bellornus.  See  more  of  this  game  L*\  Daniel  Souter's  Palam.edes,  vel  de  variis  ludis,  1.3. 
D.  Hayward  in  vita  qjua. 


346 


Care  of  Mclancuoly. 


[Part.  2.  Sec.  2. 


the  Prince  of  France  (Dauphine  was  not  annexed  to  that  crown  in  those  days) 
losing  a mate,  knocked  the  chess-board  about  his  pate,  which  was  a cause 
afterward  of  much  enmity  between  them.  For  some  such  reason  it  is  belike, 
that  Patritius,  in  his  3.  hook,  tit.  1 2.  de  reg.  instit.  forbids  his  prince  to  play 
at  chess;  hawking  and  hunting,  riding,  &c.  he  wull  allow;  and  this  to  other 
men,  but  by  no  means  to  him.  In  Muscovy,  where  they  live  in  stoves  and  hot 
houses  all  winter  long,  come  seldom  or  little  abroad,  it  is  again  very  necessary, 
and  therefore  in  those  parts,  (saith  ^Herbastein)  much  used.  At  Fez  in  Africa, 
where  the  like  inconvenience  of  keeping  within  doors  is  through  heat,  it  is 
very  laudable;  and  (as  “Leo  Afer  relates)  as  much  frequented.  A sport  fit 
for  idle  gentlewomen,  soldiers  in  garrison,  and  courtiers  that  have  nought 
but  love  matters  to  busy  themselves  about,  but  not  altogether  so  convenient  for 
such  as  are  students.  The  like  I may  say  of  Col.  Bruxer’s  philosophy  game, 
D.  Fulke’s  Melromachia  and  his  Ouronomachia,  with  the  rest  of  those  intricate 
astrological  and  geometrical  fictions,  for  such  especially  as  are  mathematically 
given ; and  the  rest  of  those  curious  games. 

Dancing,  singing,  masking,  mumming,  stage  plays,  howsoever  they  be  heavily 
censured  by  some  severe  Catos,  yet  if  opportunely  and  soberly  used,  may  justly 
be  approved.  Melius  est  fodere,  quam  saltare,  ^ saith  Austin:  but  what  is  that 
if  they  delight  in  it]  ^ Nemo  saltat  sobrius.  But  in  what  kind  of  dance?  1 
know  these  sj^orts  have  many  oppugners,  whole  volumes  writ  against  them ; 
when  as  all  they  say  (if  duly  considered)  is  but  ignoratio  Eleiichi;  and  some 
again,  because  they  are  now  cold  and  wayward,  past  themselves,  cavil  at  all 
such  youthful  sports  in  others,  as  he  did  in  the  coined}?- ; they  think  them,  illico 
nasci  senes,  (to.  Some  out  of  preposterous  zeal  object  many  times  trivial  argu- 
ments, and  because  of  some  abuse,  will  quite  take  away  the  good  use,  as  if 
they  should  forbid  wine  because  it  makes  men  drunk;  but  in  my  judgment 
they  are  too  stern : there  “ is  a time  for  all  things,  a time  to  mourn,  a time  to 
dance,”  Eccles.  iii.  4.  “ a time  to  embrace,  a time  not  to  embrace  (verse  5), 
and  nothing  better  than  that  a man  should  rejoice  in  his  own  works,”  verse  22 ; 
for  my  part,  I will  subscribe  to  the  king’s  declaration,  and  was  ever  of  that  mind, 
those  May  games,  wakes,  and  Whitsun  ales,  &c.,  if  they  be  not  at  unseasonable 
hours,  may  justly  be  permitted.  Let  them  freely  feast,  sing  and  dance,  have 
their  puppet-plays,  hobby-horses,  tabors,  crowds,  bagpipes,  &c.,  play  at  ball, 
and  barley-breaks,  and  what  sports  and  recreations  they  like  best.  In  Fran- 
conia, a jDrovince  of  Germany,  (saith  “Aubanus  Bohemus)  the  old  folks,  after 
evening  prayer,  went  to  the  alehouse,  the  younger  sort  to  dance : and  to  say 
truth  with  ®^Salisburiensis,  satius faerat  sic  otiari,  quam  turpius  occupari,  better 
do  so  than  worse,  as  without  question  otherwise  (such  is  the  corruption  of 
man’s  nature)  many  of  them  will  do.  For  that  cause,  plays,  masks,  jesters, 
gladiators,  tumblers,  jugglers,  &c.,  and  all  that  crew  is  admitted  and  winked 
at : ^ Tota  jocidarium  scena  procedit,  et  ideo  spectacula  admissa  sunt,  et  infinita 
tyrocinia  vanitatum,  ut  his  occupentur,  qui  perniciosius  otiari  solent : that  they 
might  be  busied  about  such  toys,  that  would  otherwise  more  perniciously  be 
idle.  So  that  as  “ Tacitus  said  of  the  astrologers  in  Borne,  we  may  say  of 
them,  genus  hominum  est  quod  in  civitate  nostra  et  vitabitur  semper  etretinebitur, 
they  are  a debauched  company  most  part,  still  spoken  against,  as  well  they  de- 
serve some  of  them  (for  I so  relish  and  distinguish  them  as  fiddlers,  and  musi- 
cians), and  yet  ever  retained.  “ Evil  is  not  to  be  done  (I  confess)  that  good 
may  come  of  it : ” but  this  is  evil  pier  accidens,  and,  in  a qualified  sense,  to 
avoid  a greater  inconvenience,  may  justly  be  tolerated.  Sir  Thomas  More,  in 


< Muscovit.  commentarium.  " Inter  civcs  Fcssanos  latrunculorum  Indus  est  usitatissimus,  lib.  3.  da, 

Africa.  » “It  is  better  to  dig  than  to  dance.”  y Tullius.  “Xo  sensible  man  dances.”  ■Demcr. 
gent.  •Polycrat.  i.  1.  cap.  8.  Idem  Salisburiensis.  'Hist.  lib.  1. 


Mem.  4.] 


Exercise  rectijicd. 


347 


his  Utopian  Commonwealth,  he  will  have  none  idle,  so  will  he  have  no 
man  labour  over  hard,  to  be  toiled  out  like  a horse,  ’tis  more  than  slavish 
infelicity,  the  life  of  most  of  our  hired  servants  and  tradesmen  elsewhere  (ex- 
cepting his  Utopians)  but  half  the  day  allotted  for  work,  and  half  for  honest 
recreation,  or  whatsoever  employment  they  shall  think  fit  for  themselves.”  If 
one  half  day  in  a week  were  allowed  to  our  household  servants  for  their  merry- 
meetings,  by  their  hard  masters,  or  in  a year  some  feasts,  like  those  Koman 
Saturnals,  I think  they  would  labour  harder  all  the  rest  of  their  time,  and  both 
})arties  be  better  pleased : but  this  needs  not  (you  will  say),  for  some  of  them 
•do  nought  but  loiter  all  the  week  long. 

This  which  I am  at,  is  for  such  as  are  fracti  animis,  troubled  in  mind,  to 
ease  them,  over-toiled  on  the  one  part,  to  refresh : over  idle  on  the  other,  to 
keep  themselves  busied.  And  to  this  purpose,  as  any  labour  or  employment 
will  serve  to  the  one,  any  honest  recreation  will  conduce  to  the  other,  so  that  it 
be  moderate  and  sparing,  as  the  use  of  meat  and  drink ; not  to  spend  all  their 
life  in  gaming,  playing,  and  pastimes,  as  too  many  gentlemen  do;  but  to  revive 
our  bodies  and  recreate  our  souls  with  honest  sports:  of  which  as  there  be 
diverse  sorts,  and  peculiar  to  several  callings,  ages,  sexes,  conditions,  so  there 
be  proper  for  several  seasons,  and  those  of  distinct  natures,  to  fit  that  variety 
of  humours  which  is  amongst  them,  that  if  one  will  not,  another  may  : some  in 
summer,  some  in  winter,  some  gentle,  some  more  violent,  some  for  the  mind 
alone,  some  for  the  body  and  mind : (as  to  some  it  is  both  business  and  a plea- 
sant recreation  to  oversee  workmen  of  all  sorts,  husbandry,  cattle,  horse,  (fee. 
To  build,  plot,  project,  to  make  models,  cast  up  accounts,  (fee.)  some  without, 
some  within  doors;  new,  old,  (fee.,  as  the  season  serveth,  and  as  men  are  in- 
clined. It  is  reported  of  Philippus  Bonus,  that  good  duke  of  Burgundy  (by 
Lodovicus  Yives,  in  Epist.  and  Pont.  ®Heuter  in  his  history)  that  the  said  duke, 
at  the  marriage  of  Eleonora,  sister  to  the  king  of  Portugal,  at  Bruges  in  Flan- 
ders, which  was  solemnized  in  the  deep  of  winter,  when,  as  by  reason  of  unsea- 
sonable weather,  he  could  neither  hawk  nor  hunt,  and  was  now  tired  with  cards, 
dice,  (fee.,  and  such  other  domestic  sports,  or  to  see  ladies  dance,  with  some 
of  his  courtiers,  he  would  in  the  evening  walk  disguised  all  about  the  town.  It 
so  fortuned,  as  he  was  walking  late  one  night,  he  found  a country  fellow  dead 
drunk,  snorting  on  a bulk;  ^he  caused  his  followers  to  bring  him  to  his  palace, 
and  there  stripping  him  of  his  old  clothes,  and  attiring  him  after  the  court 
fashion,  when  he  w^died,  he  and  they  were  all  ready  to  attend  upon  his  excel- 
lency, persuading  him  he  was  some  great  duke.  The  poor  fellow  admiring  how 
he  came  there,  was  served  in  state  all  the  day  long;  after  supper  he  saw  them 
dance,  heard  music,  and  the  rest  of  those  court-like  pleasures:  but  late  at 
night,  when  he  was  well  tippled,  and  again  fast  asleep,  they  put  on  his  old 
robes,  and  so  conveyed  him  to  the  place  where  they  first  found  him.  Now  the 
fellow  had  notmadethem  sogoodsport  the  day  before  as  he  did  when  hereturned 
to  himself;  all  the  jest  was,  to  see  how  he  ^looked  upon  it.  In  conclusion,  after 
some  little  admiration,  the  poor  man  told  his  friends  he  had  seen  a vision, 
constantly  believed  it,  would  not  otherwise  be  persuaded,  and  so  the  jest  ended. 

Antiochus  Epiphanes  would  often  disguise  himself,  steal  from  his  court,  and 
go  into  merchants’,  goldsmiths’,  and  other  tradesmen’s  shops,  sit  and  talk  with 
them,  and  sometimes  ride  or  walk  alone,  and  fall  aboard  with  any  tinker, 
clown,  serving  man,  carrier,  or  whomsoever  he  met  first.  Sometimes  he  did 
€x  insperdto  give  a poor  fellow  money,  to  see  how  he  would  look,  or  on  set 

Nemodesidet  otiosus,  itanemo  asinino  more  ad  seram  noctem  laborat;  nam  eaplusquam  servilis  lerumnfi, 
quas  opifleum  vita  est,  exceptis  Utopiensibus,  qui  diem  in  24  boras  dividunt,  sex  duntaxat  operi  deputant, 
reliquum  a somno  ct  cibo  cujusque  arbitrio  permittitur.  • lierum  Burgund.  lib.  4.  ^ Jussit  bominem 
deferri  ad  palatiam  et  lecto  ducali  collocari,  6cc.  mirari  bomo  ubi  se  eo  loci  videt.  « Quid  interest,  inquit 
Lodovicus  Vives,  (epist.  ad  Francisc.  Barducem)  inter  diem  illius  et  nostros  aliquot  annos?  niliil  penitoi^ 
nisi  quod,  &c.  b Hen.  Stephan,  praefat.  lierodoti. 


348 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


purpose  lose  his  purse  as  he  went,  to  watch  who  found  it,  and  withal  how  he 
would  be  affected,  and  with  such  objects  he  was  much  delighted.  Many  such 
tricks  are  ordinarily  put  in  practice  by  great  men,  to  exhilarate  themselves  and 
others,  all  which  are  harmless  jests,  and  have  their  good  uses. 

But  amongst  those  exercises,  or  recreations  of  the  mind  within  doors,  there 
is  none  so  general,  so  aptly  to  be  applied  to  all  sorts  of  men,  so  fit  and  proper 
to  expel  idleness  and  melancholy,  as  that  of  study : Studia  senect'^cem  ohlectant, 
adolescentiam  alunt,  secundas  res  ornant,  adversis  perfagium  et  solatium  prce- 
hent,  domi  delectant,  c&c.,  find  the  rest  in  Tully  pro  Archia  Foela}  What  so  full 
of  content,  as  to  read,  walk,  and  see  maps,  pictures,  statues,  jewels,  marbles^ 
which  some  so  much  magnify,  as  those  that  Phidias  made  of  old  so  exquisite 
and  pleasing  to  be  beheld,  that  as  ’^Bhrysostom  thinketh,  “if  any  man  be  sickly, 
troubled  in  mind,  or  that  cannot  sleep  for  grief,  and  shall  but  stand  over  against 
one  of  Phidias’  images,  he  will  forget  all  care,  or  whatsoever  else  may  molest 
him,  in  an  instant There  be  those  as  much  taken  with  Michael  Angelo’s, 
Baphael  de  Urbino’s,  Francesco  Francia’s  pieces,  and  many  of  those  Italian 
and  Dutch  painters,  which  were  excellent  in  their  ages ; and  esteem  of  it  as  a 
most  pleasing  sight,  to  view  those  neat  architectures,  devices,  escutcheons,  coats 
of  arms,  read  such  books,  to  peruse  old  coins  of  several  sorts  in  a fair  gallery; 
artificial  works,  perspective  glasses,  old  relics,  Homan  antiquities,  variety  of 
colours.  A good  picture  is  falsa  veritas,  et  muta  poesis:  and  though  (as  Wives 
saith)  artificialia  delectant,  sed  mox  fastidimus,  artificial  toys  please  but  for  a 
time ; yet  who  is  he  that  will  not  be  moved  with  them  for  the  present  1 When 
Achilles  was  tormented  and  sad  for  the  loss  of  his  dear  friend  Patroclus,  his 
mother  Thetis  brought  him  a most  elaborate  and  curious  buckler  made  by 
Vulcan,  in  which  were  engraven  sun,  moon,  stars,  planets,  sea,  land,  men 
fighting,  running,  riding,  women  scolding,  hiUs,  dales,  towns,  castles,  brooks, 
rivers,  trees,  &c.,  with  many  pretty  landscapes,  and  perspective  pieces : with 
sight  of  which  he  was  infinitely  delighted,  and  much  eased  of  his  grief. 

“ m Continuo  eo  spectaculo  captus  delenito  moerore 

Oblectabatur,  in  manibus  tenens  dei  splendida  dona.” 

Who  will  not  be  affected  so  in  like  case,  or  to  see  those  well-furnished  cloisters 
and  galleries  of  the  Homan  cardinals,  so  richly  stored  with  all  modern  pictures,  i 

old  statues  and  antiquities  % Cum  se spectando  recreet  simul  et  legendo,  to  , 

see  their  pictures  alone  and  read  the  description,  as  “Boissardus  well  adds,  ; 
whom  will  it  not  affect?  which  Bozius,  Pomponius  Lsetus,  Marlianus,  Schottus,  ‘ 
Cavelerius,  Ligorius,  &c.,  and  he  himself  hath  well  performed  of  late.  Or  in 
some  prince’s  cabinets,  like  that  of  the  great  dukes  in  Florence,  of  Felix  Pla- 
terus  in  Basil,  or  noblemen’s  houses,  to  see  such  variety  of  attires,  faces,  so 
many,  so  rare,  and  such  exquisite  pieces,  of  men,  birds,  beasts,  &c.,  to  see 
those  excellent  landscapes,  Dutch  works,  and  curious  cuts  of  Sadlier  of  Prague, 
Albertus  Durer,  Goltzius  Vrintes,  &c.,  such  pleasant  pieces  of  perspective, 
Indian  pictures  made  of  feathers,  China  works,  frames,  thaumaturgical  motions, 
exotic  toys,  &c.  Who  is  he  that  is  now  wholly  overcome  with  idleness,  or  other- 
wise involved  in  a labyrinth  of  worldly  cares,  troubles  and  discontents,  that  will 
not  be  much  lightened  in  his  mind  by  reading  of  some  enticing  story,  true  or 
feigned,  w’here  as  in  a glass  he  shall  observe  what  our  forefathers  have  done, 
the  beginnings,  ruins,  falls,  periods  of  commonwealths,  private  men’s  actions 
displayed  to  the  life,  <kc.  "Plutarch  therefore  calls  them,  secundas  mensas  et 

« “ study  is  the  delight  of  old  age,  the  support  of  youth,  the  ornament  of  prosperity,  the  solace  and  refuge 
of  adversity,  the  comfort  of  domestic  life,”  &c.  Orat.  12.  siquis  animo  fuerit  afflictus  aut  seger,  nec 

somnum  admittens,  is  mihi  videtur  e regione  stans  talis  imaginis,  obUvisci  omnium  po^e,  qu®  humanae  vitaeS^  . 
atrocia  et  difficilia  accidere  solent.  * 3.  De  anima.  m Iliad,  ly.  ■ Topogr.  Horn.  part.  l-'A 

• Quod  heroum  conviviis  legi  solitae. 


Mem.  4.] 


Exercise  rectified. 


349 


hellaria,  the  second  course  and  junkets,  because  they  were  usually  read  at 
noblemen’s  feasts.  Who  is  not  earnestly  affected  with  a passionate  speech, 
well  penned,  an  elegant  poem,  or  some  pleasant  bewitching  discourse,  like  that 
of  PHeliodorus,  ohlectatio  qucedam  placide  fuit  cum  hilaritate  conjuncta? 
Julian  the  Apostate  was  so  taken  with  an  oration  of  Libanius,  the  sophister, 
that,  as  he  confesseth,  he  could  not  be  quiet  till  he  had  read  it  all  out.  Legi 
crationem  tuam  magna  ex  parte,  hesternd  die  ante  prandium,  pransus  vero,  sine 
ulld  intermissione  totam  ahsolvi."^  0 argnmenta ! 0 compositionem ! I may 
say  the  same  of  this  or  that  pleasing  tract,  which  will  draw  his  attention 
along  with  it.  To  most  kind  of  men  it  is  an  extraordinary  delight  to  study. 
Tor  what  a world  of  books  ofters  itself,  in  all  subjects,  arts,  a.nd  sciences,  to 
■the  sweet  content  and  capacity  of  the  reader?  In  arithmetic,  geometry,  per- 
spective, optics,  astronomy,  architecture,  sculpture,  painting,  of  whiclrso  many 
and  such  elaborate  treatises  are  of  late  written  : in  mechanics  and  their  mys- 
teries, military  matters,  navigation,  ‘‘riding  of  horses,  "fencing,  swimming, 
gardening,  planting,  great  tomes  of  husbandry,  cookery,  falconry,  hunting, 
fishing,  fowling,  &c.,  with  exquisite  pictures  of  all  sports,  games,  and  what  not  ? 
In  music,  metaphysics,  natural  and  moral  philosophy,  philology,  in  policy, 
heraldry,  genealogy,  chronology,  &c.,  they  afford  great  tomes,  or  those  studies 
of ‘antiquity,  &c.,  et  quid  subtilius  Aritkmeticis  inventionibus,  quid  jucundius 
M'usicis  rationibus,  quiddivinius  Astronomicis,  quid  rectius  Geometricis  demon- 
strationibus  'i  What  so  sure,  what  so  pleasant  ? He  that  shall  but  see  that 
geometrical  tower  of  Garezeiida  at  Bologna  in  Italy,  the  steeple  and  clock  at 
Strasburg,  will  admire  the  effects  of  art,  or  that  engine  of  Archimedes,  to 
remove  the  earth  itself,  if  he  had  but  a place  to  fasten  his  instrument:  Archi- 
medis  Cochlea,  and  rare  devices  to  corrivate  waters,  musical  instruments,  and 
tri-syllable  echoes  again,  again,  and  again  repeated,  with  myriads  of  such.  What 
vast  tomes  are  extant  in  law,  physic,  and  divinity,  for  profit,  pleasure,  practice, 
speculation,  in  verse  or  prose,  &c. ! their  names  alone  are  the  subject  of 
whole  volumes,  we  have  thousands  of  authors  of  all  sorts,  many  great  libraries 
full  well  furnished,  like  so  many  dishes  of  meat,  served  out  for  several  palates; 
and  he  is  a very  block  that  is  affected  with  none  of  them.  Some  take  an  infi- 
nite delight  to  study  the  very  languages  wherein  these  books  are  written, 
Hebrew,  Greek,  Syriac,  Chaldee,  Arabic,  &c.  Methinks  it  would  please  any 
man  to  look  upon  a geographical  map,  ^suavi  animum  delectatione  allicere,  oh 
incredibilem  rerum  varietatem  et  jucunditatem,  et  ad  jdeniorem  sui  cognitionem 
excitare,  chorographical,  topographical  delineations,  to  behold,  as  it  were,  all 
the  remote  provinces,  towns,  cities  of  the  world,  and  never  to  go  forth  of  the 
limits  of  his  study,  to  measure  by  the  scale  and  compass  their  extent,  distance, 
examine  their  site.  Charles  the  Great,  as  Platina  writes,  had  three  fair  silver 
tables,  in  one  of  which  superficies  was  a large  map  of  Constantinople,  in  the 
second  Home  neatly  engraved,  in  the  third  an  exquisite  description  of  the  whole 
world,  and  much  delight  he  took  in  them.  What  greater  pleasure  can  there 
now  be,  than  to  view  those  elaborate  maps  of  Ortelius, ^Mercator,  Hondius,  &c.  ? 
To  peruse  those  books  of  cities,  put  out  by  Braunus  and  Hogenbergius  ? To 
read  those  exquisite  descriptions  of  Maginus,  Munster,  Herrera,  Laet,  Merula, 
Boterus,  Leaiider,  Albertus,  Camden,  Leo  Afer,  Adricomius,  Nic.  Gerbelius, 
<fec. ! Those  famous  expeditions  of  Christoph.  Columbus,  Americus  Vespucius, 


w Melanctlion  de  Heliodoro,  ^ I read  a considerable  part  of  your  speech  before  dinner,  but  after  I had 
dined  1 finished  it  completely.  Oh  what  arguments,  what  eloquence  t ‘‘Pluvines.  •Thibault, 

♦As  in  travelling  the  rest  go  forward  and  look  before  them,  an  antiquary  alone  looks  round  about  him, 
seeing  things  past,  &c.,  hath  a complete  horizon.  Janus  Bifrons.  “Cardan.  “ What  is  more  subtle 

than  arithmetical  conclusions;  what  more  agreeable  than  musical  harmonies;  what  iriore  divine  than 
astronomical,  what  more  certain  than  geometrical  demonstrations  ? ” * Hondius,  prsefat.  Merca- 

toris.  “ It  allures  the  mind  by  its  agreeable  attraction,  on  account  of  the  incredible  variety  and  pleasant- 
ness of  the  subjects,  and  excites  to  a farther  step  in  knowledge.”  J Atlas  Geog. 


350 


Cure  of  Melancholy. 


[Part.  2.  Sec,  2. 


Marcus  Polus  the  Venetian,  Loci.  Yertomannus,  Aloysius  Cadamustus,  &c.  ? 
Those  accurate  diariesof  Portuguese,  Hollanders,  of  Bartison,  Oliver  a Nort,  &c. 
Hakluyt’s  voyages,  Pet.  Martyr’s  Decades,  Beiizo,  Lerius,  Linschoten’s  rela- 
tions, those  Hodseporiconsof  Jod.a  Meggen,Brocard  the  monk,  Bredenhachius, 
Jo.  Dublinius,  Sands,  &c.,  to  Jerusalem,  Egypt,  and  other  remote  places  of 
the  worldl  those  pleasant  itineraries  of  Paiilus  Hentzerus,  Jodocus  Sincerus, 
Dux  Polonus,  &c.,  to  read  Bellonius’  observations,  P.  Gillius  his  surveys;  thoso 
parts  of  America,  set  out,  and  curiously  cut  in  pictures,  by  Pratres  a Bry.  To 
see  a ■vvell-cut  herbal,  herbs,  trees,  flowers,  plants,  all  vegetables  expressed  in 
their  proper  colours  to  the  life,  as  that  of  Matthiolus  upon  Dioscorides,  Dela- 
campius,  Lobel,  Bauhinus,  and  that  last  voluminous  and  mighty  herbal  of 
Beslar  of  Nuremburg,  wherein  almost  every  plant  is  to  his  own  bigness.  To 
see  birdsj  beasts,  and  fishes  of  the  sea,  spiders,  gnats,  serpents,  flies,  (kc.,  all 
creatures  set  out  by  the  same  art,  and  truly  expressed  in  lively  colours,  with  an 
exact  description  of  their  natures,  virtues,  qualities,  &c.,  as  hath  been  accu- 
rately performed  byHilian,  Gesner,  Ulysses  Aldrovandus,  Bellonius,  Bondole- 
tius,Hippolytus  Salvianus,  &c.  ’^Arcana  coeli,  naturce  secreta,  ordinem  universi 
scire  majoris  felicitatis  et  dudcedinis  est,  quam  cogitatione  quis  assequi possit,  aut 
mortalis  sperare.  What  more  pleasing  studies  can  there  be  than  the  mathe- 
matics, theoretical  or  practical  parts?  as  to  survey  land,  make  maps,  models, 
dials,  &c.,with  which  I was  ever  much  delighted  myself  Tails  est  Mathematum 
pidchritudo  (saith  ^Plutarch)  ut  his  indiytium  sit  divitiaruin  phaleras  istas  et 
hullas,et  puellaria  spectacula  comparari ; such  is  the  excellency  of  these  studies, 
that  all  those  ornaments  and  childish  bubbles  of  wealth,  are  not  worthy  to  be 
compared  to  them;  credi  mihi  (‘'saith  one)  extingui  dulce  exit  Mathematicarum 
artium  studio,  I could  even  live  and  die  with  such  meditations,  “and  take  more 
delight,  true  content  of  mind  in  them,  than  thou  hast  in  all  thy  wealth  and  sport, 
how  rich  soever  thou  art.  And  as  “^Cardan  well  seconds  me,  Honorljicum 
magis  est  et  gloriosum  hcec  intelligere,  quam  provinciis  prceesse,  formosum  aut 
ditem  juvenem  esse.^  The  like  pleasure  there  is  in  all  other  studies,  to  such 
as  are  truly  addicted  to  them,  ^ea  suavitas  (one  holds)  ut  cum  quis  ea  degusta- 
verit,  quasi  poculis  Circeis  captus,  non  possit  unquam  ah  illis  divelli;  the  like 
sweetness,  which  as  Circe’s  cup  bewitcheth  a student,  he  cannot  leave  off,  as 
well  may  witness  those  many  laborious  hours,  days  and  nights,  spent  in  the 
voluminous  treatises  written  by  them;  the  same  content.  ® Julius  Scaliger 
was  so  much  affected  with  poetry,  that  he  brake  out  into  a pathetical  protesta- 
tion, he  had  rather  be  the  author  of  twelve  verses  in  Lucan,  or  such  an  ode  in 
‘‘Horace,  than  emperor  of  Germany.  ‘Nicholas  Gerbelius,  that  good  old  man, 
was  so  much  ravished  with  a few  Greek  authors  restored  to  light,  with  hope 
and  desire  of  enjoying  the  rest,  that  he  exclaims  forthwith,  atque  Indis 

omnibus  erimus  ditiores,  we  shall  be  richer  than  all  the  Arabic  or  Indiaji 
princes ; of  such  ‘‘esteem  they  were  with  him,  incomparable  worth  and  value. 
Seneca  prefers  Zeno  and  Chrysippus,  two  doting  stoics  (he  was  so  much  ena- 
moured of  their  works),  before  any  prince  or  general  of  an  army;  andOrontius, 
the  mathematician,  so  far  admires  Archimedes,  that  he  calls  him,  Divinum  et 
homine  majorem,  a petty  god,  more  than  a man ; and  well  he  might,  for 
aught  I see,  if  you  respect  fame  or  worth.  Pindarus,  of  Thebes,  is  as  much 
renowned  for  his  poems,  as  Epaminondas,  Pelopidas,  Hercules  or  Bacchus,  his 
fellow  citizens,  for  their  w'arlike  actions;  et  sifamamrespicias,nonpauciores 


* Cardan.  “ To  learn  the  mysteries  of  the  heavens,  the  secret  workings  of  nature,  the  order  of  the  universe, 
is  a greater  happiness  and  gratification  than  any  mortal  can  think  or  expect  to  obtain.”  » Lib.  de  cupid. 
divitiaruin.  Leon.  I'iggs.  praefat.  ad  perpet.  prognost.  • I’lus  capio  voluptatis,  «&c.  lu 

llipperchen.  divis.  3.  It  is  more  honourable  and  glorious  to  understand  these  truths  than  to  govern 

provinces,  to  be  beautiful,  or  to  be  young.”  ^ Cardan,  praefat.  rerum  variet.  « Poetices  lib.  *•  Lib.  3. 
Ode  9 Donee  gratus  eram  tibi,  <kc.  ‘ De  Pelopones.  lib.  6.  descript.  Graec.  ^ quos  si  integroa 

habereraus,  Dii  boni,  quas  opes,  quos  thesauros  teuerene 


Mem.  4.] 


Exercise  rectified. 


351 


AristoteVis  quam  Alexandri  meminemmt  (as  Cardan  notes),  Aristotle  is  more 
known  than  Alexander;  for  we  have  a bare  relation  of  Alexander’s  deeds, 
but  Aristotle,  totus  vivit  in  monumentis,  is  whole  in  his  works : yet  I stand 
not  upon  this ; the  delight  is  it,  which  I aim  at,  so  great  pleasure,  such  sweet 
content  there  is  in  study.  ^King  James,  1605,  when  he  came  to  see  our 
University  of  Oxford,  and  amongst  other  ediS.ces  now  went  to  view  that  famous 
library,  renewed  by  Sir  Thomas  Bodley,  in  imitation  of  Alexander,  at  his 
departure  brake  out  into  that  noble  speech, "If  I were  not  a king,  I would  be  a ** 
university  man:  ““and  if  it  were  so  that  I must  be  a prisoner,  if  I might 
have  my  wish,  I would  desire  to  have  no  other  prison  than  that  library,  and  to 
be  chained  together  with  so  many  good  authors  et  'mortals  mo^gistris''  So ^ 
sweet  is  the  delight  of  study,  thomore  learning  they  have  (as  be  that  hath  a' 
dropsy,  the  more  he  drinks  the  thirstier  he  is)  the  more  they  covet  to  learn, 
and  the  last  day  is  prioris  discipulus;  harsh  at  first  learning  i^radices  ainarccy 
but  fiructus  dulces,  according  to  that  of  Isocrates,  pleasant  at  last ; the  longer 
they  live,  the  more  they  are  enamoured  with  the  Muses.  Heinsius,  the  keeper 
of  the  library  at  Leyden  in  Holland,  was  mewed  up  in  it  all  the  year  long; 
and  that  which  to  thy  thinking  should  have  bred  a loathing,  caused  in  him  a 
greater  liking.  “ °I  no  sooner  (saith  he)  come  into  the  library,  but  I bolt  the 
door  to  me,  excluding  lust,  ambition,  avarice,  and  all  such  vices,  whose  nurse 
is  idleness,  the  mother  of  ignorance,  and  melancholy  herself,  and  in  the  very 
lap  of  eternity,  amongst  so  many  divine  souls,  I take  my  seat,  with  so  lofty 
a spirit  and  sweet  content,  that  I pity  all  our  great  ones,  and  rich  men  that 
know  not  this  happiness.”  I am  not  ignorant  in  the  meantime  (notwithy 
standing  this  which  I have  said)  how  barbarously  and  basely,  for  the  most 
part,  our  ruder  gentry  esteem  of  libraries  and  books,  how  they  neglect  and 
contemn  so  great  a treasure,  so  inestimable  a benefit,  as  Hilsop’s  cock  did  the 
jewel  he  found  in  the  dunghill;  and  all  through  error,  ignorance,  and  want 
of  education.  And  ’tis  a wonder,  withal,  to  observe  how  much  they  will 
vainly  cast  away  in  unnecessary  expenses,  quot  modis  pereant  (saith  ® Erasmus) 
magnatihus  pecunice,  quantum  ahsumant  alea,  scoria,  compotationes,  profiectiones 
non  necessaricE,  pompce,  hella  qucesita,  ambitio,  colax,  morio,  ludio,  <&c.,  what 
in  hawks,  hounds,  lawsuits,  vain  building,  gormandising,  drinking,  sports, 
plays,  pastimes,  &c.  If  a well-minded  man  to  the  Muses  would  sue  to  some 
of  them  for  an  exhibition,  to  the  farther  maintenance  or  enlargement  of  such 
a work,  be  it  college,  lecture,  library,  or  whatsoever  else  may  tend  to  the 
advancement  of  learning,  they  are  so  unwilling,  so  averse,  that  they  had  rather 
see  these  which  are  already,  with  such  cost  and  care  erected,  utterly  ruined, 
demolished  oi  otherwise  employed ; for  they  repine  many  and  grudge  at  such 
gifts  and  revenues  so  bestowed ; and  therefore  it  were  in  vain,  as  Erasmua 
well  notes,  velMb  his,  vel  a negotiatoribus  qui  se  MammoncB  dediderunt,  impro- 
hum  fortasse  ofiicium  exigere,  to  solicit  or  ask  any  thing  of  such  men  that 

are  likely  damned  to  riches;  to  this  purpose.  For  my  part  I pity  these  men, 
stultos  jubeo  esse  libenter,  let  them  go  as  they  are,  in  thti  catalogue  of  Ignora- 
mus. How  much,  on  the  other  side,  are  all  we  bound  that  are  scholars,  to 
those  munif  Ptolomies,  bountiful  Msecenates,  heroical  patrons,  divine 
spirits,  • 

■ * P ‘l^nobis  hoec  otia  fecerunt,  namque  erit  ille  mihi  semper  Deua  — ** 

“These  blessings,  friend,  a Deity  bestow’d, 

For  never  can  I deem  him  less  than  God.” 

That  have  provide^^  us  so  many  well-furnished  libraries,  as  well  as  in  our 

“ Si  unqnam  mihi  in  fatis  sit,  ut  captivus  ducar,  si  mihi  daretur  optio, 

3 catenis  illigari,  cum  hisce  captivis  concatenatis  JEtatem  agere.  “Epist. 
ml  ac  pedem  posui,  foribus  pessulum  obdo;  ambitionem  autern,  amorein, 
narens  est  ignavia,  imperitia  nutrix,  et  in  ipso  aeternitatis  gremio,  inter  tot 
•o,  cum  ingenti  quideiu  animo,  ut  subinde  magnatuin  me  misercut,  qui 
iiiil.  2.  Cent.  1.  Adag.  1.  PVirg.  eclog.  1. 


• Isaack  Wake  musoe 
hoc  cuperem  cm 
Primioro.  in 

l'l^idincm,^^^pRudo,  qui 
illustres  ij^B^sedem  mi| 
ficlicttaUaBianc  ignorant. 


352 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


public  academies  in  most  cities,  as  in  our  private  colleges?  How  shall  I 
remember  ^Sir  Thomas  Bodley,  amongst  the  rest,  ‘'Otho  Nicholson,  and  the 
Bight  Reverend  John  Williams,  Lord  Bishop  of  Lincoln  (with  many  other 
pious  acts),  who  besides  that  at  St.  John’s  College  in  Cambridge,  that  in 
Westminster,  is  now  likewise  in  Fieri  with  a library  at  Lincoln  (a  noble 
precedent  for  all  corporate  towns  and  cities  to  imitate),  0 quam  te  memorem 
{vir  illustrissime),  quihus  elogiis But  to  my  task  again. 

AVhosoever  he  is  therefore  that  is  overrun  with  solitariness,  or  carried  away 
with  pleasing  melancholy  and  vain  conceits,  and  for  want  of  employment  knows 
not  how  to  spend  his  time,  or  crucified  with  worldly  care,  I can  prescribe  him 
no  better  remedy  than  this  of  study*  to  compose  himself  to  the  learning  of  some 
art  or  science.  Provided  always  that  this  malady  proceed  not  from  overmuch 
study;  for  in  such  case  he  adds  fuel  to  the  fire,  and  nothing  can  be  more  per- 
•nicious;  let  hi^take  heed  he  do  not  overstretch  his  wits,  and  make  a skeleton 
of  himself;  or  such  inamoratos  as  read  nothing  but  play-books,  idle  poems, 
jests,  Amadis  de  Gaul,  the  Knight  of  the  Sun,  the  Seven  Champions,  Palmerin 
de  Oliva,  Huon  of  Bourdeaux,  &c.  Such  many  times  prove  in  the  end  as 
mad  as  Don  Quixote.  Study  is  only  prescribed  to  those  that  are  otherwise 
idle,  troubled  in  mind,  or  carried  headlong  with  vain  thoughts  and  imaginations, 
to  distract  their  cogitations  (although  variety  of  study,  or  some  serious  subject, 
would  do  the  former  no  harm),  and  divert  their  continual  meditations  another 
way.  Nothing  in  this  case  better  than  study;  semper  aliquid  memoriter  edis^ 
cant,  saith  Piso,  let  them  learn  something  without  book,  transcribe,  translate, 
tfec.  Bead  the  Scriptures,  which  Hyperius,  lib.  1.  de  quotid.  script,  lect.  fol.  77. 
holds  available  of  itself,  “ ®the  mind  is  erected  thereby  from  all  worldly  cares, 
and  hath  much  quiet  and  tranquillity.”  Por  as  ‘Austin  well  hath  it,  ’tis  sci- 
entia  scientiarum,  omni  melle  dulcior,  omni  pane  suavior,  omni  vino  liilarior : 
’tis  the  best  nepenthe,  surest  cordial,  sweetest  alterative,  presentest  diverter : 
for  neither  as  “Chrysostom  well  adds,  “ those  boughs  and  leaves  of  trees  which 
are  plashed  for  cattle  to  stand  under,  in  the  heat  of  the  day,  in  summer,  so 
much  refresh  them  with  their  acceptable  shade,  as  the  reading  of  the  Scripture 
doth  recreate  and  comfort  a distressed  soul,  in  sorrow  and  affliction.”  Paul 
bids  “pray  continually;”  quod  cibus  corpori,  lectio  animce facit,  saith  Seneca, 
as  meat  is  to  the  body,  such  is  reading  to  the  soul.  “ *To  be  at  leisure  with- 
out books  is  another  hell,  and  to  be  buried  alive.”  ’'Cardan  calls  a library 
the  physic  of  the  soul ; “ "‘divine  authors  fortify  the  mind,  make  men  bold,  and 
oonstant ; and  (as  Hyperius  adds)  godly  conference  will  not  permit  the  mind  to 
be  tortured  with  absurd  cogitations.”  Bhasis  enjoins  continual  conference  to 
such  melancholy  men,  perpetual  discourse  of  some  history,  tcde,  poem,  news, 
Ac.,  alternos  sermones  edere  ac  bibere,  oeque  jucundum  quam  cibus,  sive  potus, 
which  feeds  the  mind  as  meat  and,  drink  doth  the  body,  and  pleaseth  as  much : 
and  therefore  the  said  Bhasis,  not  without  good  cause,  would  *ave  somebody 
still  talk  seriously,  or  dispute  with  them,  and  sometimes  ““to  cavil  and  wrangle 
(so  that  it  break  not  out  to  a violent  perturbation),  for  such  altercation  is  like 
stirring  of  a dead  fire  to  make  it  burn  afresh,”  it  whets  a dull  spirit,  “ and 
will  not  suffer  the  mind  to  be  drowned  in  those  profound  co^ji^Lons,  which 
melancholy  men  are  commonly  troubled  with.”  ^ Ferdinandf*^(||||Ljlmnsus, 
kings  of  Arragon  and  Sicily,  were  both  cured  by  reading  th^^. 

Curtins,  the  other  of  Livy,  when  no  prescribed  physic  would  t-  history,  on 

fake  place.  Game- 


it 


q Founder  of  our  public  library  in  Oxon.  ' Ours  in  Christ  Church,  Ox^ 
h curis  inulta  quiete  et  tranquillitate  fruens.  ‘ Ser,  38.  ad  Fratres  Ere 
Nam  neque  arbor ura  comae  propecorumtuguriisfactae,  meridie  per  aestate 
oves  ita  reficiunt,  ac  scripturarum  lectio  atiiictas  angore  animas  solatur  et 
mors  est,  et  vivi  hominis  sepultura.  Seneca.  r Cap.  99. 1.  57.  de  rer.  va: 

■et  constantein;  et  pium  colloquium  non  permittit  animum  absurda  cogita 
utantur,  quae  non  permittunt  aiiimum  submergi  profundis  cogitationibus, 
tur  in  iis.  Bodin.  prefat.  ad  meth.  hist. 


• Animus  levatur  Inde 
■Horn.  4.  de  poenitentia. 
l)ilem  exhibentes  umbram 
hium  sine  literis 
int  animum 
rquerf^^^^^cationibus 
3US  otiose  I 


trLs^ 


Mem.  4.] 


353 


Exercise  rectified. 

rariiis  - relates  as  much  of  Lorenzo  de’  Medici.  Heathen  philosophers  are  so 
full  of  divine  precepts  in  this  kind,  that,  as  some  think,  they  alone  are  able  to 
^ttle  a distressed^mind.  ^ Sunt  verba  et  voces,  quibus  hunc  lenire  dolorem  dec. 
Epictetus,  Plutarch,  and  Seneca;  qualis  ille,  quee  tela,  saith  Lipsius,  adversus 
omnes  animi  casus  administrat,  et  ipsam  mortem,  quomodo  vitia  eripit  infert 
virtutes?  when  I read  Seneca,  “'’methinks  I am  beyond  all  human  fortunes, 
on  the  top  of  a hill  above  mortality.”  Plutarch  saith  as  much  of  Homer  for 
which  cause  belike  Hiceratus,  in  Xenophon,  was  made  by  his  parents  to ’con 
Homer  s Iliads  and  Odysseys,  without  book,  ui  in  virum  bonum  evaderet,  as  well 
to  make  him  a good  and  honest  man,  as  to  avoid  idleness.  If  this  comfort  be 
got  from  philosophy,  what  shall  be  had  from  divinity?  What  shall  Austin. 
Cyprian,  Gregory,  Bernard’s  divine  meditations  afford  us? 

“ Qui  quid  sit  pulchrum,  quid  turpe,  quid  utile,  quid  non, 

Plenius  et  melius  Clirysippo  et  Crantore  dicunt.”  f 

Xay,  what  shall  the  Scripture  itself?  Which  is  like  an  apothecary’s  shop 
wherein  are  all  remedies  for  all  inhrmities  of  mind,  purgatives,  cordials,  altera- 
tives, corroboratives,  lenitives,  &c.  “ Every  disease  of  the  soul,”  saith  ^’Austin 
''  hath  a peculiar  medicine  in  the  Scripture ; this  only  is  required,  that  the 
sick  man  take  the  potion  which  God  hath  already  tempered.”  Greo-ory  calls 
it  “a  glass  wherein  we  may  see  all  our  inarmities,”  ynUum  colloquium. 
Psalm  cxix.  140,  Origen  a cnarm.  And  therefore  Hieroin  prescribes  Rus- 
ticus  the  monk,  “’'continually  to  read  the  Scripture,  and  to  meditate  on  that 
which  he  hath  read ; for  as  mastication  is  to  meat,  so  is  meditation  on  that 
which  we  read.”  I would  for  these  causes  wish  him  that  is  melancholy  to  use 
both  human  and  divine  authors,  voluntarily  to  impose  some  task  upon  himself 
to  divert  his  melancholy  thoughts  : to  study  the  art  of  memory,  Cosmus  Rosse- 
lius,  Pet.  Ravennas,  Scenkelius’  Detectus,  or  practise  Brachygraphy,  &c.,  that 
will  ask  a great  deal  of  attention  : or  let  him  demonstrate  a proposition  in 
Euclid,  in  his  five  last  books,  extract  a square  root,  or  study  Algebra  : than 
which,  as  * Clavius  holds,  “ in  all  human  disciplines  nothing  can^ be  more  ex- 
cellent and  pleasant,  so  abstruse  and  recondite;  so  bewitching,  so  miraculous,  so 
lavishing,  so  easy  withal  and  full  of  delight,”  omnem  humanum  captum  supe- 
rare  videtur.  By  this  means  you  may  define  eo;  ungue  leonem,  as  the  diverb  is, 
by  his  thumb  alone  the  bigness  of  Hercules,  or  the  true  dimensions  of  the’ 
great  ™ Colossus,  Solomon’s  temple,  and  Domitian’s  amphitheatre  out  of  a little 
part.  By  this  art  you  may  contemplate  the  variation  of  the  twenty-three  letters, 
which  may  be  so  infinitely  varied,  that  the  words  complicated  and  deduced’ 
thence  will  not  be  contained  within  the  compass  of  the  firmament ; ten  words 
may  be  varied  40,320  several  ways : by  this  art  you  may  examine  how  many 
men  may  stand  one  by  another  in  the  whole  superficies  of  the  earth,  some  say 
148,456,800,000,000,  assignando  singulis  passum  quadratum  (assigning  a 
^uare  foot  to^  each),  how  many  men,  supposing  all  the  world  as  habitable  as 
j?iance,  as  fruitful  and  so  long-lived,  may  be  born  in  60,000  years,  and  so  may 
you  demonstrate  with  “Archimedes  how  many  sands  the  mass  of  the  whole 
world  might  contain  if  all  sandy,  if  you  did  but  first  know  how  much  a small 
cube  as  big  as  a mustard-seed  might  hold,  with  infinite  such.  But  in  all  nature 
whatis  there  so  stupendous  as  to  examineand  calculate  the  motion  of  theplanets, 
their  magnitudes,  apogees,  perigees,  eccentricities,  how  far  distant  from  the 


‘‘  ^0^*  , * Fatendum  est  cacuraine  Olympi  constitutus  supra  ventos  et 

f lifhSil t’  huraana^  f ‘ Who  explain  what  is  fair,  foul,  useful,  worthless,  more  fully  and 

® and  Grantor  ? g In  Ps.  xxxvi.  omnis  morbus  animi  in  scriptura  habet  medici- 
recuset  potionem  quam  Deus  temperavit.  a In  moral,  speculum 
quo  nos  intueri  possimus.  _ i Horn.  28.  Ut  incantatione  viris  fugatur,  ita  lectione  malum.  Mterum 
9 ammara  saer®  scripturje  lectione  occupes.  Masticat  divinura  pabulum  meditatio. 

Ad  2.  definit.  2.  elem.  In  disciplinis  humanis  nihil  prsestantius  reperitur:  quippe  miracula  qusedam 


numerorum  cruit  tarn  abstrusa  et  recondita,  tanta  nihilo  minus  raeilitate  et  voluptate:  ut  &c  m wS 
contained  1,080,000  weights  of  brass.  - » . ...  o . V nuicu 


“ Vide  Glavimn  in  c'ta.  de  Sacrobosco. 


/ 


A 


354 


Cure  of  Mdancholy. 


[Part.  2.  Sec.  2, 


earth,  the  bigness,  thickness,  compass  of  the  firmament,  each  star,  with  their 
diameters  and  circumference,  apparent  area,  superficies,  hy  those  curious  helps 
of  glasses,  astrolabes,  sextants,  quadrants,  of  which  Tycho  Brah§  in  his  me- 
chanics, optics  (°  divine  optics),  arithmetic,  geometry,  and  such  like  arts  and 
instruments?  What  so  intricate  and  pleasing  withal,  as  to  peruse  and  prac- 
tise Heron  Alexandrinus’s  works,  spiritalihus,  de  machinis  hellicis,  de  machind 

S(i  movente,  Jordani  Nemorarii  de  ponderibus  proposit.  13,  that  pleasant  tract 
of  Machometes  Bragdedinus  de  superficierum  divisionibus,  Apollonius’s  Conics, 
or  Commandinus’s  labours  in  that  kind,  de  centra  gravitatis,  with  many  such 
geometrical  theorems  and  problems?  Those  rare  instruments  and  mechanical 
inventions  of  Jac.  Bessonus,  and  Cardan  to  this  purpose,  with  many  such 
experiments  intimated  long  since  by  Boger  Bacon,  in  his  tract  de  ^Secretis  artis 
et  naturae,  as  to  make  a chariot  to  move  sine  animali,  diving  boats,  to  walk  on 
the  water  by  art,  and  to  fly  in  the  air,  to  make  several  cranes  and  pulleys,  qui- 
bus  homo  trahat  ad  se  mille  homines,  lift  up  and  remove  great  weights,  mills  to 
move  themselves,  Archita’s  dove,  Albertus’s  brazen  head,  and  such  thauma- 
turgical  works.  But  especially  to  do  strange  miracles  by  glasses,  of  which 
Proclus  and  Bacon  writ  of  old,  burning  glasses,  multiplying  glasses,  perspec- 
tives, ut  unus  homo  appareat  exercitus,  to  see  afar  off,  to  represent  solid  bodies 
by  cylinders  and  concaves,  to  walk  in  the  air,  ut  veraciter  videant  (saith  Bacon) 
aurum  et  argentum  et  quicquid  aliud  volunt,  et  quum  veniant  ad  locum  visionis, 
nihil  inveniant,  which  glasses  are  much  perfected  of  late  by  Baptista  Porta  and  « 
Galileo, and  much  more  is  promised  by  Maginus  and  Midorgius,  to  be  performed  , 
in  this  kind.  Otocousticons  some  speak  of,  to  intend  hearing,  as  the  other  do  • 
sight;  Marcellus  Vrencken,  a Hollander,  in  his  epistle  to  Burgravius,  makes 
mention  of  a friend  of  his  that  is  about  an  instrument,  quo  videbit  quce  in  altero  * 
horizonie  sint.  But  our  alchymists,  methinks,  and  Bosicrucians  afibrd  most  J 
rarities,  and  are  fuller  of  experiments : they  can  make  gold,  separate  and  alter  ] 
metals,  extract  oils,  salts,  lees,  and  do  more  strange  works  than  Geber,  Lullius,  - 
Bacon,  or  any  of  those  ancients.  Crollius  hath  made  after  his  master  Para-  j 
celsus,  aurum  fulminans,  or  aurum  volatile,  which  shall  imitate  thunder  and  . 
lightning,  and  crack  louder  than  any  gunpowder ; Cornelius  Drible  a perpetual  ■ 
motion,  inextinguishable  lights,  linum  non  ardens,\f  i\j\i  many  such  feats  ; see  his  j 
book  de  naturd  elementorum,  besides  hail,  wind,  snow,  thunder,  lightning,  &c.,  i 
those  strange  fire- works,  devilish  petards,  and  such  like  warlike  machinations  * 
derived  hence,  of  which  read  Tartalea  and  others.  Ernestus  Burgravius,  a v 
disciple  of  Paracelsus,  hath  published  a discourse,  in  which  he  specifies  a lamp  ; 
to  be  made  of  man’s  blood,  Lucerna  vitce  et  mortis  index,  so  he  terras  it,  which 
chemically  prepared  forty  days,  and  afterwards  kept  in  a glass,^  shall  show  all  1 
the  accidents  of  this  life ; si  lampas  hie  clarus,  tunc  homo  hilaris  et  sanus  cor-  f 
pore  et  animo;  si  nebulosus  et  depressus,  male  aficitur,  et  sic  pro  statu  homvms  j 
variatur,  unde  sumptus  sanguis;  “^and  which  is  most  wonderful,  it  dies  with  I, 
the  party,  cum  homine  perit,  et  evanescit,  the  lamp  and  the  man  whence  the 
blood  was  taken,  are  extinguished  together.  The  same  author  hath  another  Ij 
tract  of  Mumia  (all  out  as  vain  and  prodigious  as  the  first)  by  which  he  will 
cure  most  diseases,  and  transfer  them  from  a man  to  a beast,  by  drawing  blood 
from  one,  and  applying  it  to  the  other,  vel  in  plantam  derivare,  and  an  Alexi- 
pharmacum,  of  which  Boger  Bacon  of  old  in  his  Tract,  de  retar danda  senectute, 
to  make  a man  young  again,  live  three  or  four  hundred  years.  Besides  pana-  I 
ceas,  martial  amulets,  unguentum  armarium,  balsams,  strange  extracts,  elixiis,  < 
and  such  like  raagico-magnetical  cures.  Now  what  so  pleasing  can  there  be  ; 
as  the  speculation  of  these  things,  to  read  and  examine  such  experiments,  or 


. Distantlas  coelorum  sola  Optica  dijudicat.  p Cap.  4.  et  5.  a “ If  the  lamp  bum  Wtly, 

the  man  is  cheerful  and  healthy  in  mind  and  body;  if,  on  the  other  hand,  he  fiym  whom  the  blood  is  taken 
be  melancholic  or  a spendthrift,  then  it  will  burn  dimly,  and  flicker  in  the  socket. 


Mem.  4.] 


Exercise  rectified. 


^5o 


if  a man  be  more  mathematically  given,  to  calculate,  or  peruse  Napier’s  Loga- 
rithms, or  those  tables  of  artificial  '‘sines  and  tangents,  not  long  since  set  out 
by  mine  old  collegiate,  good  friend,  and  late  fellow -student  of  Christ-church  in 
Oxford,  ‘Mr.  Edmund  Gunter,  wliich  will  perform  that  by  addition  and  sub- 
traction only,  which  heretofore  E-egiomontanus’s  tables  did  by  multiplication 
and  division,  or  those  elaborate  conclusions  of  his  ‘sector,  quadrant,  and 
cross-staff.  Or  let  him  that  is  melancholy  calculate  spherical  triangles,  square 
a circle,  cast  a nativity,  which  howsoever  some  tax,  I say  with  “Garcseus. 
dahimus  hoc  petulantibus  ingeniis,  we  will  in  some  cases  allow ; or  let  him 
make  an  ephemerides,  read  Suisset,  the  calculator’s  works,  Scaliger  de  emen- 
datione  temporum,  and  Petavius  his  adversary,  till  he  understand  them, 
peruse  subtle  Scotus  and  Suarez’s  metaphysics,  or  school  divinity,  Occam, 
Thomas,  Eutisberus,  Durand,  &c.  If  those  other  do  not  affect  him,  and  his 
means  be  great,  to  employ  his  purse  and  fill  his  head,  he  may  go  find  the 
philosopher  s stone  ; he  may  apply  his  mind,  I say,  to  heraldry,  antiquity, 
invent  impresses,  emblems;  make  epithal  ami  urns,  epitaphs,  elegies,  epigrams, 
palindroma  epigrammata,  anagrams,  chronograms,  acrostics,  upon  his  friends’ 
names  ; or  write  a comment  on  Martianus  Capella,  Tertullian  de  pallioy  the 
Nubian  geography,  or  upon  .^lia  Lselia  Crispis,  as  many  idle  fellows  have 
essayed;  and  rather  than  do  nothing,  vary  a * verse  a thousand  ways  with 
Putean,  so  torturing  his  wits,  or  as  Eainnerus  of  Luneburgh,  ^2150  times 
in  his  Proteus  Poeticus,  or  Scaliger,  Chrysolithus,  Cleppissius,  and  others, 
have  in  like  sort  done.  If  such  voluntary  tasks,  pleasure  and  delight,  or 
crabbedness  of  these  studies,  will  not  yet  divert  their  idle  thoughts,  and 
alienate  their  imaginations,  they  must  be  compelled,  saith  Christophorus  ^ 
Vega,  cogi  debent,  L 5.  c.  14,  upon  some  mulct,  if  they  perform  it  not,  quod 
ex  officio  incumbat,  loss  of  credit  or  disgrace,  such  as  our  public  University 
exercises.  For,  as  he  that  plays  for  nothing  will  not  heed  his  game;  no 
more  will  voluntary  employment  so  thoroughly  affect  a student,  except  he  be 
very  intent  of  himself,  and  take  an  extraordinary  delight  in  the  study,  about 
which  he  is  conversant.  It  should  be  of  that  nature  his  business,  which 
volens  nolens  he  must  necessarily  undergo,  and  without  great  loss,  mulct, 
shame,  or  hinderance,  he  may  not  omit. 

Now  for  women,  instead  of  laborious  studies,  they  have  curious  needle- 
works, cut-works,  spinning,  bone-lace,  and  many  pretty  devices  of  their  own 
making,  to  adorn  their  houses,  cushions,  carpets,  chairs,  stools  for  she  eats 
not  the  bread  of  idleness,”  Prov.  xxxi.  27.  qucesivit  lanam  et  linum),  con. 
fections,  conserves,  distillations,  &c.,  which  they  show  to  strangers. 

Ipsa  comes  priesesque  operis  venientibus  ultro  1 « Which  to  her  guests  she  shows,  with  all  her  pelf 
Hospitibus  monstrare  solet,  non  segniter  horas  Thus  far  my  maids,  but  this  I did  myself  ” ’ 

Contestata  suas,  sed  nec  sibi  deperiis  se.”  j 

This  they  have  to  busy  themselves  about,  household  offices,  &c.,  “neat  gardens, 
full  of  exotic,  versicolour,  diversely  varied,  sweet-smelling  flowers,  and  plants 
in  all  kinds,  which  they  are  most  ambitious  to  get,  curious  to  preserve  and 
keep,  proud  to  possess,  and  much  many  times  brag  of.  Their  merry  meetino-s 
and  frequent  visitations,  mutual  invitations  in  good  towns,  I voluntarily  omft, 
which  are  so  much  in  use,  gossipping  among  the  meaner  sort,  &c.,  old  folks 
have  theirbeads ; an  excellent  invention  to  keep  them  from  idleness,  that  are  by 
nature  melancholy,  and  past  all  afiairs,  to  say  so  many  paternosters,  avemarias, 
creeds,  if  it  were  not  profane  and  superstitious.  In  a word,  body  and  mind 
must  be  exercised,  not  one,  but  both,  and  that  in  a mediocrity;  otherwise  it 

London,  Anno  1620.  »Once  astronomy  reader  at  Gresham  College.  ‘Printed  at  London 
oy  W Ilham  Jones,  1623.  “Prsefat.  Meth.  Astrol.  »Tot  tibi  sunt  dotes  virgo,  quot  sidera  coelo 

y i)a  pie  Chnste  urbi  bona  s’t  p.ax  tempore  nostro.  'Chalonerus,  Lib.  9.  de  Rep.  Angel.  •Hortua 
ooroiianus  medicus  et  culinarius,  <Sic. 


356 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


will  cause  a great  inconvenience.  If  the  body  be  overtired,  it  tires  the  mind. 
The  mind  oppresseth  the  body,  as  with  students  it  oftentimes  falls  out,  who 
(as  '’Plutarch  observes)  have  no  care  of  the  body,  “ but  compel  that  which  ia 
mortal  to  do  as  much  as  that  which  is  immortal : that  which  is  earthly,  aa 
that  which  is  ethereal.  But  as  the  ox  tired,  told  the  camel  (both  serving 
one  master),  that  refused  to  carry  some  part  of  his  burden,  before  it  were  long 
he  should  be  compelled  to  carry  all  his  pack,  and  skin  to  boot  (which  by  and 
by,  the  ox  being  dead,  fell  out),  the  body  may  say  to  the  soul,  that  will  give 
him  no  respite  or  remission : a little  after,  an  ague,  vertigo,  consum])tion, 
seizeth  on  them  both,  all  his  study  is  omitted,  and  they  must  be  compelled  to 
be  sick  together:”  he  that  tenders  his  own  good  estate,  and  health,  must  let 
them  draw  with  equal  yoke,  both  alike,  “®that  so  they  may  happily  enjoy 
their  wished  health.” 


MEMB.  V. 

Waking  and  terrible  Dreams  rectified. 

As  wakinf^  that  hurts,  by  all  means  must  be  avoided,  so  sleep, ^ which  so 
much  helps, V like  ways,  “"must  be  procured,  by  nature  or  art,  inward  or  ^ 
outward  medicines,  and  be  protracted  longer  than  ordinary,  u it  may  be,  as 
beinjj  an  especial  help.”  It  moistens  and  fattens  the  body,  concocts,  and  . 
helps  digestion  (as  we  see  in  dormice,  and  those  Alpine  mice  that  sleep  all  ; 
winter),  which  Gesner  speaks  of,  when  they  are  so  found  sleeping  under  the  , 
snow  in  the  dead  of  winter,  as  fat  as  butter.  It  expels  cares,  pacifies  the 
mind,  refresheth  the  weary  limbs  aiter  long  work . 


« e Somne,  quies  reram,  placidissime  somne  deorum 
Pax  animi,  quem  cura  fugit,  qui  corpora  dyris 
Fessa  ministeriis  molces  reparasque  labori. 


“ Sleep,  rest  of  things,  0 pleasing  deity, 

Peace  of  the  soul,  which  cares  dost  crucify, 
Weary  bodies  refresh  and  mollify.” 


The  chiefest  thing  in  all  physic,  ^Paracelsus  calls  it,  omnia  arcana  gemma- 
rum  mperans  et  metailorum.  The  fittest  time  is  ‘“two  or  three  hours  after  ' 
supper  when  as  the  meat  is  now  settled  at  the  bottom  of  the  stomach,  and  tis 
eood  to  lie  on  the  right  side  first,  because  at  that  site  the  liver  doth  rest  under  ( 
the  stomach,  not  molesting  any  way,  but  heating  him  as  a fire  doth  a kettle, 
that  is  put  to  it.  After  the  first  sleep  ’tis  not  amiss  to  lie  on 
that  the  meat  may  the  better  descend ; ” and  sometimes  again  on  the  belly , but 
never  on  the  back.  Seven  or  eight  hours  is  a competent  time  for  a melancholy 
man  to  rest,  as  Crato  thinks ; but  as  some  do,  to  lie  in  bed  and  not  sleep,  a 
day  or  half  a day  together,  to  give  assent  to  pleasing  conceits  and  vain  imagi- 
naii’ons,  is  many  ways  pernicious.  To  procure  this  sweet  moistening  sleep,  it  s 
best  to  take  away  the  occasions  (if  it  be  possible)  that  hinder  it,  and  then 
use  such  inward  or  outward  remedies,  which  may  cause  it.  Constat  hodie  (saith 
Boissardus  in  his  tract  demagia,  cap.  4.)  muUos  ita  fascinari  utnoctes  mtegras 
exiqant  insomnes,  summd  inquietudine  animorum  et  corporum;  many  caniio 
sleep  for  witches  and  fascinations,  which  are  too  familiar  m some  places;  they 
caU  it,  dare  alicui  malam  noctem.  But  the  ordinary  causes  are  heat  and  dryness, 
which  must  first  be  removed:  '’a  hot  and  dry  brain  never  sleeps  wel  : gnel, 
fears  cares,  expectations,  anxieties,  great  businesses,  Mn  aurem  utramque 

eervirent  domino  et  parte  onens  ^ animo  Quoque  contingit,  dum  defatigato  corpori,  <fcc. 

cogeretur  gesture  (quodraortuo  dS  diceud®  somni  paulo  longiores 

cut  pulchram  illam  et  prodest  quiSod?  conciliandus,  Piso,  -Ovid 

conciUandi.  Altomarus,  cap.  o/iib  2 duabus  aut  tribus  horis  post  coenam,  quum  jam  cibus  ad 

an  Hvppoc.  Aphorism.  « $ lifere  dSo  Quiescendum,  quod  in  tali  decubitu  jecur  sub  ven- 

^uDdumventriculiresederit,  pnmum  super  ignis  Uetem  qui  illi  admoretur;  post 

triculo  quiescat,  non  " Jlro  ^ h S^pius  accidit  melancholicis,  ut  nimium  exsiccato 

‘ “ “ ■ 


Mem.  5.1 


Waking  and  dreams  rectified. 


357 


otiose  ut  dormias,  and  all  violent  perturbations  of  the  mind,  must  in  some  sort 
be  qualified,  before  we  can  hope  for  any  good  repose.  He  that  sleeps  in  the 
day  time,  or  is  in  suspense,  fear,  any  way  troubled  in  mind,  or  goes  to  bed 
upon  a full  '"stomach,  may  never  hope  for  quiet  rest  in  the  night;  nec  enim 
meritoria  somnos  as  the 'poet  saith ; inns  and  such  like  troublesome 

places  are  not  forsleej);  one  calls  ostler,  another  tapster,  one  cries  and  shouts, 
another  sings,  whoops,  halloos, 

“ u. absentem  cantat  amicam, 

Malta  prolutus  vappS  nauta  atque  viator.” 

Who  not  accustomed  to  such  noises  can  sleep  amongst  them  ? He  that  will 
intend  to  take  his  rest  must  go  to  bed  animo  securo,  quieto  et  libero,  with  a 
"secure  and  composed  mind,  in  a quiet  place:  omnia  nodes  erunt  placida  com- 
posta  quiete:  and  if  that  will  not  serve,  or  may  not  be  obtained,  to  seek  then 
such  means  as  are  requisite.  To  lie  in  clean  linen  and  sweet;  before  he  goes 
to  bed,  or  in  bed,  to  hear  “®sweet  music,”  which  Ficinus  commends,  lib.  1. 
cap.  24,  or  as  Jobertus,  med.  pract.  lib.  3.  cap.  10,  “^to  read  some  pleasant 
author  till  he  be  asleep,  to  have  a bason  of  water  still  dropping  by  his  bed- 
side,” or  to  lie  near  that  pleasant  murmur,  lene  sonantis  aquae.  Some  flood- 
gates, arches,  falls  of  water,  like  London  Bridge,  or  some  continuate  noise 
which  may  benumb  the  senses,  lenis  motus,  silentium  et  tenebra^  turn  et  ipsa 
voluntas  somnos  faciunt;  as  a gentle  noise  to  some  procures  sleep,  so,  which 
Bernard inus  Tilesius,  lib.  de  somno,  well  observes,  silence,  in  a dark  room,  and 
the  will  itself,  is  most  available  to  others.  Piso  commends  frications,  Andrew 
Borde  a good  draught  of  strong  drink  before  one  goes  to  bed;  I say,  a nutmeg 
and  ale,  or  a good  draught  of  muscadine,  with  a toast  and  nutmeg,  or  a posset 
of  the  same,  which  many  use  in  a morning,  but  methinks,  for  such  as  have 
dry  brains,  are  much  more  proper  at  night ; some  prescribe  a ^sup  of  vinegar  as 
they  go  to  bed,  a spoonful,  saith  ^tius  Tetrabib.  lib.  2.  ser.  2.  cap.  10.  lib.  6. 
cap.  10,  JEgineta,  lib.  3.  cap.  14,  Piso,  “a  little  after  meat,  'because  it  rare- 
fies melancholy,  and  procures  an  appetite  to  sleep.”  Demat.  ah  Altomar.  cap.  7. 
and  Mercurialis  approve  of  it,  if  the  malady  proceed  from  the  "spleen.  Salust. 
Salvian.  lib.  2.  cap.  1.  de  remed.,  Hercules- de  Saxonia  in  Fan.  jElinus,  Mon- 
taltus  de  morh.  capitis,  cap.  28.  de  melan.  are  altogether  against  it.  Lod. 
Mercatus,  de  inter.  Morb.  cau.  lib.  L cap.  17.  in  some  cases  doth  allow  it. 
*Bhasis  seems  to  deliberate  of  it,  though  Simeon  commend  it  (in  sauce  perad- 
venture)  he  makes  a question  of  it : as  for  baths,  fomentations,  oils,  potion^ 
simples  or  compounds,  inwardly  taken  to  this  purpose,  "I  shall  speak  of  them, 
elsewhere.  If,  in  the  midst  of  the  night,  when  they  lie  awake,  which  is  usual 
to  toss  and  tumble,  and  not  sleep,  *Ilanzovius  would  have  them,  if  it  be  in 
warm  weather,  to  rise  and  walk  three  or  four  turns  (till  they  be  cold)  about 
the  chamber,  and  then  go  to  bed  again. 

Against  fearful  and  troublesome  dreams.  Incubus  and  such  inconveniences, 
wherewith  melancholy  men  are  molested,  the  best  remedy  is  to  eat  a light 
supper,  and  of  such  meats  as  are  easy  of  digestion,  no  hare,  venison,  beef, 
&c.,  not  to  lie  on  his  back,  not  to  meditate  or  think  in  the  day-time  of  any 
terrible  objects,  or  especially  talk  of  them  before  he  goes  to  bed.  For,  as 
he  said  in  Lucian  after  such  conference,  Hecates  somniare  milii  videor,  I can 
think  of  nothing  but  hobgoblins : and  as  Tully  notes,  “^for  the  most  part  our 


k ut  sis  nocte  levis,  sit  tibi  caena  brevis,  i Juven.  Sat.  3.  ■ Hor.  Ser.  lib.  1.  Sat.  5.  “ The  tipsy  sailor 

and  his  travelling  companion  sing  the  praises  of  their  absent  sweethearts.”  “ Seposltis  curis  omnibus 

qu^mtum  fieri  potest,  una  cum  vestibus,  &c.  Kirkst.  • Ad  horam  somni  aures  suavibus  cantibus  et  sonis 
delinire.  p Lectio  jucunda,  aut  sermo,  ad  quem  attentior  animus  convertitur,  aut  aqua  ab  alto  in 

subjectam  pelvim  delabatur,  &c.  Ovid.  ^ Aceti  sorbitio.  f Attenuat  melancholiam,  et  ad  conciliandum 
somnum  juvat.  » Quod  lieni  acetum  conveniat.  * Cont.  1.  tract.  9.  meditandum  de  aceto.  • Sect.  5. 
Memb.  1.  Subsect.  6.  » Lib.  de  sanit.  tuenda.  y In  Som.  Scip.  fit  enim  fere  ut  cogitationes  nostne  et 

sermones  pariant  aliquid  in  somno,  quale  de  llomero  scribit  Ennius,  de  quo  videlicet  smpissime  vigilaii. 
Bolebat  cogitat  e et  loqui. 


358 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


speeches  in  the  day-time  cause  our  fantasy  to  work  upon  the  like  in  our  sleep/’ 
which  Ennius  writes  of  Homer ; Et  canis  in  somnis  leporis  vestigia  latrat : as  a 
dog  dreams  of  a hare,  so  do  men  on  such  subjects  they  thought  on  last. 

“*  Somnia  qtije  mentes  ludunt  volitantibus  umbris, 

Nec  delubra  deum,  nec  ab  £Ethere  numina  mittunt, 

Sed  sibi  quisque  facit,”  &c. 

For  that  cause  ^vhen  Ptolemy,  king  of  Egypt,  had  posed  the  seventy  interpret eiti 
in  order,  and  asked  the  nineteenth  man  what  would  make  one  sleep  quietly  in 
the  night,  he  told  him,  ““the best  way  was  to  have  divine  and  celestial  medi- 
tations, and  to  use  honest  actions  in  the  day-time.”  '’Lod.  Yives  wonders  how 
schoolmen  could  sleep  quietly,  and  were  not  terrified  in  the  night,  or  walk  in 
the  dark,  they  had  such  monstrous  questions,  and  thought  of  such  terrible 
matters  all  day  long.”  They  had  need,  amongst  the  rest,  to  sacrifice  to  god 
Morpheus,  whom  ^Philostratus  paints  in  a white  and  black  coat,  with  a horn 
and  ivory  box  full  of  dreams,  of  the  same  colours,  to  signify  good  and  bad.  If 
you  will  knowhow  to  interpret  them,  read  Artemidorus,  Sambucus  and  Cardan; 
but  how  to  help  them,  *^1  must  refer  you  to  a more  convenient  place. 


MEMB.  YI. 

Subsect.  I. — Perturbations  of  the  mind  rectified.  From  himself  by  resisting 
to  the  utmost,  confessing  his  grief  to  a f riend,  <kc. 

Whosoever  he  is  that  shall  hope  to  cure  this  malady  in  himself  or  any 
other,  must  first  rectify  these  passions  and  perturbations  of  the  mind:  the 
chiefest  cure  consists  in  them.  A quiet  mind  is  that  voluptas,  or  summum 
bonum  of  Epicurus;  non  dolere,  curis  vacare,  animo  tranquillo  esse,  not  to  grieve, 
but  to  want  cares,  and  to  have  a quiet  soul,  is  the  only  pleasure  of  the  world,  as 
Seneca  trulyrecites  his  opinion,  not  that  of  eating  and  drinking,  whichinjurious 
Aristotle  maliciously  puts  upon  him,  and  for  which  he  is  still  mistaken,  7nale 
audit  et  vapulat,  slandered  without  a cause,  and  lashed  by  all  posterity.  “ ®Eear 
and  sorrow,  therefore,  are  especially  to  be  avoided,  and  the  mind  to  be  miti- 
gated with  mirth,  constancy,  good  hope;  vain  terror,  bad  objects  are  to  be 
removed,  and  all  such  persons  in  whose  companies  they  be  not  well  pleased.” 
Gualter  Bruel,  Fernelius,  consil.  43,  Mercurialis,  consil.  6,  Piso,  Jacchinus, 
cap.  15.  in  9.  Bhasis,  Capivaccius,  Hildesheim,  <fec.,  all  inculcate  this  as  an 
especial  means  of  their  cure,  that  their  “ ^minds  be  quietly  pacified,  vain  con- 
ceits diverted,  if  it  be  possible,  with  terrors,  cares,  ®fixed  studies,  cogitations, 
and  whatsoever  it  is  that  shall  any  way  molest  or  trouble  the  soul,”  because 
that  otherwise  there  is  no  good  to  be  done.  “‘‘The  body’s  mischiefs,”  as 
Plato  proves,  “ proceed  from  the  soul : and  if  the  mind  be  not  first  satisfied, 
the  body  can  never  be  cured.”  Alcibiades  raves  (saith  ‘Maximus  Tyrius)  and 
is  sick,  his  furious  desires  carry  him  from  Lyceus  to  the  pleading  place,  thence 
to  the  sea,  so  into  Sicily,  thence  to  Lacedaemon,  thence  to  Persia,  thence  to 
Samos,  then  again  to  Athens;  Critias  tyranniseth  over  all  the  city;  'Sardana- 
palus  is  love-sick;  these  men  are  ill-affected  all,  and  can  never  be  cured,  till 
their  minds  be  otherwise  qualified.  Crato,  therefore,  in  that  often-cited  Counsel 


■Aristae  hist.  “Xcither  the  shrines  of  the  gods,  nor  the  deities  themselves,  send  down  from  the 
heavens  those  dreams  whicli  mock  our  minds  with  these  flitting  shadows, — we  cause  them  to  ourselves.’* 
» Optimum  de  coelestibus  et  honestis  meditari,  et  ea  facere.  Lib.  3.  de  causis  corr.  art.  tarn  mira  mon- 
Btra  quaestionum  saepe  nascuntur  inter  eos,  ut  mirer  eog  interdum  in  somniis  non  terreri,  aut  de  illis  in 
tenebris  audere  verba  facere,  adeo  res  sunt  monstros®.  « Icon.  lib.  1.  *1  Sect.  5.  Memb.  1.  Subs.  6. 

« Animi  perturbationes  summe  fugiendae,  metus  potissiraum  et  tristitia : eorumque  loco  animus  demulcendua 
hilaritate,  animi  constantia,  bona  spe;  removendi  terrores,  et  eorum  consortium  quos  non  probant 
^Phantasi®  eorum  placide  subvertend®,  terrores  ab  animo  removendi.  s Ab  orani  fixa  cogitatione  quo- 
vismodo  avertantur.  Cuncta  mala  corporis  ab  animo  procedunt,  qu®  nisi  curentur,  corpus  curari 

minime  potest,  Charmid.  l Disputat.  An  morbi  graviores  corporis  an  animi.  Renoldo  interpret,  ut  parum 
bbeit  a furore,  rapitur  h Lyceo  in  concionem,  a condone  ad  mare,  a mari  in  Siciliam,  &c. 


Mem.  6.  Subs.  1.] 


Passions  rectified. 


359 


of  liis  for  a nobleman  his  patient,  when  he  had  sufficiently  informed  him  in 
diet,  air,  exercise,  Venus,  sleep,  concludes  with  these  as  matters  of  greatest 
moment.  Quod  reliquum  est,  animce  accidentia  corrigantur,  from  which  alone 
proceeds  melancholy;  they  are  the  fountain,  the  subject,  the  hinges  whereon 
it  turns,  and  must  necessarily  be  reformed.  “ ‘"For  anger  stirs  choler,  heats 
the  blood  and  vital  spirits;  sorrow  on  the  other  side  refrigerates  the  body, 
and  extinguisheth  natural  heat,  overthrows  appetite,  hinders  concoction,  dries 
up  the  temperature,  and  perverts  the  understanding:”  fear  dissolves  the 
s])irits,  infects  the  heart,  attenuates  the  soul : and  for  these  causes  all  passions 
and  perturbations  must,  to  the  utmost  of  our  power  and  most  seriously,  be 
removed-  -^lianus  Montaltus  attributes  so  much  to  them,  “ ‘that  he  holds  the 
rectification  of  them  alone  to  be  sufficient  to  the  cure  of  melancholy  in  most 
patients.”  Many  are  fully  cured  when  they  have  seen  or  heard,  &c.,  enjoy 
their  desires,  or  be  secured  and  satisfied  in  their  minds;  Galen,  the  common 
master  of  them  all,  from  whose  fountain  they  fetch  water,  brags,  lib.  1.  desan. 
tuend,,  that  he,  for  his  part,  hath  cured  divers  of  this  infirmity,  solum  animis 
ad  rectum  institutis,  by  right  settling  alone  of  their  minds. 

Yea,  but  you  will  here  infer,  that  this  is  excellent  good  indeed  if  it  could 
be  done;  but  how  shall  it  be  effected,  by  whom,  what  art,  what  means?  hie 
labor,  hoc  opus  est.  ’Tis  a natural  infirmity,  a most  powerful  adversary,  all 
men  are  subject  to  passions,  and  melancholy  above  all  others,  as  being  distem- 
pered by  their  innate  humours,  abundance  of  choler  adust,  weakness  of  parts, 
outward  occurrences ; and  how  shall  they  be  avoided?  the  wisest  men,  greatest 
philosophers  of  most  excellent  wit,  reason,  judgment,  divine  sj)irits,  cannot 
moderate  themselves  in  this  behalf;  such  as  are  sound  in  body  and  mind. 
Stoics,  heroes,  Homer’s  gods,  all  are  passionate,  and  furiously  carried  some- 
times; and  how  shall  we  that  are  alread}''  crdZQ(\.,  fracti  animis,  sick  in  body, 
sick  in  mind,  resist?  we  cannot  perform  it.  You  may  advise  and  give  good 
precepts,  as  who  cannot?  ButJiow  shall  they  be  put  in  practice?  I may  not 
deny  but  our  passions  are  violent,  and  tyrannise  of  us,  yet  there  be  means  to 
curb  them ; though  they  be  headstrong,  they  may  be  tamed,  they  may  be 
qualified,  if  he  himself  or  his  friends  will  but  use  their  honest  endeavours,  or 
make  use  of  such  ordinary  helps  as  are  commonly  prescribed. 

He  himself  (I  say) ; from  the  patient  himself  the  first  and  chiefest  remedy 
must  be  had ; for  if  he  be  averse,  peevish,  waspish,  give  way  wholly  to  his 
passions,  will  not  seek  to  be  helped,  or  be  ruled  by  his  friends,  how  is  it  pos- 
sible he  should  be  cured?  But  if  he  be  willing,  at  least,  gentle,  tractable,  and 
desire  his  own  good,  no  doubt  but  he  may  magnam  morbi  deponere  partem,  be 
eased  at  least,  if  not  cured.  He  himself  must  do  his  utmost  endeavour  to 
resist  and  withstand  the  beginnings.  Frincipiis  obsta,  “Give  not  water  pas- 
sage, no  not  a little,”  Ecclus.  xxv.  27.  If  they  open  a little,  they  will  make  a 
greater  breach  at  length.  Whatsoever  it  is  that  runneth  in  his  mind,  vain 
conceit,  be  it  pleasing  or  displeasing,  which  so  much  affects  or  troubleth  him, 
“ “ by  all  possible  means  he  must  withstand  it,  expel  those  vain,  false,  frivo- 
lous imaginations,  absurd  conceits,  feigned  fears  and  sorrows;  from  which,” 
saith  Piso,  “ this  disease  primarily  proceeds,  and  takes  his  first  occasion  or 
beginning,  by  doing  something  or  other  that  shall  be  opposite  unto  them, 
thinking  of  something  else,  persuading  by  reason,  or  howsoever  to  make  a sud- 
den alteration  of  them.”  Though  he  have  hitherto  run  in  a full  career,  and 
precipitated  himself,  following  his  passions,  giving  reins  to  his  appetite,  let  him 

'‘Ira  bilem  movet,  sanguinem  adurit,  vitales  spiritas  accendit,  moestitia  universum  corpus  infrigidat, 
calorem  innatura  extinguit,  appetitum  destruit,  concoctionem  impedit,  corpus  exsiccat,  intellectum  pervertit. 
quamobrem  liaec  omnia  prorsus  vitanda  sunt,  et  pro  virili  fugienda.  *De  mel.  cap.  26.  ex  illis  solum  reme- 
dium; multi  ex  visis,  auditis,  &c.  sanati  sunc.  •"  Pro  viribus  annitendum  in  praadictis,  turn  ih  aliis,  h quibus 
malum  veliit  a prirnaria  causa  occasionem  nactum  est,  imaginationes  absurdse  falsaaque  et  moestitia  quae- 
«unque  subieritpropulsetur,  aut  aliud  agendo,  aut  ratione  persuadendo  earuin  mut.ationcm  subitb  facere. 


360 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


now  stop  upon  a sudden,  curb  himself  in;  and  as  “Lemnius  adviseth,  “strive 
against  with  all  his  power,  to  the  utmost  of  his  endeavour,  and  not  cherish 
those  fond  imaginations,  which  so  covertly  creep  into  his  mind,  most  pleasing 
and  amiable  at  first,  but  bitter  as  gall  at  last,  and  so  headstrong,  that  by  no 
reason,  art,  counsel,  or  persuasion,  they  may  be  shaken  off.”  Though  he  be  far 
gone,  and  habituated  unto  such  fantastical  imaginations,  yet  as  ®Tully  and 
Plutarch  advise,  let  him  oppose,  fortify,  or  prepare  himself  against  them,  by 
premeditation,  reason,  or  as  we  do  by  a crooked  staff,  bend  himself  another 
way. 


**  P Tu  tcan.tjn  interea  effugito  quse  tristia  mentem 
Solicitant,  procul  esse  jube  curasque  metuinque 
Pallentem,  ultrices  iras,  sint  omnia  laeta.” 


“ In  the  meantime  expel  them  from  thy  mind, 

Pale  fears,  sad  cares,  and  griefs  which  do  it  grind. 
Revengeful  anger,  pain  and  discontent, 

Let  all  thy  soul  be  set  on  merriment.” 


Curas  tolle  graves^  irasci  credeprofanum.  If  it  be  idleness  hath  caused  this 
infirmity,  or  that  he  perceive  himself  given  to  solitariness,  to  walk  alone,  and 
please  his  mind  with  fond  imaginations,  let  him  by  all  means  avoid  it ; ’tis  a 
bosom  enemy,  ’tis  delightful  melancholy,  a friend  in  show,  but  a secret  devil, 
a sweet  poison,  it  will  in  the  end  be  his  undoing;  let  him  go  presently,  task  or 
set  himself  a work,  get  some  good  company.  If  he  proceed,ias  a gnat  flies  about 
a candle  so  long  till  at  length  he  burn  his  body,  so  in  the  end  he  will  undo 
himself:  if  it  be  any  harsh  object,  ill  company,  let  him  presently  go  from  it. 
If  by  his  own  default,  through  ill  diet,  bad  air,  want  of  exercise,  &c.,  let  him 
now  begin  to  reform  himself.  “ It  would  be  a perfect  remedy  against  all  cor- 
ruption, if,”  as  ^Koger  Bacon  hath  it,  “ we  could  but  moderate  ourselves  in 
those  six  non-natural  things.”  “ 'If  it  be  any  disgrace,  abuse,  temporal  loss, 
calumny,  death  of  friends,  imprisonment,  banishment,  be  not  troubled  with  it, 
do  not  fear,  be  not  angry,  grieve  not  at  it,  but  with  all  courage  sustain  it.” 
(Gordonius,  lib.  1.  c.  15.  de  conser.  vit).  Tu  contra  audentior  ito.  ®If  it  be  sick- 
ness, ill  success,  or  any  adversity  that  hath  caused  it,  oppose  an  invincible 
courage,  “ fortify  thyself  by  God’s  word,  or  otherwise,”  mala  bonis persuadenda, 
set  prosperity  against  adversity,  as  we  refresh  our  eyes  by  seeing  some  plea- 
sant meadow,  fountain,  picture,  or  the  like : recreate  thy  mind  by  some  contrary 
object,  with  some  more  pleasing  meditation  divert  thy  thoughts. 

Yea,  but  you  infer  again,  facile  consilium  damus  aliis,  we  can  easily  give 
counsel  to  others ; every  man,  as  the  saying  is,  can  tame  a shrew  but  he  that 
hath  her ; si  Me  esses,  aliter  sentires;  if  you  were  in  our  misery,  you  would  find 
it  otherwise,  ’tis  not  so  easily  performed.  We  know  this  to  be  true;  we  should 
moderate  ourselves,  but  we  are  furiously  carried,  we  cannot  make  use  of  such 
precepts,  we  are  overcome,  sick,  malesani,  distempered  and  habituated  to  these 
courses,  we  can  make  no  resistance;  you  may  as  well  bid  him  that  is  diseased 
not  to  feel  pain,  as  a melancholy  man  not  to  fear,  not  to  be  sad : ’tis  within  his 
blood,  his  brains,  his  whole  temperature,  it  cannot  be  removed.  But  he  may 
choose  whether  he  will  give  way  too  far  unto  it,  he  may  in  some  sort  correct 
himself.  A philosopher  was  bitten  with  a mad  dog,  and  as  the  nature  of  that 
disease  is  to  abhor  all  waters,  and  liquid  things,  and  to  think  still  they  see  the 
picture  of  a dog  before  them : he  went  for  all  this,  reluctante  se,  to  the  bath, 
and  seeing  there  (as  he  thought)  in  the  water  the  picture  of  a dog,  with  reason 
overcame  this  conceit,  quid  cani  cum  balneo  1 what  should  a dog  do  in  a bath? 
a mere  conceit.  Thou  thinkest  thou  hearest  and  scest  devils,  black  men,  &c., 

“ Lib.  2.  c.  16.  de  occult,  nat.  Quisquis  hulc  malo  obnoxius  est,  acriter  obsistat,  et  summacura  obluctetur^ 
nee  ullo  modo  foveat  iinaf,dnationes  tacite  obrepentes  animo,  blandas  ab  initio  et  amabiles,  sed  quai  ade» 
convalescunt,  ut  nulla  ratione  excuti  queant.  03  Tusc.  ad  Apollonium.  p Fracastorius.  1 Epist. 
de  secretis  artis  et  natura  cap.  7.  de  retard,  sen.  Remedium  esset  contra  corruptionem  propriam,  si  quilibet 
excrceret  regimen  sanitatis,  quod  consistit  in  rebus  sex  non  naturalibus.  •’Pro  aliquo  vituperio  non  indig- 
ncris,  nec  pro  amissione  alicujus  rei,  pro  morte  alicujus,  nec  pro  carcere,  nec  pro  exilio,  nec  pro  alia  re,  nec 
irascaris,  nec  timeas,  nec  doleas,  sed  cum  sumina  pnesentia  haec  sustineas.  * Quodsi  incommoda  adver- 
sitatis  infortunia  hoc  malum  invexeiint,  his  iufiactum  animum  opponas,  Dei  verbo  ej  usque  fiducia  ta 
suflulcias,  &c.  Lemnius,  lib.  1.  c.  16. 


Mem.  6.  Subs.  l.J 


Passions  rectified. 


3G1 


’tis  not  so,  ’tis  thy  corrupt  fantasy ; settle  thine  imagination,  thou  art  well. 
Thou  thinkest  thou  hast  a great  nose,  thou  art  sick,  every  man  observes  thee, 
laughs  thee  to  scorn;  persuade  thyself  ’tis  no  such  matter:  this  is  fear  only, 
and  vain  suspicion.  Thou  art  discontent,  thou  art  sad  and  heavy;  but  why? 
upon  what  ground?  consider  of  it:  thou  art  jealous,  timorous,  suspicious;  for 
what  cause?  examine  it  thoroughly,  thou  shalt  find  none  at  all,  or  such  as  is 
to  be  contemned,  such  as  thou  wilt  surely  deride,  and  contemn  in  thyself,  when 
it  is  past.  E,ule  thyself  then  with  reason,  satisfy  thyself,  accustom  thyself, 
wean  thyself  from  such  fond  conceits,  vain  fears,  strong  imaginations,  restless 
thoughts.  Thou  mayest  do  it ; Pst  in  nobis  assuescere  (as  Plutarch  saith),  we 
may  frame  ourselves  as  we  will.  As  he  that  useth  an  upright  shoe,  may  cor- 
rect the  obliquity,  or  crookedness,  by  wearing  it  on  the  other  side;  we  may 
overcome  passions  if  we  will.  Quicquid  sibi  imperavit  animus  obtinuit  (as 
* Seneca  saith)  nulli  tarn  fer'i  affectus,  ut  non  disciplindperdomentur,^Y\\2^X,soQVQv 
the  will  desires,  she  may  command : no  such  cruel  affections,  but  by  discipline 
they  may  be  tamed;  voluntarily  thou  wilt  not  do  this  or  that,  which  thou 
Dughtest  to  do,  or  refrain,  (fee.,  but  when  thou  art  lashed  like  a dull  jade,  thou 
wilt  reform  it;  fear  of  a whip  will  make  thee  do,  or  not  do.  Do  that  volun- 
tarily then  which  thou  canst  do,  and  must  do  by  compulsion:  thou  mayest 
refrain  if  thou  wilt,  and  master  thine  affections.  ““As  in  a city  (saitli 
Melancthon)  they  do  by  stubborn  rebellious  rogues,  that  will  not  submit 
themselves  to  political  judgment,  compel  them  by  force;  so  must  we  do- 
by  our  affections.  If  the  heart  will  not  lay  aside  those  vicious  motions,  and 
the  fantasy  those  fond  imaginations,  we  have  another  form  of  government  to 
enforce  and  refrain  our  outward  members,  that  they  be  not  led  by  our  pas- 
sions. If  appetite  will  not  obey,  let  the  moving  faculty  overrule  her,  let  her 
resist  and  compel  her  to  do  otherwise.”  In  an  ague  the  appetite  would  drink; 
sore  eyes  that  itch  would  be  rubbed;  but  reason  saith  no,  and  therefore  the 
moving  faculty  will  not  do  it.  Our  fantasy  would  intrude  a thousand  fears, 
suspicions,  chimeras  upon  us,  but  we  have  reason  to  resist,  yet  we  let  it  be 
overborne  by  our  appetite ; “ * imagination  enforceth  spirits,  which,  by  an 
admirable  league  of  nature,  compel  the  nerves  to  obey,  and  they  our  several 
limbs:”  we  give  too  much  way  to  our  passions.  And  as  to  him  that  is  sick 
of  an  ague,  all  things  are  distasteful  and  unpleasant,  non  ex  cibi  vitio,  saith 
Plutarch,  not  in  the  meat,  but  in  our  taste : so  many  things  are  offensive  to 
us,  not  of  themselves,  but  out  of  our  corrupt  judgment,  jealousy,  suspicion, 
and  the  like;  we  pull  the.se  mischiefs  upon  our  own  heads. 

If  then  our  judgment  be  so  depraved,  our  reason  overruled,  will  precipi- 
tated, that  we  cannot  seek  our  own  good,  or  moderate  <)urselves,  as  in  this 
disease  commonly  it  is,  the  best  way  for  ease  is  to  impart  our  misery  to  some 
friend,  not  to  smother  it  up  in  our  own  breast;  alitur  vitium  crescitque  tegendo^ 
(fee.,  and  that  which  was  most  offensive  to  us,  a cause  of  fear  and  grief,  quod 
nunc  te  coquit,  another  hell ; for  ^ strangulat  inclusus  dolor  atque  excestuat 
intus,  grief  concealed  strangles  the  soul ; but  when  as  we  shall  but  impart  it 
to  some  discreet,  ti'usty,  loving  friend,  it  is  “ instantly  removed,  by  his  counsel 
happily,  wisdom,  persuasion,  advice,  his  good  means,  which  we  could  not 
otherwise  apply  unto  ourselves.  A friend’s  counsel  is  a charm,  like  man- 
drake wine,  curas  sopit ; and  as  a “ bull  that  is  tied  to  a fig-tree  becomes 
gentle  on  a sudden  (which  some,  saith  ^ Plutarch,  interpret  of  good  words). 


I Lib.  2.  de  Ira.  “ Cap.  3.  de  affect,  anlm.  Ut  in  civitatibus  contumaces  qui  non  cedunt  politico 

Imper.o  vi  coeicendi  sunt;  ita  Deus  aobis  ind  dit  alteram  imper.i  formam ; si  cor  non  depoiiit  vitiosum- 
affectum,  membra  foras  coercenda  sunt,  ne  ruant  in  quod  affectus  impellat;  et  locomotiva,  quae  herili- 
imperio  obtenaperat,  alteri  resistat.  * Imaginatio  impellit  spiritus,  et  inde  nervi  moventur,  &c.  et 

obtemperant  iraaginationi  et  appetitui  mirabili  foedere,  ad  exequendura  quod  jubent.  J Ovid.  Tr.st. 

Ub.  5.  *Participes  inde  calamitatis  nostrae  sunt,  et  velut  exonerata  in  eos  sarcina  onere  levaniur. 

Arist.  Eth.  lib.  9.  * * Camerarius,  Embl.  26.  cent.  2.  Sympos.  lib.  6.  cap.  10. 


362 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


so  is  a savage,  obdurate  heart  mollified  by  fair  speeches.  “All  adversity  finds 
ease  in  complaining  (as  'Isidore  holds),  and  ’tis  a solace  to  relate  it,” 
^ ^ hya&n  ‘TTccpalipaffig  Iffriv  srai^ov.  Friends’  confabulations  are  comfortable 
at  all  times,  as  fire  in  winter,  shade  in  summer,  quale  sopor  fessis  in  grainine, 
meat  and  drink  to  him  that  is  hungry  or  athirst;  Democritus’s  collyrium  is 
not  so  sovereign  to  the  eyes  as  this  is  to  the  heart;  good  words  are  cheerful 
and  powerful  of  themselves,  but  much  more  from  friends,  as  so  many  props, 
mutually  sustaining  each  other  like  ivy  and  a wall,  which  Camerarius  hath 
well  illustrated  in  an  emblem.  Lenit  animum  simplex  ml  scepe  narratio,  the 
simple  narration  many  times  easeth  our  distressed  mind,  and  in  the  midst  of 
greatest  extremities ; so  diverse  have  been  relieved,  by  « exonerating  them- 
selves to  a faithful  friend : he  sees  that  which  we  cannot  see  for  passion  and 
discontent,  be  pacifies  our  minds,  he  will  ease  our  pain,  assuage  our  anger; 
quanta  inde  voluptas,  quanta  securitas,  Chrysostom  adds,  what  pleasure,  what 
security  by  that  means!  “‘‘Nothing  so  available,  or  that  so  much  refresheth 
the  soul  of  man.”  Tully,  as  I remember,  in  an  epistle  to  his  dear  friend 
Atticus,  much  condoles  the  defect  of  such  a friend.  “ ^ I live  here  (saith  he) 
in  a great  city,  where  I have  a multitude  of  acquaintance,  but  not  a man  of 
all  that  company  with  whom  I dare  familiarly  breathe,  or  freely  jest.  Where- 
fore I expect  thee,  I desire  thee,  I send  for  thee ; for  there  be  many  things 
which  trouble  and  molest  me,  which  had  I but  thee  in  presence,  I could 
quickly  disburden  myself  of  in  a walking  discourse.”  The  like,  perad venture, 
may  he  and  he  say  with  that  old  man  in  the  comedy, 

**  Nemo  est  meorum  amicorum  hodie, 

Apiid  quern  expromere  occulta  mea  audeam,”  *• 

and  much  inconvenience  may  both  he  and  he  suffer  in  the  meantime  by  it. 
He  or  he,  or  whosoever  then  labours  of  this  malady,  by  all  means  let  him 
get  some  trusty  friend,  ^Semper  hahens  Pylademque  aliquem  qui  caret  Orestem,  a 
Pylades,  to  whom  freely  and  securely  he  may  open  himself.  For  as  in  all  other 
occurrences,  so  it  is  in  this,  Si  quis  in  coelum  ascendlsset,  (fee.,  as  he  said  in 
^ Tully,  if  a man  had  gone  to  heaven,  “ seen  the  beauty  of  the  skies,”  stars 
errant,  fixed,  <fec.,  insuavis  erit  admiratio,  it  will  do  bun  no  pleasure,  except 
he  have  somebody  to  impart  to  what  he  hath  seen.  It  is  the  best  thing  in  the 
world,  as  ‘ Seneca  therefore  adviseth  in  such  a case,  “ to  get  a trusty  friend, 
to  whom  we  may  freely  and  sincerely  pour  out  our  secrets;  nothing  so  de- 
lighteth  and  easeth  the  mind,  as  when  we  have  a prepared  bosom,  to  which 
our  secrets  may  descend,  of  whose  conscience  we  are  assured  as  our  own, 
whose  speech  may  ease  our  succourless  estate,  counsel  relieve,  mirth  expel 
our  mourning,  and  whose  very  sight  may  be  acceptable  unto  us.”  It  was 
the  counsel  which  that  politic  “ Commineus  gave  to  all  princes,  and  others 
distressed  in  mind,  by  occasion  of  Charles  Duke  of  Burgundy,  that  was  much 
perplexed,  “first  to  pray  to  God,  and  lay  himself  open  to  him,  and  then  to 
some  special  friend,  whom  we  hold  most  dear,  to  tell  all  our  grievances  to 
him ; nothing  so  forcible  to  strengthen,  recreate,  and  heal  the  wounded  soul 
of  a miserable  man.” 


~ Epist.  8.  lib.  3.  Adversa  fortuna  habet  in  qnerelis  levaraentum ; et  malorum  relatio,  etc.  Alloqnium 
Chari  juvat,  etsolamen  amici.  Emblem.  54.  cent.  I.  «As  David  did  to  Jonathan,  I Sam.  xx.^  ‘Seneca, 
Epist.  67.  e Hie  in  civitate  raagna  et  turba  magna  neminem  reperire  possumus  quocum  suspirare  fami- 
liariter  aut  jocari  liberfe  possimus.  Quare  te  expectamus,  te  desideramus,te  arcessimus.  Multa  sunt  enim 
qu®  me  solicitant  et  angunt,  qu®  mihi  videor  aures  tuas  nactus,  unius  ambulationis  sermone  exhaurire 
posse.  ‘“‘i  have  not  a single  friend  this  day  to  whom  I dare  disclose  my  secrets.”  *Ovid._  *‘De 
emicitia.  ‘ De  tranquil,  c.  7.  Optimum  est  amicum  fidelem  nancisci  in  quern  secreta  nostra  infunda- 
inus;  nihil  ®qub  oblectat  animum,  quam  ubi  sint  pr®parata  pectora,  in  qu®  tuto  secreta  descend^t, 
quorum  conscientia  ®que  ac  tua : quorum  sermo  solitudinem  leniat,  sententia  consilium  expediat,  hilarity 
tristitiam  dissipet,  conspectusque  ipse  delectet.  •“  Comment.  1.  7.  Ad  Deum  confugiamus,  et  peccaris 

veniam  precemur,  inde  ad  amicos,  et  cui  plurimum  tribuimus,  nos  patefaciamus  totos,  et  animi  vulnus  quo 
nffligimur : nihil  ad  reficiendum  animum  efficacioa. 


Mem.  6.  Subs.  2.] 


Mind  rectified. 


363 


Subsect.  II. — Help  from  friends  hy  counsel^  comfort^  fair  and  foal  means, 

^itty  devices,  satisfaction,  alteration  of  his  course  of  life,  removing  objects,  d'c. 

WHENtbe  patient  of  himself  is  not  able  to  resist,  or  overcome  these  heart- 
oating  passions,  his  friends  or  physician  must  be  ready  to  supply  that  which  is 
wanting.  Suce  erit  humanitatis  et  sapientice  (which  “Tully  enjoineth  in  like 
case)  siquid  erratum-,  curare,  aut  improvisum,  sud  diligentid  corrigere.  They 
must  all  join;  nec  satis  medico,  saith  "Hippocrates,  suum  fecisse  ojficium,  nisi 
suum  quoque  cegrotus,  suum  astantes,  (fee.  First,  they  must  especially  beware, 
a melancholy  discontented  person  (be  it  in  what  kind  of  melancholy  soever) 
never  be  left  alone  or  idle : but  as  physicians  prescribe  physic,  cum  custodid, 
let  them  not  be  left  unto  themselves,  but  with  some  company  or  other,  lest  by 
that  means  they  aggravate  and  increase  their  disease ; non  oportet  cegros  hii- 
jusmodi  esse  solos  vel  inter  ignotos,  vel  inter  eos  quos  non  amant  aut  negligunt, 
as  Hod.  a Fonseca,  tom.  1.  consul.  35.  prescribes.  Lugentes  custodire  solemus 
(saith  P Seneca)  ne  solitudine  male  utantur;  we  watch  a sorrowful  person,  lest 
he  abuse  his  solitariness,  and  so  should  we  do  a melancholy  man ; set  him  about 
some  business,  exercise  or  recreation,  which  may  divert  his  thoughts,  and  still 
keep  him  otherwise  intent;  for  his  fantasy  is  so  restless,  operative  and  quick, 
that  if  it  be  not  in  perpetual  action,  ever  employed,  it  will  work  upon  itself, 
melancholise,  and  be  carried  away  instantly,  with  .some  fear,  jealousy,  discon- 
tent, suspicion,  some  vain  conceit  or  other.  If  his  weakness  be  such  that  he 
oannot  discern  what  is  amiss,  correct,  or  satisfy,  it  behoves  them  by  counsel, 
oomfort,  or  persuasion,  by  fair  or  foul  means,  to  alienate  his  mind,  by  some 
artificial  invention,  or  some  contrary  persuasion,  to  remove  all  objects,  causes, 
companies,  occasions,  as  may  any  ways  molest  him,  to  humour  him,  please 
him,  divert  him,  and  if  it  be  po.ssible,  by  altering  his  course  of  life,  to  give 
him  security  and  satisfaction.  If  he  conceal  his  grievances,  and  will  not 
be  known  of  them,  “ ‘^they  must  observe  by  his  looks,  gestures,  motions, 
fantasy,  what  it  is  that  offends,”  and  then  to  apply  remedies  unto  him : many 
ai’e  instantly  cured,  when  their  minds  are  satisfied.  '"Alexander  makes  mention 
•of  a woman,  “ that  by  reason  of  her  husband’s  long  absence  in  travel,  was 
exceeding  peevish  and  melancholy,  but  when  she  heard  her  husband  was  re- 
turned, beyond  all  expectation,  at  the  first  sight  of  him,  she  was  freed  from 
all  fear,  without  help  of  any  other  physic  restored  to  her  former  health.” 
Trincavellius,  consil.  12.  lib.  l.ha^h  such  a story  of  a Venetian,  that  being  much 
troubled  with  melancholy,  “®and  leady  to  die  for  grief,  when  he  heard  his  wife 
was  brought  to  bed  of  a son,  instantly  recovered.”  As  Alexander  concludes, 
^‘*If  our  imaginations  be  not  inveterate,  by  this  art  they  may  be  cured, 
especially  if  they  proceed  from  such  a cause.”  No  better  way  to  satisfy,  than 
to  remove  the  object,  cause,  occasion,  if  by  any  art  or  means  possible  we  may 
find  it  out.  If  he  grieve,  stand  in  fear,  be  in  suspicion,  suspense,  or  any  way 
molested,  secure  him,  Solvitur  malum,  give  him  satisfaction,  the  cure  is  ended ; 
alter  his  course  of  life,  there  needs  no  other  physic.  If  the  party  be  sad,  or 
otherwise  affected,  “consider  (saith  “Trallianus)  the  manner  of  it,  all  circum- 
stances, and  forthwith  make  a sudden  alteration,”  by  removing  the  occasions, 
avoid  all  terrible  objects,  heard  or  seen,  monstrous  and  prodigious  aspects,” 
tales  of  devils,  spirits,  ghosts,  tragical  stories ; to  such  as  are  in  fear  they 
strike  a great  impression,  renewed  many  times,  and  recall  such  chimeras 

"Ep.  Q.  frat.  ® Aphor.  prim.  PEpist.  10.  <>  Observando  motus,  gestus,  manus,  pedes,  oculos, 

phantasiam,  Piso.  «■  Mulier  melancliolia  correpta  ex  longa  viri  peregrinatione,  et  iracunde  omnibus 

respondens,  quum  maritus  domum  reversus,  praeter  spem,  &c.  * Prae  dolore  moriturus  quum  nunciatura 

csset  uxorera  peperisse  filium  subitd  recuperavit.  ‘ Nisi  afifectus  longo  tempore  infestaverit,  tali  artiticio 
imaginationes  curare  oportet,  praesertim  ubi  malum  ab  his  velut  a priraaria  oansd  occasionem  habuerit. 
" Lib.  1.  cap.  16.  Si  ex  tristitia  aut  alio  affectu  coeperit,  speciem  coiisidera,  aut  aliud  quid  eoruni,  quae  subi 
tain  alterationem  facere  oossunt.  » Evitandi  monstritici  aspectus,  &c. 


364 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


and  terrible  fictions  into  their  minds.  ‘‘^Make  not  so  much  as  mention  of 
them  in  private  talk,  or  a dumb  show  tending  to  that  purpose : such  things 
(saith  Galateus)  are  oflfeiisive  to  their  imaginations.”  And  to  those  that  are 
now  in  sorrow,  ’‘Seneca  “forbids  all  sad  companions,  and  such  as  lament;  a 
groaning  companion  is  an  enemy  to  quietness.”  *Or  if  there  be  any  such  party, 
at  whose  presence  the  patient  is  not  well  pleased,  he  must  be  removed : gentle 
speeches,  and  fair  means,  must  first  be  tried;  no  harsh  language  used,  or 
uncomfortable  words  ; and  not  expel,  as  some  do,  one  madness  with  another ; 
he  that  so  doth,  is  madder  than  the  patient  himself : ” all  things  must  be 
quietly  composed ; eversa  non  evertenda,sed  erigenda,  things  down  must  not  be 
dejected,  but  reared,  as  Crato  counselleth ; “ ''he  must  be  quietly  and  gently 
used,”  and  we  should  not  do  any  thing  against  his  mind,  but  by  little  and  little 
effect  it.  As  a horse  that  starts  at  a drum  or  trumpet,  and  will  not  endure  the 
shooting  of  a piece,  may  be  so  manned  by  art,  and  animated,  that  he  can  not 
only  endure,  but  is  much  more  generous  at  the  hearing  of  such  things,  much 
more  courageous  than  before,  and  much  delighteth  in  it : they  must  not  be  re- 
formed, ex  nbrupto,  but  by  all  art  and  insinuation,  made  to  such  companies, 
aspects,  objects  they  could  not  formerly  away  with.  Many  at  first  cannot 
endure  the  sight  of  a green  wound,  a sick  man,  which  afterward  become  good 
chirurgeons,  bold  empirics : a horse  starts  at  a rotten  post  afar  off,  which  coming 
near  he  quietly  passeth.  ’Tis  much  in  the  manner  of  making  such  kind  of 
persons,  be  they  never  so  averse  from  company,  bashful,  solitary,  timorous, 
they  may  be  made  at  last  with  those  Roman  matrons,  to  desire  nothing  more 
than  in  a public  show,  to  see  a full  company  of  gladiators  breathe  out  their  last. 

If  they  may  not  otherwise  be  accustomed  to  brook  such  distasteful  and  dis- 
pleasing objects,  the  best  way  then  is  generally  to  avoid  them.  Montanus, 
consil.  229.  to  the  Earl  of  Montfort,  a courtier,  and  his  melancholy  patient, 
adviseth  him  to  leave  the  court,  by  reason  of  those  continual  discontents,  crosses, 
abuses,  “ cares,  suspicions,  emulations,  ambition,  anger,  jealousy,  which  that 
place  afforded,  and  which  surely  caused  him  to  be  so  melancholy  at  the  first : ” 
Maxima  queeque  domus  servis  est  plena  superhis  ; a company  of  scoffers  and 
proud  jacks  are  commonly  conversant  and  attendant  in  such  places,  and  able  to 
make  any  man  that  is  of  a soft,  quiet  disposition  (as  many  times  they  do)  ex  stulto 
insanum,  if  once  they  humour  him,  a very  idiot,  or  stark  mad.  A thing  too  much 
practised  in  all  common  societies,  and  they  have  no  better  sport  than  to  make 
themselves  merry  by  abusing  some  silly  fellow,  or  to  take  advantage  of  another 
man’s  weakness.  In  such  cases  as  in  a plague,  the  best  remedy  is  cito,  longe, 
tarde : (for  to  such  a party,  especially  if  he  be  apprehensive,  there  can  be  no 
greater  misery)  to  get  him  quickly  gone  farenough  off,  and  not  to  be  over-hasty 
in  his  return.  If  he  be  so  stupid  that  he  do  not  apprehend  it,  his  friends  should 
take  some  order,  and  by  their  discretion  supply  that  which  is  wanting  in  him, 
as  in  all  other  cases  they  ought  to  do.  If  they  see  a man  melancholy  given, 
solitary,  averse  from  company,  please  himself  with  such  private  and  vain 
meditations,  though  he  delight  in  it,  they  ought  by  all  means  seek  to  divert 
him,  to  dehort  him,  to  tell  him  of  the  event  and  danger  that  may  come  of  it. 
If  they  see  a man  idle,  that  by  reason  of  his  means  otherwise  will  betake  him-  ' 
self  to  no  course  of  life,  they  ought  seriously  to  admonish  him,  he  makes  a 
noose  to  entangle  himself,  his  want  of  employment  will  be  his  undoing.  If  he 
have  sustained  any  great  loss,  suffered  a repulse,  disgrace,  <kc.,  if  it  be  possible, 


y Neque  enim  tam  actio,  aut  recordatio  rerum  Imjusmodi  displicet,  sed  iis  vel  ffestus  alterlus  Imaginationi 
hdumbrare,  veheinenter  inolestum.  Galat.  de  inor.  cap.  7.  ‘ Tranquil.  Pr^ecipue  vitentur  tristes,  et 

omnia  deplorantes;  tranquillitati  inimicus  est  comes  perturhatus,  omnia  gemens.  » Illorum  quoque 

hominum,  a quorum  consurtio  abhorrent,  pnesentia  amovenda,  nec  sermonibus  ingratis  obtundendi ; si  quis 
insaniam  ab  insania  sic  curari  JBStimet,  et  proterve  utitur,  magis  quam  ajger  insanit.  Crato,  consil.  184. 
Scoltzii.  ••Molliter  ac  suaviter  aeger  tractetur,  nec  ad  ea  adigatur  quie  non  curat.  ‘Ob  suspicione^ 
curas.  yemulationem,  aiubitionera,  iraa  &c.  quas  locus  ille  rainistrat,  et  quae  fecisseut  melancholicuiu- 


Mem.  6.  Subs.  2.] 


Mind  rectified. 


365 


relieve  him.  If  he  desire  aught,  let  him  be  satisfied ; if  iu  suspense,  fear, 
suspicion,  let  him  be  secured : and  if  it  may  conveniently  be,  give  him  his 
heart’s  content ; for  the  body  cannot  be  cure'd  till  the  mind  be  satisfied. 
‘^Socrates,  in  Plato,  would  prescribe  no  physic  for  Charmides’  headache,  “ till 
first  he  had  eased  his  troubled  mind ; body  and  soul  must  be  cured  together, 
as  head  and  eyes.” 

“ * Oculum  non  curabis  sine  toto  capita, 

Nec  caput  sine  toto  corpore, 

Nec  totum  corpus  sine  anima.” 

If  that  may  not  be  hoped  or  expected,  yet  ease  him  with  comfort,  cheerful 
speeches,  fair  promises,  and  good  words,  persuade  him,  advise  him.  “Many,” 
saith  ^Galen,  “ have  been  cured  by  good  counsel  and  persuasion  alone.”  “Hea- 
viness of  the  heart  of  man  doth  bring  it  down,  but  a good  word  rejoiceth  it,” 
Prov.  xii.  25.  “ And  there  is  he  that  speaketh  words  like  the  pricking  of  a 
sword,  but  the  tongue  of  a wise  man  is  health,”  ver.  18.  0 ratio  namqiie 
saucii  animi  est  remedium,  a gentle  speech  is  the  true  cure  of  a wounded  soul, 
as  ^Plutarch  contends  out  of  7Eschylus  and  Euripides:  “if  it  be  wisely 
administered  it  easeth  grief  and  pain,  as  diverse  remedies  do  many  other 
diseases.”  ’Tis  incantationis  instar,  a charm,  eestuantis  animi  refrigerium,  that 
true  Nepenthe  of  Homer,  which  wks  no  Indian  plant,  or  feigned  medicine, 
which  Epidamna,  Thonis’  wife,  sent  Helena  fora  token,  as  Macrobius,7.»Saiw?’- 
nal.,  Goropius  Hermat.  lib.  9.,  Greg.  Nazianzen,  and  others  suppose,  but  oppor- 
tunity of  speech ; for  Helena’s  bowl,  Medea’s  unction,  Venus’s  girdle,  Circe’s 
cup,  cannot  so  enchant,  so  forcibly  move  or  alter  as  it  doth.  A letter  sent  or 
read  will  do  as  much ; muUum  allevor  quum  tucis  literas  lego,  I am  much  eased, 
as  Tully  wrote  to  Pomponius  Atticus,  when  I read  thy  letters,  and  as  Julianus 
the  Apostate  once  signified  to  Maximus  the  philosopher ; as  Alexander  slept 
with  Homer's  works,  so  do  I with  thine  epistles,  tanquam  Fceoniis  medicamentis, 
casque  assidue  tanquam  recentes  et  novas  iteramus;  scribe  ergo,  et  assiduc 
scribe,  or  else  come  thyself;  amicus  ad  amicum  venies.  Assuredly  a wise  and 
well-spoken  man  may  do  what  he  will  in  such  a case;  a good  orator  alone,  as 
‘ Tully  holds,  can  alter  affections  by  power  of  his  eloquejice,  “ comfort  such  as 
are  afflicted,  erect  such  as  are  depressed,  expel  and  mitigate  fear,  lust,  anger,” 
&c.  And  how  powerful  is  the  charm  of  a discreet  and  dear  friend  ? Ille  regit 
dictis  animos  et  temperat  iras.  What  may  not  he  efiect"?  As  ‘"Chremes  told 
Menedemus,  “ Fear  not,  conceal  it  not,  O friend!  but  tell  me  what  it  is  that 
troubles  thee,  and  I shall  surely  help  thee  by  comfort,  counsel,  or  in  the  matter 
itself.”  ^ Arnoldus,  lib.l.  breviar.  cap.  18.  speaks  of  a usurer  in  his  time,  that 
upon  a loss,  much  melancholy  and  discontent,  was  so  cured.  As  imagination, 
fear,  grief,  cause  such  passions,  so  conceits  alone,  rectified  by  good  hope, 
counsel,  &c.,  are  able  again  to  help : and  ’tis  incredible  how  much  they  can  do 
in  such  a case,  as  “Trincavellius  illustrates  by  an  example  of  a patient  of  his  ; 
Porphyrins,  the  philosopher,  in  Plotinus’s  life  (written  by  him),  relates,  that 
being  in  a discontented  humour  through  insufierable  anguish  of  mind,  he  was 
going  to  make  away  himself:  but  meeting  by  chance  his  master  Plotinus,  who 
perceiving  by  his  distracted  looks  all  was  not  well,  urged  him  to  confess  his 
grief:  which  when  he  had  heard,  he  used  such  comfortable  speeches,  that  he 
redeemed  him  e faucibus  Erebi,  pacified  his  unquiet  mind,  insomuch  that  he 


•^Nisi  prius  ariimum  turbatissimura  curasset;  oculi  sine  capite,  nec  corpus  sine  animfl  curari  potest, 
• E Graeco.  “ You  shall  not  cure  the  eye,  unless  you  cure  the  whole  head  also ; nor  the  head,  unless  the  whole 
body;  nor  the  whole  body,  unless  the  soul  besides.”  ‘‘Et  nos  non  paucos  sanaviinus,  animi  motibus  ad 
debitum  revoeatis,  lib.  1.  de  sanit.  tuend.  e Consol,  ad  Apolloniuin.  Si  quis  sapienter  et  suo  tempore 

adhibeat.  Remedia  morbis  diversis  diversa  sunt;  dolentem  sermo  benignus  sublevat.  Lib.  12.  Epist. 

'De  nat.  deorum  consolatur  afflictos,  deducit  perterritos  a timore,  cupiditates  imprimis,  et  iracundias  com. 
primit.  ^ Heauton.  Act.  1.  Seen.  1.  Ne  metue,  ne  verere,  crede  inquam  mihi,  aut  consolando,  aut 

consilio,  autre  juvero.  *Novi  foeneratorem  avarum  apud  meos  sic  curatum,  qui  multam  pecuniam 

ainiserat  Lib.  1.  consil.  12.  Incredibile  dictu  quantum  Juvent. 


366 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


was  easily  reconciled  to  himself,  and  much  abashed  to  think  afterwards  that 
he  should  ever  entertain  so  vile  a motion.  By  all  means,  therefore,  fair  pro- 
mises, good  words,  gentle  persuasions,  are  to  be  used,  not  to  be  too  rigorous  at 
first,  ^‘“or  to  insult  over  them,  not  to  deride,  neglect,  or  contemn,  but  rather,’" 
as  Lemnius  exhorteth,  “to  pity,  and  by  all.  plausible  means  to  seek  to  redress 
them but  if  satisfaction  may  not  be  had,  mild  courses,  promises,  comfortable 
speeches,  and  good  counsel  will  not  take  place;  then  as  Christopher  us  4 Vega 
determines,  lib.  3.  cay.  14.  de  Mel.  to  handle  them  more  roughly,  to  threaten 
and  chide,  saith  ® Altomarus,  terrify  sometimes,  or  as  Salvianus  will  have  them, 
to  be  lashed  and  whipped,  as  we  do  by  a starting  horse,  ^that  is  affrighted 
without  a cause,  or  as  ‘^Bhasis  adviseth,  “one  while  to  speak  fair  and  flatter, 
another  while  to  terrify  and  chide,  as  they  shall  see  cause.” 

When  none  of  these  precedent  remedies  will  avail,  it  will  not  be  amiss, 
which  Savanarola  and  ^lian  Montaltus  so  much  commend,  clavum  clavo 
yellere,  “*'to  drive  out  one  passion  with  another,  or  by  some  contrary  passion,” 
as  they  do  bleeding  at  nose  by  letting  blood  in  the  arm,  to  expel  one  fear  with 
another,  one  grief  with  another.  ® Christopherus  ^ Vega  accounts  it  rational 
physic,  non  alienum  a ralione : and  Lemnius  much  approves  it,  “ to  use  a hard 
wedge  to  a hard  knot,”  to  drive  out  one  disease  with  another,  to  pull  out  a 
tooth,  or  wound  him,  to  geld  him,  saith  *Platerus,  as  they  did  epilepticai 
patients  of  old,  because  it  quite  alters  the  temperature,  that  the  pain  of  the 
one  may  mitigate  the  grief  of  the  other;  “ “and  I knew  one  that  was  so  cured 
of  a quartan  ague,  by  the  sudden  coming  of  his  enemies  upon  him.”  If  we  may 
believe  ''Pliny,  whom  Scaliger  calls  mendaciorum  patrem,  the  father  of  lies, 
Q.  Pabius  Maximus,  that  renowned  consul  of  Borne,  in  a battle  fought  with 
the  king  of  the  Allobroges,  at  the  river  Isaurus,  was  so  rid  o'f  a quartan  ague. 
Valesius,  in  his  controversies,  holds  this  an  excellent  remedy,  and  if  it  be 
discreetly  used  in  this  malady,  better  than  any  physic. 

Sometimes  again  by  some  ^feigned  lie,  strange  news,  witty  device,  artificial 
invention,  it  is  not  amiss  to  deceive  them.  “*As  they  hate  those,”  saith 
Alexander,  “ that  neglect  or  deride,  so  they  will  give  ear  to  such  as  will  soothe 
them  up.  If  they  say  they  have  swallowed  frogs  or  a snake,  by  all  means  grant 
it,  and  tell  them  you  can  easily  cure  it ; ’tis  an  ordinary  thing.  Philodotus, 
the  physician,  cured  a melancholy  king,  that  thought  his  head  was  off,  by 
putting  a leaden  cap  thereon;  the  weight  made  him  perceive  it,  and  freed  him 
of  his  fond  imagination.  A woman,  in  the  said  Alexander,  swallowed  a serpent 
as  she  thought;  he  gave  her  a vomit,  and  conveyed  a serpent,  such  as  she 
conceived,  into  the  basin;  upon  the  sight  of  it  she  was  amended.  The  plea- 
santest dotage  that  ever  I read,  saith  “Laurentius,  was  of  a gentleman  at 
Senes  in  Italy,  who  was  afraid  to  piss,  lest  all  the  town  should  be  drowned ; 
the  physicians  caused  the  bells  to  be  rung  backward,  and  told  him  the  town  was 
on  fire,  whereupon  he  made  water,  and  was  immediately  cured.  Another  sup- 
posed his  nose  so  big,  that  he  should  dash  it  against  the  wall  if  he  stirred ; his 
physician  took  a great  piece  of  flesh,  and  holding  it  in  his  hand,  pinched  him  by 
the  nose,  making  him  believe  that  flesh  was  cut  from  it.  Forestus,  obs.  lib.  1. 
had  a melancholy  patient,  who  thought  he  was  dead,  “ ^ he  put  a fellow  in  a 


» Nemo  istiusmodi  conditionis  hominibus  insultet,  aut  in  illos  sit  severior,  verum  miseriae  potius  indo- 
lescat,  viceniquedeploret.  lib,  2.  cap.  16.  •Cap.  7.  Idem  Piso  Laurentius,  cap.  8.  P Quod  timet  nihil 
est,  ubi  cogitur  et  videt.  Una  vice  blandiantur,  una  vice  iisdem  terrorera  in'cutiant.  *■  Si  vero 

fuerit  ex  novo  malo  audito,  vel  ex  anirai  accidente,  aut  de  amissione  mercium,  aut  morte  amici,  introdu- 
cantur  nova  contraria  his  quae  ipsum  ad  gaudia  moveant;  de  hoc  semper  niti  debemus,  Ac.  * Lib.  3 

cap.  14.  » Cap.  3.  Castratio  olim  a veteribus  usa  in  morbis  desperatis,  &c,  “ Lib.  1,  cap.  6.  sic 

morbum  morbo,  ut  clavum  clavo, retundimus,  et  malo  nodo  malum  cuneum  adhibemus.  Novi  ego  qui  ex 
subito  hostium  Incursu  et  inopi  nato  timore  quartanam  depulerat.  » Lib.  7.  cap.  50.  In  acie  pugnans 

febre  qiiartana  liberatus  est.  r Jacchinus,  c.  15.  in  9.  Rhasis,  Mont.  cap.  26.  * Lib.  1.  cap.  16.  aversantur 

eos  qui  eorum  affectus  ridcnt,  contemnunt.  Si  ranas  et  viperas  comedisse  se  putant,  concedere  debemus, 
et  spem  de  cura  faccre.  »Cap.  8.  de  mel.  ‘-Cistam  posuit  ex  Mediconun  consilio  prope  eum,  in  queiu 
alium  se  mortuura  fingentem  posuit;  hie  in  cista  jacens,  &c. 


Mem.  6.  Subs.  3.] 


Perturbations  rectified. 


367 


chest,  like  a dead  man,  by  his  bedside,  and  made  him  rear  himself  a little, 
and  eat : the  melancholy  man  asked  the  counterfeit,  whether  dead  men  us© 
to  eat  meat?  He  told  him  yea;  whereupon  he  did  eat  likewise  and  was  cured.’* 
Lemnius,  lib.  2.  cap.  6.  de  4.  complex,  hath  many  such  instances,  and  Jovianus 
Pontanus,  lib.  4.  cap.  2.  of  Wisd.  of  the  like : but  amongst  the  rest  I find  one 
most  memorable,  registered  in  the  ® French  chronicles  of  an  advocate  of  Paris 
before  mentioned,  who  believed  verily  he  was  dead,  &c.  I read  a multitude 
of  examples  of  melancholy  men  cured  by  such  artificial  inventions. 

Subsect.  III. — Music  a remedy. 

Many  and  sundry  are  the  means  which  philosophers  and  physicians  have 
prescribed  to  exhilarate  a sorrowful  heart,  to  divert  those  fixed  and  intent 
cares  and  meditations,  which  in  this  malady  so  much  offend;  but  in  my 
judgment  none  so  present,  none  so  powerful,  none  so  apposite  as  a cup  of 
strong  drink,  mirth,  music,  and  merry  company.  Ecclus.  xl.  20.  “ Wine  and 
music  rejoice  the  heart.”  ‘^Phasis,  cont.  9.  Tract.  15,  Altomarus,  cap.  7, 
Hilianus  Montaltus,  c.  26,  Ficinus,  Bened.  Victor.  Faventinus  are  almost 
immoderate  in  the  commendation  of  it;  a most  forcible  medicine  “Jacchinus 
calls  it:  Jason  Pratensis,  ‘‘a  most  admirable  thing,  and  worthy  of  consider- 
ation, that  can  so  mollify  the  mind,  and  stay  those  tempestuous  affections  of 
it.”  Musica  est  mentis  medicina  mcestce,  a roaring-meg  against  melancholy, 
to  rear  and  revive  the  languishing  soul;  “^affecting  not  only  the  ears,  but 
the  very  arteries,  the  vital  and  animal  spirits,  it  erects  the  mind,  and  makes 
it  nimble.”  Lemnius,  instit.  cap.  44.  This  it  will  effect  in  the  most  dull, 
severe  and  sorrowful  souls,  “ ® expel  grief  with  mirth,  and  if  there  be  any 
clouds,  dust,  or  dregs  of  cares  yet  lurking  in  our  thoughts,  most  pov/erfully  it 
wipes  them  all  away,”  Salisbur.  polit.  lib.  1.  cap.  6,  and  that  which  is  more, 
it  will  perform  all  this  in  an  instant : “ ^ Cheer  up  the  countenance,  expel 
austerity,  bring  in  hilarity  (Girald.  Camb.  cap.  12.  Topog.  inform  our 

manners,  mitigate  anger;”  Athenseus  {Dipnosophist.  lib.  14.  cap.  10.),  calleth 
it  an  infinite  treasure  to  such  as  are  endowed  with  it : Didcisonum  reficit 
tristia  corda  melos,  Eobanus  Hessus.  Many  other  properties  * Cassiodorus, 
epist.  4.  reckons  up  of  this  our  divine  music,  not  only  to  expel  the  greatest 
griefs,  but  “it  doth  extenuate  fears  and  furies,  appeaseth  cruelty,  abateth 
heaviness,  and  to  such  as  are  watchful  it  causeth  quiet  rest;  it  takes  away 
spleen  and  hatred,”  be  it  instrumental,  vocal,  with  strings,  wind,  ^Qucc  a 
spiritu,  sine  manuum  dexteritate  gubernetur,  &c.  it  cures  all  irksomeness  and 
heaviness  of  the  soul.  * Labouring  men  that  sing  to  their  work,  can  tell  as 
much,  and  so  can  soldiers  when  they  go  to  fight,  whom  terror  of  death  cannot 
so  much  affright,  as  the  sound  of  trumpet,  drum,  fife,  and  such  like  music 
animates ; metus  enim  mortis,  as  ""  Censorinus  informeth  us,  musica  depellitur. 
“ It  makes  a child  quiet,”  the  nurse’s  song,  and  many  times  the  sound  of  a 
trumpet  on  a sudden,  bells  ringing,  a carman’s  whistle,  a boy  .singing  some 
ballad  tune  early  in  the  street,  alters,  revives,  recreates  a restless  patient  that 
cannot  sleep  in  the  night,  &c.  In  a word,  it  is  so  powerful  a thing  that  it 
ravisheth  the  soul,  regina  sensuum,  the  queen  of  the  senses,  by  sweet  pleasure 
(which  is  a happy  cure),  and  corporal  tunes  pacify  our  incorporeal  soul,  sine 
ore  loquens,  dominatum  in  animam  exercet.  and  carries  it  beyond  itsell)  helps, 

^ Serres.  1550.  d In  9,  Rhasis.  Magnam  vim  liabct  musica.  ® Cap.  de  Mania.  Admiranda  profeetd 
res  est,  et  digna  expensione,  qiiod  sonorum  concinnitas  mentera  emolliat,  sistatque  procellosas  ipsius  affec- 
tiones.  < Languens  animus  inde  erigitur  et  reviviscit,  nee  tarn  aures  afficit,  sed  et  sonitu  per  arterias 

undique  diffuso,  spiritus  turn  vitales  turn  animales  excitat,  mentem  reddens  agilem,  &c.  s Musica 

venustate  sua  uientes  sevenores  capit,  &c.  *'  Animos  tristes  subito  exhilarat,  nubilos  vultus  serenat, 

austeritatem  reponit,  jucunditatem  exponit,  barbariemquc  facit  depoiiere  gentes,  mores  instituit,  iracundiam 
mitigat.  ‘Cithara  tristitiam  jucundat.  timidos  furores  attenuat,  cruentam  stevitiam  blandb  reficit,  Ian. 
guorem,  &,c.  i*  pet  Aretirie  ‘ Castilio  de  aulic  lib.  1.  fol.  27.  Lib.  de  Natali,  cap.  12. 


368 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


elevates,  extends  it.  Scaliger,  exercit.  302,  gives  a reason  of  these  effects, 
“ because  the  spirits  about  the  heart  take  in  that  trembling  and  dancing  air 
into  the  body,  are  moved  together,  and  stirred  up  with  it,”  or  else  the  mind, 
as  some  suppose  harmonically  composed,  is  roused  up  at  the  times  of  music. 
And  ’tis  not  only  men  that  are  so  affected,  but  almost  all  other  creatures. 
You  know  the  tale  of  Hercules  Gallus,  Orpheus,  and  Am  fhion,  fcelices  aninias 
Ovid  calls  them,  that  could  saxa  movere  sono  testudinis,  &c.  make  stocks  and 
stones,  as  well  as  beasts  and  other  animals,  dance  after  their  pipes:  the  dog 
and  hare,  wolf  and  JaiDb;  vicinumque  luyo  'prcebuit  agna  latus;  clamosus 
graculus,  stridula  cornix,  el  Jovis  aquila,  as  Philostratus  describes  it  in  his 
images,  stood  all  gaping  upon  Orpheus ; and  ® trees  pulled  up  by  the  roots 
came  to  hear  him,  Et  comitem  quercum  pinus  arnica  irahit. 

Arion  made  fishes  follow  him,  which,  as  common  experience  evinceth,  ^ are 
much  affected  with  music.  All  singing  birds  are  much  pleased  with  it, 
especially  nightingales,  if  we  may  believe  Calcagninus;  and  bees  amongst 
the  rest,  though  they  be  flying  away,  when  they  hear  any  tingling  sound, 
will  tany  behind.  Harts,  hinds,  horses,  dogs,  bears,  are  exceedingly  de- 
lighted with  it.”  Seal,  exerc.  302.  Elephants,  Agrippa  adds,  lih.  2.  cap.  24, 
and  in  Lydia  in  the  midst  of  a lake  there  be  certain  floating  islands  (if  ye 
will  believe  it),  that  after  music  will  dance. 

But  to  leave  all  declamatory  speeches  in  praise  "^of  divine  music,  I will 
confine  myself  to  my  proper  subject : besides  that  excellent  power  it  hath  to 
expel  many  other  diseases,  it  is  a sovereign  remedy  against  ® despair  and 
melancholy,  and  will  drive  away  the  devil  himself.  Canus,  a Bhodian  fiddler, 
in  ‘Philostratus,  when  Apollonius  was  inquisitive  to  know  what  he  could  do 
with  his  pipe,  told  him,  “ That  he  would  make  a melancholy  man  merry,  and 
him  that  was  merry  much  merrier  than  before,  a lover  more  enamoured,  a 
religious  man  more  devout.”  Ismenias  the  Thcban,  " Chiron  the  centaur,  is 
said  to  have  cured  this  and  many  other  diseases  by  music  alone:  as  now  they 
do  those,  saith  ^Bodine  that  are  troubled  with  St.  Yitus’s  Bedlam  dance. 
^'Timotheus,  the  musician,  compelled  Alexander  to  skip  up  and  down,  and 
leave  his  dinner  (like  the  tale  of  the  Eriar  and  the  Boy),  whom  Austin,  de  civ. 
Dei,  lib.  17.  cap.  14.  so  much  commends  for  it.  Who  hath  not  heard  how 
David’s  harmony  drove  away  the  evil  spirits  from  king  Saul,  1 Sam.  xvi.  and 
Elisha  when  he  was  much  troubled  by  importunate  kings,  called  for  a minstrel, 
‘^and  when  he  played,  the  hand  of  the  Lord  came  upon  him,”  2 Kings  iiil 
Censorinus  de  natali,  cap.  12.  reports  how  Asclepiades  the  physician  helped 
many  frantic  persons  by  this  means,  phremticorum  inentes  morbo  turbatas — 
Jason  Pratensis,  cap.  de  Alania,  hath  many  examples,  how  Clinias  and 
Empedocles  cured  some  desperately  melancholy,  and  some  mad,  by  this  our 
music.  Which  because  it  hath  such  excellent  virtues,  belike  Homer  brings 
in  Phemius  playing,  and  the  Muses  singing  at  the  banquet  of  the  gods. 
Aristotle,  Folit.  1.  8.  c.  5,  Plato  2.  de  legibus,  highly  approve  it,  and  so  do  all 
politicians.  The  Greeks,  Romans,  have  graced  music,  and  made  it  one  of  the 
liberal  sciences,  though  it  be  now  become  mercenary.  All  civil  Common- 
wealths allow  it:  Cneius  Manlius  (as  “Livius  relates)  anno  ab  urb.  cond.  567. 
brought  first  out  of  Asia  to  Borne  singing  wenches,  players,  jesters,  and  all 


" Quod  spiritus  qui  in  corde  agitant  tremulum  et  subsaltant-em  recipiunt  aerem  in  pectus,  et  inde  excitan^r, 
a spii'itu  musculi  moventur,  &c.  “ Arbores  radicibus  avulsse,  &c.  r M.  Carew  of  Anthony,  in  descript 

Cornwall,  saith  of  whales,  that  they  will  come  and  show  themselves  dancing  at  the  sound  of  a trumpet,  fol. 
35.  1.  et  fol.  154.  2 book.  iDe  cervo,  equo,  cane,  urso  idem  compertum;  musica  aflieiuntur.  r Numea 
inest  numeris.  ‘Stepe  graves  morbos  modulatum  carmen  abegit,  Et  desperatis  conciliavit  opem. 

»Lib.  5.  cap,  7.  Moerentibusmoerorem  adimam,  Isetantemvero  seipso  reddam  hilariorem,  amantem  calidiorera, 
religiosum  divine  mimine  correptum,  et  adDeos  colendos  paratiorem.  “ Natalis  Comes  Myth.  lib.  4.  cap. 
12.  * Lib.  5.  de  rep.  Curat  Musica  furorem  Sancti  Viti.  y Exilire  e convivio.  Cardan,  subtil,  lib.  13. 

• Iliad.  1.  aLibro  9.  cap.  1.  Fsaltrias,  sambuc  striasque  et  convivalia  ludorum  oblectamenta  addita 

epulis  ex  Asia  invexit  in  urbem. 


Mem.  C.  Subs.  4.] 


369 


Mind  rectified  by  Mirth. 

kind  of  music  to  their  feasts.  Your  princes,  emperors,  and  persons  of  anv 
quality,  maintain  it  in  their  courts ; no  mirth  without  music.  Sir  Thomas 
More,  in  his  absolute  Utopian  commonwealth,  allows  music  as  an  appendix  to 
every  meal,  and  that  throughout,  to  all  sorts.  Epictetus  calls  mensam  mutani 
prcBsepe,  a table  without  music  a manger;  for  “the  concert  of  musicians  at  a 
banquet,  is  a carbuncle  set  in  gold ; and  as  the  signet  of  an  emerald  well 
trimmed  with  gold,  so  is  the  melody  of  music  in  a pleasant  banquet.”  Ecclus* 
xxxii.  5,  6.  ^ ’'Louis  the  Eleventh,  when  he  invited  Edward  the  Fourth  to 
come  to  Pari.s,  told  him  that  as  a principal  part  of  his  entertainment,  he  should 
hear  sweet  voices  of  children,  Ionic  and  Lydian  tunes,  exquisite  music,  he 
should  have  a , and  the  cardinal  of  Eourbon  to  be  his  confessor,  which  he 
used  as  a most  plausible  argument : as  to  a sensual  man  indeed  it  is.  'Lucian 
in  his  book,  de  saltationep^  notashamedto  confess  that  he  took  infinite  delight 
in  singing,  dancing,  music,  women’s  company,  and  such  like  pleasures:  and 
if  thou  (saith  he)  didst  but  hear  them  play  and  dance,  I know  thou  wouldst 
be  .so  well  pleased  with  the  object,  that  thou  wouldst  dance  for  company  thy- 
self, without  doubt  thou  wilt  be  taken  with  it.”  So  Scaliger  ingenuously 
confesseth,  exercit.  274.  “^I  am  beyond  all  measure  afiected  with  music,  I do 
most  willingly  behold  them  dance,  I am  mightily  detained  and  allured  with 
that  grace  and  comeliness  of  fair  women,  I am  well  pleased  to  be  idle  amongst 
them.”  And  what  young  man  is  not?  As  it  is  acceptable  and  conducing  to 
most,  so  especially  to  a melancholy  man.  Provided  always,  his  disease  proceed 
not  oiiginally  from  it,  that  he  be  not  some  light  inamorato,  some  idle  phan- 
tastic,  who  capers  in  conceit  all  the  day  long,  and  thinks  of  nothing  else,  but 
how  to  make  jigs,  sonnets,  madrigals,  in  commendation  of  his  mistress.  In 
such  cases  music  is  most  pemicious,  as  a spur  to  a free  horse  will  make  him 
run  himself  blind,  or  break  his  wind ; Incitamentum  enim  amoris  musica,  for 
music  enchants,  as  Menander  holds,  it  will  make  such  melancholy  persons  mad, 
and  the  sound  of  those  jigs  and  hornpipes  will  not  be  removed  out  of  the 
ears  a week  after.  'Plato  for  this  reason  forbids  music  and  wine  to  all 
young  men,  because  they  are  most  part  amorpus,  ne  ignis  addatur  iyni,  lest 
one  file  increase  another.  Many  men  are  melancholy  by  hearing  music,  but 
it  is  a pleasing  melancholy  that  it  causeth  ; and  therefore  to  such  as  are  dis- 
content, in  woe,  fear,  sorrow,  or  dejected,  it  is  a most  present  remedy ; it 
expels  cares,  alters  their  grieved  minds,  and  easeth  in  an  instant.  Otherwise, 
saith  Plutarch,  magis  denientat  quam  vinuTri ; music  makes  some 

men  mad  as  a tiger;  like  Astolphos’  horn  in  Ariosto;  or  Mercury’s  golden 
wand  in  Homer,  that  made  some  wake,  others  sleep,  it  hath  divers  effects : 
and  ^Theophrastus  right  well  prophesied,  that  diseases  were  either  procured 
by  music  or  mitigated. 

Subsect.  IV. — Mirth  and  merry  company,  fair  objects,  remedies. 

Mirth  and  merry  company  may  not  be  separated  from  music,  both  con- 
cerning and  necessarily  required  in  this  business.  “ Mirth  ” (saith  ’'Vives) 
purgeth  the  blood,  confirms  health,  causeth  a fresh,  pleasing  and  fine  colour,” 
prorogues  life,  whets  the  wit,  makes  the  body  young,  lively  and  fit  for  any 
manner  of  employment.  The  merrier  the  heart  the  longer  the  life;  “A 
merry  heart  is  the  life  of  the  flesh,”  Prov.  xiv.  30.  “ Gladness  prolongs  his 
days,  Ecclus.  xxx.  22  ; and  this  is  one  of  the  three  Salernitan  doctors,  Dr. 


libenter  et  magna  cumyoluptate  spectare  soleo.  Et  scio  te  illecebris  hisce  captum 
tnpudiaturum,  baud  dubie  demulcebere.  djn  musicis  supra  oiiinem  fidem  capior  st 

rm  u libeiitissime  aspicio,  pulchrai'um  feeminarum  venustate  detineor,  otiari  inter  has  solutus 

« Anini? Tn?hi  legibus.  ^ Sympos.  quest.  5.  Musica  multos  magis  dementat  quam  vinum. 

tiuetu  iT  ^ inferuntur.  *«  Lib.  3.  d'  anima.  L»titia  purgat  sanguinem. 

\uietudin  m conservat,  colorem  inducit  florentem,  nitidum,  gratujn. 


370 


Cure  of  Melancholy. 


[Part.  2.  Sec.  2. 


Merryman,  Dr.  Diet,  Dr.  Quiet,  ‘which  cure  all  diseases Mens  hilar  is, 

requies,  moderata  dieta.  Gomesius,  pr(B/at.  lib.  3.  desal.  gen.  is  a great  mag- 
nifier of  honest  mirth,  by  which  (saith  he)  “we  cure  many  passions  of  the  mind 
in  ourselves,  and  in  onr  friends;  which  ‘ Galateus  assigns  for  a cause  why  we 
love  merry  companions  : and  well  they  deserve  it,  being  that  as  “ Magninus 
holds,  a merry  companion  is  better  than  any  music,  and  as  the  saying  is,  comes 
jucundas  in  via  pro  vehicido,  as  a waggon  to  him  that  is  wearied  on  the  way. 
Jucunda  confabulation  sales,  joci,  pleasant  discourse,  jests,  conceits,  merry  tales, 
melliti  verborum  globuli,  as  Petronius,  “ Pliny,  “Spondanus,  PCaelius,  and  many 
good  authors  plead,  are  that  sole  Nepenthes  of  Homer,  Helena’s  bowl,  Venus’s 
girdle,  so  renowned  of  old  *^10  expel  grief  and  care,  to  cause  mirth  and  glad- 
ness of  heart,  if  they  be  rightly  understood,  or  seasonably  applied.  In  a word, 

“ ' Amor,  voluptas,  Venus,  gaudium,  I “ Gratification,  pleasure,  love,  joy, 

Jocus,  ludus,  sermo  suavis,  suaviatio.”  | Mirth,  sport,  pleasant  words  aiid  no  alloy.” 

are  the  true  Nepenthes.  Por  these  causes  our  physicians  generally  prescribe 
this  as  a principal  engine  to  batter  the  walls  of  melancholy,  a chief  antidote, 
and  a sufficient  cure  of  itself.  “ By  all  means  (saith  ® Mesue)  procure  mirth  to 
these  men  in  such  things  as  are  heard,  seen,  tasted  or  smelled,  or  any  way 
perceived,  and  let  them  have  all  enticements  and  fair  promises,  the  sight  of 
excellent  beauties,  attires,  ornaments,  delightsome  passages  to  distract  their 
minds  from  fear  and  sorrow,  and  such  things  on  which  they  are  so  fixed  and 
intent.  ‘Let  them  use  hunting,  sports,  plays,  jests,  merry  company,”  as 
Bhasis  prescribes,  “ which  will  not  let  the  mind  be  molested,  a cup  of  good 
drink  now  and  then,  liear  music,  and  have  such  companions  with  whom  they 
are  especially  delighted  ; "merry  tales  or  toys,  drinking,  singing,  dancing,  and 
whatsoever  else  may  procure  mirth  : and  by  no  means,  saith  Guianerius,  suffer 
them  to  be  alone.  Benedictus  Victorius  Faventinus,  in  his  empirics,  accounts 
it  an  especial  remedy  against  melancholy,  to  hear  and  see  singing,  dancing, 
maskers,  mummers,  to  converse  with  such  merry  fellows  and  fair  maids.”  “For 
the  beauty  of  a woman cheereth  the  countenance,”  Ecclus.  xxxvi.  22.  ^Beauty 
alone  is  a sovereign  remedy 'against  fear,  grief,  and  all  melancholy  fits ; a 
charm,  as  Peter  de  la  Seine  and  many  other  writers  affirm,  a banquet  itself  ; 
he  gives  instance  in  discontented  Menelaus,  that  was  so  often  freed  by  Helena’s 
fair  face  : and  “ Tully  3 Tusc.  cites  Epicurus  as  a chief  patron  of  this  tenet. 
To  expel  grief,  and  procure  pleasure,  sweet  smells,  good  diet,  touch,  taste, 
embracing,  singing,  dancing,  sports,  plays,  and  above  the  rest,  exquisite  beau- 
ties, quibiLs  oculijucunde  moventur  et  animi,  are  most  powerful  means,  obvia 
to  meet  or  seeafair  maid  passby,ortobe  in  company  with  her.  He  found 
it  by  experience,  and  made  good  use  of  it  in  his  own  person,  if  Plutarch  belie 
him  not ; for  he  reckons  up  the  names  of  some  more  elegant  pieces;  “Leontia, 
Boedina,  Hedieia,  Nicedia,  that  were  frequently  seen  in  Epicurus’  garden,  and 
very  familiar  in  his  house.  Neither  did  he  try  it  himself  alone,  but  if  we  may 
give  credit  to  Atheneus,  he  practised  it  upon  others.  For  when  a sad  and 
sick  patient  was  brought  unto  him  to  be  cured,  “ he  laid  him  on  a down  bed, 

> Spiritus  temperat,  calorem  excitat,  naturalem  virtutem  corroborat,  juvenile  corpus  diu  servat,  vitam 
prorogat,  ingenium  acuit,  et  houiinein  negotiis  quibuslibet  aptiorem  reddit.  Schola  Salem.  '‘Dum 

contumelia  vacant  et  festiva  lenitate  mordent,  mediocres  aniini  aegritudines  sanari  solent,  &c.  * De  mor. 

fol.  57.  Amanms  ideo  eos  qui  sunt  facet!  et  jucundi.  «*  Kegim.  sanit.  part.  2.  Nota  quod  amicus  bonus  et 
dilectus  socius,  narrationibus  suis  jucundis  superat  omnem  raelodiain.  “ Lib,  21.  cap.  27.  “Comment, 
in  4.  Odj  ss.  r Lib.  26.  c.  15.  i Homericum  illud  Nepenthes  quod  mcerorem  tollit,  et  cuthimiara,  et 
hilaritatern  parit.  ^Plaut.  Bacch.  * De  jegritud.  capitis.  Omni  modo  generet  laetitiam  in  iis,  de  iis  quae 
audiuntur  et  videntur,  aut  odorantur,  aut  gustantur,  aut  quocunque  modo  sentiri  possunt,  et  aspectu  for- 
marum  multi  decoris  et  ornatus,  et  negotiatione  jucunda,  etbl  .dientibus  ludis,  et  promissis  distrahantur 
eorum  animi,  de  re  aliqua  quara  timent  et  dolent,  ‘ Utantur  venationibus,  ludis,  jocis,  amicorum 

consortiis,  quai  non  sinunt  animum  turbari,  vino  et  cantu  et  loci  mutatione,  etbiberia,  et  gaudio,  ex  quibua 
praecipue  delectantur.  “ Piso.  ex  fabulis  et  ludis  quaerenda  delectatio.  His  versetur  qui  maximb  grati 

sunt,  Cantus  et  chorea  ad  lojtitiara  prosunt.  Prtecipue  valet  ad  expellendam  melancholiam  stare  in 

cantibus,  ludis,  et  sonis,  et  liabitare  cum  familiaribus,  et  prajcipue  cum  puellis  jucundis.  rPar.  5.  d© 

avocamentis,  lib.  de  absolvendo  luctu.  * Corporum  complexus,  cantus,  ludi,  formae,  <fec.  •Circa 

hortos  Epicuri  frequeiites.  Dypnosoph.  lib.  10.  Coronavit  fiorido  serto  incendens  odores,  in  culcitra 

piumea  collocavit  dulciculam  potiouem  propiuans,  psaltriain  adduxit.  &c. 


Mem.  6.  Siibs.  4. 


Mind  rectified  hy  Mirth. 


371 


“ Valorous  Scipio  and  gentle  Lselius, 

Keinoved  from  the  scene  and  rout  so  clamorous, 
Were  wont  to  recreate  themselves  their  robes  laid  by 
Whilst  supper  by  the  cook  was  making  ready.’’ 


cro  wned  him  wi  h a gar  and  of  s weet-smelling  flowers,  in  a fair  perfumed  closet 
delicately  set  out  and  after  a portion  or  two  of  good  drink,  which  he  adminis- 
tered he  bmught  in  a beautiful  young  <=  wench  that  could  play  upon  a lute,  sing. 
and  dance,  (fee.,  Tully,  3 Tusc.  scofl*s  at  Epicuru.s,  for  this  his  profane  physic 
(as  well  he  deserved),  and  yet  Phavorinus  and  Stobeus  highly  approve  of  it  • 
most  of  our  looser  physicians  in  some  cases,  to  such  parties  especially,  allow  of 
this;  and  all  of  them  will  have  a melancholy,  sad,  and  discontented  persoi , 
make  frequent  u^  of  honest  sports,  companies,  and  recreations,  et  incitandos 
ad  , as  Eodericus  a Fonseca  will,  aspectu  et  contactu  pulcherrirnarum 

Jceminarum,  to  be  drawn  to  such  consorts  whether  they  will  or  no.  Not  to  be 
an  auditor  only,  or  a spectator,  but  sometimes  an  actor  himself.  Duke  est 
desipere  in  loco,  to  play  the  fool  now  and  then  is  not  amiss,  there  is  a time  for 
all  things.  Grave  Socrates  would  be  merry  by  fits,  sing,  dance,  and  take  his 
liquor  too,  or  else  Theodoret  belies  him ; so  would  old  Cato,  «Tully  by  his  own 
confession,  and  the  rest.  Xenophon,  in  his  Sympos.  brings  in  Socrates  as  a 
principal  actor,  no  man  merrier  than  himself,  and  sometimes  he  would  “G'ide 

a cockhorse  with  his  children,” equitare  in  arandine  longd  (though 

Alcibiades  scofied  at  him  for  it),  and  well  he  might ; for  now  and  then  (saith 
Plutarch)  the  most  virtuous,  honest,  and  gravest  men  will  use  feasts,  jests,  and 
toys,  as  we  do  sauce  to  our  meats.  So  did  Scipio  and  Lcelius, 

“«  Qiii  ubi  se  a vulgo  et  scena  in  secreta  remorant 
Vii  tus  Scipiadie  et  mitis  sapientia  Laili, 

Nugari  cum  illo,  et  disciucci  ludere,  donee 

Decoquei  etui  olUs,  soliti  ” „ supper  oy  me  cook  was  making  ready.” 

Machiavel,  in  the  eighth  book  of  his  Florentine  history,  gives  this  note  of 
Cosmo  de  Medici,  the  wisest  and  gravest  man  of  his  time  in  Italy,  that  he 
would  “ ‘now  and  then  play  the  most  egregious  fool  in  his  carriage,  and  was 
so  much  given  to  jesters,  players  and  childish  sports,  to  make  himself  merry, 
that  he  that  should  but  consider  his  gravity  on  the  one  part,  his  folly  and  lio-ht- 
ness  on  the  other,  would  surely  say,  there  were  two  distinct  persons  in  lifm.” 
isow  methinkshe  did  well  in  it,  though  ‘Salisburiensis  be  of  opinion,  that  mao-is- 
trates,  senators,  and  grave  men,  should  not  descend  to  lighter  sports,  vie  res- 
pubhea  ludere  videatur:  but  as  Themistocles,  still  keep  a stern  and  constant 
carriage.  I commend  Cosmo  de’  Medici  and  Castruccius  Castrucanus,  than 
whom  Italy  never  knew  a worthier  captain,  another  Alexander,  if  ‘‘Machiavel 
do  not  deceive  us  in  his  life : “ when  a friend  of  his  reprehended  him  for 
dancing  beside  his  dignity”  (belike  at  some  cushion  dance),  he  told  him  aoain 
qui  sapit  interdiu,  vix  unquam  noctu  desipit,  he  that  is  wise  in  the  day  may 
dote  a little  in  the  night.  Paulus  J ovius  relates  as  much  of  Pope  Leo  Decimus 
that  he  was  a grave,  discreet,  staid  man,  yet  sometimes  most  free,  and  too  open 
in  his  sports.  And  ’tis  not  altogether  ^ unfit  or  misbeseeming  the  gravity  of 
such  a man,  if  that  decorum  of  time,  place,  and  such  circumstances  be  observed 
Misce  stultitiam  consiliis  brevem;  and  as  “he  said  in  an  epi<rrain  to  his  wife 
I would  have  every  man  say  to  himself,  or  to  his  friend,  ° ' 

“ T company  by  chance,  i Veil,  if  you  will,  your  head,  your  soul  reveal 

To  him  that  only  wounded  souls  can  heal : 

Be  in  my  house  as  busy  as  a bee. 

Having  a sting  for  every  one  but  me; 

Buzzing  in  every  corner,  gath’ring  honey  : 

Let  nothing  waste,  that  costs  or  yieldeth  money. 

“ And  when  thou  seest  my  heart  to  mirth  incline, 

Thy  tongue,  wit,  blood,  warm  with  good  cheer  &.  wine: 
Then  of  sweet  sports  let  no  occasion  ’scape. 

But  be  as  wanton,  toying  as  an  ape.” 


I Wished  that  you  for  company  would  dance: 

V Inch  you  refused,  and  said,  your  years  require, 
Isow,  matron-like,  both  manners  and  attire. 

Well,  Moll,  if  needs  you  will  be  matron-like, 

Then  trust  to  this,  I will  thee  matron-like : 

Yet  so  to  you  my  love  may  never  lessen. 

As  you  for  church,  house,  bed,  observe  this  lesson  : 
Sit  in  the  church  as  solemn  as  a saint, 

Ko  deed,  word,  thought,  your  due  devotion  taint. 


i enisV^ lectum  puella,  &c.  - Tom.  2.  consult.  85.  • Epist.  Earn,  lib  7 22 

epist.  Hen  demum  bene  potus,  seroque  redieram.  i Valer.  Max.  cap.  8.  lib.  8.  Internosita  aninriino 

crunbus  suis,  cum  filiis  ludens,  ab  Alcibiade  risus  est.  e Hor.  Hominibus  facetis  et  ludis  nuerilihn'’ 

gravitatem  quam  levitatem  considerare  liceret,  duas  personal 
icenS  ' MachS'vba  a ^agistratus  et  viri  graves,  a luSeSbS 

reJJondet  &c  ^ Tlmr quod  pr^eter  dignitatem  tripudiis  operam  daret. 
Sir  Inhu  L’  ^ ^ things,  to  wcop,  liwigli,  moum,  dance,  Eccles.  iii.  4,.  m Hor 

Sir  John  Harrington,  Lpigr.  50.  » Lucretia  toto  sis  licet  usque  die,  Thaida  nocte  vole 


Cure  of  Melancholy. 


[Part.  2.  Sec. 


372 

Those  old  p Greeks  had  their  Lubentiam  Deam,  goddess  of  pleasure,  and  the 
Lacedemonians,  instructed  from  Lycurgus,  did  Deo  Risui  sacrificare,  after 
their  wars  especially,  and  in  times  of  peace,  which  was  used  in  Thessaly,  as 
it  appears  by  that  of Apuleius,  who  was  made  an  instrument  of  their  laughter 
himself:  “"Because  laughter  and  merriment  was  to  season  their  labours  and 
modester  life.”  ‘Risus  enim  divmn  atque  hominum  est  ceterna  yoluptas. 
Princes  use  jesters,  players,  and  have  those  masters  of  revels  in  their  courts. 
The  Romans  at  every  supper  (for  they  had  no  solemn  dinner)  used  music, 
o-ladiators,  jesters,  &c.,  as  ‘Suetonius  relates  of  Tiberius,  Dion  of  Commodus, 
and  so  did  the  Greeks.  Besides  music,  in  Xenophon’s  Sympos.  Plahppus 
ridendi  artifex,  Philip,  a jester,  was  brought  to  make  sport.  Paulus  Jovius, 
in  the  eleventh  book  of  his  history,  hath  a pretty  digression  of  our  English 
customs,  which  howsoever  some  may  misconstrue,  I,  for  my  part,  will  intei  piet 
to  the  best.  “ “The  whole  nation  beyond  all  other  mortal  men,  is  most  given 
to  banquetting  and  feasts;  for  they  prolong  them  many  hours  together,  with 
dainty  cheer,  exquisite  music,  and  facete  jesters,  and  afterwards  the}'  fall  a 
dancing  and  courting  their  mistresses,  till  it  be  late  in  the  night.^  Xolateian 
n-ives  the  same  testimony  of  this  island,  commending  our  jovial  manner  of 
entertainment  and  good  mirth,  and  methinks  he  saith  well,  there  is  no  haim 
in  it;  long  may  they  use  it,  and  all  such  modest  sports.  Ctesias  reports  of  a 
Persian  kmg,  that  had  150  maids  attending  at  his  table,  to  play,  sing,  and 
dance  by  turns;  and  *Lil.  Geialdus  of  an  .^Egyptian  prince,  that  kept  nine 
virgins  still  to  wait  upon  him,  and  those  ot  most  excellent  feature,  and  sweet 
voices,  which  afterwards  gave  occasion  to  the  Greeks  of  that  fiction  of  the  nine 
Muses.  The  king  of  Ethiopia  in  Africa,  most  of  our  Asiatic  princes  have 
done  so  and  do;  those  Sophies,  Mogors,  Turks,  &c.,  solace  themselves  after 
supper  amongst  their  queens  and  concubines,  qucB  jucundioris  oblectamenti 
causa  saith  mine  author)  coram  rege  psallere  et  saltare  consueverant^  taking 
great  pleasure  to  see  and  hear  them  sing  and  dance.  This  and  many  such 
means  to  exhilarate  the  heart  of  men,  have  been  still  practised  in  all  ages,  as 
knowing  there  is  no  better  thing  to  the  preservation  of  man  s life.  What  shall 
I say  then,  but  to  every  melancholy  man. 


'Utere  convivis,  non  tristibus  utere  amicis, 
Quos  nugse  et  risus,  et  joca  salsa  juvant.” 


Feast  often,  and  use  friends  not  still  so  sad, 
Whose  jests  and  merriments  may  make  thee  glad." 


Use  honest  and  chaste  sports,  scenical  shows,  plays,  games;  Accedant 
juvenumque  Chori,  mistoeque  puellce.  And  as  Marsilius  Ficinus  concludes  an 
epistle  to  Bernard  Canisianus,  and  some  other  of  his  friends,  will  I this  tract 
to  all  good  students,  “‘’Live  merrily,  O my  friends,  free  from  cares,  per- 
plexity, anguish,  grief  of  mind,  live  merrily,”  loititicB  ccelum  vos  creavit: 

Again  and  again  I request  you  to  be  merry,  if  any  thing  trouble  your  hearts, 
cr  vex  your  souls,  neglect  and  contemn  it,  ‘‘let  it  pass.  And  this  I enjoin 
you,  not  as  a divine  alone,  but  as  a physician;  for  without  this  mirth,  which 
is  the  life  and  quintessence  of  physic,  medicines,  and  whatsoever  is  used  and 
applied  to  prolong  the  life  of  man,  is  dull,  dead,  and  of  no  force.”  Dum  fata 
sinunt,  vivite  Iceti  (Seneca),  I say  be  merry. 

“ ^Nec  lusibus  virentem 

V iduemus  hanc  juventam.” 

It  was  Tiresias  the  prophet’s  counsel  to  ^Menippus,  that  travelled  all  the 

P Lil.  Giraldus  hist.  deor.  Syntag  1.  o Lib.  2.  de  aur  as.  r Eo  quod  ri.sus  e«et  latoris  et 

modesti  victds  condimentum.  • Calcag.  epig.  ‘ Cap.  61.  In  deliciis  habuit  scuri  as  et  adul^ 

tores  ■ Universa  gens  supra  mortales  cseteros  conviviorum  studiosissima.  La  emm  per  varias  et 
sitasdapes,  interpositis  musicis  et  joculatoribus,  in  multas  s^pius  horas  extrahunt,  acsubmde  product^ 
choreis  et  amoribus  foeminarum  indulgent,  &c.  * Syntag.  de  Musis.  r Atheneus,  lib.  12.  et  14.  assidma 

mulierum  vocibus.  cantuque  symphonia;  I’alatium  Persarum  regis  totum  personabat.  Jovius  hist.  lib.  IH. 
• Eobanus  Hessus.  • Fracastorius.  b Vivite  ergo  laeti,  O amici,  procul  ab  angustia,  vivite  la;ti.  « Iteruto 
precor  et  obtestor,  vivite  laeti : illud  quod  cor  urit,  negligite.  •»  Latus  in  praesyns  animus  Quod  u ra 

cderit  curare.  Hor  He  was  both  Sacerdos  et  Medicus.  • Haec  autenri  non  tarn  ut  sacerdos  aniici, 

mando  vobis,  quam  ut  medicus;  nam  absque  hac  una  tanquam  medicinarum  viUi,  medicin®  omnes  ad  vitaiii 
producendam  adhibitae  moriuutur : vivite  laiti.  ^ Locheus  Anacreon,  s Lucian.  Lecyomaiitia.  lorn.  A 


Mera.  6.  Subs,  4.] 


Mind  rectified  by  Mirth. 


373 


world  over,  even  down  to  hell  itself  to  seek  content,  and  his  last  farewell  to 
Meiiippiis,  to  be  merry.  “ ^ Contemn  the  world  (saith  he),  and  count  that  is 
in  it  vanity  and  toys;  this  only  covet  all  thy  life  long;  be  not  curious,  or 
over  solicitous  in  any  thing,  but  with  a well  composed  and  contested  estate 
to  enjoy  thyself,  and  above  all  things  to  be  merry.” 

“ Si  Numerus  uti  censet  sine  am  ore  jocisque, 

Nil  est  jucundum,  vivas  in  amore  jocisque.”! 

ISIothing  better  (to  conclude  with  Solomon,  Eccles.  iii.  22.),  “Than  that  a 
man  should  rejoice  in  his  affairs.”  ’Tis  the  same  advice  which  every  phy- 
sician in  this  case  rings  to  his  patient,  as  Capivaccius  to  his,  “ ‘'avoid  over- 
much study  and  perturbations  of  the  mind,  and  as  much  as  in  thee  lies,  live 
at  heart’s-ease:”  Prosper  Calenus  to  that  melancholy  Cardinal  Caesius, 
“‘amidst  thy  serious  studies  and  business,  use  jests  and  conceits,  plays  and 
toys,  and  whatsoever  else  may  recreate  thy  mind.”  Nothing  better  than  mirth 
and  merry  company  in  this  malady.  “ “ It  begins  with  sorrow  (saith  Mon- 
tanus),  it  must  be  expelled  with  hilarity.” 

But  see  the  mischief;  many  men,  knowing  that  merry  company  is  the  only 
medicine  against  melancholy,  will  therefore  neglect  their  business;  and  in 
another  extreme,  spend  all  their  days  among  good  fellows  in  a tavern  or  an 
ale-house,  and  know  not  otherwise  how  to  bestow  their  time  but  in  drinking; 
malt-worms,  men-tishes,  or  water-snakes,  "^Qui  hibunt  solum  ranarum  more, 
nihil  comedentes,  like  so  many  frogs  in  a puddle.  ’Tis  their  sole  exercise  to 
eat,  and  drink;  to  sacrifice  to  Volupia,  Bumina,  Edulica,  Botina,  Mellona,  is 
all  their  religion.  They  wish  for  Philoxenus’  neck,  Jupiter’s  trinoctium, 
and  that  the  sun  would  stand  still  as  in  Joshua’s  time,  to  satisfy  their  lust, 
that  they  might  dies  noctesque  pergroecari  et  hibere.  Flourishing  wits,  and 
men  of  good  parts,  good  fashion,  and  good  worth,  basely  prostitute  themselves 
to  every  rogue’s  company,  to  take  tobacco  and  drink,  to  roar  and  sing  scur- 
rilous songs  in  base  places. 

“ o Invenies  aliquem  cum  percussore  jacentem, 

Perniistum  nautis,  aut  funbus,'aut  fugitivis.” 

Which  Thomas  Erastus  objects  to  Paracelsus,  that  he  would  lie  drinking 
all  day  long  with  carmen  and  tapsters  in  a brothel-house,  is  too  frequent 
amongst  us,  with  men  of  better  note : like  Timocreon  of  Rhodes,  multa  bibens, 
et  multa  miens,  &c.  They  drown  their  wits,  seethe  their  brains  in  ale,  con- 
sume their  fortunes,  lose  their  time,  weaken  their  temperatures,  contract  filthy 
diseases,  rheums,  dropsies,  calentures,  tremor,  get  swoln  jugulars,  pimpled  red 
faces,  sore  eyes,  &c. ; heat  their  livers,  alter  their  complexions,  spoil  their 
stomachs,  overthrow  their  bodies;  for  drink  drowns  more  than  the  sea  and  all 
the  rivers  that  fall  into  it  (mere  funges  and  casks),  confound  their  souls, 
suppress  reason,  go  from  Scylla  to  Charybdis,  and  use  that  which  is  a helji 
to  their  undoing.  ^Quid  refert  morbo  an  ferro  per eamve  ruindl  ‘‘When  the 
Black  Prince  went  to  sec  the  exiled  king  of  Castile  into  his  kingdom,  there 
was  a terrible  battle  fought  between  the  English  and  the  Spanish : at  last 
the  Spanish  fled,  the  English  followed  them  to  the  river  side,  where  some 
drowned  themselves  to  avoid  their  enemies,  the  rest  were  killed.  Now  tell 
me  what  difterence  is  between  drowning  and  killing!  As  good  be  melancholy 

•>  Omnia  mundana  nugas  sestima.  Hoc  solum  tota  vita  persequere,  ut  prsesentibus  bene  compositis, 
niinime  curiosus,  aut  ulia  in  re  solicitus,  quam  plurimura  potes  vitam  hilarem  traducas.  * “If  the  world 

think  that  nothing  can  be  happy  without  love  and  mirth,  then  live  in  love  and  jollity.”  ^ Hildesheim, 

spicel,  2.  do  Mania,  fol.  161.  Studia  literarum  et  animi  perturbationes  fugiat,  et  quantum  potest  jucunde 
vivat.  *Lib.  de  atra  bile.  Gravioribus  curis  ludos  et  facetias  aliquando  interpone,  jocos,  et  quae  sols^t 
unimum  relaxare.  m Consil.  30.  mala  valetudo  aucta  et  contracta  est  tristitia  ac  propterea  exhilaratione 
animi  removenda.  “ Athen.  dypnosoph.  lib.  1.  • Juven.  sat.  8.  “ You  will  find  him  beside  some 

cut-throat,  along  with  sailors,  or  thieves,  or  runaways.”  PHor.  “ What  does  it  signify  whether  I pe"’rh 
I by  disease  or  by  the  sword  1 ” *i  Frossard.  hist.  lib.  1.  Hispani  cum  Anglorum  vires  ferre  non  posseat, 
i iu  fiigain  se  dederunt,  &c.  Traicipites  in  tiuvium  se  dederunt,  ne  in  hestiurn  manus  venirent. 


374 


Cure  of  Melancholy. 


[Part.  2.  Soc.  3. 


still,  as  drunken  beasts  and  beggars.  Company  a sole  comfort,  and  an  only- 
remedy  to  all  kind  of  discontent,  is  their  sole  misery  and  cause  of  perdition. 
As  Hermione  lamented  in  Euripides,  malce  niulieres  me  fecevunt  malam.  Evil 
company  marred  her,  may  they  justly  complain,  bad  companions  have  been 
their  bane,  Eor,  ^malus  malum  vult  ut  sit  sui  similis;  one  drunkard  in  a 
company,  one  thief,  one  whoremaster,  will  by  his  goodwill  make  all  the  rest 
as  bad  as  himself, 

" » — Et 

Nocturnes  jures  te  formidare  vapores,” 

be  of  what  complexion  you  will,  inclination,  love  or  hate,  be  it  good  or  bad, 
if  you  come  amongst  them,  you  must  do  as  they  do : yea,  ‘though  it  be  to 
the  prejudice  of  your  health,  you  must  drink  venenum  pro  vino.  And  so 
like  grasshoppers,  whilst  they  sing  over  their  cups  all  summer,  they  starve 
in  winter ; and  for  a little  vain  merriment  shall  find  a sorrowful  reckoning 
in  the  end. 


SECT.  III.  MEMB.  I. 


Subsect.  I. — A Consolatory  Digression,  containing  the  Remedies  of  all  manner 

of  Discontents. 

Because  in  the  preceding  section  I have  made  mention  of  good  counsel, 
comfortable  speeches,  persuasion,  how  necessarily  they  are  required  to  the  cure 
of  a discontented  or  troubled  mind,  how  present  a remedy  they  yield,  and 
many  times  a sole  sufficient  cure  of  themselves;  I have  thought  fit  in  this  fol- 
lowing section,  a little  to  digress  (if  at  least  it  be  to  digress  in  this  subject), 
to  collect  and  glean  a few  remedies,  and  comfortable  speeches  out  of  our  best 
orators,  philosophers,  divines,  and  fathers  of  the  church,  tending  to  this  pur- 
pose. I confess,  many  have  copiously  written  of  this  subject,  Plato,  Seneca, 
Plutarch,  Xenophon,  Epictetus,  Theophrastus,  Xenocrates,  Grantor,  Lucian, 
Boethius:  and  some  of  late,  Sadoletus,  Cardan,  Budseus,  Stella,  Petrarch, 
Erasmus,  besides  Austin,  Cyprian,  Bernard,  &c.  And  they  so  well,  that  as 
Hierome  in  like  case  said,  si  nostrum  areret  ingenium,  de  Ulorum  posset  fon~ 
tihus  irrigari,  if  our  barren  wits  were  dried  up,  they  might  be  copiously  irri- 
gated from  those  well-springs : and  I shall  but  actum  agere;  yet  because  these 
tracts  are  not  so  obvious  and  common,  I will  epitomise,  and  briefly  insert 
some  of  their  divine  precepts,  reducing  their  voluminous  and  vast  treatises  to 
my  small  scale ; for  it  were  otherwise  impossible  to  bring  so  great  vessels  into 
so  little  a creek.  And  although  (as  Cardan  said  of  his  book  de  consol.)  “ “ I 
know  beforehand,  this  tract  of  mine  many  will  contemn  and  reject ; they  that 
are  fortunate,  happy,  and  in  flourishing  estate,  have  no  need  of  such  consolatory 
speeches ; they  that  are  miserable  and  unhappy,  think  them  insufficient  to  ease 
their  grieved  minds,  and  comfort  their  misery;  yet  I will  go  on;  for  this 
must  needs  do- some  good  to  such  as  are  happy,  to  bring  them  to  a moderation, 
and  make  them  reflect  and  know  themselves,  by  seeing  the  inconstancy  of 
human  felicity,  others'  misery : and  to  such  as  are  distressed,  if  they  will  but 
attend  and  consider  of  this,  it  cannot  choose  but  give  some  content  and  comfort.” 
“ w’Tis  true,  no  medicine  can  cure  all  diseases,  some  affections  of  the  mind  are 
altogether  incurable;  yet  these  helps  of  art,  physic,  and  philosophy  must  not  be 
contemned.”  Arrianus  and  Plotinus  are  stift'in  the  contrary  opinion,  that  such 
precepts  can  do  little  good.  Boethius  himself  cannot  comfort  in  some  cases,  they 
will  reject  such  speeches  like  bread  of  stones,  Insana  stultoe  mentis  hcec  solatia.^ 


» Ter.  * llor.  “ Although  you  swear  that  you  dread  the  night  air.”  ‘ ’H  ^ amdi,  “ either  drink 
or  depart.”  “ Lib.  de  lib.  propriis.  Hos  libros  scio  multos  spernere,  nam  felices  his  se  non  indigere 

putant,  infelices  ad  solationem  miseriaa  non  sufficere.  Et  tainen  felicibus  inoderationera,  dum  iueoustan. 
tiam  humanae  felicitatis  docent,  preestant ; infelices  si  omnia  recte  ajstimare  velint,  felices  reddere  possunt. 

Nullum  medicamentum  omnes  sanare  potest;  suntaffectus  animi  quiprorsus  stint  insanabiles;  nontamea 
wtis  ODus  sperni  debet  aut  mediciuae.  aut  philosophiai  a“Theiusane  consolations  of  a fooiish  mind.” 


Mem.  1.  Subs.  1.]  Remedies  against  Discontents. 


Words  add  no  courage,  which  ^Catiline  once  said  to  his  soldiers,  “a  cap- 
tain’s oration  doth  not  make  a coward  a valiant  man:”  and  as  Job  ^feelingly- 
said  to  his  friends,  “you  are  but  miserable  comforters  all.”  ’Tis  to  no  purpose 
in  that  vulgar  phrase  to  use  a company  of  obsolete  sentences,  and  familiar 
sayings:  as  “PliniusSecundus,  being  now  sorrowful  and  heavy  for  the  departure 
of  his  dear  friend  Cornelius  Rufus,  a Roman  senator,  wrote  to  his  fellow  Tiro 
in  like  case,  adhibe  solatia,  sed  nova  aliqua,  sed  fortia,  quce  audierim  nunquam, 
legerim  nunquam : nam  quce  audivi,  quce  legi  omnia,  tanto  dolore  suyerantur, 
either  say  something  that  I never  read  nor  heard  of  before,  or  else  hold  thy 
peace.  Most  men  will  here  except  trivial  consolations,  ordinary  speeches,  and 
known  persuasions  in  this  behalf  will  be  of  small  force;  what  can  any  man  say 
that  hath  not  been  said?  To  what  end  are  such  parsenetical  discourses?  you 
may  as  soon  remove  Mount  Caucasus,  as  alter  some  men’s  affections.  Yet  sure 
I think  they  cannot  choose  but  do  some  good,  and  comfort  and  ease  a little, 
though  it  be  the  same  again,  I will  say  it,  and  upon  that  hope  I will  adventure. 
^Non  meus  hie  sermo,\\s  not  my  speech  this, but  of  Seneca, Plutarch,  Epictetus, 
Austin,  Bernard,  Christ  and  his  Apostles.  If  I make  nothing,  as  ‘’Montaigne 
said  in  like  case,  I will  mar  nothing ; ’tis  not  my  doctrine  but  my  study,  I hope 
I shall  do  nobody  wrong  to  speak  what  I think,  and  deserve  not  blame  in 
imparting  my  mind.  If  it  be  not  for  thy  ease,  it  may  for  mine  own  ; so 
Tully,  Cardan,  and  Boethius  wrote  de  consol,  as  well  to  help  themselves  as 
others  ; be  it  as  it  may  I will  essay. 

Discontents  and  grievances  are  either  general  or  particular;  general  are 
wars,  plagues,  dearths,  famine,  fires,  inundations,  unseasonable  weather,  epi- 
demical diseases  which  afflict  whole  kingdoms,  territories,  cities:  or  peculiar 
TO  private  men,  ^ as  cares,  crosses,  losses,  death  of  friends,  poverty,  want,  sick- 
ness, orbities,  injuries,  abuses,  &c.  Generally  all  discontent,  ^homines  qua- 
timur  fortunce  salo.  No  condition  free,  quisque  suos  patimur  manes.  Even 
in  the  midst  of  our  mirth  and  jollity,  there  is  some  grudging,  some  complaint  _ 
as  ^he  saith,  our  whole  life  is  a glucupricon,  a bitter-sweet  passion,  honey  and 
gall  mixed  together,  we  are  all  miserable  and  discontent,  who  can  deny  it?  If 
all,  and  that  it  be  a common  calamity,  an  inevitable  necessity,  all  distressed, 
then  as  Cardan  infers,  “^'who  art  thou  that  hopest  to  go  free?  Why  dost  thou 
not  grieve  thou  art  a mortal  man,  and  not  governor  of  the  world?”  Ferre 
quam  soriem  patiuntur  omnes.  Nemo  recuset,  •‘**If  it  be  common  to  all,  why 
should  one  man  be  more  disquieted  than  another?  ” If  thou  alone  wert  dis- 
tressed, it  were  indeed  more  irksome,  and  less  to  be  endured;  but  when  the 
calamity  is  common,  comfort  thyself  with  this,  thou  hast  more  fellows, 
miseris  socios  habuisse  doloris;  ’tis  not  thy  sole  case,  and  why  shouldst  thou  be 
so  impatient  ? “ * Ay,  but  alas  we  are  more  miserable  than  others,  what  shall 
we  do  ? Besides  private  miseries,  we  live  in  perpetual  fear  and  danger  of 
•common  enemies : we  have  Bellona’s  whips,  and  pitiful  outcries,  for  epithala- 
miums ; for  pleasant  music,  that  fearful  noise  of  ordnance,  drums,  and  warlike 
trumpets  still  sounding  in  our  ears;  instead  of  nuptial  torches,  we  have  firing 
■of  towns  and  cities ; for  triumphs,  lamentations  ; for  joy,  tears.”  “ *"80  it  is 


y Salust.  Verba  virtutem  non  addunt,nec  imperatoris  oratio  facilb  timido  fortem.  * Job  cap.  16. 

* Epist.  13.  lib.  1.  Hor.  «Lib.  2.  Essays,  cap.  G.  Alium  paupertas,  aliura  orbitas,  hunc.  uiorbi. 
Ilium  timor,  alium  injurir^  hunc  insidiae,  ilium  uxor,  filii  distrahunt.  Cardan.  ‘Boethius,  1.1.  met.  5. 
•fApuleius,  i.  florid.  Nihil  homini  tarn  prosper^  datum  divinitus,  quinei  admixtum  sit  aliquid  diflicultatis, 
in  amplissima  quaque  lietitia  subest  quajdam  querimonia,  conjugatione  quadara  mellis  et  fellis.  s Si 

omnes  premantur,  quis  tu  es  qui  solus  evadere  cupis  ab  ea  lege  quae  neminem  praeterit  ? cur  te  mortalem 
factum  et  universi  non  orbis  regem  fleri  non  doles  ? **  Puteanus,  ep.  75.  Neque  cuiquam  pr«cipuedolendum 
CO  quod  accidit  universis.  ‘Lorchan.  Gallobelgicxis,  lib.  3.  Anno  1598.  de  Belgis.  Euge  1 sed  eheu  inquis 
quid  agemus?  ubi  pro  Epithalamio  Bellonae  flagellum,  pro  musica  harmoniaterribilem  lituorum  et  tubarura 
audi^  clangorem,  p-ro  ta;dis  nuptialibus,  villarum,  pagorum,  ui’bium  videas  incendia ; ubi  pro  jubilo  laraenta, 
pro  risu  fletus  aerem  complent.  k ita  est  prolecto,  et  quisquis  haec  videre  abnuis,  huic  seculo  parura 

aptus  es,  aut  potius  nostrorum  omnium  conditionem  ignoras,  quibus  reciproco  quodam  nexu  laeta  trisfcibus^ 
■■tristia  laetis,  iuvicem  succedunt. 


376 


Cure  of  Melancholy. 


[Part.  2.  3, 


and  so  it  was,  and  so  it  ever  will  be.  He  that  refuseth  to  see  and  hear,  to 
suffer  this,  is  not  fit  to  live  in  this  world,  and  knows  not  the  common  condition 
of  all  men,  to  whom  so  long  as  they  live,  with  a reciprocal  course,  joys  and 
sorrows  are  annexed,  and  succeed  one  another.”  It  is  inevitable,  it  may  not 
be  avoided,  and  why  then  shouldst  thou  be  so  much  troubled?  Grave  nihil 
est  homini  quod  fert  necessitas,  as  ‘Tully  deems  out  of  an  old  poet,  “that  whicli 
is  necessary  cannot  be  grievous.”  If  it  be  so,  then  comfort  thyself  in  this, 
““that  whether  thou  wilt  or  no,  it  must  be  endured:”  make  a virtue  of 
necessity,  and  conform  thyself  to  undergo  it.  ^ Si  longa  est,  levis  est;  si  gravis 
est,  brevis  est.  If  it  be  long,  ’tis  light ; if  grievous,  it  cannot  last.  It  will 
away,  dies  dolorem  minuit,  and  if  nought  else,  time  will  wear  it  out ; custom 
will  ease  it ; "oblivion  is  a common  medicine  for  all  losses,  injuries,  griefs,  and 
detriments  whatsoever,  “^and  when  they  are  once  past,  this  commodity  comes 
of  infelicity,  it  makes  the  rest  of  our  life  sweeter  unto  us:”  ^Atque  hcec  olim 
meminisse juvahit,  “ recollection  of  the  past  is  pleasant:”  “the  privation 
and  want  of  a thing  many  times  makes  it  more  pleasant  and  delightsome  than 
before  it  was.”  We  must  not  think,  the  happiest  of  us  all,  to  escape  here  with- 
out some  misfortunes, 

Usque  ad'3b  nulla  est  sincera  voluptas, 

Solicitumque  aliquid  laetis  intervenit ’* 

Heaven  and  earth  are  much  unlike : “ “ Those  heavenly  bodies  indeed  are 
freely  carried  in  their  orbs  without  any  impediment  or  interruption,  to  continue 
their  course  for  innumerable  ages,  and  make  their  conversions  : but  men  arc 
urged  with  many  difficulties,  and  havediversehindrances,  oppositions  still  cross- 
ing, interrupting  their  endeavours  and  desires,  and  no  mortal  man  is  free  from 
this  law  of  nature.”  We  must  not  therefore  hope  to  have  all  things  answer 
our  own  expectation,  to  have  a continuance  of  good  success  and  fortunes,  For- 
tuna  minquam  perpetud  est  bona.  And  as  Minutius  Felix,  the  Homan  consul, 
told  that  insulting  Coriolanus,  drunk  with  his  good  fortunes,  look  not  for  that 
success  thou  hast  hitherto  had;  “‘It  never  yet  happened  to  any  man  since  the 
beginning  of  the  world,  nor  ever  will,  to  have  all  things  according  to  his  desire, 
or  to  whom  fortune  was  never  opposite  and  adverse.”  Even  so  it  fell  out  to 
him  as  he  foretold.  And  so  to  others,  even  to  that  happiness  of  Augustus  : 
though  he  were  Jupiter’s  almoner,  Pluto’s  treasurer,  Neptune’s  admiral,  it 
could  not  secure  him.  Such  was  Alcibiades’  fortune,  Narsetes,  that  great 
Gonsalvus,  and  most  famous  men’s,  that  as  “Jovius  concludes,  “it  is  almost 
fatal  to  great  princes,  through  their  own  default  or  otherwise  circumvented 
with  envy  and  malice,  to  lose  their  honours,  and  die  contumeliously.”  ’Tis  so, 
still  hath  been,  and  ever  will  be.  Nihil  est  ab  oinni  parte  beatum, 

“ Tliere’s  no  perfection  is  so  absolute, 

That  some  impurity  doth  not  pollute.” 

Whatsoever  is  under  the  moon  is  subject  to  corruption,  alteration ; and  so  long 
as  thou  livest  upon  earth  look  not  for  other.  “ '^Thou  shalt  not  here  find 
peaceable  and  cheerful  days,  quiet  times,  but  rather  clouds,  storms,  calumnies  ; 
such  is  our  fate.”  And  as  those  errant  planets  in  their  distinct  orbs  have  their 
several  motions,  sometimes  direct,  stationary,  retrograde,  in  apogee,  perigee 

iln  Tusc.  h velere  poeta.  Cardan,  lib.  1.  de  consol.  Est  consolationis  genus  non  leve,  quod  h 

necessitate  tit;  sive  feras,  sive  non  feras,  ferendum  est  tamen.  “Seneca.  “Omnidolori 

tempus  est  medicina ; ipsum  luctum  extinguit,  injurias  delet,  omnis  mali  oblivionem  adfert.  p Habec 

hoc  quoque  commodura  omnis  infelicitas,  suaviorem  vitam  cum  abierit  relinquit.  a Virg.  •'Ovid. 

“ For  there  is  no  pleasure  perfect,  some  anxiety  always  intervenes.”  • Lorchan.  Sunt  namque  infers 
feuperis,  humana  terrenis  longe  disparia.  Etenim  beatte  mentes  feruntur  libere,  et  sine  ullo  impedimento, 
btellse,  sethereique  orbes  cursuset  conversiones  suas  jam  sseculis  innumerabilibus  constantissime  conticiunt; 
verum  homines  magnis  angustiis.  Neque  hac naturae  lege  est  quisquam  mortalium  solutus.  ‘Dionysius 
Halicar.  lib.  8.  non  enim  uiiquam  contigit,  nee  post  homines  natos  invenies  quenquam,  cui  omnia  ex  aniini 
senteutia  successerint,  ita  ut  nulla  in  re  fortuna  sit  ei  adversata.  “Vit.  Gonsalvi  lib.  ult.  Ut  ducibus  fatale 
Bit  clarissimis  a culpa  sua,  secus  circumveniri  cum  maliiia  et  invidia,  imminutaque  dignitate per  contumeliain 
mori.  » In  tcrris  purum  ilium  cctherem  non  invenies,  et  ventos  scrcuos ; nimbos  potius,  procellas,  calum- 
uias.  Lips.  cent.  misc.  ep.  8. 


Mem.  1.  Subs.  1.]  Remedies  against  Discontents. 


377 


oriePxtal,  occidental,  combust,  feral,  free,  and  as  our  astrologers  will,  have 
their  fortitudes  and  debilities,  by  reason  of  those  good  and  bad  irradiations, 
conferred  to  each  other’s  site  in  the  heavens,  in  their  terms,  houses,  case, 
detriments,  (fee.  So  we  rise  and  fall  in  this  world,  ebb  and  flow,  in  and  cut, 
reared  and  dejected,  lead  a troublesome  life,  subject  to  many  accidents  and 
casualties  of  fortunes,  variety  of  passions,  infirmities  as  well  from  ourselves 
as  others. 

Yea,  but  thou  thinkest  thou  art  more  miserable  than  the  rest,  other  men 
are  happy  but  in  respect  of  thee,  their  miseries  are  but  flea-bitings  to  thine, 
thou  alone  art  unhappy,  none  so  bad  as  thyself.  Yet  if,  as  Socrates  said, 
“ * All  men  in  the  world  should  come  and  bring  their  grievances  together,  of 
body,  mind,  fortune,  sores,  ulcers,  madness,  epilepsies,  agues,  and  all  those 
common  calamities  of  beggary,  want,  servitude,  imprisonment,  and  lay  them 
cn  a heap  to  be  equally  divided,  wouldst  thou  share  alike,  and  take  thy 
portion  % or  be  as  thou  art  % ” Without  question  thou  wouldst  be  as  thou 
art.  If  some  Jupiter  should  say,  to  give  us  all  content. 


“y  Jam  faciam  quod  vultis;  eris  tu,  qui  modb  miles, 
Mercator;  tu  consultus  modo,  rusticus;  hinc  vos, 
Vos  hinc  mutatis  discedite  partibus ; eia 
Quidstatis?  nolint.” 


“ Well  be’t  so  then  : you  master  soldier 
Shall  be  a merchant;  you  sir  lawyer 
A country  gentleman ; go  you  to  this, 

That  side  you ; why  stand  ye  ? It’s  well  as  ’tis. 


"“Every  man  knows  his  own,  but  not  others’  defects  and  miseries;  and  ’tis 
the  nature  of  all  men  still  to  reflect  upon  themselves,  their  own  misfortunes,” 
not  to  examine  or  consider  other  men’s,  not  to  compare  themselves  with  others  : 
To  recount  their  miseries,  but  not  their  good  gifts,  fortunes,  benefits,  which 
they  have,  or  ruminate  on  their  adversity,  but  not  once  to  think  on  their  pros- 
perity, not  what  they  have,  but  what  they  want : to  look  still  on  them  that  go 
before,  but  not  on  those  infinite  numbers  that  come  after.  “ * Whereas  many 
a man  would  think  himself  in  heaven,  a petty  prince,  if  he  had  but  the  least 
part  of  that  fortune  which  thou  so  much  repinest  at,  abhorrest,  and  accountest 
a most  vile  and  wretched  estate.”  How  many  thousands  want  that  which 
thou  hast?  how  many  myriads  of  poor  slaves,  captives,  of  such  as  work  day  and 
night  in  coal-pits,  bin-mines,  with  sore  toil  to  maintain  a poor  living,  of  such  as 
labour  in  body  and  mind,  live  in  extreme  anguish  and  pain,  all  which  thou  art 
free  from  ? 0 fortunatos  nimium  bona  si  sua  norint : Thou  art  most  happy  if 
thou  couldst  be  content,  and  acknowledge  thy  happiness  ; ^Rem  carendo  non 
fruendo  cognoscimus,  when  thou  shalt  hereafter  come  to  want  that  which  thou 
now  loathest,  abhorrest,  and  art  weary  of,  and  tired  with,  when  ’tis  past  thou 
wilt  say  thou  wert  most  happy : and  after  a little  miss,  wish  with  all  thine 
heart  thou  hadst  the  same  content  again,  mightest  lead  but  such  a life,  a world 
for  such  a life  : the  remembrance  of  it  is  pleasant.  Be  silent  then,  ®rest  satis- 
fied, desine,  intuensque  in  aliorum  infortunia  solare  mentem,  comfort  thyself 
with  other  men’s  misfortunes,  and  as  the  moldiwarp  in  HUsop  told  the  fox,  com- 
plaining for  want  of  a tail,  and  the  rest  of  his  companions,  tacete,  quando  me 
oculis  captum  videtis,  you  complain  of  toys, 'but  I am  blind,  be  quiet.  I say 
to  thee,  be  thou  satisfied.  It  is  ^recorded  of  the  hares,  that  with  a general  con- 
sent they  went  to  drown  themselves,  out  of  a feeling  of  their  misery;  but  when 
they  saw  a company  of  frogs  more  fearful  than  they  were,  they  began  to  take 
courage  and  comfort  again.  Compare  thine  estate  wdth  others.  Similes 
aliorum  respice  casus,  mitius  ista  feres.  Be  content  and  rest  satisfied,  for  thou 
art  well  in  respect  to  others  : be  thankful  for  that  thou  hast,  that  God  hath 
done  for  thee,  he  hath  not  made  thee  a monster,  a beast,  a base  creature,  as- 

■Si  omnes  homines  sua  mala  suasque  curas  in  unum  cumulum  conferrent,  sequis  divisura portionibus,  &c. 
y Hor.  ser.  lib.  1.  * C^uod  unusquisque  propria  mala  novit,  aliorum  nesciat,  in  causa  est,  ut  se  inter  alios 

ir.iserum  putet.  Cardan,  lib.  3.  de  consol.  Plutarch,  de  consol,  ad  Apollonium.  ‘Quam  multos  putas 
qui  se  coelo  proximos  putarent,  totidem  regiilos,  si  de  fortunae  tuse  reliquiis  pars  iis  minima  contingat. 
Eoeth.  de  consol,  lib.  2.  pros.  4.  >>“  You  know  the  value  of  a thing  from  wanting  more  than  from 

enjoying  it.”  « Hesiod.  Esto  quod  es ; quod  sunt  alii,  sine  quetnlibet  esse;  Quod  non  es,  nolis ; quod 

potes  esse,  velis.  «•  Jisopi  fab. 


378 


Cure  of  Melancholy. 


[Part.  2.  Sec.  3. 


he  might,  but  a man,  a Christian,  such  a man  ; consider  aright  of  it,  thou  art 
full  well  as  thou  art.  ® Quicquid  vult,  habere  nemo  potest,  no  man  can  have 
what  he  will,  Illud  potest  nolle  quod  non  habet,  he  may  choose  whether  he  will 
desire  that  which  he  hath  not.  Thy  lot  is  fallen,  make  the  best  of  it.  “ ^ If 
we  should  all  sleep  at  all  times  (as  Endymion  is  said  to  have  done),  who  then 
were  happier  than  his  fellow  ? ” Our  life  is  but  short,  a very  dream,  and  while 
we  look  about,  ^ immortalitas  adest,  eternity  is  at  hand : “^our  life  is  a pilgrim- 
age on  earth,  which  wise  men  pass  with  great  alacrity.”  If  thou  be  in  woe, 
sorrow,  want,  distress,  in  pain,  or  sickness,  think  of  that  of  our  apostle,  “ God 
chastiseth  them  whom  he  loveth  : they  that  sow  in  tears  shall  reap  in  joy,” 
Psal.  exxvi.  5.  “ As  the  furnace  proveth  the  potter’s  vessel,  so  doth  temptation, 
try  men’s  thoughts,”  Ecclus.  xxv.  5,  ’tisfor  * thy  good,  Periisses  nisiperiisses  : 
hadst  thou  not  been  so  visited,  thou  hadst  been  utterly  undone : “ as  gold  in 
the  fire,”  so  men  are  tried  in  adversity.  Tribulatio  ditat:  and  which  Came- 
rarius  hath  well  shadowed  in  an  emblem  of  a thresher  and  corn. 

“Si  tritura  absit  paleis  sunt  abdita  grana,  I “ As  threshing  separates  from  straw  the  corn, 

Nos  crux  mundanis  separat  a paleis ; ” | By  crosses  from  the  world’s  chalf  are  we  born.” 

’Tis  the  very  same  which  ^ Chrysostom  comments,  kom.  2.  in  3 Mat.  “ Corn 
is  not  separated  but  by  threshing,  nor  men  from  worldly  impediments  but  by 
tribulation.”  ’Tis  that  which  * Cyprian  ingeminates,  Ser.  4.  de  iminort.  ’Tis 
that  which  “ Hierom,  which  all  the  fathers  inculcate,  “ so  we  are  catechised 
for  eternity.”  ’Tis  that  which  the  proverb  insinuates.  Nocumentum  docu- 
mentum  ; ’tis  that  which  all  the  world  rings  in  our  ears.  Deus  unicum 
habet  jilium  sine  peccato,  nullum  sine  flagello  : God,  saith  “ Austin,  hath  one  ' 
son  without  sin,  none  without  correction.  “®An  expert  seaman  is  tried  in 
a tempest,  a runner  in  a race,  a captain  in  a battle,  a valiant  man  in  adversity,  , 
a Christian  in  tentation  and  misery.”  Basil,  hom.  8.  We  are  sent  as  so  . 
many  soldiers  into  this  world,  to  strive  with  it,  the  flesh,  the  devil ; our  life  is 
a warfare,  and  who  knows  it  not  ? ^Non  est  ad  astra  mollis  e terris  via  : ' 
“ ‘^and  therefore  peradventure  this  world  here  is  made  troublesome  unto  us,”  ■ 
that,  as  Gregory  notes,  “ we  should  not  be  delighted  by  the  way,  and  forget  ! 
whither  we  are  going.”  - / 

“ ••  Ite  nunc  fortes,  ubi  celsa  magni  ^ 

Ducit  exempli  via  : cur  inertes  ; 

Terga  nudatisZ  superata  tellus  < 

Sidera  domat.” 

Go  on  then  merrily  to  heaven.  If  the  way  be  troublesome,  and  you  in  misery,  ^ 
in  many  grievances : on  the  other  side  you  have  many  pleasant  sports,  objects,  ' 
sweet  smells,  delightsome  tastes,  music,  meats,  herbs,  flowers,  &c.  to  recreate 
your  senses.  Or  put  case  thou  art  now  forsaken  of  the  world,  dejected,  con- 
temned, yet  comfort  thyself,  as  it  was  said  to  Agar  in  the  wilderness,  “®God 
sees  thee,  he  takes  notice  of  thee  : ” there  is  a God  above  that  can  vindicate 
thy  cause,  that  can  relieve  thee.  And  surely  * Seneca  thinks  he  takes  delight 
in  seeing  thee.  “ The  gods  are  well  pleased  when  they  see  great  men  con- 
tending with  adversity,”  as  we  are  to  see  men  fight,  or  a man  with  a beast. 
But  these  are  toys  in  respect,  “ “ Behold,”  saith  he,  “ a spectacle  worthy  of 
God  j a good  man  contented  with  his  estate.”  A tyrant  is  the  best  sacrifice 


« Seneca.  ^Si  dormirent  semper  omnes,  nullus  alio  faelicior  esset.  Card.  e Seneca  de  Ira. 

•>  Plato,  Axioclio.  An  ignoras  vitam  banc  peregrination em,  &c.  quam  sapientes  cum  gaudio  percurrunt  ? 
‘Sic  expedit;  medicus  non  dat  quod  patiens  vult,  sed  quod  ipse  bonum  scit.  ^ Frumentura  non  egreditur 
nisi  trituratum,  &c.  * Non  est  poena  damnantis  sed  flagellum  corrigentis.  *"Ad  haereditatem 

aeternam  sic  erudimur.  " Confess.  6.  ®Nauclerum  tempestas,  atbletam  stadium,  ducem  pugna, 

magnanimum  calamitas,  Christianum  vero  tentatio  probat  et  examinat.  p Sen.  Here.  Fur.  “ The  way 
from  the  earth  to  the  stars  is  not  so  downy.”  q Ideo  Deus  asperum  fecit  iter,  ne  dum  delectantur  in  via, 
obliviscantur  eorum  quae  sunt  in  patria.  ^ Boethius,  1.  5.  met.  ult  “ Go  now,  brave  fellows,  whither 
the  lofty  path  of  a great  example  leads.  Why  do  you  stupidly  expose  your  backs  ? The  earth  brings  the 
stars  to  subjection.”  » Boeth.  pro.  ult.  Manet  spectator  cunctorum  desuper  praescius  deus,  bonis  proemia, 
malis  supplicia  dispensans.  ‘ Lib.  de  provid.  Voluptatem  capiunt  dii  siquando  magnos  viros  colluctantes 
cum  calainitate  vident.  ■ Ecce  spectaculum  Deo  dignum  Yii-  fortis  mala  fortuna  compositu.s.  i 


Mem.  2,] 


Remedies  against  Discontents. 


379 


to  Jupiter,  as  the  ancients  held,  and  his  best  object  “a  contented  mind.” 
For  thy  part  then  rest  satisfied,  “cast  all  thy  care  on  him,  thy  burthen  on 
him,  * rely  on  him,  trust  on  him,  and  he  shall  nourish  thee,  care  for  thee,  give 
thee  thine  heart’s  desire;”  say  with  David,  “God  is  our  hope  and  strength, 
in  troubles  ready  to  be  found,”  Psal.  xlvi.  1.  “for  they  that  trust  in  the  Lord 
shall  be  as  Mount  Zion,  which  cannot  be  removed,”  Psal.  cxxv.  1,  2.  “as  the 
mountains  are  about  J erusalem,  so  is  the  Lord  about  his  people,  from  hence- 
forth and  for  ever.” 


MEMB.  11. 

Deformity  of  body,  sickness,  baseness  of  birth,  ‘peculiar  discontents. 

Particular  discontents  and  grievances,  are  either  of  body,  mind,  or  for- 
tune, which  as  they  wound  the  soul  of  man,  produce  this  melancholy,  and 
many  great  inconveniences,  by  that  antidote  of  good  counsel  and  persuasion 
may  be  eased  or  expelled.  Deformities  and  imperfections  of  our  bodies,  as 
lameness,  crookedness,  deafness,  blindness,  be  they  innate  or  accidental,  tor- 
ture many  men : yet  this  may  comfort  them,  that  those  imperfections  of  the 
body  do  not  a whit  blemish  the  soul,  or  hinder  the  operations  of  it,  but  rather 
help  and  much  increase  it.  Thou  art  lame  of  body,  deformed  to  the  eye,  yet 
this  hinders  not  but  that  thou  mayest  be  a good,  a wise,  upright,  honest  man. 
“ y Seldom,”  saith  Plutarch,  “ honesty  and  beauty  dwell  together,”  and  often- 
times under  a thread-bare  coat  lies  an  excellent  understanding,  scepe  sub  at- 
iritd  latitat  sapientia  veste.  * Cornelius  Mussus,  that  famous  preacher  in  Italy, 
when  he  came  first  into  the  pulpit  in  Venice,  was  so  much  contemned  by 
reason  of  his  outside,  a little,  lean,  iDoor,  dejected  person,  ® they  were  all  ready 
to  leave  the  church;  but  when  they  heard  his  voice  they  did  admire  him, 
and  happy  was  that  senator  could  enjoy  his  company,  or  invite  him  first  to 
his  house.  A silly  fellow  to  look  to,  may  have  more  wit,  learning,  honesty, 
than  he  that  struts  it  out  AmpulUs  jactans,  Jsc.,  grandia  gradiens,  and  is  ad- 
mired in  the  world’s  opinion : Vilis  scepe  cadus  nobile  nectar  habet,  the  best 
wine  comes  out  of  an  old  vessel.  How  many  deformed  princes,  kings,  em- 
perors, could  I reckon  up,  philosophers,  orators]  Hannibal  had  but  one  eye, 
Appius  Claudius,  Timoleon,  blind,  Muleasse,  king  of  Tunis.  John,  king  of 
Bohemia,  and  Tiresias  the  prophet.  “‘’The  night  hath  his  pleasure;”  and 
lor  the  loss  of  that  one  sense  such  men  are  commonly  recompensed  in  the  rest ; 
they  have  excellent  memories,  other  good  parts,  music,  and  many  recreations ; 
much  happiness,  great  wisdom,  as  Tully  well  discourseth  in  his  Tusculan 
questions:  Homer  was  blind,  yet  who  (saith  he)  made  more  accurate,  lively, 
or  better  descriptions,  with  both  his  eyes?  Democritus  was  blind,  yet  as 
Laertius  writes  of  him,  he  saw  more  than  all  Greece  besides,  as  “ Plato  con- 
cludes, Turn  sane  mentis  oculus  acute  incipit  cernere,  quum  primiim  corporis 
cculus  defiorescit,  when  our  bodily  eyes  are  at  worst,  generally  the  eyes  of 
our  soul  see  best.  Some  philosophers  and  divines  have  evirated  themselves,  and 
put  out  their  eyes  voluntarily,  the  better  to  contemplate.  Angelus  Politianus 
had  a tetter  in  his  nose  continually  running,  fulsome  in  company,  yet  no  man 
so  eloquent  and  pleasing  in  his  works,  .^sop  was  crooked,  Socrates  purblind, 
long-legged,  hairy;  Democritus  withered;  Seneca  lean  and  harsh,  ugly  to 
behold,  yet  shew  me  so  many  flourishing  wits,  such  divine  spirits : Horace,  a 
little  blear-eyed  contemptible  fellow,  yet  who  so  sententious  and  wise]  Mar- 
cilius  Ficinus,  Faber  Stapulensis,  a couple  of  dwarfs;  ‘^Melancthon  a short 

* 1 Pet.  V.  7.  Psal.  Iv.  22.  y Raro  sub  eodem  larc  honestas  et  forma  habitant.  * Josephus  Mnssus 
vita  ejus.  •Homuncio  brevis,  macilentus,  umbra  hominis,  Ac.  Ad  stuporem  ejus  eruditionem  et 

«loquentiam  admirati  sunt.  ‘>Nox  habet  suas  voliiptates.  ^ Lib.  b.  ad  tinem.  caecus  potest  esse 

tiupiens  et  beatus.  Ac  ‘•In  convivio.  lib  25.  « Joachimus  Camerarius,  vit.  ejus. 


380 


Cure  of  Melancholy. 


[Part.  2,  Sec.  3. 


hard-favoured  man,  parvus  erat,  sed  maynus  erat,  &c.,  yet  of  incomparable 
parts  all  three.  ^Ignatius  Loyola,  the  founder  of  the  Jesuits,  by  reason  of  a 
hurt  he  received  in  his  leg,  at  the  siege  of  Pampeluna,  the  chief  town  of 
Navarre  in  Spain,  unfit  for  wars,  and  less  serviceable  at  court,  upon  that  ac- 
cident betook  himself  to  his  beads,  and  by  those  means  got  more  honour  than 
ever  he  should  have  done  with  the  use  of  his  limbs,  and  properness  of  person: 
^ Vulnus  non  penetrat  animum,  a wound  hurts  not  the  soul.  Galba  the  emperor 
was  crook-backed,  Epictetus  lame : that  great  Alexander  a little  man  of  stature; 
**  Augustus  Caesar  of  the  same  pitch ; Agesilaus  despicahili  formd;  Boccharis 
a most  deformed  prince  as  ever  Egypt  had,  yet  as  'Diodorus  Siculus  records 
of  him,  in  wisdom  and  knowledge  far  beyond  his  predecessors.  A.  Dom.  1306. 
^ Uladeslaus  Cubitalis  that  pigmy  king  of  Poland  reigned  and  fought  more 
victorious  battles  than  any  of  his  long-shanked  predecessors.  Nullam  virtus 
respuit  staturam,  virtue  refuseth  no  stature,  and  commonly  your  great  vast 
bodies,  and  fine  features,  are  sottish,  dull,  and  leaden  spirits.  What’s  in 
them?  ' Quid  nisi pondus  iners  stolidceque  ferocia  mentis,  What  in  Osus  and 
Ephialtes  (Neptune’s  sons  in  Homer),  nine  acres  long  ? 


““Qu5  ut  magnus  Orion, 

Cum  pedes  incedit,  medii  per  maxima  Nerei 
Stagna,  viam  findens  humero  superemiaet  undas.” 


“ Like  tall  Orion  stalking  o’er  the  flood : 

When  u ith  his  brawny  breast  he  cuts  the  waves, 
His  shoulder  scarce  the  topmost  billow  laves.” 


What  in  Maximinus,  Ajax,  Caligula,  and  the  rest  of  those  great  Zanzum- 
mins,  or  gigantical  Anakims,  heavy,  vast,  barbarous  lubbers  ? 


* “ si  membra  tibi  dant  grandia  Parcae, 

Mentis  eges  ? ” 


Their  body,  saith  “ Lemnius,  “ is  a burden  to  them,  and  their  spirits  not  so 
lively,  nor  they  so  erect  and  merry;”  No7i  est  in  magno  corpore  mica  salis: 
a little  diamond  is  more  worth  than  a rocky  mountain : which  made  Alexander 
Aphrodiseus  positively  conclude,  “ The  lesser,  the  ® wiser,  because  the  soul  was 
more  contracted  in  such  a body.”  Let  Bodine  in  his  5.  c.  method,  hist,  plead 
the  rest : the  lesser  they  are,  as  in  Asia,  Greece,  they  have  generally  the  finest 
wits.  And  for  bodily  stature  which  some  so  much  admire,  and  goodly  jire- 
sence,  ’tis  true,  to  say  the  best  of  them,  great  men  are  proper,  and  tall,  I grant, 

caput  inter  nubila  condunt  (hide  their  heads  in  the  clouds);  but  belli 

pusilli,  little  men  are  pretty : “ Sed  si  bellus  homo  est  Cotta,  pusillus  homo  esti' 
Sickness,  diseases,  trouble  many,  but  without  a cause;  ‘‘*'It  may  be  ’tis  for 
the  good  of  their  souls ; ” Pars  fatifuit,  the  flesh  rebels  against  the  spirit ; that 
which  hurts  the  one,  must  needs  help  the  other.  Sickness  is  the  mother  of 
modesty,  putteth  us  in  mind  of  our  mortality;  and  when  we  are  in  the  full 
career  of  worldly  pomp  and  jollity,  she  pulleth  us  by  the  ear,  and  maketh  us 
know  ourselves.  Pliny  calls  it,  the  sum  of  philosophy,  “ If  we  could  but 
perform  that  in  our  health,  which  we  promise  in  our  sickness.”  Quum  injirmi 
sumus,'^ optimi  sumus;  for  “what  sick  man”  (as  ®Secundus  expostulates  with 
Bufus)  “ was  ever  lascivious,  covetous,  or  ambitious?  he  envies  no  man, 
admires  no  man,  flatters  no  man,  despiseth  no  man,  listens  not  after  lies  and 
tales,”  &c.  And  were  it  not  for  such  gentle  remembrances,  men  would  have 
no  moderation  of  themselves,  they  would  be  worse  than  tigers,  wolves,  and 
lions:  who  should  keep  them  in  awe?  “ princes,  masters,  parents,  magistrates, 
judges,  friends,  enemies,  fair  or  foul  means  cannot  contain  us,  but  a little  sick- 
ness (as  ‘ Chrysostom  observes),  will  correct  and  amend  us.”  And  therefore 

^Riber.  vit.  ejus.  eMacrobius.  hSueton.  c.  7.  9.  iLib.  1.  Corpore  exili  et  despecto,  sed 

ingenio  ct  prudentia  longe  ante  se  reges  caeteros  prieveniens.  ‘‘Alexander  Gaguinis  hist.  Polandiae. 

Corpore  parvus  eram,  cubito  vix  altior  uno,  Sed  tainen  in  parvo  corpore  magnus  eram.  * Ovid.  “ Virg. 
jikiei.  10.  * “If  the  fates  give  you  large  proportions,  do  you  not  require  faculties?”  "Lib.  2.  cap.  20. 
Oneri  est  illis  corporis  moles,  et  spiritus  minus  vividi.  o Corpore  breves  prudentiores  quum  coarctata  sit 
anima.  Ingenio  pollet  cui  vim  natura  negavit.  p Multis  ad  salutem  animse  profuit  corporis  aegritudo, 
Petrarch.  <1  Lib.  7.  Summa  est  totius  Philosophise,  si  tales,  &c.  ' “ When  we  are  sick  we  are  most 

reliable.”  • Plinius,  epist.  7.  lib.  Quern  infirmum  libido  solicitat,  aut  avai’itia,  aut  honores  ? nemini  invidet, 
aemincm  miratur,  neminem  despicit,  sermone  maligno  non  alitur.  • Non  terret  princeps,  magister, 

ptu'ens,  judex;  at  segritudo  superveniens,  omnia  correiit. 


Mem.  2.] 


Remedies  against  Discontents. 


381 


with  good  discretion,  "Jovianus  Pontanus  caused  this  short  sentence  to  be 
engraven  on  his  tomb  in  Naples : “ Labour,  sorrow,  grief,  sickness,  want  and 
woe,  to  serve  proud  masters,  bear  that  superstitious  yoke,  and  bury  your 
dearest  friends,  (kc.,  are  the  sauces  of  our  life.”  If  thy  disease  be  continuate 
and  painful  to  thee,  it  will  not  surely  last:  “and  a light  affliction  which  is 
but  for  a moment,  causeth  unto  us  a far  more  excellent  and  eternal  weight 
of  glory,”  2 Cor.  iv.  17.  bear  it  with  patience;  women  endure  much  sorrow 
in  childbed,  and  yet  they  will  not  contain;  and  those  that  are  barren,  wish 
for  this  pain;  “ be  courageous,  * there  is  as  much  valour  to  be  shewn  in  tiir 
bed,  as  in  an  array,  or  at  a sea  fight:”  aut  vincetur,  aut  vincet,  thou  shalt  i)e 
rid  at  last.  In  the  mean  time,  let  it  take  its  course,  thy  mind  is  not  any 
way  disabled.  Bilibaldus  Pirkimerus,  senator  to  Charles  the  Fifth,  ruled  ail 
Germany,  lying  most  part  of  his  clays  sick  of  the  gout  upon  his  bed.  The 
more  violent  thy  torture  is,  the  less  it  will  continue  : and  though  it  be  severe 
and  hideous  for  the  time,  comfort  thyself  as  martyrs  do,  with  honour  and 
immortality.  ^’That  famous  philosopher  Epicurus,  being  in  as  miserable  pain 
of  stone  and  cholic,  as  a man  might  endure,  solaced  himself  with  a conceit  of 
immortality;  “ the  joy  of  his  soul  for  his  rare  inventions  repelled  the  pain  of 
his  bodily  torments.” 

Baseness  of  birth  is  a great  disparagement  to  some  men,  especially  if  they 
be  wealthy,  bear  office,  and  come  to  promotion  in  a commonwealth;  then  (as 
*he  ob.serves),  if  their  birth  be  not  answerable  to  their  calling,  and  to  their 
fellows,  they  are  much  abashed  and  ashamed  of  themselves.  Some  scorn  their 
own  father  and  mother,  deny  brothers  and  sis  ters,  with  the  rest  of  their  kindred 
and  friends,  and  will  not  sufier  them  to  come  near  them,  when  they  are  in 
their  pomp,  accounting  it  a scandal  to  their  greatness  to  have  such  beggarly 
beginnings.  Simon  in  Lucian,  having  now  got  a little  wealth,  changed  his 
name  from  Simon  to  Simonides,  for  that  there  were  so  many  beggars  of  his 
kin,  and  set  the  house  on  fire  where  he  was  born,  because  nobody  should  point 
at  it.  Others  buy  titles,  coats  of  arms,  and  by  all  means  screw  themselves 
into  ancient  families,  falsifying  pedigrees,  usurping  scutcheons,  and  all  because 
they  would  not  seem  to  be  base.  The  reason  is,  for  that  this  gentility  is  so 
much  admired  by  a company  of  outsides,  and  such  honour  attributed  unto 
it,  as  amongst  “Germans,  Frenchmen,  and  Venetians,  the  gentry  scorn  the 
commonalty,  and  will  not  suffer  them  to  match  with  them;  they  depress,  and 
make  them  as  so  many  asses,  to  carry  burdens.  In  our  ordinary  talk  and 
fallings  out,  the  most  opprobrious  and  scurrile  name  we  can  fasten  upon  a 
man,  or  first  give,  is  to  call  him  base  rogue,  beggarly  rascal,  and  the  like : 
whereas  in  my  judgment,  this  ought  of  all  other  grievances  to  trouble  men 
least.  Of  all  vanities  and  fopperies,  to  brag  of  gentility  is  the  greatest;  for 
what  is  it  they  crack  so  much  of,  and  challenge  such  superiority,  as  if  they 
were  demi-gods  ? Birth  ? Tantane  vos  generis  tenuit  jiducia  vestri .?  ^ It  is  non 
ens,  a mere  flash,  a ceremony,  a toy,  a thing  of  nought.  Consider  the  be- 
ginning, present  estate,  progress,  e>ading  of  gentry,  and  then  tell  me  what  it 
is.  “‘^Oppression,  fraud,  cozening,  usury,  knavery,  bawdry,  murder,  and 
tyranny,  are  the  beginning  of  many  ancient  families:  ‘^one  hath  been  a 
blood  sucker,  a parricide,  the  death  of  many  a silly  soul  in  some  unjust  quar- 
rels, seditions,  made  many  an  orphan  and  poor  widow,  and  for  that  he  is  made 


” Nat.  Chytroeus  Europ.  deliciis.  Labor,  dolor,  £Ep:ritudo,  luctus,  servire  superbis  dominis,  jugum  ferre 
euperstitionis,  quos  habet  cliaros  sepelire,  &c.  condimenta  vitas  sunt.  * Non  tarn  inari  quiim  priuno 

virtus,  etiam  lecto  exhibetur : vincetur  aut  vincet;  aut  tu  febrem  relinques,  aut  ipsa  te.  Seneca,  r Tulliua 
lib.  7.  fam.  ep.  Vesicae  morbo  laborans,  et  uriaae  mittendae  difficultate  tanta,  ut  vix  incrementum  caperet ; 
repellebat  h»c  omnia  animi  gaudium  ob  memoriam  inventorum.  z Boeth.  lib.  2.  pr.  4.  Huic  sensus 

exuperat,  sed  est  pudori  degewer  sanguis.  • Gaspar.  Ens  polit.  thes.  •»  “ Does  such  presu'.Tiption  in 
your  origin  possess  you?”  cAlii  pro  pecuniaemunt  nobilitatem,  alii  illam  lenocinio,  alii  veneficiis,  alii 
pai  ricidiis;  inultis  perditio  nobilitate  conciliat,  plerique  adulatione,  detractione,  calumniis,  &c.  de 

Vanit.  scient.  '‘Ex  homicidio  saeue  orta  nobilitas  et  strenua  carniticina. 


382 


CvTd  of  Melancholy. 


[Fart.  2.  Sec.  3. 


a lord  or  an  earl,  and  liis  posterity  gentlemen  for  ever  after.  Another  hath 
been  a bawd,  a pander  to  some  great  men,  a parasite,  a slave,  ® prostituted 
himself,  his  wife,  daughter,”  to  some  lascivious  prince,  and  for  that  he  is 
exalted.  Tiberius  preferred  many  to  honours  in  his  time,  because  they  were 
famous  whore-masters  and  sturdy  drinkers ; many  come  into  this  parchment- 
row  (so  ^one  calls  it),  by  flattery  or  cozening;  seai'ch  your  old  families,  and 
you  shall  scarce  find  of  a multitude  (as  -^neas  Sylvius  observes);  qui  sceleratam 
non  habent  ortum,  that  have  not  a wicked  beginning;  Qut  quiviet  doloeo  fas- 
tigii  non  ascendant,  as  that  plebeian  in  ^Machiavel  in  a set  oration  proved  to 
his  fellows,  that  do  not  rise  by  knavery,  force,  foolery,  villainy,  or  such  indirect 
■'ueans.  “ They  are  commonly  able  that  are  wealthy;  virtue  and  riches  seldom 
settle  on  one  man:  who  then  sees  not  the  beginning  of  nobility?  spoils  enrich 
one,  usury  another,  treason  a third,  witchcraft  a fourth,  flattery  a fifth,  lying, 
stealing,  bearing  false  witness  a sixth,  adultery  the  seventh,”  &c.  One  makes 
a fool  of  himself  to  make  his  lord  merry,  another  dandles  my  young  master, 
bestows  a little  nag  on  him,  a third  marries  a cracked  piece,  &c.  Now  may 
it  please  your  good  worship,  your  lordship,  who  was  the  first  founder  of  your 
family?  The  poet  answers,  Pastor  fait,  aut  illud  quod  dicerenoloP 

Are  he  or  you  the  better  gentleman  ? If  he,  then  we  have  traced  him  to  his 
form.  If  you,  what  is  it  of  which  thou  boastest  so  much  ? That  thou  art  his 
son.  It  may  be  his  heir,  his  reputed  son,  and  yet  indeed  a priest  or  a serv- 
ing man  may  be  the  true  father  of  him;  but  we  will  not  controvert  that  now ; 
married  women  are  all  honest;  thou  art  his  son’s  son’s  son,  begotten  and  born 
infra  quatuor  maria,  &c.  Thy  great  great  great  grandfather  was  a rich  citizen, 

and  then  in  all  likelihood  a usurer,  a lawyer,  and  then  a a courtier,  and 

then  a a country  gentleman,  and  then  he  scraped  it  out  of  sheep,  &c. 

And  you  are  the  heir  of  all  his  virtues,  fortunes,  titles;  so  then,  what  is 
your  gentry,  but  as  Hierom  saith.  Opes  antiquce,  inveteratce  divitice,  ancient 
wealth?  that  is  the  definition  of  gentility.  The  father  goes  often  to  the  devil, 
to  make  his  son  a gentleman.  For  the  present,  what  is  it?  “ It  began  (saith 
‘Agrippa),  with  strong  impiety,  with  tyranny,  oppression,”  &c.,  and  so  it  is 
maintained:  wealth  began  it  (no  matter  how  got),  wealth  continueth  and 
iiicreaseth  it.  Those  Roman  knights  were  so  called,  if  they  could  dispendi 
per  annum  so  much.  *‘In  the  kingdom  of  Naples  and  France,  he  that  buys 
such  lands,  buys  the  honour,  title,  barony  together  with  it ; and  they  that  can 
dispend  so  much  amongst  us,  must  be  called  to  bear  office,  to  be  knights,  or 
fine  for  it,  as  one  observes,  ^nohiiiorum  ex  censu  judicant,  our  nobles  are  mea- 
sured by  their  means.  And  what  now  is  the  object  of  honour?  What  main- 
tains our  gentry  but  wealth  ? "^JVobilitas  sine  re  projectd  vilior  alga.  Without 
means  gentry  is  naught  worth,  nothing  so  contemptible  and  base.  ° Pisputare 
de  nobilitate  generis,  sine  divitiis,  est  disputare  de  nohilitate  stercoi'is,  saith 
Nevisanus  the  lawyer,  to  dispute  of  gentry  without  wealth,  is  (saving  your 
reverence),  to  discuss  the  original  of  a mard.  So  that  it  is  wealth  alone  that 
denominates,  money  which  maintains  it,  gives  esse  to  it,  for  which  every  man 
may  have  it.  And  what  is  their  ordinary  exercise?  “ °sit  to  eat,  drink,  lie 
down  to  sleep,  and  rise  to  play :”  wherein  lies  their  worth  and  sufficiency?  in  a 
few  coats  of  arms,  eagles,  lions,  serpents,  bears,  tigers,  dogs,  crosses,  bends, 
fesses,  &c.,  and  such  like  baubles,  which  they  commonly  set  up  in  their  gal- 


® Plures  ob  prostitutas  Alias,  uxores,  nobilcs  facti;  multos  venationes,  rapin®,  cnedes,  prjEstiffia,  &c. 
'Sat.  Menip.  sCum  enim  hos  dici  nobiles  videmus,  qui  divitiis  abundant,  divitias  vero  raro  virtutis  sunt 
comites,  quis  non  videt  ortum  nobilitatis  degenerem  ? hunc  usurae  ditarunt,  ilium  spolia,  proditiones;  hie 
veneficiis  ditatus,  ille  adulationibus,  huic  adulteria  lucrum  prajbent,  nonnullis  raendacia,  quidam  ex  con- 
iuge  quaistum  faciunt,  pleriqueex  natis, &c.  Florent.  hist.  lib.  3.  Juveii.  “A  shepherd,  or  something 
that  I should  rather  not  tell.”  ' Robusta  improbitas  a tyrannide  incepta,  &c.  '•  Gasper  Ens  thesauro 

polit.  • Gresserus,  Itinerar.  fol.  266.  “ Hor.  *•  Nobility  without  wealth  is  more  worthless  than  sea-weed.” 

“ Syl.  nup.  lib.  4.  uum.  111.  ® Lxod.  xxxii. 


Mem.  2.] 


Remedies  against  Discontents. 


383 


leries,  porches,  windows,  on  bowls,  platters,  coaches,  in  tombs,  churches,  men’s 
sleeves,  &c.  he  can  hawk  and  hunt,  ride  a horse,  play  at  cards  and 

dice,  swagger,  drink,  swear,”  take  tobacco  with  a grace,  sing,  dance,  wear  his 
clothes  in  fashion,  court  and  please  his  mistress,  talk  big  fustian,  ‘^insult, 
scorn,  strut,  contemn  others,  and  use  a little  mimical  and  apish  compliment 
above  the  rest,  he  is  a complete,  {Egregiam  verd  laudem)  a well-qualified  gen- 
tleman; these  are  most  of  their  employments,  this  their  greatest  commendation. 
What  is  gentry,  this  parchment  nobility  then,  but  as  '‘Agrippa  defines  it,  “ a 
sanctuary  of  knavery  and  naughtiness,  a cloak  for  wickedness  and  execrable 
vices,  of  pride,  fraud,  contempt,  boasting,  oppression,  dissimulation,  lust,  glut- 
tony, malice,  fornication,  adultery,  ignorance,  impiety?”  A nobleman  there- 
fore, in  some  likelihood,  as  he  concludes,  is  an  “ atheist,  an  oppressor,  an  epi- 
cure, a ®gull,  a dizzard,  an  illiterate  idiot,  an  outside,  a glow-worm,  a proud 
fool,  an  arrant  ass,”  Ventris  et  inguinis  mancipium,  a slave  to  his  lust  and 
beiiy,  soldque  lihidine  fortis.  And  as  Salvianus  observed  of  his  countrymen 
the  Aquitanes  in  France,  sicut  titulis  primi  fuere,  sic  et  vitiis  (as  they  were 
the  first  in  rank  so  also  in  rottenness);  and  Cabinet  du  Roy,  their  own  writer, 
distinctly  of  the  rest.  “ The  nobles  of  Berry  are  most  part  lechers,  they  of 
Touraine  thieves,  they  of  Narbonne  covetous,  they  of  Guienne  coiners,  they  of 
Provence  atheists,  they  of  Bheims  superstitious,  they  of  Lyons  treacherous,  of 
Normandy  proud,  of  Picardy  insolent,”  &c.  We  may  generally  conclude,  the 
greater  men,  the  more  vicious.  In  fine,  as  ‘^neas  Sylvius  adds,  “they  are 
most  part  miserable,  sottish,  and  filthy  fellows,  like  the  walls  of  their  houses, 
fair  without,  foul  within.”  What  dost  thou  vaunt  of  now  ? “ "What  dost 

thou  gape  and  wonder  at  ? admire  him  for  his  brave  apparel,  horses,  dogs,  fine 
houses,  manors,  orchards,  gardens,  walks  1 Why  ? a fool  may  be  possessor 
of  this  as  well  as  he ; and  he  that  accounts  him  a better  man,  a nobleman  for 
having  of  it,  he  is  a fool  himself.”  Now  go  and  brag  of  thy  gentility.  This 
is  it  belike  which  makes  the  ^ Turks  at  this  day  scorn  nobility,  and  all  those 
huffing  bombast  titles,  v/hich  so  much  elevate  their  poles  : except  it  be  such  as 
have  got  it  at  first,  maintain  it  by  some  supereminent  quality,  or  excellent 
worth.  And  for  this  cause,  the  Bagiisiaii  commonwealth,  Switzers,  and  the 
united  provinces, ’in  all  their  aristocracies, or  democratical  monarchies  (if  I 
may  so  call  them),  exclude  all  these  degrees  of  hereditary  honours,  and  will 
admit  of  none  to  bear  office,  but  such  as  are  learned,  like  those  Athenian 
Areopagites,  wise,  discreet,  and  well  brought  up.  The  ^ Chinese  observe  the 
same  customs,  no  man  amongst  them  noble  by  birth ; out  of  their  philosophers 
and  doctors  they  choose  magistrates:  their  politic  nobles  are  taken  from  such 
as  be  moraliter  nohiles,  virtuous  noble;  nobilitas  ut  olim  ah  officio,  non  d naturd, 
as  in  Israel  of  old,  and  their  office  was  to  defend  and  govern  their  country  in 
war  and  peace,  not  to  hawk,  hunt,  eat,  drink,  game  alone,  as  too  many  do. 
Their  Loysii,  Mandarini,  literati,  licentiati,  and  such  as  have  raised  themselves 
by  their  worth,  are  their  noblemen  only,  though  fit  to  govern  a state;  and  why 
then  should  any  that  is  otherwise  of  worth  be  ashamed  of  his  birth  ? why 
should  not  he  be  as  much  respected  that  leaves  a noble  posterity,  as  he  that 
hath  had  noble  ancestors?  nay,  why  not  more?  iov  p lures  solem  orientem,  we 
adore  the  sun  rising  most  part ; and  how  much  better  is  it  to  say.  Ego  nieis 
majoribus  virtute  proeluxi  (I  have  outshone  my  ancestors  in  virtues),  to  boast 


POmnium  nobilium  sufficientia  in  eo  probatur  si  venatica  noverint,  si  aleam,  si  corporis ’vires  ingentibas 
poculis  commonstrent,  si  natural  robur  numerosa  venere  probent,  &.c.  ««  Difficile  est,  ut  non  sit  superbus 

dives,  Austin,  ser.  24.  'Nobilitas  nihil  aliud  nisi  improbitas,  furor,  rapina,  latrociniurn,  homicidium,  luxus, 
venatio,  violentia,  &c.  • The  fool  took  away  my  lord  in  the  mask,  'twas  apposite.  * De  miser, 

curial.  Miseri  sunt,  inepti  sunt,  turpes  sunt,  multi  ut  parietes  aediuin  suarum  speciosi.  Miraris  aureas 
vestes,  equos,  canes,  ordinera  famulorum,  lautas  mensas,  aides,  villas,  pr®dia,  piscinas,  sylvas,  &c.  haec 
omnia  stultus  assequi  potest.  Pandalus  noster  lenocinio  nobilitatus  est.  iiineas  Sylvius.  « Bellonius, 

observ.  lib.  2.  ^ Mat  Uiccius,  lib.  1.  cap.  3.  Ad  regendara  remp.  soli  doctores,  aut  licentiati  adsciscuntur, 


384 


OiLve  of  Melanchohj. 


[Part.  2.  Sec.  3. 


liimself  of  his  virtues,  than  of  his  birth?  Cathesbeius,  sultan  of  Egypt,  and 
Syria,  was  by  his  condition  a slave,  but  for  worth,  valour,  and  manhood  second 
to  no  king,  and  for  that  cause  (as  * Jovius  Avrites)  elected  emperor  of  the  Mame- 
lukes. That  poor  Spanish  Pizarro  for  his  valour  made  by  Charles  the  Fifth 
Marquess  of  Anatillo:  the  Turkey  Pashas  are  all  such.  Pentinax,  Phillippus 
Arabs,  Maximinus,  Probus,  Aurelius,  &c.,  from  common  soldiers  became 
emperors,  Cato,  Cincinnatus,  &c.,  consuls.  Pius  Secundus,  Sixtus  Quintus. 
Johan  Secundus,  Nicholas  Quintus,  &c.,  popes.  Socrates,  Virgil,  Horace, 
libertina  parte  natus.  ® The  kings  of  Denmark  fetcli  their  pedigree,  as  some 
say,  from  one  Ulfo,  that  was  the  son  of  a bear.  ^ E tenui  casa  scepe  vir 
magnus  exit,  many  a worthy  man  comes  out  of  a poor  cottage.  Hercules, 
Komulus,  Alexander  (by  Olympia’s  confession),  Themistocles,  J ugurtha.  King 
Arthur,  William  the  Conqueror,  Homer,  Demosthenes,  P.Lumbard,  P.Comes- 
tor,  Bartholus,  Adrian  the  fourth  Pope,  (kc.,  bastards;  and  almost  in  every 
kingdom,  the  most  ancient  families  have  been  at  first  princes’  bastards:  their 
worthiest  captains,  best  wits,  greatest  scholars,  bravest  spirits  in  all  our  annals, 
have  been  base.  ® Cardan,  in  his  Subtleties,  gives  a reason  why  they  are  most 
part  better  able  than  others  in  body  and  mind,  and  so,  per  consequens,  more 
fortunate.  Castruccius  Castrucanus,  a poor  child,  found  in  the  field,  exposed 
to  misery,  became  prince  of  Lucca  and  Senes  in  Italy,  a most  complete  soldier 
and  worthy  captain ; Machiavel  compares  him  to  Scipio  or  Alexander.  “And 
’tis  a wonderful  thing  (‘'saith  he)  to  him  that  shall  consider  of  it,  that  all  those, 
or  the  greatest  part  of  them,  that  have  done  the  greatest  exploits  here  upon 
<3arth,  and  excelled  the  rest  of  the  nobles  of  their  time,  have  been  still  born  in 
some  abject,  obscure  place,  or  of  base  and  obscure  abject  parents.”  A most 
memorable  observation,  ® Scaliger  accounts  it,  et  non  preetereundum,  maxi- 
morum  virorum  plerosque  patres  ignoratos,  matres  impudicas  faisse}  “ I 
could  recite  a great  catalogue  of  them,”  every  kingdom,  every  province  will 
yield  innumerable  examples;  and  why  then  should  baseness  of  birth  be  objected 
to  any  man?  Who  thinks  worse  of  Tully  for  being  Arpinas,  an  upstart  ? Or 
Agathocles,  that  Sicilian  king,  for  being  a potter’s  son  ? Iphicrates  and 
Marius  were  meanly  born.  What  wise  man  thinks  better  of  any  person  for  his 
nobility?  as  he  said  in  ^Machiavel,  omnes  eodem  patre  nati,  Adam’s  sons,  con- 
ceived all  and  born  in  sin,  &c.  “We  are  by  nature  all  as  one,  all  alike,  if 
you  see  us  naked  ; let  us  wear  theirs  and  they  our  clothes,  and  what  is  the 
difference  ? ” To  speak  truth,  as  ‘‘Bale  did  of  P.  Schalichius,  “ I more  esteem 
thy  worth,  learning,  honesty,  than  thy  nobility;  honour  thee  more  that  thou 
art  a writer,  a doctor  of  divinity,  than  Earl  of  the  Huns,  Baron  of  Skradine,  or 
hast  title  to  such  and  such  provinces,”  &c.  “Thou  art  more  fortunate  and  great” 
(so  ‘ Jovius  writes  to  Cosmo  de’  Medici,  then  Duke  of  Florence)  “for  thy  virtues, 
than  for  thy  lovely  wife,  and  happy  children,  friends,  fortunes,  or  great  duchy 
of  Tuscany.”  So  I account  thee;  and  who  doth  not  so  indeed?  ‘‘•Abdolo- 
ininus  was  a gardener,  and  yet  by  Alexander  for  his  virtues  made  king  of 
Syria.  How  much  better  is  it  to  be  born  of  mean  parentage,  and  to  excel  in 


« Lib.  1.  hist,  conditione  servus,  cajterum  accr  bello,  et  animi  magnitudine  ma.ximorum  regum  nemini 
secundus  : ob  base  aMamelucliis  in  regem  electus.  • Olaus  Magnus,  lib.  18.  Saxo  Grammaticus, 

!i quo  rex  Sueno  et  caetera  Danorum  regum  stemmata.  •'Seneca  de  Contro.  Philos,  epist.  ® Corpora 
sunt  et  animo  fortiorcs  spurii,  plerumque  ob  amoris  vehementiam,  seminis  crass.,  Ac.  d Vita  Castruccii. 
Nec  praeter  rationem  mirum  videri  debet,  si  quis  rem  considerare  velit,  omnes  eos  vel  saltern  maximara 
partem,  qui  in  hoc  terrarum  orbe  res  praestantiores  aggressi  sunt,  atque  inter  cateros  levi  sui  heroas  excel- 
Juerunt,  autobscuro,  aut  abjecto  loco  editos,  et  prognatos  fuisse  abjectis  parentibus.  Eorum  egoCatalogum 
infinitum  recensere  possem.  • Exercit.  ‘265.  ^ “ It  is  a thing  deserving  of  our  notice,  that  most  great 

men  were  born  in  obscurity,  and  of  unchaste  mothers.”  k Flor.  hist.  1.  3.  Quod  si  nudos  nos  conspici 
ontingat,  omnium  una  eademque  erit  facies ; nam  si  ipsi  nostras,  nos  eorum  vestes  induaiuus,  nos,  &c. 
Ut  merito  dicam,  quod  simpliciter  sentiam,  Faulum  Schalichium  scriptorem,  et  doctorem,  pluris  facio 
quam  comiteiu  Hunnorum,  et  Baronem  Skradinum  ; Encyclopadiam  tuam  et  orbem  disciplinarum  omnibu.s 
provinciis  antefero.  Balaeus,  epist.  nuncupat.  ad  5 cent,  ultimam  script.  Brit.  * Praifat.  hist.  lib.  1. 

virtute  tua  major,  quam  aut  Hetrusci  imperii  fortuna,  aut  numerosae  et  decoraj  prolis  faelicitate  i^atior  evadiii. 
k Curtins. 


Mem.  2.] 


Remedies  against  Discontents. 


385 


worth,  to  be  morally  noble,  which  is  preferred  before  that  natural  nobility,  by 
divines,  philosophers,  and  ‘politicians,  to  be  learned,  honest,  discreet,  well- 
qualified,  to  be  fit  for  any  manner  of  employment,  in  country  and  common- 
wealth, war  and  peace,  than  to  be  Degeneres  Neoptolemi,  as  many  brave  nobles 
are,  only  wise  because  rich,  otherwise  idiots,  illiterate,  unfit  for  any  manner  of 
service'?  "'Udalricus,  Earl  of  Cilia,  upbraided  John  Huniades  with  the  base- 
ness of  his  birth,  but  he  replied,  in  te  Ciliensis  comitatus  turpiter  extinguitur,  in 
me  gloriose  Bistricensis  exoritur.  thine  earldom  is  consumed  v/ith  riot,  mine 
begins  with  honour  and  renown.  Thou  hast  had  so  many  noble  ancestors; 
what  is  that  to  thee^  Vix  ea  nostra  voco,  "when  thou  art  a dizzard  tliyself ; 
quod  prodest,  Pontice,  longo  steiiwiale  censeri?  &c.  I conclude,  hast  thou  a 
sound  body,  and  a good  soul,  good  bringing  up?  Art  thou  virtuous,  honesty 
learned,  well-qualified,  religious,  are  thy  conditions  good? — thou  art  a true 

nobleman,  perfectly  noble,  although  born  of  Thersites — dum  mndo  tu  sis 

uEacidee  similis,  non  natus,  sed factus,  noble  %ar’  “ "for  neither  sword, 

nor  fire,  nor  water,  nor  sickness,  nor  outward  violence,  nor  the  devil  himself 
can  take  thy  good  parts  from  thee.”  Be  not  ashamed  of  thy  birth  tlien,  thou 
art  a gentleman  all  the  world  over,  and  shalt  be  lioiioured,  wlien  as  he,  strip 
iiim  of  his  fine  clothes,  p dispossess  him  of  his  wealth,  is  a funge  (which  ‘^Poly- 
nices  in  his  banishment  found  true  by  experience,  gentry  was  not  esteemed)  like 
a piece  of  coin  in  another  country,  that  no  man  will  take,  and  shall  be  con- 
temned. Once  more,  though  thou  be  a barbarian,  born  at  Tontonteac,  a villain, 
a slave,  a Saldanian  negro,  or  a rude  Virginian  in  Dasamonquepec,  he  a French 
monsieur,  a Spanish  don,  a seignior  of  Italy,  I care  not  how  descended,  of 
what  family,  of  what  order,  baron,  count,  prince,  if  thou  be  well  qualified,  and 
he  not,  but  a degenerate  Neoptolemus,  I tell  thee  in  a word,  thou  art  a man, 
and  he  is  a beast. 

Let  no  terroe  fdius,  or  upstart,  insult  at  this  which  I have  said,  no  worthy 
gentleman  take  offence.  I speak  it  not  to  detract  from  such  as  are  well 
deserving,  truly  virtuous  and  noble : I do  much  respect  and  honour  true  gentry 
and  nobility ; I was  born  of  worshipful  parents  myself,  in  an  ancient  family 
but  I am  a younger  brother,  it  concerns  me  not : or  had  I been  some  great 
heir,  richly  endowed,  so  minded  as  I am,  I should  not  have  been  elevated  at 
all,  but  so  esteemed  of  it,  as  of  all  other  human  happiness,  honours,  ikc.,  they 
have  their  period,  are  brittle  and  inconstant.  As  "he  said  of  that  great 
river  Danube,  it  riseth  from  a small  fountain,  a little  brook  at  first,  sometimes 
broad, sometimes  narrow, now  slow,  then  swift,  increased  at  last  to  an  incredible 
I greatness  by  the  confluence  of  sixty  navigable  rivers, it  vanisheth  in  conclusion, 
jloseth  his  name,  and  is  suddenly  swallowed  up  of  the  Euxine  sea:  I may  say 
I!  of  our  greatest  families,  they  were  moan  at  first,  augmented  by  rich  marriages, 

I purchases,  oflices,  they  continue  for  some  ages,  with  some  little  alteration  of 
circumstances,  fortunes,  places,  &c.,  by  some  prodigal  son,  for  some  default,  or 
for  want  of  issue  they  are  defaced  in  an  instant,  and  their  memory  blotted  out. 

So  much  in  the  meantime  I do  attribute  to  Gentility,  that  if  he  be  well- 
descended,  of  worshipful  or  noble  parentage,  he  will  express  it  in  his  conditions, 

} * “ ncc  onim  fcvoces 

Progenerant  aquilse  coluinbas.” 

lA  nd  although  the  nobility  of  our  times  be  much  like  our  coins,  more  in  number 
land  value,  but  less  in  weight  and  goodness,  with  finer  stamps,  cuts,  or  outsides 

I ' Bodine  de  rep.  lib.  3.  cap.  8.  ^Pneas  Silvias,  lib.  2.  cap.  29.  " “ If  children  be  proud, 

paughty,  foolish,  they  defile  the  nobility  of  their  kindred,”  Eccl.  x.\ii.  8.  o Cujus  possessio  nec  furto 

prii)i,  nec  incendio  ab«umi,  nec  aquarum  voragine  absorberi,  vel  vi  morbi  dcstrui  potest.  f Send  them 
both  to  some  strange  place  naked,  ad  ignotos,  as  Aristippus  said,  you  shall  see  the  difference.  Bacon's 
jKssays.  d Familke  splendor  nihil  opis  attulit,  &c.  *■  Flnvius  hie  illustris,  humanarum  rerum  imago, 

qua;  parvis  ducta;  sub  initiw,  in  immensum  crescunt,  et  subito  evanescunt.  Fxilis  liic  primo  Iluvius,  in  ad. 
jniirandam  magnitudinem  excrescit,  tandemque  in  mari  Euxino  evanescit.  I.  Stuckius  pereg.  mar.  Euxini. 
1“  “ For  fierce  eagles  do  not  procreate  timid  ring-doves.” 

I 2 c 


38G 


Cure  of  Melancholy. 


[Part.  2.  Sec.  3. 


than  of  old ; yet  if  he  retain  those  ancient  characters  of  true  gentry,  he  will  be 
more  affable,  courteous,  gently  disposed,  of  fairer  carriage,  better  temper,  or  a 
more  magnanimous,  heroical,  and  generous  spirit,  than  that  vulgus  hominum, 
those  ordinary  boors  and  peasants,  qui  adeo  improbi,  agrestes,  et  inculli  plerum- 
que  sunt,  ne  dicam  maliciosi,  ut  nemini  idlum  humanitatis  ojfcium  prcestent,  ne 
ipsi  Deo  si  advenerit,  as  ®oiie  observes  of  them,  a rude,  brutish,  uncivil,  wild, 
a currish  generation,  cruel  and  malicious,  incapable  of  discipline,  and  such  as 
have  scarce  common  sense.  And  it  may  be  generally  spoken  of  all,  which 
'Pemnius  the  physician  said  of  his  travel  into  England,  the  common  people 
were  silly,  sullen,  dogged  clowns,  sed  mitior  nohilitas,  ad  ornne  humanitatis 
ojfficAum  paratissima.  the  gentlemen  were  courteous  and  civil.  If  it  so  fall  out 
(as  often  it  doth)  that  such  peasants  are  preferred  by  reason  of  tlieir  wealth, 
chance,  error,  &c.,  or  otherwise,  yet  as  the  cat  in  the  fable,  when  she  was 
turned  to  a fair  maid,  would  play  with  mice ; a cur  will  be  a cur,  a clown  will 
be  a clown,  he  will  likely  savoiii’  of  the  stock  whence  he  came,  and  that  innate 
rusticity  can  hardly  be  shaken  off. 

““  Licet  supcrbus  ambulet  peciini.% 

Fortuna  non  inutat  genus,” 

And  though  by  their  education  such  men  may  be  better  qualified,  and  more 
refined ; yet  there  be  many  symptoms  by  which  they  may  likely  be  descried, 
an  affected  fantastical  carriage,  a tailor-like  spruceness,  a peculiar  garb  in  all 
their  proceedings;  choicer  than  ordinary  in  his  diet,  and  as  *IIierome  well 
describes  such  a one  to  his  iSTepotian;  ‘-'An  upstart  born  in  a base  cottage, 
that  scarce  at  first  had  coarse  bread  to  fill  his  hungry  guts,  must  now  feed  o-n 
kickshaws  and  niade  dishes,  will  have  all  variety  of  flesh  and  fish,  the  best 
oysters,”  &c.  A beggar’s  brat  will  be  commonly  more  scornful,  imperious, 
insulting,  insolent,  than  another  man  of  his  rank  : “ Nothing  so  intolerable  as 
a fortunate  fool,”  as  ^Tully  found  out  long  since  out  of  his  experience;  Aspe- 
rius  nihil  est  humili  cum  surgit  in  altum,  set  a beggar  on  horseback,  and  he 
will  ride  a gallop,  a gallop,  &c. 

“ * desoevit  in  omnes 

Dum  se  posse  putat,  nec  bellua  saevior  ulla  est 
Quam  servi  rabies  in  libera  colla  furentis;” 

he  forgets  what  he  was,  domineers,  &c.,  and  many  such  other  symptoms  he 
hath,  by  which  you  may  know  him  from  a true  gentleman.  Many  errors  and 
obliquities  are  on  both  sides,  noble,  ignoble,  factis,  natis;  yet  still  in  all 
callings,  as  some  degenerate,  some  are  well  deserving,  and  most  worthy  of  their 
honours.  And  as  Bosbequius  said  of  Solyman  the  Magnificent,  he  was  tanto 
dignus  imperio,  worthy  of  that  great  empire.  Many  meanly  descended  ai-e 
most  worthy  of  their  honour,  politics  nohiles,  and  well  deserve  it.  Many  of  our 
nobility  so  born  (which  one  said  of  Hephaestion,  Ptolemeus,  Seleucus,  Anti- 
gonus,  &c.,  and  the  rest  of  Alexander’s  followers,  they  were  all  worthy  to  be 
monarchs  and  generals  of  armies)  deserve  to  be  princes.  And  I am  so  far  forth 
of  “Sesellius’s  mind,  that  they  ought  to  be  preferred  (if  capable)  before  others, 
‘‘  as  being  nobly  born,  ingenuously  brought  up,  and  from  their  infancy  trained 
to  all  manner  of  civility.”  For  learning  and  virtue  in  a nobleman  is  more- 
eminent,  and,  as  a jewel  set  in  gold  is  more  precious,  and  much  to  be  respected, 
such  a man  deserves  better  than  others,  and  is  as  great  an  honour  to  his  family 
as  his  noble  family  to  him.  In  a word,  many  noblemen  are  an  ornament  to 
their  order ; many  poor  men’s  sons  are  singularly  well  endowed,  most  eminent, 
and  well  deserving  for  their  worth,  wisdom,  learning,  virtue,  valour,  integrity; 

•Satinus  in  fi.  Ovid.  Met.  fab  4 ‘ Lib.  1.  de  4.  Complexionibus.  ■ Her.  ep.  Od.  2.  “And 

falthougli  he  boast  of  his  wealtli,  Fortune  has  not  changed  his  nature.”  « Lib.  2.  ep.  15.  Natus  snrdidc 
tnguriolo  et  paupere  doino,  qui  vix  milio  rugientein  ventre.m,  &c.  y Nihil  fortunate  insipiente  intolerabilius. 
‘ Claud.  1.  9.  in  Eutrop.  • Lib.  1.  de  liep.  Gal.  Quoniam  et  commodiore  utimtur  coaditione,  et  honestioH" 
’.oco  nati,  jam  inde  a parvulis  ad  rnoruin  civilitatem  educati  sunt,  et  assuefacti 


Remedies  against  Discontents. 


m 


Mem.  3.] 


excellent  members  and  pillars  of  a commonwealth.  And  therefore  to  con- 
clude that  which  I first  intended,  to  be  base  by  birth,  meanly  born,  is  no 
such  disparagement.  Et  sic  demonstratur,  quod  erat  demonstrandum. 


ME  MB.  III. 

Against  Poverty  and  Want,  with  such  other  Adversities. 

One  of  the  greatest  miseries  that  can  befal  a man,  in  the  world’s  esteem,  is 
poverty  or  want,  Avhich  makes  men  steal,  bear  false  witness,  swear,  forswear, 
contend,  murder  and  rebel,  which  breaketh  sleep,  and  causeth  death  itself. 
ohhiv  ‘jTivlag  ^aovriodv  sen  (poorJov,  no  burden  (saith  '^Menander)  so  intolerable 
as  poverty : it  makes  men  desperate,  it  erects  and  dejects,  census  ho /tores,  census 
amicitias;  money  makes,  but  poverty  mars,  ikc.  and  all  this  in  the  world’s 
esteem  : yet  if  considered  aright,  it  is  a great  blessing  in  itself,  a happy 
estate,  and  yields  no  cause  of  discontent,  or  that  men  should  therefore  account 
themselves  vile,  hated  of  God,  forsaken,  miserable,  unfortunate.  Christ  him- 
self was  poor,  born  in  a manger,  and  had  not  a house  to  hide  his  head  in  all 
his  life,  “ “lest  any  man  should  make  poverty  a judgment  of  God,  or  an  odious 
estate.”  And  as  he  was  himself,  so  he  informed  his  Apostles  and  Disciples, 
they  were  all  poor.  Prophets  poor,  Apostles  poor  (Acts  iii.  “ Silver  and  gold 
have  I none”).  “ As  sorrowing  (saith  Paul)  and  yet  always  rejoicing  ; as 
having  nothing,  and  yet  possessing  all  things,”  ] Cor.  vi.  10.  Your  great 
Philosophers  have  been  voluntarily  poor,  not  only  Christians,  but  many  others. 
Crates  Thebanus  was  adored  for  a god  in  Athens,  “ a nobleman  by  birth, 
many  servants  he  had,  an  honourable  attendance,  much  wealth,  many  manors, 
tine  apparel ; but  when  he  saw  this,  that  all  the  wealth  of  the  world  was  but 
brittle,  uncertain  and  no  whit  availing  to  live  well,  he  flung  his  burden  into 
the  sea,  and  renounced  his  estate.”  Those  Curii  and  Pabricii  will  be  ever  re- 
nowned for  coiitempt  of  these  fopperies,  wherewith  the  world  is  so  much 
affected.  Amongst  Christians  I could  reckon  up  many  kings  and  queens,  that 
have  forsaken  their  crowns  and  fortunes,  and  wilfully  abdicated  themselves 
from  these  so  much  esteemed  toys ; “many  that  have  refused  honours,  titles, 
and  all  this  vain  pomp  and  happiness,  which  others  so  ambitiously  seek,  and 
carefully  study  to  compass  and  attain.  Bichos  I deny  not  are  God’s  good 
gifts,  and  blessings  ; and  honor  est  in  honorante,  honours  are  from  God  ; both 
rewards  of  virtue,  and  fit  to  be  sought  after,  sued  for,  and  may  well  be  pos- 
sessed ; yet  no  such  great  happiness  in  having,  or  misery  in  wanting  of  them. 
Dantur  quidem  bonis,  saith  Austin,  ne  quis  mala  cestimet : malis  autem  ne  quid 
nimis  bona,  good  men  have  wealth  that  we  should  not  think  it  evil;  and  bad 
men  that  they  should  not  rely  on  or  hold  it  so  good  ; as  the  rain  falls  on  both 
sorts,  so  are  riches  given  to  good  and  bad,  sed  bonis  in  bonum,  but  they  are 
good  only  to  the  godly.  But  ^compare  both  estates,  for  natund  parts  they  are 
not  unlike  ; and  a beggar’s  child,  as  ® Cardan  well  observes,  “ is  no  whit  in- 
ferior to  a prince’s,  most  part  better  ; ” and  for  those  accidents  of  fortune,  it 
will  easily  appear  there  is  no  such  odds,  no  such  extraordinary  happiness  in 
the  one,  or  misery  in  the  other.  He  is  rich,  wealthy,  fat ; what  gets  he  by 
it?  pride,  insolency,  lust,  ambition,  cares,  fears,  suspicion,  trouble,  anger, 
emulation,  and  many  filthy  diseases  of  body  and  mind.  He  hath  indeed 

*> Nullum  paupertate  gravius  onus.  "Ne  quis  irge  divinae  judicium  putaret,  aut  paupertas  exosa  foret. 
Gualt.  in  cap.  2.  ver.  18.  Lucae.  a Intel’  proceres  Thebanos  numeratus,  lectum  habiiit  genus,  frequens 
famulitium,  domus  amplas,  &c.  Apuleius  Florid.  1.4.  • P.  Idesensis,  ep.  72.  et  232.  oblatos  respui 

lioiiores  e.x  onere  metiens ; motus  ambitiosos  rogatus  non  ivi,  &c.  •'Sudat  pauper  foras  in  opere,  dives  in 
cogitatione ; hie  os  aperit  oscitatione,  ille  ructatione;  gravius  ille  fastidio,  quam  hie  inedia  cruciatur. 
Ber.  ser.  e In  llysperchen.  Natura  aequa  est,  puerosque  videmus  mendicorum  nulla  ex  parte  reguin  illiis 
dissimiles,  plerumque  saniores. 


388 


Cure  of  Melancholy. 


[Part.  2.  Seo.  3. 


variety  of  dishes,  better  fare,  sweet  wine,  pleasant  sauce,  dainty  music,  gay 
clothes,  lords  it  bravely  out,  &c.,  and  all  that  which  Misilliis  admired  in 
**  Lucian  ; but  with  them  he  hath  the  gout,  dropsies,  apoplexies,  palsies, 
stone,  pox,  rheums,  catarrhs,  crudities,  oppilations,  *melanch(dy,  &c.,  lust  enters 
in,  anger,  ambition,  according  to  ^ Chrysostom,  “ the  sequel  of  riches  is  pride, 
riot,  intemperance,  arrogancy,  fury,  and  all  irrational  courses.” 

“ * turpi  fregeruiit  saecula  luxu 

Divitiae  molles,  ” 

with  their  variety  of  dishes,  many  such  maladies  of  body  and  mind  get  in, 
which  the  poor  man  knows  not  of.  As  Saturn  in  “Lucian  answered  the 
discontented  commonalty  (which,  because  of  their  neglected  Saturnal  feasts 
in  Pome,  made  a grievous  complaint  and  exclamation  against  rich  men),  that 
they  were  much  mistaken  in  supposing  such  happiness  in  riches ; “ “ you  see 
the  best  (said  he)  but  you  know  not  their  several  gripings  and  discontents  : ” 
they  are  like  painted  walls,  fair  without,  rotten  within  : diseased,  filthy, 
crazy,  full  of  intemperance’s  effects  ; “°and  who  can  reckon  half?  if  you  but 
knew  their  fears,  cares,  anguish  of  mind  and  vexation,  to  which  they  are 
subject,  you  would  hereafter  renounce  all  riches.” 


“ P 0 si  pateant  pectora  divitum, 
Quantos  intus  sublimis  agit 
Fortuna  metus  1 Brutia  Coro 
Pulsante  fretum  mitior  unda  est.” 


“ 0 that  their  breasts  were  but  conspicuous, 
How  full  of  fear  within,  how  furious  ! 

The  narrow  seas  arenot  so  boisterous.’* 


Yea,  but  he  hath  the  world  at  will  that  is  rich,  the  good  things  of  the  earth  : 
suave  est  de  magno  tollere  acervo  (it  is  sweet  to  draw  from  a great  heap),  he  is 
a happy  man,  ‘^adored  like  a god,  a prince,  every  man  seeks  to  him,  applauds, 
honours,  admires  him.  He  hath  honours  indeed,  abundance  of  all  things  ; 
but  (as  I said)  withal  “ '‘pride,  lust,  anger,  faction,  emulation,  fears,  cares, 
suspicion  enter  with  his  wealth ; ” for  his  intemperance  he  hath  aches, 
crudities,  gouts,  and  as  fruits  of  his  idleness,  and  fulness,  lust,  surfeiting  and 
drunkenness,  all  manner  of  diseases ; pecuniis  augetur  improhitas,  the 
wealthier,  the  more  dishonest.  “ ®He  is  exposed  to  hatred,  envy,  peril  and 
treason,  fear  of  death,  degradation,”  &c.,  ’tis  lubrica  statioet  proximaprcecipitio, 
and  the  higher  he  climbs,  the  greater  is  his  fall. 


“ • celsac  graviore  casu 

Decidunt  turres,  feriuntque  suraraos 
Fulgura  moiites,” 


the  lightning  commonly  sets  on  fire  the  highest  towers ; “in  the  more 
eminent  place  he  is,  the  more  subject  to  fall. 


“Eumpitur  innumeris  avbos  uberrima  pomis, 

Ft  subito  nimise  prsecipitantur  opes.” 

As  a tree  that  is  heavy  laden  with  fruit  breaks  her  own  boughs,  with  their 
own  greatness  they  ruin  themselves  : which  Joachimus  Camerarius  hath 
elegantly  expressed  in  his  13  Emblem,  cent.  1.  Inopem  se  copia  fecit.  Their 
means  is  their  misery,  though  they  do  apply  themselves  to  the  times,  to  lie, 
dissemble,  collogue  and  flatter  their  lieges,  obey,  second  his  will  and  com- 
mands, as  much  as  may  be,  yet  too  frequently  they  miscarry,  they  fat  them- 
selves like  so  many  hogs,  as  ''^neas  Sylvius  observes,  that  when  they  are 
full  fed,  they  may  be  devoured  by  their  princes,  as  Seneca  by  Nero  was  served, 
Sejanus  by  Tiberius,  and  Haman  by  Ahasuerus  : I resolve  with  Gregory, 
potestas  culminis,  est  tempestas  mentis  ; et  quo  dignitas  altior,  casus  graviore 


h Gallo  Tom.  2.  lEt  fe  contubernio  foedi  atque  olidi  vcntris  mors  tandem  educit.  Seneca,  ep.  103. 

k Divitiarum  sequela,  luxus,  intemperies,  arrogantia,  superbia,  furor  injustus,  omnisque  in-ationabilis 
motus.  I Juven.  Sat.  6.  “ Effeminate  riches  have  destroyed  the  age  by  the  introduction  of  shameful 

\uxury.”  “ Saturn.  Epist.  » Vos  quidem  divites  putatis  felices,  sed  nescitis  eorum  miserias.  ®Et 
quota  pars  hsec  eorum  quaj  istos  discruciant  ? si  nossetis  metus  et  curas,  quibus  obnoxii  sunt,  planh  fugi- 
ciidas  vobis  divitias  existimaretis.  p Seneca  in  Here.  CEteo.  Et  diis  similes  stulta  cogitatio  facit. 

^'Flammasimul  libidinis  ingreditur;  ira,  furor  et  superbia,  divitiarum  sequela.  Chrys.  •Omnium  oculis, 
odio,  insidiis  expositus,  semper  solicitus,  fortunae  ludibrium.  »Hor.  2. 1.  od.  10.  ■ Quid  me  felicem 

toties  jactastis,  amici  ? Qui  cecidit,  stabili  non  fuit  ille  loco.  Boetli.  * Ut  postquam  impinguati  fuerint, 
devorentur. 


Remedxes  against  Discontents. 


389 


Mem.  3.] 


lionour  is  a tempest,  the  higher  they  are  elevated,  the  more  greviously 
depressed.  For  the  rest  of  his  prerogatives  which  wealth  affords,  as  he  hath 
more  his  expenses  are  the  greater.  “ When  goods  increase,  they  are  increased 
that  eat  them;  and  what  good  cometh  to  the  owners,  but  the  beholding 
thereof  with  the  eyes'?”  Eccles.  iv.  10. 

“y  Millia  frumenti  tua  triverit  area  centum. 

Non  tuu3  liinc  capiet  venter  plus  quam  mens” 


" an  evil  sickness,”  Solomon  calls  it,  “ and  reserved  to  them  for  an  evil,”  1 2 
verse.  “ They  that  will  be  rich  fall  into  many  fears  and  temptations,  into 
many  foolish  and  noisome  lusts,  which  drown  men  in  perdition.”  1 Tim.  vi.  9. 

Gold  and  silver  hath  destroyed  many,”  Ecclus.  viii.  2.  dlvitice  sceculi  sunt 
laquei  diaboli : so  writes  Bernard ; worldly  wealth  is  the  devil’s  bait : and  as 
the  Moon  when  she  is  fuller  of  light  is  still  farthest  from  the  Sun,  the  more 
wealth  they  have,  the  farther  they  are  commonly  from  God,  (If  I had  said 
this  of  myself,  rich  men  would  have  pulled  me  to  pieces;  but  hear  who  saith, 
and  who  seconds  it,  an  Apostle)  therefore  St.  James  bids  them  “ weep  and 
howl  for  the  miseries  that  shall  come  upon  them;  their  gold  shall  rust  and 
canker,  and  eat  their  flesh  as  fire,”  James  v.  1,  2,  3.  I may  then  boldly 
conclude  with  ^Theodoret,  quotiescunque  divitiis  affluentem,  <kc.  “ As  often  as 
you  shall  see  a man  abounding  in  wealth,”  qui  gemmis  hihit  et  Serrano  dormit 
in  ostro,  “ and  naught  withal,  I beseech  you  call  him  not  happy,  but  esteem 
him  unfortunate,  because  he  hath  many  occasions  offered  to  live  unjustly ; 
on  the  other  side,  a poor  man  is  not  miserable,  if  he  be  good,  but  therefore 
happy,  that  those  evil  occasions  are  taken  from  him.”  * 


Non  possidentem  multa  vocaveris 
llecte  beatum ; rectius  occupat 
Nomen  beati,  qui  deorura 
Muneribus  sapienter  uti, 
Duramque  callet  pauperiem  patl, 
Pejusque  letho  flagitium  timet.” 


He  is  not  happy  that  is  rich, 

And  hath  the  world  at  will, 

But  he  that  wisely  can  God’s  gifts 
Possess  and  use  them  still ; 
That  suffers  and  with  patience 
Abides  hard  poverty, 

And  chooseth  rather  for  to  die; 
Than  do  such  villainy." 


Wherein  now  consists  his  happiness'?  what  privileges  hath  he  more  than  other 
men?  or  rather  what  miseries,  what  cares  and  discontents  hath  he  not  more 
than  other  men? 


“•'Non  enim  gazse,  neque  consularis 
Summovet  lictor  miseros  tumultus 
Mentis,  et  curas  laqueata  circum 
Tecta  volantes.” 


“Nor  treasures,  nor  majors  officers  remove 
The  miserable  tumults  of  the  mind: 

Or  cares  that  lie  about,  or  fly  above  [bin’d." 

Their  high-roofed  houses,  with  huge  beams  com. 


’Tis  not  his  wealth  can  vindicate  him,  let  him  have  Job’s  inventory,  sint  Croesi 
et  Crassi  licet,  non  hos  Pactolus  aureas  undas  agens,  eripiat  unquam  e miseriis, 
Croesus  or  rich  Crassus  cannot  now  command  health,  or  get  himself  a stomach. 
“ ®His  worship,”  as  Apuleius  describes  him,  in  all  his  plenty  and  great  pro- 
vision, is  forbidden  to  eat,  or  else  hath  no  appetite  (sick  in  bed,  can  take  no 
rest,  sore  grieved  with  some  chronic  disease,  contracted  with  full  diet  and  ease, 
or  troubled  in  mind),  when  as,  in  the  meantime,  all  his  household  are  merry, 
and  the  poorest  servant  that  he  keeps  doth  continually  feast.”  ’T-is  Bracteata 
felicitas,  as  ‘’Seneca  terms  it,  tinfoiled  happiness,  infelix  felicitas,  an  unhappy 
kind  of  happiness,  if  it  be  happiness  at  all.  His  gold,  guard,  clattering  of 
harness,  and  fortifications  against  outward  enemies,  cannot  free  him  from 
inward  fears  and  cares. 


Peveraque  metushominum,  curaeque  sequaces 
Nec  metuunt  fremitus  armorum,  aut  ferrea  tela, 
Audacterque  inter  reges,  regumque  potentes 
Versantur,  neque  fulgorem  reverentur  ab  auro." 


“Indeed  men  still  attending  fears  and  cares 
Nor  armours  clashing,  nor  fierce  weapons  fears : 
With  kings  converse  they  boldly,  and  kings’  peers, 
Fearing  no  flashing  that  from  gold  appears.” 


yHor.  “Although  a hundred  thousand  bushels  of  wheat  may  have  been  threshed  in  your  granaries, 
your  stomach  will  not  contain  more  than  mine.”  * Cap.  6.  de  curat,  graec.  affect,  rap.  de  providentia;  quo- 
tiescunque divitiis  affluentera  hominem  videmus,  eumque  pessimum,  ne  quaeso  hunc  beatissimum  putemns, 
sed  infelicem  censeamus,  &c.  » Hor.  1.  2.  Od.  2.  *>Hor.  lib.  2.  •Florid,  lib.  4.  Dives  illo  ci bo 

interdicitur,  et  in  omni  copia  sua  cibum  non  accipit,  cum  intcrea  totum  ejus  servitium  hilare  sit^  atque 
epul-etur.  Tpist.  115. 


390 


Cure  of  Melancholy. 


[Part.  2.  Sec.  3. 


Look  how  many  servants  he  hath,  and  so  many  enemies  he  suspects ; for  liberty 
he  entertains  ambition;  his  pleasures  are  no  pleasures;  and  that  which  is 
v/orst,  he  cannot  be  private  or  enjoy  himself  as  other  men  do,  his  state  is  a 
Rervitude.  *A  countryman  may  travel  from  kingdom  to  kingdom,  province  to 
province,  city  to  city,  and  glut  his  eyes  with  delightful  objects,  hawk,  hunt,  and 
use  those  ordinary  disports,  without  any  notice  taken,  all  which  a prince  or  a 
great  man  cannot  do.  He  keeps  in  for  state,  ne  majestatis  dignitas  evilescat, 
as  our  China  kings,  of  Borneo,  and  Tartarian  Chams,  those  aurea  mancipia, 
are  said  to  do,  seldom  or  never  seen  abroad,  ut  major  sit  hominum  erga  se  ohser- 
vantia,  which  the  ^Persian  kings  so  precisely  observed  of  old.  A poor  man 
takes  more  delight  in  an  ordinary  meal’s  meat,  which  he  hath  but  seldom,  than 
they  do  with  all  their  exotic  dainties  and  continual  viands ; Qaippe  voluptatem 
cor.imendat  rarior  usus,  ’tis  the  rarity  and  necessity  that  makes  a thing  accept- 
;ible  and  pleasant.  Darius,  put  to  flight  by  Alexander,  drank  puddle  water  to 
quench  his  thirst,  and  it  was  pleasanter,  he  swore,  than  any  wine  or  mead.  All 
excess,  as  Epictetus  argues,  will  cause  a dislike;  sweet  will  be  sour,  which 
made  that  temperate  Epicurus  sometimes  voluntarily  fast.  But  they  being 
always  accustomed  to  the  same  ^dishes  (which  are  nastily  dressed  by  slovenly 
cooks,  that  after  their  obscenities  never  wash  their  bawdy  hands),  be  they  fish, 
flesh,  compounded,  made  dishes,  or  whatsoever  else,  are  therefore  cloyed; 
nectar’s  self  grows  loathsome  to  them,  they  are  weary  of  all  their  fine  palaces, 
they  are  to  them  but  as  so  many  i^risons.  A poor  man  drinks  in  a wooden 
dish,  and  eats  his  meat  in  wooden  spoons,  wooden  platters,  earthen  vessels, 
and  such  homely  stuff:  the  other  in  gold,  silver,  and  precious  stones;  but 
with  what  success?  in  auro  hihitur  vemnum,  fear  of  poison  in  the  one,  security 
in  the  other.  A poor  man  is  able  to  write,  to  speak  his  mind,  to  do  his  own 
business  himself;  locuples  mittit  parasiium,  saith  ‘ Philostratus,  a rich  man  em- 
ploys a parasite,  and  as  the  major  of  the  city,  speaks  by  the  town  clerk,  or 
by  Mr.  Recorder,  when  he  cannot  express  himself.  ‘‘Nonius  the  senator  hath 
a purple  coat  as  stiff  with  jewels  as  his  mind  is  full  of  vices;  rings  on  his 
fingers  worth  20,000  sesterces,  and  as  ‘Perox  the  Persian  king,  an  union  in 
his  ear  worth  one  hundred  pounds  weight  of  gold:  “Cleopatra  hath  whole 
boars  and  sheep  served  up  to  her  table  at  once,  drinks  jewels  dissolved, 
40,000  sesterces  in  value;  but  to  what  end? 

“n  Num  tibi  cum  fauces  urit  sitis,  aurea  quasris 
Pocula?” 

Doth  a man  that  is  adry  desire  to  drink  in  gold?  Doth  not  a cloth  suit  be- 
come him  as  well,  and  keejD  him  as  warm,  as  all  their  silks,  satins,  damasks, 
taffeties  and  tissues?  Is  not  homespun  cloth  as  great  a preservative  against 
cold,  as  a coat  of  Tartar  lambs’-wool,  dyed  in  grain,  or  a gown  of  giants’ 
beards?  Nero,  saith  ®Sueton.,  never  put  on  one  garment  twice,  and  thou  hast 
scarce  one  to  put  on ! what’s  the  difference?  one’s  sick,  the  other  sound : such  is 
the  whole  tenor  of  their  lives,  and  that  which  is  the  consummation  and  upshot 
of  all,  death  itself  makes  the  greatest  difference.  One  like  a hen  feeds  on 
the  dunghill  all  his  days,  but  is  served  up  at  last  to  his  Lord’s  table;  the 
other  as  a falcon  is  fed  with  partridge  and  pigeons,  and  carried  on  his  master’s 
fist,  but  when  he  dies  is  flung  to  the  muckhill,  and  there  lies.  The  rich  man 
lives  like  Dives  jovially  here  on  earth,  temulentus  divitiis,  make  the  best  of 
it;  and  “ boasts  himself  in  the  multitude  of  his  riches,”  Psalm  xlix.  6,  11.  he 
thinks  his  house  “ called  after  his  own  name,  shall  continue  for  ever;”  “ but  he 

e Hor.  et  mihi  curto  Ire  licet  mulo  vel  si  libet  usque  Tarentum.  * Brisonius.  s Si  modum  excesseris, 
auavissima  sunt  molesta.  h Et  in  cupidiis  guUe,  coquus  et  pueri  illotis  inanibusab  exoneratione  ventris 
omnia  tractant,  <fec.  Cardan.  1.  8.  cap.  46.  de  reruin  varietate.  >Epist.  kPlin.  lib.  57.  cap.  G. 

> Zonaras  3,  annal.  m Plutarch,  vit.  ejiis.  “ llor.  Ser.  lib.  1.  Sat.  2.  • Cap.  30.  nullam 

vestem  bis  induit. 


Mem.  3.J 


Remedies  againji  Discontents. 


391 


perislietn  like  a beast,”  verse  20.  “his  way  utters  his  folly,”  verse  13.  malh 
■partoL  male  dilahuntur “like  sheep  they  lie  in  the  grave,”  verse  14.  Puncto 
descendant  ad  infernum,  “ they  spend  their  days  in  wealth,  and  go  suddenly 
down  to  hell,”  Job  xxi.  13.  For  all  physicians  and  medicines  enforcing  na- 
ture, a swooning  wife,  families’  complaints,  friends’  tears,  dirges,  masses, 
'iienias,  funerals,  for  all  orations,  counterfeit  hired  acclamations,  eulogiums, 
epitaphs,  hearses,  heralds,  black  mourners,  solemnities,  obelisks,  and  Mauso- 
leum tombs,  if  lie  have  them,  at  least,  ^he,  like  a hog,  goes  to  hell  with  a 
guilty  conscience  {propter  hos  dilatavit  inf  emus  os  suum),  and  a poor  man’s 
curse:  his  memory  stinks  like  the  snuff  of  a candle  when  it  is  put  out ; scur- 
rilous libels,  and  infamous  obloquies  accompany  him.'  When  as  poor  Lazarus 
is  Dei  sacrarium,  the  temple  of  God,  lives  and  dies  in  true  devotion,  hath  no 
more  attendants  but  his  own  innocency,  the  heaven  a tomb,  desires  to  be 
dissolved,  buried  in  his  mother’s  lap,  and  hath  a company  of  ^Angels  ready 
to  convey  his  soul  into  Abraham’s  bosom,  he  leaves  an  everlasting  and  a 
sweet  memory  behind  him.  Crassus  and  Sylla  are  indeed  still  recorded,  but 
not  so  much  for  their  wealth  as  for  their  victories:  Croesus  for  his  end,  Solo- 
mon for  his  wisdom.  In  a word,  “''to  get  wealth  is  a great  trouble,  anxiety 
to  keep,  grief  to  lose  it.” 

“•Quid  dij^um  stolidis  mentibus  imprecer? 

Opes,  honores  ambiant : 

Kt  cum  falsa  gravi  mole  paraverint, 

Turn  vera  cognoscant  bona.” 

But  consider  all  those  other  unknown,  concealed  happinesses,  which  a poor 
man  hath  (I  call  them  unknown,  because  they  be  not  acknowledged  in  the 
world’s  esteem,  or  so  taken),  0 fortunatos  nimium  hona  sisua  norint:  happy 
they  are  in  the  meantime  if  they  would  take  notice  of  it,  make  use,  or  apply 
it  to  themselves.  “ A poor  man  wise  is  better  than  a foolish  king,”  Eccles.  ii. 
13.  “ ‘Poverty  is  the  way  to  heaven,  “the  mistress  of  philosophy,  *the  mother 
of  religion,  virtue,  sobriety,  sister  of  innoceney,  and  an  upright  mind.”  How 
many  such  encomiums  might  I add  out  of  the  fathers,  philosophers,  orators? 
It  troubles  many  that  are  poor,  they  account  of  it  as  a great  plague,  cur.se,  a 
sign  of  God’s  hatred,  ^ysam  scelas,  damned  villainy  it.self,  a disgrace,  shame 
and  reproach;  but  to  whom,  or  why?  “^If  fortune  hath  envied  me  wealth, 
thieves  have  robbed  me,  my  father  hath  not  left  me  such  revenues  as  others 

have,  that  I am  a younger  brother,  basely  born, cui  sine  luce  genus,  sur- 

dumque  parentum nomen,  of  mean  parentage,  a dirt-dauber’s  son,  am  I 

therefore  to  be  blamed?  an  eagle,  a bull,  a lion  is  not  rejected  for  his  poverty, 
and  why  should  a man?”  ’Tis  fortunce  telam,  non  culpce,  fortune’s  fault,  not 
mine.  “Good  Sir,  I am  a servant  (to  use  “Seneca’s  words),  howsoever  your 
poor  friend;  a servant,  and  yet  your  chamber-fellow,  and  if  you  consider  bet- 
ter of  it,  your  fellow-servant.”  I am  thy  drudge  in  the  world’s  eye.«  yet  in 
God’s  sight  perad venture  thy  better,  my  soul  is  more  precious,  and  I dearer 
unto  him.  Etiam  servi  diis  curce  sunt,  as  Evangelus  at  large  proves  in  Ma- 
crobius,  the  meanest  servant  is  most  precious  in  his  sight.  Thou  art  an 
epicure,  I am  a good  Christian ; thou  art  many  parasangs  before  me  in  means, 
favour,  wealth,  honour,  Claudius’s  Narcissus,  Nero’s  Massa,  Domitian’s  Par- 
thenius,  a favourite,  a golden  slave;  thou  coverest  thy  floors  with  marble,  thy 
roofs  with  gold,  thy  walls  with  statue.s,  fine  pictures,  curious  hangings,  &c., 

p Adgenerum  Cereris  sine  ciede  et  sanguine  pauci  descendant  reges,  et  sicca  naorte  tjTanni.  q “God 
ehall  deliver  his  soul  from  the  power  of  tlie  grave,”  Psal.  xlix.  15.  r Contempl.  Idiot.  Cap.  37.  divitiarura 
iiciiuisitio  magni  laboris,  possessio  magni  tiinoris,  araissio  magni  doloris.  ■ Boethius  de  consol,  phil.  1.3. 
■“  How  contemptible  stolid  minds!  They  covet  riches  and  titles,  and  when  they  have  obtained  these  com- 
ir.odities  of  false  weight  and  measures,  then,  and  not  before,  they  understand  what  is  truly  valuable.” 
I Austin  in  Ps.  Lxxvi.  omnis  Philosophise  magistra,  ad  coelum  via  “ Bonae  mentis  soror  paupertas. 

I’mdagoga  pietatis  sobria,  pia  mater,  cultu  simplex,  habitu  secura,  consiliobenesuada.  Apul.  y Cardan. 
Ouprobriuni  non  est  paupertas  : quodlatro  eripit,  aut  pater  non  reliquit,  cur  mihi  vitio  daretur,  si  fortuna 
hivitias  invidit?  nonaquilae,  non,  &c.  •Tully.  • Epist.  74.  servus,  summe  homo;  servus  sum,  immo 
contubernalis,  seiwus  sum,  at  huinilis  amicus,  immo  conservus  si  cogitaveris. 


Cure  of  Melanchulu. 


[Part.  2.  Sec.  3. 


302 


wtat  of  all  this*?  calcas  opes,  &c.,  wliat’s  all  this  to  true  happiness?  I live  and 
breathe  under  that  glorious  heaven,  that  august  caj^itol  of  nature,  enjoy  the 
brightness  of  stars,  that  clear  light  of  sun  and  moon,  those  infinite  creatures, 
plants,  birds,  beasts,  fishes,  herbs,  all  that  sea  and  land  afford,  far  surpassing  all 
that  art  and  opulentiacnw  give,  i am  free,  and  which  ^Seneca  said  of  Pome. 
ciilmen  liberos  texit,  sub  marraore  et  auro  postea  servitus  hahitavit,  thou  hast 
Amalthece  cornu,  plenty,  pleasure,  the  world  at  will,  lam  despicable  and  poor; 
but  a word  overshot,  a blow  in  choler,  a game  at  tables,  a loss  at  sea,  a sud- 
den fire,  the  prince’s  dislike,  a little  sickness,  &c.,  may  make  us  equal  in  aii 
instant;  howsoever  take  thy  time,  triumph  and  insult  awhile,  cim's  cequat, 
as  “Alphonsus  said,  death  will  equalise  us  all  at  last.  I live  sparingly,  in  the 
mean  time,  am  clad  homely,  fare  hardly;  is  this  a reproach?  am  I the  worse 
for  it?  am  I contemptible  for  it?  am  I to  be  reprehended?  A learned  man 
in  ‘^Nevisanus  was  taken  down  for  sitting  amongst  gentlemen,  but  he  replied, 
“ my  nobility  is  about  the  head,  yours  declines  to  the  tail,”  and  they  were 
silent.  Let  them  mock,  scoff,  and  revile,  ’tis  not  thy  scorn,  but  his  that  made 
thee  so;  “ lie  that  mocketh  the  poor,  reproacheth  him  that  made  him,”  Prov. 
xi.  5.  “and  he  that  rejoiceth  at  affliction,  shall  not  be  unpunished.”  ’ Por  the 
rest,  the  poorer  thou  art,  the  happier  thou  art,  ditior  est,  at  non  melior,  saith 
* Epictetus,  he  is  richer,  not  better  than  thou  art,  not  so  free  from  lust,  envy, 
hatred,  ambition. 

“ Beatus  ille  qui  procul  negotiis 
Paterna  rura  bobas  exercet  suis.” 


Happy  he,  in  that  he  is  ^freed  from  the  tumults  of  the  world,  he  seeks  no 
honours,  gapes  after  no  preferment,  flatters  not,  envies  not,  temporiseth  not, 
but  lives  privately,  and  well  contented  with  his  estate; 

“ Nee  spes  corde  avidas,  nec  curam  pascit  inanera 
Securus  quo  fata  cadant.” 

He  is  not  troubled  with  state  matters,  whether  kingdoms  thrive  better  by 
succession  or  election ; whether  monarchies  should  be  mixed,  temperate,  or  ab- 
solute; the  house  of  Ottomoii’s  and  Austria  is  all  one  to  him;  he  inquires 
not  after  colonies  or  new  discoveries;  whether  Peter  were  at  Pome,  or  Constan- 
tine’s dvjnation  be  of  force;  what  comets  or  new  stars  signify,  whether  the 
earth  stand  or  move,  there  be  a new  world  in  the  moon,  or  infinite  worlds, 
&c.  He  is  not  touched  with  fear  of  invasions,  factions  or  emulations ; 


“•Foelix  ille  animi,  divisque  simillimus  ipsis, 
Quem  non  mordaci  resplendens  gloria  fiico 
Solicitat,  nor  fastosi  mala  gaudia  luxus, 
Sed  tacitos  sinit  ire  dies,  et  paupere  cultu 
•“Exigit  innocuoetranquilla  silentia  vite.” 


“A  happy  soul,  and  like  to  God  himself, 
Whom  not  vain  glory  macerates  or  strife, 
Or  wicked  joys  of  that  proud  swelling  pelf, 
But  leads  a still,  poor,  and  contented  life.” 


A secure,  quiet,  blissful  state  he  hath,  if  he  could  acknowledge  it.  But  here 
is  the  misery,  that  he  will  not  take  notice  of  it;  he  repines  at  rich  men’s 
wealth,  brave  hangings,  dainty  fare,  as  ‘Simonides  objecteth  to  Hiero,  he 
hath  all  the  pleasures  of  the  world,  ^in  lectis  eburneis  dorniit,  vinum  phialis 
bibit,  optimis  unguentis  delibuitur,  “he  knows  not  the  afiliebion  of  Joseph, 
stretching  himself  on  ivory  beds,  and  singing  to  the  sound  of  the  viol.”  And 
it  troubles  him  that  he  hath  not  the  like;  there  is  a difference  (he  grumbles) 
Detween  Laplolly  and  Pheasants,  to  tumble  i’  th’  straw  and  lie  in  a down  bed, 
betwixt  wine  and  water,  a cottage  and  a palace.  “ He  hates  nature  (as-' Pliny 
characteriseth  him)  that  she  hath  made  him  lower  than  a god,  and  is  angry 


»>  Epist.  66  et  90.  •Panormitan.  rebus  gestis  Alph.  ^ Lib.  4.  num.  218.  quidara  depreliensus  quod 
Bcderet  loco  nobilium,mea  nobilitas,  ait,  est  circa  caput,  vestra  declinat  ad  caudain.  ‘Tanto  beatior  ea. 
quanto  collectior.  f Non  amoribus  inservit,  non  appetit  honores,  et  qualitercunque  relictus  satis  habefc 

liominem  se  esse  meminit,  invidet  nemini,  neniinem  despicit,  neminem  miratur,  sermonibus  malignis  not 
attendit  aut  aliti;r.  Plinius.  sPolitianus  in  rustico.  ‘•Gyges,  regno  Lydiin  inllatus,  sciscitatum  misf; 
Apollinem,  an  quis  mortalium  se  felicior  esset.  Aglaium  Arcadum  pauperrimum  Apollo  praitulit,  qui  ter 
ininos  agri  sui  nunquam  excesserat,  rure  suo  contentus.  Val.  lib.  1.  c.  7.  ‘Uor.  liajc  est  Vita  solutoruit 
uiisera  ainbitione,  gravique.  Amos  vi.  ^ Praifat.  lib.  7.  OUit  natiu-am  quod  infra  dcos  sit;  irascitic 
(liis  quod  quis  '111  antecedai. 


Remedies  orjahist  Discontents. 


393 


3 ] 


wiili  the  gods  that  any  man  goes  before  him and  although  he  hath  received 
much,  yet  (as  ’"Seneca  follows  it)  “he  thinks  it  an  injury  that  he  hath  no 
more,  and  is  so  fiir  from  giving  thanks  for  his  tribuneship,  that  he  complains 
he  is  not  praetor,  neither  doth  that  please  him,  except  he  may  be  consul.”  Why 
is  he  not  a prince,  why  not  a monarch,  why  not  an  emperor?  Why  should  one 
man  have  so  much  more  than  his  fellows,  one  have  all,  another  nothing  ? Why 
should  one  man  be  a slave  or  drudge  to  another?  One  surfeit,  another  starve, 
one  live  at  ease,  another  labour,  without  any  hope  of  better  fortune  ? Thus 
they  grumble,  mutter,  and  repine:  not  considering  that  inconstancy  of  human 
aftairs,  judicially  conferring  one  condition  with  another,  or  well  weighing  their 
ov/n  present  estate.  What  they  are  now,  thou  mayest  shortly  be ; and  what 
thou  art  they  shall  likely  be.  Expect  a little,  compare  future  and  times  past 
with  the  jDresent,  'see  the  event,  and  comfort  thyself  with  it.  ' It  is  as  well  to 
be  discerned  in  commonwealths,  cities,  families,  as  in  private  men’s  estates. 
Italy  was  once  lord  of  the  world,  Rome  the  queen  of  cities,  vaunted  herself  of 
two  "myriads  of  inhabitants;  now  that  all-commanding  country  is  possessed  by 
petty  princes,  "Rome  a small  village  in  respect.  Greece  of  old  the  seat  of 
civility,  mother  of  sciences  and  humanity;  now  forlorn,  the  nurse  of  barbarism, 
a den  of  thieves.  Germany  then,  saith  Tacitus,  was  incult  and  horrid,  now  full 
of  magnificent  cities:  Athens,  Corinth,  Carthage,  how  flourishing  cities,  now 
buried  in  their  own  ruins!  Corvoriim,  ferarum,  aprorum  ethestiarum  lustra, 
like  so  many  wildernesses,  a receptacle  of  wild  beasts.  Y enice,  a poor  fisher- 
town;  Paris,  London,  small  cottages  in  Csesar’s  time,  now  most  noble  empo- 
riums. Yalois,  Plantagenet,  and  Scaligerhow  fortunate  families,  how  likely 
to  continue!  now  quite  extinguished  and  rooted  out.  He  stands  aloft  to-day, 
full  of  favour,  wealth,  honour,  and  prosperity,  in  the  top  of  fortune’s  wheel  : 
to-morrow  in  prison,  worse  than  nothing,  his  son’s  a beggar.  Thou  art  a poor 
servile  drudge,  Feex  populi,  a very  slave,  thy  son  may  come  to  be  a prince, 
with  Maximinus,  Agathocles,  &c.,  a senator,  a general  of  an  army;  thou 
standest  bare  to  him  now,  workest  for  him,  drudgest  for  him  and  his,  takest  an 
alms  of  him:  stay  but  a little,  and  his  next  heir  perad venture  shall  consume  all 
with  riot,  be  degraded,  thou  exalted,  and  he  shall  beg  of  thee.  Thou  shalt  be 
his  most  honourable  patron,  he  thy  devout  servant,  his  posterity  shall  run,  ride, 
and  do  as  much  for  thine,  as  it  was  with  pPrisgobald  and  Cromwell,  it  may  be 
for  thee.  Citizens  devour  country  gentlemen,  and  settle  in  their  seats;  after 
two  or  three  descents,  they  consume  all  in  riot,  it  returns  to  the  city  again. 


Novus  incola  venit; 

Nam  propriK  telluris  herum  natura,  neque  ilium, 
Nec  me,  nec  quenquam  statuit;  nos  expulit  ille  : 
Ilium  autnequities,  aut  vafri  inscitia  juris.” 


“ have  we  liv’d  at  a more  fmgal  rate 

Since  this  new  stranger  seiz’d  on  our  estate? 
Nature  will  no  perpetual  heir  assign, 

Or  make  the  farm  his  property  or  mine. 

He  turn’d  us  out ; but  follies  all  his  own, 

Or  law-suits  and  their  knaveries  yet  unknown. 
Or,  all  his  follies  and  his  law-suits  past. 

Some  long-lived  heir  shall  turn  him  out  at  last.” 


A lawyer  buys  out  his  poor  client,  after  a while  his  client’s  posterity  buy  out 
him  and  his  ; so  things  go  round,  ebb  and  flow. 


“Nunc  ager  Umbreni  sub  nomine,  nuper  Ofelli 
Dictus  erat,  nulli  proprius,  sed  cedit  in  usum 
Nunc  mihi,  nunc  aliis;  ” 


The  farm,  once  mine,  now  bears  Umbrenus’  iiamo; 
The  use  alone,  not  propeidy,  we  claim ; 

Then  be  not  with  your  present  lot  deprest, 

And  meet  the  future  with  undaunted  breast ; ” 


he  said  then,  ager  cujus,  quot  hahes  Dominos?  So  say  I of  land,  houses, 
moveables  and  money,  mine  to-day,  his  anon,  whose  to-morrow  ? In  fine  (as 
'Machiavel  observes),  “virtue  and  prosperity  beget  rest;  rest  idleness;  idleness 
riot ; riot  destruction : from  which  we  come  again  to  good  laws : good  laws 


“ Dc  Ira,  cap.  31.  lib.  3.  Et  si  multum  acceperit,  injuria.r!  putat  pluranon  accepisse;  non  as;it  pro  tribun ata 
gratias,  sed  queritur  quod  non  sit  ad  praeturam  perductus ; neque  haec  grata,  si  desit  eonsulatus.  n Lips 
admir.  ®Of  some  90,000  inhabitants  now.  pRead  the  story  at  large  in  John  Fox,  his  Acts  and  Monu- 
ments. q Hor.  Sat.  2.  ser.  lib.  2.  » 5 Florent.  hist,  virtus  quietem  parat,  quies  otium,  otium  porro 

/uxum  generatj  lux  us  interitum,  a quo  iterum  ad  salubei-rimas,  &c. 


394 


Care  of  Melancliohj. 


[Part.  2.  See.  3. 


engender  virtuous  actions;  virtue,  glory,  and  prosperity:  and  ’tis  no  dishonour 
then  (as  Guicciardine  adds)  for  a flourishing  man,  city,  or  state  to  come  to  ruin, 
“nor  infelicity  to  be  subject  to  the  law  of  nature.”  Ergo  terrena  calcanda, 
sitienda  codestia,  therefore  (I  say)  scorn  this  transitory  state,  look  up  to  heaven, 
think  not  what  others  are,  but  what  thou  art:  '’Qad  'parte  locatus  es  in  re: 
and  what  thou  shalt  be,  what  thou  mayest  be.  Do  (I  say)  as  Christ  himself 
did,  when  he  lived  here  on  earth,  imitate  him  as  much  as  in  thee  lies.  How 
many  great  Caesars,  mighty  monarchs,  tetrarchs,  dynasties,  j)rinces  lived  in  his 
days,  in  what  plenty,  what  delicacy,  how  bravely  attended,  what  a deal  of  gold 
and  silver,  what  treasure,  how  many  sumptuous  palaces  had  they,  what  pro- 
vinces and  cities,  ample  territories,  fields,  rivers,  fountains,  parks,  forests, 
lawns,  woods,  cells,  &lqA  Yet  Christ  had  none  of  all  this,  he  would  have  none 
oi  this,  he  voluntarily  rejected  all  this,  he  could  not  be  ignorant,  he  could  not 
err  in  his  choice,  he  contemned  all  this,  he  chose  thpt  which  was  safer,  better, 
and  more  certain,  and  less  to  be  repented,  a mean  estate,  even  poverty  itself ; 
and  why  dost  thou  then  doubt  to  follow  him,  to  imitate  him,  and  his  apostles, 
to  imitate  all  good  men:  so  do  thou  trea<l  in  his  divine  steps,  and  thou  shalt 
not  err  eternaily,  as  too  many  worldlings  do,  that  run  on  in  their  own  dissolute 
courses,  to  their  confusion  and  ruin,  thou  shalt  not  do  amiss.  Whatsoever  thy 
fortune  is,  be  contented  with  it,  trust  in  him,  rely  on  him,  refer  thyself  wholly 
to  him.  For  know  this,  in  conclusion,  Non  est  volentis  nee  currentis,  sed  inise- 
rentis  Dei,  ’tis  not  as  men,  but  as  God  will.  “ The  Lord  maketh  poor  and 
raaketh  rich,  bringeth  low,  and  exalteth  (1  Sam.  ii.  ver.  7,  8.),  he  lifteth  the 
poor  from  the  dust,  and  raiseth  the  beggar  from  the  dunghill,  to  set  them 
amongst  princes,  and  make  them  inherit  the  seat  of  glory ’tis  all  as  he 
pleaseth,  how,  and  when,  and  whom  ; he  that  appoints  the  end  (though  tons 
unknown)  appoints  the  means  likewise  subordinate  to  the  end. 

Yea,  but  their  present  estate  crucifies  and  torments  most  mortal  men,  they 
have  no  such  forecast,  to  see  what  may  be,  what  shall  likely  be’  but  what  is, 
though  not  wherefore,  or  from  whom;  hoc  their  present  misfortunes  grind 
their  souls,  and  an  envious  eye  which  they  cast  upon  other  men’s  prosperities, 
Vicinumque  pecus  yrandius  uher  habet,  how  rich,  how  fortunate,  how  happy  is 
he  ? But  in  the  meantime  he  doth  not  consider  the  other  miseries,  his  infir- 
mities of  body  and  mind,  that  accompany  his  estate,  but  still  reflects  upon  his 
own  false  conceived  woes  and  wants,  whereas  if  the  matter  were  duly  examined 
“ he  is  in  no  distress  at  all,  he  hath  no  cause  to  complain. 

“ » tolle  querelas, | “ Then  cease  complaininj?,  friend,  and  learn  to  live. 

Pauper  enira  non  est  cui  rerum  suppetit  usus,"  He  is  not  poor  to  whom  kind  fortune  grants, 

1 Even  with  a frugal  hand,  what  Nature  wants,” 

he  is  not  poor,  he  is  not  in  need.  “ ^ Nature  is  content  with  bread  and  water; 
and  he  that  can  rest  satisfied  with  that,  may  contend  with  J upiter  himself  for 
happiness.”  In  that  golden  2ige,^somnos  dedit  umbra  salubres,  potum  quoque, 
lubricus  amnis,  the  tree  gave  wholesome  shade  to  sleep  under,  and  the  clear 
rivers  drink.  The  Israelites  drank  water  in  the  wilderness;  Samson,  David, 
Saul,  Abraham’s  servant  when  he  went  for  Isaac’s  wife,  the  Samaritan  woman, 
and  how  many  besides  might  I reckon  up,  HUgypt,  Palestine,  whole  countries  in 
the  ^Indie.s,  that  drank  pure  water  all  their  lives.  ‘’The  Persian  kings  them- 
selves drank  no  other  drink  than  the  water  of  Chaospis,  that  runs  by  Susa, 
which  was  carried  in  bottles  after  them,  whithersoever  they  went.  Jacob 
desired  no  more  of  God,  but  bread  to  eat,  and  clothes  to  put  on  in  his  journey: 
Gen.  xxviii.  20.  Dene  est  cui  Deus  obtulit  Parca  quod  satis  est  manu;  bread 
is  enough  to  strengthen  the  heart.”  And  if  you  study  philosophy  aright, 

• Guicciard.  in  Hiponest;  nulla  infelicitas  subjectum  esse  legi  naturne,  &c.  tPersius.  •Omnes 

divites  qui  coelo  et  terra  frui  possunt.  * Hor.  lib.  1.  epist.  12.  y Seneca,  epist.  15.  panem  et  aquam  natura 
desiderat,  et  haec  qui  liabet,  ipso  cum  Jove  de  felicitate  contendat.  Cibus  simplex  famem  sedat,  vestis  tenuis 
tiigus  arcet.  Senec.  epist.  8.  *Uoethias.  • it.itfaeus  et  alii.  Brissonius.  ,Fsal.  Jxxxiv. 


Mem.  3.J 


Remedies  against  Discontents. 


395 


saith  **  Maudarensis,  “ whatsoever  is  beyond  this  moderation,  is  not  useful, 
but  troublesome.”  “Agellius,  out  of  Euripides,  accounts  bread  and  water 
€nougli  to  satisfy  nature,  “of  which  there  is  no  surfeit,  the  rest  is  not  a feast, 
but  a riot.”  ‘‘S.  Hierome  esteems  him  rich  “ that  hath  bread  to  eat,  and  a 
potent  man  that  is  not  compelled  to  be  a slave  : hunger  is  not  ambitious,  so 
that  it  liath  to  eat,  and  thirst  doth  not  prefer  a cup  of  gold.”  It  was  no 
epicurean  speech  of  an  epicure,  he  that  is  not  satisfied  with  a little  will  never 
have  enough  : and  very  good  counsel  of  him  in  the  ^poet,  “ 0 my  son,  medio- 
crity of  means  agrees  best  with  men  ; too  much  is  pernicious.” 

“ Divitias  grandes  homini  sunt  vivere  parc^ 
uEquo  animo.” 

And  if  thou  canst  be  content,  thou  hast  abundance,  nihil  est,  nihil  deest, 
thou  hast  little,  thou  wantest  nothing.  ’Tis  all  one  to  be  hanged  in  a chain 
of  gold,  or  in  a rope;  to  be  filled  with  dainties  or  coarser  meat. 

“ Si  ventri  bene,  si  lateri,  pedibusque  tuis,  nil  I “ If  belly,  sides,  and  feet  be  well  at  ease, 

Divitiae  poterunt  regales  addere  majus.”  | A prince’s  treasure  can  thee  no  more  please.** 

Socrates  in  a fair,  seeing  so  many  things  bought  and  sold,  such  a multitude  of 
people  con  vented  to  that  purpose,  exclaimed  forthwith,  “ 0 ye  gods  what  a sight 
of  things  do  not  I want  ? ’Tis  thy  want  alone  that  keeps  thee  in  health  of 
body  and  mind,  and  that  which  thou  persecutest  and  abhorrest  as  a feral 
plague  is  thy  physician  and  ‘chiefest  friend,  which  makes  thee  a good  man, 
a healthful,  a sound,  a virtuous,  an  honest  and  happy  man.”  For  when  virtue 
came  from  heaven  (as  the  poet  feigns),  rich  men  kicked  her  up,  wicked  men 
abhorred  her,  courtiers  scoffed  at  her,  citizens  hated  her,  ‘‘and  that  she  was 
thrust  out  of  doors  in  every  place,  she  came  at  last  to  her  sister  Poverty,  where 
she  had  found  good  entertainment.  Poverty  and  Virtue  dwell  together. 

“'0  vitDB  tuta  facultas 

Pauperis,  angustique  lares,  6 munera  nondum 
Iiitcllecta  dedm.” 

flow  happy  art  thou  if  thou  couldst  be  content.  “ Godliness  is  a great  gain, 
if  a man  can  be  content  with  that  which  he  hath,”  1 Tim.  vi.  6.  And  all 
true  happiness  is  in  a mean  estate.  I have  a little  wealth,  as  ha  said,  '^sed 
quas  animus  majnas  facit,  a kingdom  in  conceit  : 

“ " nil  amplius  opto 

Mali  nate,  nisi  ut  propria  h£EC  inihi  munera  faxis;  ” 

I have  enough  and  desire  no  more. 

“o  Dii  bene  fecerunt  inopis  me  quodque  pusilll 
Fecerunt  animi” 

’tis  very  well,  and  to  my  content.  ^ Vestem  et  fortunam  concinnam  potius 
qiiam  laxam  proho,  let  my  fortune  and  my  garments  be  both  alike  fit  for  me. 
And  which  Sebastian  Foscarinus,  sometime  Duke  of  Venice,  caused  to  be 
engraven  on  his  tomb  in  St.  Mark’s  Church,  “ Hear,  0 ye  Venetians,  and  I 
will  tell  you  which  is  the  best  thing  in  the  world  : to  contemn  it.”  I will 
engrave  it  in  my  heart,  it  shall  be  my  whole  study  to  contemn  it.  Let  them 
take  wealth,  Stercora  stercus  amet,  so  that  I may  have  security : bene  qui  latuit, 
bene  vixit  ; though  I live  obscure,  '’yet  I live  clean  and  honest ; and  when  as 
the  lofty  oak  is  blown  down,  the  silly  reed  may  stand.  Let  them  take  glory, 
for  that’s  their  misery ; let  them  take  honour,  so  that  I may  have  heart’s  ease. 


d Si  recte  philosophemini,  quicquid  aptam  moderationem  supergreditur,  oneri  potius  quhm  usui  est. 
* Lib.  7.  16.  Cereris  munus  et  aqua;  pocuUim  mortales  quoerunt  habere,  et  quorum  saties  nunquam  est,  luxus 
autem,  sunt  cetera,  non  epul:e.  f Satis  est  dives  qui  pane  non  indiget;  niraium  potens  qui  servire  non 
•cogitur.  Ambitiosa  non  est  fames,  &c.  8 Euripides,  Menalip.  0 fili,mediocresdivitiashominibuscon- 

veniunt,  niinia  vero  moles  perniciosa.  h Hor.  1 0 noctes  coenjeque  dedm.  Per  mille  fraudes 

doctosque  dolos  ejicitur,  apud  sociam  paupertatem  ejusque  cultores  divertens,  in  eorum  sinu  et  tutela  deli- 
■ciatur.  ‘Lucan.  “0  protecting  quality  of  a poor  man's  life,  frugal  means,  gifts  scarce  yet  understood 
by  the  gods  themselves.”  Lip.  miscell.  ep.  40.  “ Sat.  6.  lib.  2.  « Hor.  Sat.  4.  PApuleius. 

s Chytreus  in  Europe  deliciis.  Accipite,  cives  Veneti,  quod  est  optimum  in  rebus  humanis,  res  humanas 
contemnere.  » Vah,  vivere  etiam  nunc  lubet,  as  Demea  said,  Adelph.  Act.  4.  Quam  multis  non  egeo, 
■quain  multa  non  desidero,  ut  Socrates  in  pompa.  ille  in  nundinis. 


396 


Cure  of  Melancholy, 


[Part.  2.  Sec.  3. 


Due  me,  0 Jupiter,  et  tu  fatum,*  kc.  Lead  me,  0 God,  wliither  thou  wilt,  I 
am  ready  to  folio v/’ ; command,  I will  obey.  I do  not  envy  at  their  wealth, 
titles,  offices; 

“ Stet  quicunque  volet  potens 
Aulas  culinine  lubrico, 
ilc  dulcis  saturet  quics,”  ‘ 

let  me  live  quiet  and  at  ease.  " Erimus  fortasse  (as  he  comforted  himself) 
quando  illi  non  erunt,  when  they  are  dead  and  gone,  and  all  their  pomp 
vanished,  our  memory  may  flourish : 

“ * dant  perennes 

Stemmata  non  peritura  Musae.” 

Let  him  be  my  lord,  patron,  baron,  earl,  and  possess  so  many  goodly  castles, 
’tis  well  for  me^  that  I have  a poor  house,  and  a little  wood,  and  a well  by 
it,  <fec. 

“His  me  consoler  victurum  suavius,  ac  si  [sent.”  I “ With  which  I feel  myself  more  truly  blest 
Quaestor  avus  pater  atque  mens,  patruusque  fuis-  | Than  if  my  sires  the  quaestor’s  power  possessed.” 

I live,  I thank  God,  as  merrily  as  he,  and  triumph  as  much  in  this  my  mean 
estate,  as  if  my  father  and  uncle  had  been  lord  treasurer,  or  my  lord  mayor. 
He  feeds  of  many  dishes,  I of  one : * qui  Christum  curat,  non  multum  curat 
quam  de  preciosis  cihis  stercus  conficiat,  what  care  I of  what  stuff  my  excre- 
ments be  made  % “ ® He  that  lives  according  to  nature  cannot  be  poor,  and  he 
that  exceeds  can  never  have  enough,”  totus  non  sufficit  orhis,  the  whole  world 
cannot  give  him  content.  “ A small  thing  that  the  righteous  hath,  is  better 
than  the  riches  of  the  ungodly,”  Psal.  xxxvii.  16  ; “and  better  is  a poor 
morsel  with  quietness,  than  abundance  with  strife,”  Prov.  xvii.  1. 

Be  content  then,  enjoy  thyself,  and  as  Chrysostom  adviseth,  “ be  not  angry 
for  what  thou  hast  not,  but  give  God  hearty  thanks  for  what  thou  hast  received.” 

“ ' Si  dat  oluscula  I Ne  pete  grandia, 

Mensa  minuscula  Lautaque  prandia 

pace  refei  ta,  | lite  repleta.’’ 

But  what  wantest  thou,  to  expostulate  the  matter?  or  what  hast  thou  not 
better  than  a rich  man?  “‘^health,  competent  wealth,  children,  security, 
sleep,  friends,  liberty,  diet,  apparel,  and  what  not,”  or  at  least  mayest  have 
(the  means  being  so  obvious,  easy,  and  well  known),  for  as  he  inculcated  to 
liimself, 

“•  Vitam  qunc  faciunt  beatiorem, 

Jucundissime  Martialis,  haecsunt; 

Kes  non  parta  labore,  sed  rclicta, 

Lis  nunquam,”  &c. 

1 say  again  thou  hast,  or  at  least  mayest  have  it,  if  thou  wilt  thyself,  and  that 
which  I am  sure  he  wants,  a merry  heart.  “ Passing  by  a village  in  the 
territory  of  Milan,”  saith  ^St.  Austin,  “ I saw  a poor  beggar  that  had  got  belike 
his  bellyful  of  meat,  jesting  and  merry  ; I sighed,  and  said  to  some  of  my 
friends  that  were  then  with  me.  What  a deal  of  trouble,  madness,  pain,  and  grief 
do  we  sustain  and  exaggerate  unto  ourselves,  to  get  that  secure  happiness  which 
this  poor  beggar  hath  prevented  us  of,  and  which  we  peradventure  shall  never 
have  ? For  that  which  he  hath  now  attained  with  the  beg.-ingof  some  small 
pieces  of  silver,  a temporal  happiness,  and  present  heart’s  case,  1 cannot  com* 

• Epictetus,  77.  cap.  quo  sum  destinatus,  et  sequar  alacriter.  *“  Let  whosoever  covets  it  occupy  ihd 
highest  pinnacle  of  fame,  sweet  tranquillity  shall  satisfy  me.”  '^Puteanus,  ep.  62.  ^ Marullus. 

“ The  immortal  Muses  confer  imperishable  pride  of  origin.”  y Hoc  erit  in  votis,  modus  agri  non  ita  parvus, 
Hortus  ubi  et  tecto  vicinus  jugis  aquae  fons,  et  paulum  sylvos,  <fec.  Hor.  Sat.  6.  lib.  2.  Ser.  » Hieronym. 
“Seneca,  consil.  ad  Albinum  c.  11.  qui  continet  se  intra naturae limites,paupertatem  non  .sentit;  qui excedit, 
eum  in  opibus  paupertas  sequitur.  Horn.  12.  Pro  his  quae  accepisti  gratias  age,  noli  indignare  pro  hi» 

quae  non  accepisti.  ® Nat.  Chytreus  deliciis  Europ.  Gustonii  in  aedibus  Hubianis  in  coenaculo  regione 
mensae.  “ If  your  table  afford  frugal  fare  with  peace,  seek  not,  in  sUife,  to  load  it  lavishly.”  ^ Quid  non 
habet  melius  pauper  quam  dives  ? vitam,  valetudinera,  cibum,  somnum,  libertatem,  &c.  Card.  ‘Martial. 
1.10.  epig.  47.  read  it  out  thyself  in  the  author.  f Confess,  lib.  6.  Transiens  per  vicum  quendam 

Mediolanensem.  animadverti  pauperem  quendam  mendicum,  jam  credo  saturum,  jocantera  atque  ridenteui, 
et  ingemui  et  locutus  sum  cum  aniicis  qui  mecum  erant,  <Scc. 


Remedies  against  Discontents. 


397 


Mem.  3.] 


pass  with  all  my  careful  windings,  and  running  in  and  out.  ^And  surely  the 
Ijeggar  was  very  merry,  but  I was  heavy;  he  was  secure,  but  I timorous. 
jViid  if  any  man  should  ask  me  now,  whether  I had  rather  be  merry,  or  still 
so  solicitous  and  sad,  I should  say,  merry.  If  he  should  ask  me  again, 
whether  I had  rather  be  as  I am,  or  as  this  beggar  was,  I should  sure  choose 
to  be  as  I am,  tortured  still  with  cares  and  fears;  but  out  of  peevishness,  and 
not  out  of  truth.”  That  which  St.  Austin  said  of  himself  here  in  this  place, 
1 may  truly  say  to  thee,  thou  discontented  wretch,  thou  covetous  niggard, 
thou  churl,  thou  ambitious  and  swelling  toad,  ’tis  not  want  but  peevish- 
ness which  is  the  cause  of  thy  woes;  settle  thine  affection,  thou  hast  enough. 

“*^Denique  sit  finis  quEerendi,  quoque  habeas  plus, 

Pauperiem  mctuas  minus,  et  finire  laborein 
^ Incipias;  parto,  quod  avebas,  utere.” 

IMake  an  end  of  scraping,  purchasing  this  manor,  this  field,  that  house,  for 
tliis  and  that  child ; thou  hast  enough  for  thyself  and  them : 

■ “*  quod  petis  hie  est, 

Est  Ulubris,  animus  si  te  non  deficit  iequus,” 

Tis  at  hand,'  at  home  already,  which  thou  so  earnestly  seekest.  But 

“ 0 si  angulus  ille 

Proximus  accedat,  qui  nunc  denorraat  agellum,” 

O that  I had  but  that  one  nook  of  ground,  that  field  there,  that  pasture,  0 si 

venani  ar genii  furs  quis  mihi  monsiret 0 that  I could  but  find  a pot  of 

money  now,  to  purchase,  &c.,  to  build  me  a new  house,  to  marry  my  daughter, 
place  my  son!  &c.  “‘'0  if  I might  but  live  a while  longer  to  see  all  things 
settled,  some  two  or  three  years,  I would  pay  my  debts,”  make  all  my  reckon- 
ings even  1 but  they  are  come  and  past,  and  thou  hast  more  business  than 
before.  “ 0 madness,  to  think  to  settle  that  in  thine  old  age  when  thou  hast 
more,  which  in  thy  youth  thou  canst  not  now  compose  having  but  a little.” 
'Pyrrhus  would  first  conquer  Africa,  and  then  Asia,  turn  suaviter  agere,  and 
then  live  merrily  and  take  his  ease:  but  when  Cyneasthe  orator  told  him  he 
might  do  that  already,  id  jam  irosse  fieri,  rested  satisfied,  condemning  his  own 
folly.  /Si  parva  licet  componere  magnis,  thou  mayest  do  the  like,  and  therefore 
be  composed  in  thy  fortune.  Thou  hast  enough : he  that  is  wet  in  a bath,  can 
be  no  more  wet  if  he  be  flung  into  Tiber,  or  into  the  ocean  itself:  and  if  thou 
hadst  all  the  world,  or  a solid  mass  of  gold  as  big  as  the  world,  thou  canst  not 
have  more  than  enough;  enjoy  thyself  at  length,  and  that  which  thou  hast; 
the  mind  is  all;  be  content,  thou  art  not  poor,  but  rich,  and  so  much  the 
richer,  as  “Censorinus  well  writ  to  Cerellius,  quanto  pauciora  optas,  non  quo 
plura p)ossides,in  wishing  less,  not  having  more.  I say  then.  Non  adjiceopes, 
sed  minue  tis  “Epicurus’  advice),  add  no  more  wealth,  but  diminish 

thy  desires;  and  as  “Chrysostom  well  seconds  him.  Si  vis  ditari,  contemne 
divitias;  that’s  true  plenty,  not  to  have,  but  not  to  want  riches,  non  habere, 
sed  non  indigere,  vera  abundantia:  ’tis  more  glory  to  contemn,  than  to  possess; 
et  nihil  egere,  est  deorum,  “ and  to  want  nothing  is  divine.”  How  many  dea^ 
dumb,  halt,  lame,  blind,  miserable  persons  could  I reckon  up  that  are  poor, 
and  withal  distressed,  in  imprisonment,  banishment,  galley  slaves,  condemned 
to  the  mines,  quarries,  to  gyves,  in  dungeons,  perpetual  thraldom,  than  all 
which  thou  art  richer,  thou  art  more  happy,  to  whom  thou  art  able  to  give 


eEtcerteille  lastabatnr,  ego  anxius;  securus  ille,  ego  trepidus.  Et  si  pepcontaretur  me  quispiam  an 
exultare  mallem,  an  metuere,  responderem,  exullare : et  si  rursus  interrogaret  an  ego  talis  essem,  an  qualis 
nunc  sum,  me  ipsis  curis  confectum  eligerem ; sed  perversitate,  non  veritate.  h Hor.  • Hor.  ep.  lib.  1. 

0 si  nunc  morirer,  inquit,  quanta  et  qualia  mihi  imperfecta  manerent : sed  si  mensibus  decern  vel  octo 
supervixero,  omnia  redigam  ad  libellum,  ab  omni  debito  creditoque  me  explicabo;  prjEtereunt  interim 
menses  decern,  et  octo,  et  cum  illis  anni,  et  adliuc  restant  plui'a  quara  prius ; quid  igitur  speras,  0 insane, 
finem  quem  rebus  tuis  non  inveneras  in  juventa,  in  senecta  impositurum  ? 0 dementiam,  quum  ob  curas  et 
negotia  tuo  judicio  sis  infelix,  quid  putas  futurum  quum  plura  supererint?  Cardan,  lib.  8.  cap.  40.  dc  rer. 
var.  ‘ Plutarch.  “Lib.  de  natali.  cap.  1.  ■ ApudStobcum  ser.  17.  oUom.  12.  in 


39 S , Cure  of  Melancholy.  [Part.  2.  Sec.  o, 

an  alma,  a lord,  in  respect,  a petty  prince!  ^be  contented  then  I say,  repine 
and  mutter  no  more,  ‘4br  thou  art  not  poor  indeed  but  in  opinion.” 

Yea,  but  this  is  very  good  counsel,  and  rightly  aj^plied  to  such  as  have  it, 
and  will  not  use  it,  that  have  a competency,  that  are  able  to  work  and  get 
their  living  by  the  sweat  of  their  brows,  by  their  trade,  that  have  something 
yet;  he  that  hath  birds,  may  catch  birds;  but  what  shall  we  do  that  are 
slaves  by  nature,  impotent,  and  unable  to  help  ourselves,  mere  beggars,  that 
languish  and  pine  away,  that  have  no  means  at  all,  no  hojDe  of  means,  no  trust 
of  delivery,  or  of  better  success'?  as  those  old  Britons  complained  to  their 
lords  and  masters  the  Bomans,  oppressed  by  the  Piets,  mare  adbarbaros,bar~ 
hari  ad  mare,  the  barbarians  drove  them  to  the  sea,  the  sea  drove  them  back 
to  the  barbarians:  our  ju’esent  misery  compels  us  to  cry  out  and  howl,  to 
make  our  moan  to  rich  men : they  turn  us  back  with  a scornful  answer  to  our 
misfortune  again,  and  will  take  no  pity  of  us;  they  commonly  overlook  their 
poor  friends  in  adversity;  if  they  chance  to  meet  them,  they  voluntarily  for- 
get and  will  take  no  notice  of  them;  they  will  not,  they  cannot  help  us. 
Instead  of  comfort  they  threaten  us,  miscal,  scoff  at  us,  to  aggravate  our 
misery,  give  us  bad  language,  or  if  they  do  give  good  words,  what’s  that  to 
relieve  us?  According  to  that  of  Thales,  Facile  est  alios  monere;  who  cannot 
give  good  counsel?  ’tis  cheap,  it  costs  them  nothing.  It  is  an  easy  matter  wlici. 
one’s  belly  is  full  to  declaim  against  fasting,  Qui  satur  est pleno  laudat  jejunia 
ventre;  “ Doth  the  wild  ass  bray  wdien  he  hath  grass,  or  loweth  the  ox  when 
he  hath  fodder?”  Job  vi.  5.  "^Neque  enimpopulo  Romano  quidquam potest  esse 
Icethis,  no  man  living  so  jocund,  so  merry  as  the  people  of  Home  when  they 
had  plenty;  but  when  they  came  to  want,  to  be  hunger-starved,  “neither  shame, 
nor  laws,  nor  arms,  nor  magistrates,  could  keep  them  in  obedience.”  Seneca 
pleadeth  hard  for  poverty,  and  so  did  those  lazy  philosophers:  but  in  the 
meantime '"he  was  rich,  they  had  wherewithal  to  maintain  themselves;  but 
doth  any  poor  man  extol  it?  There  “are  those  (saith  ® Bernard),  that  approve 
of  a mean  estate,  but  on  that  condition  they  never  want  themselves : and  some 
again  are  meek  so  long  as  they  may  say  or  do  what  they  list;  but  if  occasion 
be  offered,  how  far  are  they  from  all  patience?”  I would  to  G-od  (as  he  said), 
“ ‘No  man  should  commend  poverty,  but  he  that  is  poor,”  or  he  that  so  much 
admires  it,  would  relieve,  help,  or  ease  others. 

‘•“Nunc  si  nos  audis,  atque  es  divinus  Apollo,  I “Now  if  thou  hear’st  us,  and  art  a good  man. 

Die  mihi,  qui  nummos  non  liabet,  undepetat;”  | Tell  hiin  rliat  wants,  to  get  means,  if  you  can.’' 

But  no  man  hears  us,  we  are  most  miserably  dejected,  the  scum  of  the  world, 
* Vix  habet  in  nobis  jam  nova  ylaga  locum.  We  can  get  no  relief,  no  comfort, 
no  succour,  nihd  inveni  quod  mild  ferret  opem.  We  have  tried  all  means, 
yet  find  no  remedy : no  man  living  can  express  the  anguish  and  bitterness  of 
our  souls,  but  we  that  endure  it;  we  are  distressed,  forsaken,  in  torture  of 
body  and  mind,  in  another  hell:  and  what  shall  we  do?  When  ^'Crassus  the 
Boman  consul  warred  against  the  Parthians,  after  an  unlucky  battle  fought, 
he  fled  away  in  the  night,  and  left  four  thousand  men,  sore,  sick,  and  wounded 
in  his  tents,  to  the  fury  of  the  enemy,  which,  when  the  poor  men  perceived, 
clanioribus  et  ululatibus  omnia  complerunt,  they  made  lamentable  moan,  and 
roared  downright,  as  loud  as  Homer’s  Mars  when  he  was  hurt,  which  the 
noise  of  10,000  men  could  not  drown,  and  all  for  fear  of  present  death.  But 
our  estate  is  far  more  tragical  and  miserable,  much  more  to  be  deplored,  and 
far  greater  cause  have  we  to  lament ; the  devil  and  the  world  persecutes  us  all, 


p Non  in  paupertate,  sed  in  paupere  (Senec.),  non  re,  sed  opinione  labores.  q Vobiscua  Aureliano.  sed 
ei  populus  famelicus  inedia  laborer,  nec  arma,  leges,  pudor,  magistratus,  cuercere  valent.  'One  of  the 

richest  men  in  Rome.  ‘Serin.  Quidam  sunt  qui  pauperes  esse  volunt  ita  ut  nihil  illis  desit,  sic  com- 

mendant  ut  nuliam  patiantur  inopiam;  sunt  et  alii  mites,  quamdiu  dicitur  et  agitur  ad  eorum  arbitrium, 
<fec.  ‘Nemo  paupertatem  commendaret  nisi  pauper.  “ Petronius  Catalec.  * Ovid.  “ There  is  no- 
space  left  on  our  bodies  for  a fresh  stripe.”  r Ovid.  * Plutarch,  vit.  Crassi. 


Mem.  3.] 


Remedies  against  Discontents. 


399 


good  fortune  hath  forsaken  us,  we  are  left  to  the  rage  of  beggary,  cold,  hunger, 
thirst,  nastiness,  sickness,  irksomeness,  to  continue  all  torment,  labour  and 
pain,  to  derision,  and  contempt,  bitter  enemies  all,  and  far  worse  than  any 
death;  death  alone  we  desire,  death  we  seek,  yet  cannot  have  it,  and  what 

shall  we  do  % Quod  male  fers,  assuesce;  feres  bene accustom  thyself  to  it, 

and  it  will  be  tolerable  at  last.  Yea,  but  I may  not,  I cannot.  In  me  con- 
sumpsit  vires  fortuna  nocendo,  J am  in  the  extremity  of  human  adversity; 
and  as  a shadow  leaves  the  body  when  the  sun  is  gone,  I am  now  left  and 
lost,  and  quite  forsaken  of  the  world.  Qui  jacet  in  terra,  non  habet  unde 
cadat ; comfort  thyself  with  this  yet,  thou  art  at  the  worst,  and  before  it  be 
long  it  will  either  overcome  thee  or  thou  it.  If  it  be  violent,  it  cannot  en- 
dure, aut  solvetur,  aut  solvet:  let  the  devil  himself  and  all  the  plagues  of 
Egypt  come  upon  thee  at  once,  Ne  tu  cede  mails,  sed  contra  audentior  ito,  be 
of  good  courage ; misery  is  virtue’s  whetstone. 

'•  Serpens,  sitis,  ardor,  arenae, 

Dulcia  virtuti,” 

as  Cato  told  his  soldiers  marching  in  the  deserts  of  Lybia,  “ Thirst,  heat, 
sands,  serpents,  were  pleasant  to  a valiant  man;”  honoui’able  enterprises  are 
accompanied  with  dangers  and  damages,  as  experience  evinceth;  they  will 
make  the  rest  of  thy  life  relish  the  better.  But  i)ut  case  they  continue;  thou 
art  not  so  pool  as  thou  wast  born,  and  as  some  hold,  much  better  to  be  pitied 
than  envied.  But  be  it  so  thou  hast  lost  all,  poor  thou  art,  dejected,  in  pain 
of  body,  grief  of  mind,  thine  enemies  insult  over  thee,  thou  art  as  bad  as  Job ; 
yet  tell  me  (saith  Chrysostom),  “was  Job  or  the  devil  the  greater  conqueror? 
surely  Job;  the  ‘’devil  had  his  goods,  he  sat  on  the  muck-hill  and  kept  his 
good  name;  he  lost  his  children,  health,  friends,  but  he  kept  his  innocency; 
he  lost  his  money,  but  he  kept  his  confidence  in  God,  which  was  better  than 
any  treasure.”  Do  thou  then  as  Job  did,  triumph  as  Job  did,  “and  be  not 
molested  as  every  fool  is.  Sed  qua  ratione  potero  ? How  shall  this  be  done? 
Chrysostom  answers,  Jacile  si  ccelum  cogitaveris,  with  great  facility,  if  thou 
shalt  but  meditate  on  heaven.  ‘‘  Hannah  wept  sore,  and  troubled  in  mind, 
could  not  eat;  “but  why  weepest  thou,”  said  Elkanah  her  husband,  “and 
why  eatest  thou  not?  why  is  thine  heart  troubled  ? am  not  I better  to  thee  than 
ten  sons?”  and  she  was  quiet.  Thou  art  here®  vexed  in  this  world;  but  say 
to  thyself,  “Why  art  thou  troubled,  O my  soul?”  Is  not  God  better  to  thee 
than  all  temporalities,  and  momentary  pleasures  of  the  world?  be  then  pacified. 
And  though  thou  beest  now  perad venture  in  extreme  want,  ‘"it  may  be  ’tis  for 
thy  farther  good,  to  try  thy  patience,  as  it  did  Job’s,  and  exercise  thee  in  this 
life : trust  in  God,  and  rely  upon  him,  and  thou  shalt  be  ^ crowned  in  the  end. 
What’s  this  life  to  eternity?  The  world  hath  forsaken  thee,  thy  friends  ami 
fortunes  all  are  gone : yet  know  this,  that  the  very  hairs  of  thine  head  are 
numbered,  that  God  is  a spectator  of  all  thy  miseries,  he  sees  thy  wrongs, 
woes,  and  wants.  “ ^ ’Tis  his  good-will  and  pleasure  it  should  be  so,  and  he 
knows  better  what  is  for  thy  good  than  thou  thyself.  His  providence  is  over 
all,  at  all  times;  he  hath  set  a guard  of  angels  over  us,  and  keeps  us  as  the 
apple  of  his  eye,”  Ps.  xvii.  8.  Some  he  doth  exalt,  prefer,  bless  with  worldly 
riches,  honours,  ofiices,  and  preferments,  as  so  many  glistening  stars  he  makes 
to  shine  above  the  rest : some  he  doth  miraculously  protect  from  thieves, 
incursions,  sword,  fire,  and  all  violent  mischances,  and  as  the  ‘poet  feigns  of 


* Lucan,  lib.  9.  i,  An  quum  super  fimo  sedit  Job,  an  cum  omnia  abstulit  diabolus,  &c.,  pecuniis 

privatus  tiduciam  deo  habuit,  omni  thesauro  preciosiorem.  « Uaec  videntes  sponte  philosopheniini,  nec 
insipientum  affectibus  agitemur.  d 1 Sam.  i.  8.  .James  i.  2.  “ My  brethren,  count  it  an  exceeding 
joy,  when  you  fall  into  divers  temptations.”  f Afflictio  dat  intellectum;  quos  Deus  diligit,  castigat.  Dens 
optimum  quemque  aut  mala  valetudine  aut  luctu  afficit.  Seneca,  g Quam  sordet  mihi  terra  quum  eoeliuu 
intueor.  t Senec.  de  providentia,  cap.  2.  Diis  ita  visum,  dii  melius  norunt  quid  sit  in  commodum  memu, 
iHom.  Iliad, 


400 


Cure  of  Melancholy. 


[Part.  2.  Sec.  3. 


that  Lycian  Paiidaras,  Lycaon’s  son,  when  he  shot  at  Menelaus  the  Grecian  t 
with  a strong  arm,  and  deadly  arrow,  Pallas,  as  a good  mother  keeps  flies  J 
from  her  child’s  face  asleep,  turned  by  the  shaft,  and  made  it  hit  on  the  buckle 
of  his  girdle ; so  some  he  solicitously  defends,  others  he  exposeth  to  danger, 
poverty,  sickness,  want,  misery,  he  chastiseth  and  corrects,  as  to  him  seems 
best,  in  his  deep,  unsearchable  and  secret  judgment,  and  all  for  our  good. 
“The  tyrant  took  the  city  (saith  Chrysostom),  God  did  not  hinder  it;  led 
them  away  captives,  so  God  would  have  it;  he  bound  them,  God  yielded  to 
it : flung  them  into  the  furnace,  God  permitted  it : heat  the  oven  hotter,  il 
was  granted:  and  when  the  tyrant  had  done  his  worst,  God  showed  his 
power,  and  the  children’s  patience ; he  freed  them so  can  he  thee,  and  can 
‘help  in  an  instant,  when  it  seems  to  him  good.  ““ Rejoice  not  against 
me,  0 my  enemy ; for  though  I fall,  I shall  rise : when  I sit  in  darkness,  the 
Lord  shall  lighten  me.”  Remember  all  those  martyrs  what  they  have  en- 
dured, the  utmost  that  human  rage  and  fuiy  could  invent,  with  what  “ patience 
they  have  borne,  with  what  willingness  embraced  it.  “ Though  he  kill  me,” 
saith  Job,  “I  will  trust  in  him.”  Justus  ^ inexpugnabilis,  as  Chrysostom 
holds,  a just  man  is  impregnable,  and  not  to  be  overcome.  The  gout  may 
hurt  his  hands,  lameness  his  feet,  convulsions  may  torture  his  joints,  but  not 
rectum  mentem,  his  soul  is  free. 


p “ nempe,  pecus,  rem, 

Lectos,  argentum  tollas  licet;  in  manicis,  et 
Coinpedibus  saevo  teneas  custode.” 


“Perliaps,  you  mean, 

Jly  cattle,  money,  moveables,  or  land, 

Then  take  them  all But,  slave,  if  I command, 

A cruel  jailor  shall  thy  freedom  seize.” 


Take  away  his  money,  his  treasure  is  in  heaven:  banish  him  his  country, 
he  is  an  inhabitant  of  that  heavenly  Jerusalem:  cast  him  into  bands,  his 
conscience  is  free;  kill  his  body,  it  shall  rise  again;  he  fights  with  a shadow 
that  contends  with  an  upright  man:”  he  will  not  be  moved 


“si  fractus  illabatur  orbis^ 

Impavidum  fericnt  ruinae. 

Though  heaven  itself  should  fall  on  his  head,  he  will  not  be  oflended.  Hf 
is  impenetrable,  as  an  anvil  hard,  as  constant  as  Job. 


“» Ipse  deus  simul  atque  volet  me  solvet,  opinor.”  | “A  god  shall  set  me  free  whene’er  I please.* 


Be  thou  such  a one;  let  thy  misery  be  what  it  will,  what  it  can,  with  patience 
endure  it ; thou  mayest  be  restored  as  he  was.  Terris  proscriptus,  ad  crelum 
propera;  ah  hominibus  desertus,  ad  Deum  fuge.  “ The  poor  shall  not  always  ' 
be  forgotten,  the  patient  abiding  of  the  meek  shall  not  perish  for  ever,”  j 

Psal.  ix.  18;  ver.  9,  “The  Lord  will  be  a refuge  of  the  oppressed,  and  a ; 
defence  in  the  time  of  trouble.”  I 

“ Servus  Epictetus,  mutilati  corporis,  Irus  I “Lame  was  Epictetus,  and  poor  Irus,  I 

Pauper : - at  haec  inter  charus  erat  superis.”  | Yet  to  them  both  God  was  propitious.”  j 

Lodovicus  Yertomannus,  that  famous  traveller,  endured  much  misery,  yet  < 
surely,  saith  Scaliger,  he  was  vir  deo  charus,  in  that  he  did  escape  so  many  j 
dangers,  “God  especially  protected  him,  he  was  dear  unto  him:”  Modo  in  \ 
egestate,  tribulatione,  convalle  deplorationis,  &c.  “ Thou  art  now  in  the  vale 

of  misery,  in  poverty,  in  agony,  * in  temptation ; rest,  eternity,  happiness,  im- 
mortality, shall  be  thy  reward,”  as  Chrysostom  pleads,  “ If  thou  trust  in  God, 
and  keep  thine  innocency.”  Noii,  si  m:de  nunc  et  olim,  sic  erit  semper ; a good 
hour  may  come  upon  a sudden ; ^ expect  a little. 


Horn.  9.  Voluit  uvbem  tyrannus  cvertere,  et  Deus  non  prohibuit;  voluit  captives  duccre,  non  impedivlt; 
voluit  ligare,  concessit,  &c.  i Psal.  cxiii.  De  terra  inopem,  de  stcrcore  erigit  pauperem.  _ “ Micali,  , 

vii.  8.  “ Preme,  preme,  ego  cum  Pindaro,  u/SaTma-To^  eim  ibj  0e\.\oy  bn'  uX^ia,  immersibilis  sum  sicut 

sober  super  maris  septum.  I.ipsius.  o Hie  ure,  hie  seca,  ut  in  asternum  parcas,  Austin.  Diis  fruitur 

iratis,  superat  et  crescit  malis.  Mutium  ignis,  Fabricium  paupertas,  Regulum  tormenta,  Socratem  venenmr 
Kuperare  non  potuit.  p Hor.  epist.  16.  lib.  1.  q Horn.  5.  Auferet  pecunias  ? at  habet  in  coelis  : patrU 
dcjiciet,  at  in  ccelestem  civitatem  mittet:  vincula  injiciet?  at  habet  solutam  conscientiam  : corpus  inter- 
ticiet,  at  iterum  resurget;  cum  umbra pugnat  qui  com  justo  pugnat.  « Leonides.  • Modo  in  pressura, 
in  tentationibus,  erit  postca  bonum  tuum  requies,  ivternitas,  immortalitas.  «DabitDeus  his  quoque  finem.  ■ 


Mem.  3.] 


Remedies  against  Discontents. 


401 


Yea,  but  this  expectation  is  it  whicli  tortures  me  in  the  mean  time; 
'^futura  expectans  proisentibus  angor,  whilst  the  grass  grows  the  horse  starves; 
* despair  not,  but  hope  well, 

“y  Spera,  Batte,  tibi  melius  lux  Crastina  ducet: 

Dura  spiras  spera” 

Cheer  up,  I say,  be  not  dismayed ; Spes  edit  agricolas  ; “ he  that  sows  in 
tears,  shall  reap  in  joy,”  Psal.  exxvi.  5. 

“ Si  fortune  me  tormente, 

Esperance  me  contente.” 

Hope  refresheth,  as  much  as  misery  depresseth ; hard  beginnings  have  many 
times  prosperous  events,  and  that  may  happen  at  last  which  never  was  yet. 
“A  desire  accomplished  delights  the  soul,”  Prov.  xiii.  19. 

Grata  superveniet  qure  non  spei’abitur  bora : ” I “ Which  makes  m’  enjoy  ray  joys  long  wish’d  at  last, 

I Welcome  that  hour  shall  come  when  hope  is  past 

a lowering  morning  may  turn  to  a fair  afternoon,  ® JVuhe  solet  pulsd  Candidas  ire 
dies.  “The  hope  that  is  deferred,  is  the  fainting  of  the  heart,  but  when  the 
desire  cometh,  it  is  a tree  of  life,”  Prov.  xiii.  12,  ^ suavissimum  est  voti  compos 
fieri.  Many  men  are  both  wretched  and  miserable  at  first,  but  afterwards 
most  happy  ; and  oftentimes  it  so  falls  out,  as  “Machiavel  relates  of  Cosmo 
do’  Medici,  that  fortunate  and  renown-ed  citizen  of  Europe,  ‘ that  all  his  youth 
was  full  of  perplexity,  danger,  and  misery,  till  forty  years  were  past,  and  then 
upon  a sudden  the  sun  of  his  honour  broke  out  as  through  a cloud.”  Hun- 
niudes  was  fetched  out  of  prison,  and  Henry  the  Third  of  Portugal  out  of  a 
poc.r  monastery,  to  be  crowned  kings. 

“Multa  cadunt  inter  calicem  supremaque  labra,”  | “llany  thing^s  happen  between  the  cup  and  the  lip.” 

beyond  all  hope  and  expectation  many  things  fall  out,  and 'who  knows  what 
may  happen  ? Nondam  omnium  dieram  Soles  occiclerunt,  as  Philippus  said, 
all  the  suns  are  not  yet  set,  a day  may  come  to  make  amends  for  all. 
“ Though  my  father  and  mother  forsake  me,  yet  the  Lord  will  gather  me  up,’* 
Psal.  xxvii.  10.  “Wait  patiently  on  the  Lord,  and  hope  in  him,”  Psal. 
xxxvii.  7.  “ Be  strong,  hope  and  trust  in  the  Lord,  and  he  will  comfort 

thee,  and  give  thee  thine  heart’s  desire,”  Psal.  xxvii.  14. 

“ Sperate  et  vosmet  rebus  servate  secundis.”  | “ Hope,  and  reserve  yourself  for  prosperity.” 

Fret  not  thyself  because  thou  art  poor,  contemned,  or  not  so  well  for  the  pre- 
sent as  thou  wouldest  be,  not  respected  as  thou  oughtest  to  be,  by  birth,  place, 
worth  ; or  that  which  is  a double  corrosive,  thou  hast  been  happy,  honourable, 
and  rich,  art  now  distressed  and  poor,  a scorn  of  men,  a burden  to  the  world, 
irksome  to  thyself  and  others,  thou  hast  lost  all : Miserum  est  fuisse  felicem, 
and  as  Boethius  calls  it,  Infelicissimum  genus  infortanii ; this  made  Timon 
half  mad  with  melancholy,  to  think  of  his  former  fortunes  and  present  misfor- 
tunes : this  alone  makes  many  miserable  wretches  discontent.  I confess  it  is 
a great  misery  to  have  been  happy, 'the  quintessence  of  infelicity,  to  have  been 
honourable  and  rich,  but  yet  easily  to  be  endured;  "^security  succeeds,  and  to 
a judicious  man  a far  better  estate.  The  loss  of  thy  goods  and  money  is  no 
loss;  “ ® thou  hast  lost  them,  they  would  otherwise  have  lost  thee.”  If  thy 
money  be  gone,  “ thou  art  so  much  the  lighter,”  and  as  Saint  Hierome 
jiersuades  Rusticus  the  monk,  to  forsake  all  and  follow  Christ : “ Gold  and 
silver  are  too  heavy  metals  for  him  to  carry  that  seeks  heaven.” 

“ s Vel  nos  in  mare  proximum,  1 Summi  materiam  mali 

Gemmas  et  lapides,  aurum  et  inutile,  j Mittaraus,  scelcrum  si  bene  poenitet.” 


“ Seneca.  » Nemo  desperet  meliora  lapsus.  r Theocritus.  “ Hope  on,  Battus,  to-morrow  may  bring 
better  luck ; while  there’s  life  there’s  hope.”  *Ovid.  »Ovid.  ‘'Thales.  « Lib.  7.  Flor.  hist. 
Omnium  felicissimus,  et  locupletissimus,  &c.,  incarcci-atus  scepe  adolescentiara  periculo  mortis  habuit,  soli- 
citudinis  et  discriminis  plenam,  Ac.  Lxtior  successit  securitas  quae  simul  cum  divitiis  cohabitare 

nescit.  Camden.  * Pecuniam  perdidisti,  fortassis  ilia  te  perderet  manens.  Seneca.  f Expeditior 

cs  ob  pecuniarum  jacturam.  Fortuna  opesauferre,  non  animum  potest.  Seneca.  sHor.  “ Let  us  cast 
our  jewels  and  gems,  and  useless  gold,  the  cause  of  all  vice,  into  the  sea,  since  we  truly  repent  of  our  sins.” 

2 D 


402 


Cure  of  Melanchohj. 


[Part.  2.  Sec.  3. 


Zeno  the  philosopher  lost  all  his  goods  by  shipwreck,  ^‘he  might  like  of  it,  for- 
tune had  done  him  a good  turn  : Opes  a me  animum  auferre  non  potest : she 
can  take  away  my  means,  but  not  my  mind.  He  set  her  at  defiance  ever 
after,  for  she  could  not  rob  him  that  had  nought  to  lose  ; for  he  was  able  to- 
contemn  more  than  they  could  possess  or  desire.  Alexander  sent  a hundred 
talents  of  gold  to  Phocion  of  Athens  for  a present,  because  he  heard  he  was  a 
good  man:  but  Phocion  returned  his  talents  back  again  with  ^ permitte  me  in 
posterum  virum  honum  esse  to  be  a good  man  still ; let  me  be  as  I am : Non 

mi  aurum  posco^  nec  mt  preciini} That  Theban  Crates  flung  of  his  own 

accord  his  money  into  the  sea,  ahite,  nummi^  ego  vos  mergam  ne  mergar  t 
vohis,  I had  rather  drown  you,  than  you  should  drown  me.  Can  stoics  and 
epicures  thus  contemn  wealth,  and  shall  not  Ave  that  are  Christians  ? It  Avas 
mascula  vox  et  prceclara^  a generous  speech  of  Cotta  in  ^Sallust,  “Many  mise- 
ries have  happened  unto  me  at  home,  and  in  the  AA^ars  abroad,  of  Avhich  by  the 
help  of  God  some  I have  endured,  some  I have  repelled,  and  by  mine  own 
valour  overcome  : courage  Avas  never  Avanting  to  my  designs,  nor  industry  to 
my  intents  : prosperity  nor  adversity  could  never  alter  my  disposition.”  “A 
AA’ise  man’s  mind,”  as  Seneca  holds,  “ hs  like  the  state  of  the  aawM  above  the 
moon,  ever  serene.”  Come  then  Avhat  can  come,  befall  what  may  befall,  infrac- 
tum  invictumque  "^^animiim  opponas  : liehus  angustis  animosus  atque  fortis 
appare.  {Hor.  Od.  11.  lib.  2.)  Hope  and  patience  are  tAvo  sovereign  reme- 
dies for  all,  the  surest  reposals,  the  softest  cushion  to  lean  on  in  adversity  : 

' « Durum  sed  levius  fit  patientifi,  I “ What  can't  he  cured  must  he  endured.’' 

Quicquid  corrigere  est  nefas.”  | 

If  it  cannot  be  helped,  or  amended,  "make  the  best  of  it  ; ^necessitati  qui  se 
accommodate  sapit,  he  is  wise  that  suits  himself  to  the  time.  As  at  a game  at 
tables,  so  do  by  all  such  inevitable  accidejits. 

“q  Ita  vita  est  hominum,  quasi  cum  ludas  tesseris, 

Si  illud  quod  est  maxime  opus  jactu  non  cadit, 

Illud  quod  cecidit  forte,  id  arte  ut  corrigas ; ” 

If  thou  canst  not  fling  Avhat  thou  wouldst,  play  thy  cast  as  well  as  thou  canst. 
Everything,  saith  *■  Epictetus,  hath  two  handles,  the  one  to  be  held  by,  the  other 
not : ’tis  in  our  choice  to  take  and  leave  whether  we  will  (all  Avhich  Simpli- 
cius’s commentator  hath  illustrated  by  many  examfiles),  and  ’tis  in  our 
power,  as  they  say,  to  make  or  mar  ourselves.  Conform  thyself  then  to  thy 
present  fortune,  and  cut  thy  coat  according  to  thy  cloth,  ^ Utquimus  [quod 
aiurit)  quando  quod  volumus  non  licet,  “ Be  contented  with  thy  loss,  state,  and 
calling,  whatsoever  it  is,  and  rest  as  Avell  satisfied  Avith  thy  present  condition 
in  this  life.” 

“ Esto  quod  es ; quod  sunt  alii, sine  quemlibet  esse ; I “Be  as  thou  art ; and  as  they  are,  so  let 
Quod  non  es,  riolis;  quod  potes  esse,  velis.”  | Others  be  still;  what  is  and  may  be  covet.” 

And  as  he  that  is  ‘invited  to  a feast  eats  Avhat  is  set  before  him,  and  looks  for 
no  other,  enjoy  that  thou  hast,  and  ask  no  more  of  God  than  AAdiat  he  thinks  fit 
to  bestow  upon  thee.  Non  cuivis  contingit  adire  Corinihum,  Ave  may  not  be  all 
gentlemen,  all  Catos,  or  Ltelii,  as  Tully  telleth  us,  all  honourable,  illustrious, 
and  serene,  all  rich ; but  because  mortal  men  Avant  many  things,  “ " therefore,’' 
saith  Theodoret,  “ hath  God  diversely  distributed  his  gifts,  Avealth  to  one,  skill 
to  another,  that  rich  men  might  encourage  and  set  poor  men  at  Avork,  poor  meiA 

Jubet  me  posthac  fortnna  expeditius  Philocophari.  * “ I do  not  desire  riches,  nor  that  a price  should 
be  set  upon  me.”  In  frag.  Quirites,  multa  mihi  pericula  domi,  militiae  multa  advbrsa  fuere,  quorum 

alia  toleravi,  alia  deorum  auxilio  repuli  et  virtute  mea ; nunquam  animus  negotio  defuit,  nec  decretis labor; 
nullae  res  nec  pro^perse  nec  adversie  ingenium  mutabant.  ' Qualis  mundi  status  supra  lunam  semper 

serenus.  Bona  mens  nullum  tristioris  fortunce  recipit  incursum,  A'al.  lib.  4.  c.  1.  Qui  nil  potest  sperare, 
desperet  nihil.  “ Hor.  ® Jilquam  memento  rebus  in  arduis  servarc  mentem.  lib.  2.  Od.  3.  p Epict. 
c.  18.  iTer.  Adelph.  act.  4.  sc.  7.  Unaquteque  res  dnas  habet  ansas,  alteram  qute  teneri.  alteram  qu;» 
non  potest;  in  man  u nostra  quam  volumus  aceqjere.  » Ter.  And.  Act.  4.  sc.  6.  lEpictetus.  Invitatus 
ad  convivium,qiue  apiionunturcomedis,  non  quieris ultra;  in  mundo  multa rogitasquai  dii  negant.  "Cai)  <1. 
de  provident  a.  Mortalcs  cum  sint  rerum  omnium  indigi,  ideo  deus  aliis  divitias,  aliispaupertatem  distribuit, 
ut  qui  opibus  pollent,  materiam  subministrent;  qui  vcro  inopes,  exercitatas  artibus  manus  admoveant. 


Mem.  3.] 


Remedies  against  Discontents. 


403 


might  learn  several  trades  to  the  common  good.  As  a piece  cf  aiTas  is  com- 
posed of  several  parcels,  some  wrought  of  silk,  some  of  gold,  silver,  crewel  of 
diverse  colours,  all  to  serve  for  the  exoneration  of  the  whole : music  is  made 
of  diverse  discords  and  keys,  a total  sum  of  mar  y small  numbers,  so  is  a com- 
monwealth of  several  unequal  trades  and  calliugs.  *If  all  should  be  Croesi 
and  Darii,  all  idle,  all  in  fortunes  equal,  who  should  till  the  land?  As  ^Mene- 
uius  Agrippawell  satisfied  the  tumultuous  rout  of  Rome,  in  his  elegant  apologue 
of  the  belly  and  the  rest  of  the  members.  Who  should  build  houses,  make 
our  several  stuffs  for  raiments?  We  should  all  be  starved  for  company,  as 
Poverty  declared  at  large  in  Aristophanes’  Plutus,  and  sue  at  last  to  be  as 
we  were  at  first.  And  therefore  God  hath  appointed  this  inequality  of  states, 
orders,  and  degrees,  a subordination,  as  in  all  other  things.  The  earth  yields 
nourishment  to  vegetables,  sensible  creatures  feed  on  vegetables,  both  are 
substitutes  to  reasonable  souls,  and  men  are  subject  amongst  themselves,  and 
all  to  higher  powers,  so  God  would  have  it.  All  things  then  being  rightly 
examined  and  duly  considered  as  they  ought,  there  is  no  such  cause  of  so 
general  discontent, ’tis  not  in  the  matter  itself,  but  in  our  mind,  as  we  moderate 
our  passions  and  esteem  of  things.  Nihil  aliud  necessarium  ut  sis  miser  (saith 
'Cardan),  quam  ut  te  miserum  credas,  let  thy  fortune  be  what  it  will,  ’tis  thy 
mind  alone  that  makes  thee  poor  or  rich,  miserable  or  happy.  Vidi  ego  (saith 
divine  Seneca),  in  villa  hilari  et  amcend  moestos,  et  media  solitudine  occupatos;  non 
locus  sed  animus  facit  ad  tranquillilatem.  I have  seen  men  miserably  dejected 
in  a pleasant  village,  and  some  again  well  occupied  and  at  good  ease  in  a 
solitary  desert.  ’Tis  the  mind  not  the  place  that  causeth  tranquillity,  and 
that  gives  true  content.  I will  yet  add  a word  or  two  for  a corollary.  Many 
I'ich  men,  I dare  boldly  say  it,  that  lie  on  down  beds,  with  delicacies  pampered 
every  day,  in  their  well-furnished  houses,  live  at  less  heart’s  ease,  with  more 
anguish,  more  bodily  pain,  and  through  their  intemperance,  more  bitter  hours, 
than  many  a prisoner  or  galley-slave;  ^Maecenas in  plumd  cequevigilat  ac  Regw- 
lus  in  djolio:  those  poor  starved  Hollanders,  whom ‘^Bartison  their  captain 
left  in  Nova  Zembla,  anno  1596,  or  those  “eight  miserable  Englishmen  that 
were  lately  left  behind,  to  winter  in  a stove  in  Greenland,  in  77  deg.  of  lat. 
1630,  so  pitifully  forsaken,  and  forced  to  shift  for  themselves  in  a vast,  dark, 
and  desert  place,  to  strive  and  struggle  with  hunger,  cold,  desperation,  and 
death  itself.  ’Tis  a patient  and  quiet  mind  (I  say  it  again  and  again),  gives 
true  peace  and  content.  So  for  all  other  things,  they  are,  as  old ‘^Chreniea 
told  us,  as  we  use  them. 

“ Parentes,  patriam,  amicos,  genus,  cognates,  divitias, 

Usee  perinde  sunt  ac  illius  animus  qui  ea  possidet; 

Qui  uti  scit,  ei  bona;  qui  utitur  non  I'ccte,  mala.” 

“ Parents,  friends,  fortunes,  country,  birth,  alliance,  (fee.,  ebb  and  flow  with 
our  conceit;  please  or  displease,  as  we  accept  and  construe  them,  or  apply  them 
to  ourselves.”  Faber  quisque  fortunce  suce,  and  in  some  sort  I may  truly  say, 
prosperity  and  adversity  are  in  our  own  hands.  Nemo  Iceditur  nisi  a seipso, 
and  which  Seneca  confirms  out  of  his  judgment  and  experience.  ““Every 
man’s  mind  is  stronger  than  fortune,  and  leads  him  to  what  side  he  will;  a 
cause  to  himself  each  one  is  of  his  good  or  bad  life.”  But  will  we,  or  nill  we, 
make  the  wor.st  of  it,  and  suppose  a man  in  the  greatest  extremity,  ’tis  a for- 
tune which  some  indefinitely  prefer  before  prosperity;  of  two  extremes  it  is  the- 
best.  Luxuriant  animi  rebus  plerumque  secundis,  men  in  ^prosperity  forget 


» Si  Sint  omnes  equales,  necesse  est  ut  omnes  fame  pereant;  quis  aratro  terram  sulcaret,  quis  sementem 
fiiceret,  quis  plantas  serevet,  quis  vinum  exprimeret  ? r Liv.  lib.  1.  * Lib.  3.  de  cons.  • Seneca. 

>>  Vide  Isaacum  Pontanum  descript.  Amsterdam,  lib.  2.  c.  22.  'Vide  Ed.  Pelham's  book,  edit.  1G30. 

Ileautontiin  Act.  1.  sc.  2.  ‘Epist.  98.  Omni  fortuna  valentior  ipse  animus,  in  utramque  partem  res 
su.as  ducit,  bcataique  ac  miser®  vit®  sibi  causa  est.  ^Fortuna  quem  nimium  fovet  stultum  facit.  Pub. 

Mimus. 


404 


Cure  of  Melancholy. 


[Part.  2.  Sec.  3. 


God  and  tTiemselves^  tliey  are  besotted  with  their  wealth,  as  birJs  with  hen- 
bane: ^miserable  if  fortune  forsake  them,  but  more  miserable  if  she  tarry 
and  overwhelm  them ; for  when  they  come  to  be  in  great  place,  rich,  they  that 
were  most  temperate,  sober,  and  discreet  in  their  private  fortunes,  as  ISfero, 
Otho,  Yitellius,  Heliogabalus  {optimi  imperatores  nisi  imperassent)  degenerate 
on  a sudden  into  brute  beasts,  so  prodigious  in  lust,  such  tyrannical  oppressors, 
ifec.,  they  cannot  moderate  themselves,  they  become  monsters,  odious,  harpies, 
vvhat  not  1 Cum  triumplios,  opes,  honores  adepti  sujit,  ad  voluptatem  et  otlum 
deinceps  se  convertunt:  ’twas  ^‘Cato’s  note,  “ they  cannot  contain.”  For  that 
cause  belike, 

Eut-rapelus  cuicunque  nocere  volebat, 

Vestimenta  dabat  pretiosa;  beatus  enim  jam, 

Cum  pulchris  tunicis  sumet  nova  consilia  et  spes, 

Dormietin  lucem  scorto,  postponet  honestum 
Officium.” 

On  the  other  side,  in  adversity  many  mutter  and  repine,  despair,  tkc.,  both 
bad,  I confess. 

ut  calceus  olim 

Si  pede  major  erit,  subvertet : si  minor,  uret.” 

“ As  a shoe  too  big  or  too  little,  one  pincheth,  the  other  sets  the  foot  awry,”. 
sed  e malis  minimum.  If  adversity  hath  killed  his  thousand,  j^rosperity  hath 
killed  his  ten  thousand : therefore  adversity  is  to  be  preferred ; ^ hcec  frcBno 
indiget,  ilia  solatio : ilia  fallit,  hcec  instruit : the  one  deceives,  the  other 
instructs ; the  one  miserably  happy,  the  other  happily  miserable ; and  there- 
fore many  philosophers  have  voluntarily  sought  adversity,  and  so  much  com- 
mend it  in  their  precepts.  Demetrius,  in  Seneca,  esteemed  it  a great  infelicity,  , 
that  in  his  lifetime  he  had  no  misfortune,  miserum  cui  nihil  unquam  accidisset 
adversi.  Adversity  then  is  not  so  heavily  to  be  taken,  and  we  ought  not  in 
such  cases  so  much  to  macerate  ourselves:  there  is  no  such  odds  in  poverty 
and  riches.  To  conclude  in  “*  Hierom’s  words,  “ I will  ask  our  magnificos 
that  build  with  marble,  and  bestow  a whole  manor  on  a thread,  what  dif- 
ference between  them  and  Paul  the  Eremite,  that  bare  old  man  ? They  drink 
in  jewels,  he  in  his  hand;  he  is  poor  and  goes  to  heaven,  they  are  rich  and 
go  to  hell.” 


“Eiitrapelus  when  he  would  hurt  a knave, 

Gave  him  gay  clothes  and  wealth  to  make  him  brave ; 
Because  now  rich  he  would  quite  change  his  mind. 
Keep  whores,  fly  out,  set  honesty  behind.” 


MEMB.  IV. 

"Against  Servitude,  Loss  of  Liberty,  Imprisonment,  Banishment. 

Servitude,  loss  of  liberty,  imprisonment,  are  no  such  miseries  as  they  are 
held  to  be ; we  are  slaves  and  servants  the  best  of  us  all : as  we  do  reverence 
our  masters,  so  do  our  masters  their  superiors : gentlemen  serve  nobles,  and 
nobles  subordinate  to  kings,  omne  sub  regno  graviore  regnum,  princes  them- 
selves are  God’s  servants,  reges  in  ipsos  imperium  est  Jovis.  They  are  subject 
to  their  own  laws,  and  as  the  kings  of  China  endure  more  than  slavish  im- 
prisonment, to  maintain  their  state  and  greatness,  they  never  come  abroad. 
Alexander  was  a slave  to  fear,  Caesar  of  pride,  Vespasian  to  his  money  {giihil 
enim  refert  rerum  sis  servus  an  hominum^),  Heliogabalus  to  his  gut,  and  so 
of  the  rest.  Lovers  are  slaves  to  their  mistresses,  rich  men  to  their  gold, 
courtiers  generally  to  lust  and  ambition,  and  all  slaves  to  our  affections,  as 
Evangelus  well  discourseth  in  ®Macrobius,  and  ^ Seneca  the  philosopher, 
TLSsiduam  servitutem  extremam  et  ineluctabilem  he  calls  it,  a continual  slavery, 
to  be  so  captivated  by  vices;  and  who  is  free?  Why  then  dost  thou  repine? 

C Seneca  de  beat.  vit.  cap.  14.  miseri  si  dcserantur  ab  ea,  miseriores  si  obruantur.  tpiutarch.  vit. 

ejus.  ‘ Hor.  epist.  lib.  1.  ep.  18.  ‘‘  Hor.  » Boeth.  2.  “ Epist.  lib.  3.  vit.  Paul.  Ennit.  Libet 

tos  nunc  interrogare  qui  domus  marmoribus  vestiunt,  qui  uno  filo  villarum  ponunt  precia,  huic  seni  modo 
quid  unquam  defuit  ? vos  gemma  bibitis,  ille  concavis  manibus  naturae  satisfecit;  ille  pauper  paradisura 
capit,  vos  avaros gehenna  suscipiet.  ““It  matters  little  whether  we  are  enslaved  by  men  or  things. 

•Satur.  1.  11.  Alius  libidini  servit,  alius  ambition!,  omnes  spei,  omnes  timori.  P Nat.  lib.  3. 


Mem.  4.] 


Remedies  against  Discontents. 


405 


Sails  est  potens,  Hierom  saith,  qui  servire  non  cogilur.  Thou  earnest  no  bur- 
dens, thou  art  no  prisoner,  no  drudge,  and  thousands  want  that  liberty,  those 
pleasures  which  thou  hast.  Thou  art  not  sick,  and  what  wouldst  thou  have? 
But  nitimur  in  vetitum,\yQ  must  all  eat  of  the  forbidden  fruit.  Were  we  enjoined 
to  go  to  such  and  such  places,  we  would  not  willingly  go : but  being  barred  of 
our  liberty,  this  alone  torments  our  wandering  soul  that  we  may  not  go.  A 
citizen  of  ours,  saith  ‘^Cardan,  was  sixty  years  of  age,  and  had  never  been  forth 
uf  the  walls  of  the  cityof  Milan;  theprince  hearing  of  it,  commanded  him  not  to 
stir  out : being  now  forbidden  that  which  all  his  life  he  had  neglected,  he  ear- 
nestly desired,  and  being  denied,  dolor e confeclus  mortem  obiit,  he  died  for  grief. 

What  I have  said  of  servitude,  I again  say  of  imprisonment,  we  are  all 
prisoners.  ‘‘What  is  our  life  but  a prison?  We  are  all  imprisoned  in  an 
island.  The  world  itself  to  some  men  is  a prison,  our  narrow  seas  as  so  many 
ditches,  and  when  they  have  compassed  the  globe  of  the  earth,  they  would  fain 
go  see  what  is  done  in  the  moon.  In  'Muscovy,  and  many  other  northern  parts, 
all  over  Scandia,  they  are  imprisoned  half  the  year  in  stoves,  they  dare  not 
peep  out  for  cold.  At  ‘Aden  in  Arabia,  they  are  penned  in  all  daylong  with 
that  other  extreme  of  heat,  and  keep  their  markets  in  the  night.  What  is  a 
ship  but  a prison?  And  so  many  cities  are  but  as  so  many  hives  of  bees,  ant- 
hills; but  that  which  thou  abhorrest,  many  seek:  women  keep  in  all  winter, 
and  most  part  of  summer,  to  preserve  their  beauties ; some  for  love  of  study ; 
Demosthenes  shaved  his  beard  because  he  would  cut  off  all  occasions  from 
going  abroad : how  many  monks  and  friars,  anchorites,  abandon  the  world ! 
Monachus  in  urhe,  piscis  in  arklo.  Art  in  prison  ? Make  right  use  of  it,  and 
mortify  thyself ; “ “ Where  may  a man  contemplate  better  than  in  solitariness,’* 
or  study  more  than  in  quietness?  Many  worthy  men  have  been  imprisoned 
all  their  lives,  and  it  hath  been  occasion  of  great  honour  and  glory  to  them, 
much  public  good  by  their  excellent  meditation.  ^Ptolemeus  king  of  Egypt, 
cuni  viribus  attenuatis  injlrma  valetudine  laboraret,  miro  discendi  studio  affec- 
tus,  &c.,  now  being  taken  with  a grievous  infirmity  of  body  that  he  could  not 
stir  abroad,  became  Strato’s  scholar,  fell  hard  to  his  book,  and  gave  himself 
wdiolly  to  contemplation,  and  upon  that  occasion  (as  mine  author  adds),  pul- 
cherrimum  regice  opulentice  monumentum,  &c.,  to  his  great  honour  built  that 
renowned  library  at  Alexandria,  wherein  were  400,000  volumes.  Severinus 
Boethius  never  writ  so  elegantly  as  in  prison,  Paul  so  devoutly,  for  most  of 
his  epistles  were  dictated  in  his  bands:  “Joseph,”  saith  ^Austin,  “got  more 
credit  in  prison,  than  when  he  distributed  corn,  ajiid  was  lord  of  Pharaoh’s 
house.”  It  brings  many  a lewd  riotous  fellow  home,  many  wandering  rogues 
it  settles,  that  would  otherwise  have  been  like  raving  tigers,  ruined  themselves 
and  others. 

Banishment  is  no  grievance  at  all,  Omne  solum forti  patria,  (fee.,  et  patria  est 
ubicunque  bene  est,  that’s  a man’s  country  where  he  is  well  at  ease.  Many 
travel  for  pleasure  to  that  city,  saith  Seneca,  to  which  thou  art  banished,  and 
what  a part  of  the  citizens  are  strangers  born  in  other  places ! * Incolentibus 
patria,  ’tis  their  country  that  are  born  in  it,  and  they  would  think  themselve.s 
banished  to  go  to  the  place  which  thou  leavest,  and  from  which  thou  art  so 
loth  to  depart.  ’Tis  no  disparagement  to  be  a stranger,  or  so  irksome  to  be 
an  exile.  “ ®The  rain  is  a stranger  to  the  earth,  rivers  to  the  sea,  Jupiter  in 
Egypt,  the  sun  to  us  all.  The  soul  is  an  alien  to  the  body,  a nightingale  to 
the  air,  a swallow  in  a house,  and  Ganymede  in  heaven,  an  elephant  at 

*1  Consol.  1.  5.  ''0  generose,  quid  est  vita  nisi  career  animil  *Herbastein.  ‘ Vertomannus,  navig. 
1.  2.  c.  4.  Commercia  in  nundinis  noctu  hora  secunda  ob  niinios  qui  sseviunt  interdiu  Justus  exercent.  “ L'  bi 
verier  contemplatio  quam  in  solitudine  ? ubi  studium  solidius  quara  in  quiete  ? * Alex.  ab.  Alex.  gen. 

dier.  lib.  1.  cap.  2.  rin  Ps.  Ixxvi.  non  ita  laudatur  Joseph  cum  frumenta  distribueret,  ac  quum  carcerem 
habitaret.  ‘Boethius.  * Philostratus  in  deliciis.  Peregrin!  sunt  imbres  in  terra  et  fluvii  in  mari, 

Jupiter  apud  .lEgj-ptos,  sol  apud  omnes;  hospes  anima  in  corpore,  lusciuia  in  aere,  hirundo  in  domo,  Gany- 
nicdcs  coelo,  &c. 


406 


Cure  of  Melancholy. 


[Part.  2.  Sec.  3. 


Rorxie,  a Phoenix  in  India;”  and  such  things  commonly  please  us  best,  which 
are  most  strange  and  come  the  farthest  off.  Those  old  Hebrews  esteemed  the 
whole  world  Gentiles;  the  Greeks  held  all  barbarians  but  themselves;  our  j 
modern  Italians  account  of  us  as  dull  Transalpines  by  way  of  reproach,  they  | 
‘'corn  thee  and  thy  country  which  thou  so  much  admirest.  ^ ’Tis  a childish  I 
numour  to  hone  after  home,  to  be  discontent  at  that  which  others  seek;  to  ^ 
prefer,  as  base  islanders  and  Norwegians  do,  their  own  ragged  island  before 
Italy  or  Greece,  the  gardens  of  the  world.  There  is  a base  naGon  in  the  north, 
saith  * Pliny,  called  Chauci,  that  live  amongst  rocks  and  sands  by  the  seaside, 
feed  on  fish,  drink  water:  and  yet  these  base  people  account  themselves  slaves 
in  respect,  when  they  come  to  Rome.  Ita  est  profecto  (as  he  concludes),  multie 
fortuna  parcit  in  poenam,  so  it  is,  fortune  favours  some  to  live  at  home,  to 
their  further  punishment:  ’tis  want  of  judgment.  All  places  are  distant 
from  heaven  alike,  the  sun  shines  happily  as  warm  in  one  city  as  in  another, 
and  to  a wise  man  there  is  no  difference  of  climes;  friends  are  every  whereto 
him  that  behaves  himself  well,  and  a prophet,  is  not  esteemed  in  his  own 
country.  Alexander,  Csesar,  Trajan,  Adrian,  were  as  so  many  land-leapers,- 
now  in  the  east,  now  in  the  west,  little  at  home,  and  Polus  Yenetus,  Lod. 
Vertomannus,  Pinzonus,  Cadamustus,  Columbus,  Americus  Yespucius,  Yascus 
Gama,  Drake,  Candish,  Oliver  Anort,  Schoutien,  got  all  their  honour  by  vo- 
luntary expeditions.  But  you  say  such  men’s  travel  is  voluntary;  we  are  = 
compelled,  and  as  malefactors  must  depart:  yet  know  this  of  Plato  to  be  i 
true,  ultori  Deo  summa  cura  peregrinus  est,  God  hath  an  especial  care  of  < 
strangers,  “ and  when  he  wants  friends  and  allies,  he  shall  deserve  better  and 
find  more  favour  with  God  and  men.”  Besides  the  pleasure  of  peregrination,  ’ 
variety  of  objects  will  make  amends;  and  so  many  nobles,  Tully,  Aristides,  [ 
Thernistocles,  Theseus,  Codrus,  &c.,  as  have  been  banished,  will  give  sufiicient  • 
credit  untfl  it.  Read  Pet.  Alcionius  his  two  books  of  this  subject.  ^ 


MEMB.  Y.  : 

A gainst  Sorrow  for  Death  of  Friends  or  otherwise,  vain  Fear,  A'c.  j 

Death  and  departure  of  friends  are  things  generally  grievous,  Omnium  \ 
qucein  humand  vita  contingunt,  luctus  atque  mors  sunt  acerhissima,  the  most  ^ 
austere  and  bitter  accidents  that  can  happen  to  a man  in  this  life,  in  ceternum  ■; 
valedicere,  to  part  for  ever,  to  forsake  the  world  and  all  our  friends,  ’tis  ultimum 
terribilium,  the  last  and  the  greatest  terror,  most  irksome  and  troublesome 
unto  us,  ^ Homo  quoties  moritur,  toties  amittit  suos.  And  though  we  hope  tor  a 
better  life,  eternal  happiness,  after  these  painful  and  miserable  days,  yet  we 
cannot  compose  ourselves  willingly  to  die;  the  remembrance  of  it  is  most 
grievous  unto  us,  especially  to  such  who  are  fortunate  and  rich : they  start  at 
the  name  of  death,  as  a horse  at  a rotten  post.  Say  what  you  can  of  that 
other  world,  ® Montezuma  that  Indian  ])rince,  Bonum  est  esse  Aic,  they  had  rather 
be  here.  Nay,  many  generous  spirits,  and  grave  staid  men  otherwise,  are  sa 
tender  in  this,  that  at  the  loss  of  a dear  friend  they  will  cry  out,  roar,  and 
tear  their  hair,  lamenting  some  months  after,  howling  “ 0 Hone,”  as  those 
Irish  women  and  ^Greeks  at  their  graves,  commit  many  indecent  actions, 
and  almost  go  beside  themselves.  My  dear  father,  my  sweet  husband,  mine 
only  brother’s  dead,  to  whom  shall  I make  my  moan?  0 me  miserum  ! Quis 
dahit  in  lachrymas  fontem,  <fcc.  What  shall  I do?  j 

“b  Sed  totum  hoc  studium  luctii  fraterna  mihi  mors  I “ Hy  brother’s  death  my  study  liath  undone, 

Abstulit,  hei  misero  frater  adempte  mihi ! ” 1 Woe's  me,  alas,  my  brother  he  is  gone!  ” 

» Lib.  10.  cap.  1 . Nullam  frugem  habent,  potus  “x  imbre  : Et  hae  gentes  si  vincantur,  &c.  Lib.  5.  de  ‘ 
legibus.  Cumque  cognatis  careal  et  amicis,  majorem  apud  deos  et  apud  homines  misericordiam  meretur. 
e Cardan,  de  consol  lib.  2.  ^Seneca.  e BenzO,  . ySuramo  mane  ululatuin  oriuntur,pector8  A 

percutientes,  .fcc.,  miserabile  spectaculum  exhibentes.  Orte'i'.:'^  *>1  Gnvcia.  « Catullus.  j| 


Mem.  5.]  Remedies  against  Discontents.  407 

Hezentius  would  not  live  after  his  son : 

“ h Nunc  vivo,  nec  acihuc  homines  lucemque  relinquo, 

Sed  linquam ” 

And  Pompey’s  wife  cried  out  at  the  news  of  her  husband’s  death, 

“ ‘ Tui-pe  mori  post  te  solo  non  posse  dolore, 

Violenta  luctu  et  nescia  tolerandi,” 

as  ''Tacitus  of  Agrippina,  not  able  to  moderate  her  passions.  So  when  she 
heard  her  son  was  slain,  she  abruptly  broke  off  her  work,  changed  countenance 
and  colour,  tore  her  hair,  and  fell  a roaring  downright. 

“ subitus  miseraj  color  ossa  reliquit, 

Excussi  manibus  radii,  revolutaque  pensa: 

Evolat  infelix  et  foemineo  ululatu 
Scissa  com  am * ” 

Another  would  needs  run  upon  the  sword’s  point  after  Euryalus*  departure, 

““  Figite  me,  siqua  est  pietas,  in  me  omnia  tela 
Conjicite,  6 Rutili; ” 

O let  me  die,  some  good  man  or  other  make  an  end  of  me.  How  did  Achilles 
take  on  for  Patroclus’  departure!  A black  cloud  of  sorrows  overshadowed 
him,  saith  Homer.  Jacob  rent  his  clothes,  put  sackcloth  about  his  loins,  sorrowed 
for  his  son  a long  .season,  and  could  not  be  comforted,  but  would  needs  go  down 
into  the  grave  unto  his  son,  Gen.  xxxvii.  37.  Many  years  after,  the  remem- 
brance of  such  friends,  of  such  accidents,  is  most  grievous  unto  us,  to  see  or 
hear  of  it,  though  it  concern  not  ourselves  but  others.  Scaliger  saith  of  him- 
self, that  he  never  read  Socrates’  death,  in  Plato’s  Phsedon,  but  he  wept: 
“Austin  shed  tears  when  he  read  the  destruction  of  Troy.  But  howsoever  this 
passion  of  sorrow  be  violent,  bitter,  and  seizeth  familiarly  on  wise,  valiant,  dis- 
creet men,  yet  it  may  surely  be  withstood,  it  may  be  diverted.  For  what  is 
there  in  this  life,  that  it  should  be  so  dear  unto  us?  or  that  we  should  so  much 
deplore  the  departure  of  a friend?  The  greatest  pleasures  are  common  society, 
to  enjoy  one  another’s  presence,  feasting,  hawking,  hunting,  brooks,  woods, 
hills,  music,  dancing,  &c.,  all  this  is  but  vanity  and  loss  of  time,  as  I have  suf- 
ficiently declared. 

“ * dum  bibimus,  dum  serta,  unguenta,  I “ Whilst  we  drink,  prank  ourselves,  with  wenches 

puellas  dall}’', 

Poscimus,  obrepit  non  intellecta  senectus.”  1 Old  age  upon’s  at  unawares  doth  sally.” 

As  alchymists  spend  that  small  modicum  they  have  to  get  gold,  and  never  find 
it,  we  lose  and  neglect  eternity  for  a little  momentary  pleasure  which  we  cannot 
enjoy,  nor  shall  ever  attain  to  in  this  life.  We  abhor  death,  pain,  and  grief, 
all,  yet  we  will  do  nothing  of  that  which  should  vindicate  us  from,  but  rather 
voluntarily  thrust  ourselves  upon  it.  “ “The  lascivious  prefers  his  whore  before 
his  life,  or  good  estate;  an  angry  man  his  revenge;  a parasite  his  gut;  ambi- 
tious, honours;  covetous,  wealth;  a thief  his  booty;  a soldier  his  spoil;  we 
abhor  diseases,  and  yet  we  pull  them  upon  us.”  We  are  never  better  or  freer 
from  cares  than  when  we  sleep,  and  yet,  which  we  so  much  avoid  and  lament, 
death  is  but  a perpetual  sleep;  and  why  should  it,  as  p Epicurus  argues,  so 
much  affright  us?  When  we  are,  death  is  not:  but  when  death  is,  then  we 
are  not :”  our  life  is  tedious  and  troublesome  unto  him  that  lives  best;  “ ‘^’tis 
a misery  to  be  born,  a pain  to  live,  a trouble  to  die:”  death  makes  an  end  of 
our  miseries,  and  yet  we  cannot  consider  of  it;  a little  before  ’^Socrates  drank 
his  portion  of  cicuta,  he  bid  the  citizens  of  Athens  cheerfully  farewell,  and  con- 


VJrgil.  “ I live  now,  nor  as  yet  relinquish  society  and  life,  but  I shall  resign  them.”  * Lucan. 

“ Overcome  by  grief,  and  unable  to  endure  it,  she  exclaimed,  ‘ Not  to  be  able  to  die  through  sorrow  for  thee 
were  base.’  ” k 3.  Annal.  1 “ The  colour  suddenly  fled  her  cheek,  the  distaff  forsook  her  hand, 

the  reel  revolved,  and  with  dishevelled  locks  she  broke  away,  wailing  as  a woman.”  ““  Virg.  .£n.  10. 

Transfix  me,  0 Rutuli,  if  you  have  any  piety;  pierce  me  with  your  thousand  arrows.”  “ Confess.  1.  1. 
* Juvenaiis.  ® Amator  scortum  vitae  praeponit,  iracundus  vindictam,  parasitus  gulam,  ambitiosus  honores, 
avarus  opes,  miles  rapinam,  fur  praedam;  morbos  odimus  et  accersimus.  Card.  P Seneca;  quum  nos 
suinus,  mors  non  adest ; cum  vero  mors  adest,  turn  nos  non  sumus.  <1  Bernard,  c.  3.  med.  Nasci  miscrura 
vivere  poena,  angustia  mori.  ^ Plato,  Apol.  Socratis.  Sed  jam  hora  est  liinc  abire,  &c. 


408 


Cure  of  Melancholy. 


[Part.  2.  Sec.  3. 


eluded  liis  speech  with  this  short  sentence ; “ My  time  is  now  come  to  be  gone. 
I to  my  death,  you  to  live  on ; but  which  of  these  is  best,  God  alone  knows.” 
For  there  is  no  pleasure  here  but  sorrow  is  annexed  to  it,  repentance  follows  it. 
“ *If  I feed  liberally,  I am  likely  sick  or  surfeit : if  I live  sparingly,  my  hunger 
and  thirst  is  not  allayed;  I am  well  neither  full  nor  fasting;  if  I live  honest,  I 
burn  in  lust ; if  I take  my  pleasure,  I tire  and  starve  myself,  and  do  injury  to 
my  body  and  soul.”  “ * Of  so  small  a quantity  of  mirth,  how  much  sorrow ! after 
so  little  pleasure,  how  great  misery!”  ’Tis  both  ways  troublesome  to  me,  to 
rise  and  go  to  bed,  to  eat  and  provide  my  meat;  cares  and  contentions  attend 
me  all  day  long,  fears  and  suspicions  all  my  life.  I am  discontented,  and  why 
should  I desire  so  much  to  live?  But  a happy  death  will  make  an  end  of  all 
our  woes  and  miseries;  omnibus  una  meis  certa  medela  mails;  why  shouldst 
not  thou  then  say  with  old  Simeon,  since  thou  art  so  well  affected,  ‘‘  Lord,  now 
let  thy  servant  depart  in  peace:”  or  with  Paul,  “ I desire  to  be  dissolved,  and 
to  be  with  Christ]”  Beata  mors  quce  ad  heatam  vitam  aditum  a'perit,  ’tis  a 
blessed  hour  that  leads  us  to  a "blessed  life,  and,  blessed  are  they  that  die  in  the 
Lord.  But  life  is  sweet,  and  death  is  not  so  terrible  in  itself  as  the  conco- 
mitants of  it,  a loathsome  disease,  pain,  horror,  &c.,  and  many  times  the 
manner  of  it,  to  be  hanged,  to  be  broken  on  the  wheel,  to  be  burned  alive. 
*Servetus  the  heretic,  that  suffered  in  Geneva,  when  he  was  brought  to  the 
stake,  and  saw  the  executioner  come  with  fire  in  his  hand,  homo  viso  igne  tarn 
horrendum  exclamavit,  ut  universum  populum  perterrefecerit,  roared  so  loud, 
that  he  terrified  the  people.  An  old  stoic  would  have  scorned  this.  It  troubles 
some  to  be  unburied,  or  so : 


“ non  te  optima  mater 

Condet  humi,  patriove  onerabit  membra  sepulchre; 
Alitibus  linguere  feris,  et  gurgite  mersum 
Unda  feret,  piscesque  impasti  vulnera  lambent.” 


“ Thy  gentle  parents  shall  not  bury  thee. 

Amongst  thine  ancestors  entomb'd  to  be, 

But  feral  fowl  thy  carcass  shall  devour, 

Or  drowned  corpse  hungry  fish  maws  shall  scour.** 


As  Socrates  told  Crito,  it  concerns  me  not  what  is  done  with  me  when  I am 
lead;  Facilis  jactura  sepulchri:  I care  not  so  long  as  I feel  it  not;  let  them 
set  mine  head  on  the  pike  of  Teneriffe,  and  my  quarters  in  the  four  parts  of 

the  world, pascam  licet  in  cruce  corvos,  let  wolves  or  bears  devour  me ; 

^ Gcelo  iegitur  qui  non  hdbet  urnam,  the  canopy  of  heaven  covers  him 

that  hath  no  tomb.  So  likewise  for  our  friends,  why  should  their  departure 
so  much  trouble  us?  They  are  better,  as  we  hope,  and  for  what  then  dost  thou 
lament,  as  those  do  whom  Paul  taxed  in  Ijis  time,  1 Thes.  iv.  13,  “that  have 
no  hope]”  ’Tis  fit  there  should  be  some  solemnity. 

“ 2 Sed  sepelire  decet  defunctum,  pectore  forti, 

Constantes,  unumque  diem  fletui  indulgentes.” 

Job’s  friends  said  not  a word  to  him  the  first  seven  days,  but  let  sorrow  and 
discontent  take  their  course,  themselves  sitting  sad  and  silent  by  him.  When 
Jupiter  himself  wept  for  Sarpedon,  what  else  did  the  poet  insinuate,  but  that 
some  sorrow  is  good. 

“*>•  Quis  matrem,  nisi  mentis  in  ops,  in  funere  nati 
Flere  vetat  ? ” 

who  can  blame  a tender  mother  if  she  weep  for  her  children?  Beside,  as 
^Plutarch  holds,  ’tis  not  in  our  power  not  to  lament,  Indolentia  non  cuivis 
contingit,  it  takes  away  mercy  and  pity,  not  to  be  sad;  ’tis  a natural  passion  ta 
weep  for  our  friends,  an  irresistible  passion  to  lament  and  grieve.  “ I know 


* Comedi  ad  satietatem,  gravitas  me  ofFendit ; parcius  edi,  non  est  expletum  desiderium ; venereas  delicias 
Ecquor,  bine  morbus,  lassitiido,  &c.  t Bern.  c.  3.  med.  De  tantilla  Isetitia,  quanta  tristitia;  post  tantam 
voluptatem  quam  gravis  miseria ! ^ Est  enim  mors  piorum  felix  transitus  de  labore  ad  refrigerium,  de 

expcctatione  ad  prsemium,  de  agone  ad  bravium.  ^ Vatican  us  vita  ej  us.  ^ Luc.  ^ II.  9.  Homer. 

*•  it  is  proper  that,  having  indulged  in  becoming  grief  for  oneM'hole  day,  you  should  commit  the  dead  to  the 
sepulchre.”  ^ Ovid.  b Consol,  ad  Apolon.  non  estlibertate  nosUa  positum  non  dolere,  miseri- 

cerdiam  abolet 


Mem.  5.] 


Uemedies  against  Discontents. 


409 


not  liow  (saith  Seneca)  but  sometimes  ’tis  good  to  be  miserable  in  misery  : 
and  for  the  most  part  all  grief  evacuates  itself  by  tears,” 

“ « est  qusedam  flere  voluptas, 

Expletur  lachrymis  egeriturque  dolor:** 

‘•3^et  after  a day’s  mourning  or  two,  comfort  thyself  for  thy  heaviness,” 
Ecclus.  xxxviii.  17.  ^Non  decet  defunctum  ignavo  qucestu  iirosegui;  ’twaa 
Germanicus’  advice  of  old,  that  we  should  not  dwell  too  long  upon  our  passions, 
to  be  desperately  sad,  immoderate  grievers,  to  let  them  t^^rannise,  there’s  indo~ 
lentice  ars,  a medium  to  be  kept:  we  do  not  (saith  ® Austin)  forbid  men  to  grieve, 
but  to  grieve  overmuch.  “ I forbid  not  a man  to  be  angry,  but  I ask  for  what 
cause  he  is  sol  Not  to  be  sad,  but  why  is  he  sadl  Not  to  fear,  but  where- 
fore is  he  afraid  1”  I require  a moderation  as  well  as  a just  reason.  ^The 
Romans  and  most  civil  commonwealths  have  set  a time  to  such  solemnities  ; 
they  must  not  mourn  after  a set  day,  ‘^or  if  in  a family  a child  be  born,  a 
daughter  or  son  married,  some  state  or  honour  be  conferred,  a brother  be 
redeemed  from  his  bands,  a friend  from  his  enemies,”  or  the  like,  they  must 
lament  no  more.  And  ’tis  fit  it  should  be  so;  to  what  end  is  all  their  funeral 
pomp,  complaints,  and  tears'?  When  Socrates  was  dying,  his  friends  Apollo- 
dorus  and  Crito,  with  some  others,  were  weeping  by  him,  which  he  perceiving, 
asked  them  what  they  meant:  “ ^'for  that  very  cause  he  put  all  the  women  out 
of  the  room,  upon  which  words  of  his  they  were  abashed,  and  ceased  from  their 
tears.’^  Lodovicus  Cortesius,  a rich  lawyer  of  Padua  (as  ^Bernardinus  Scar- 
deonius  relates),  commanded  b}*  his  last  will,  and  a great  mulct  if  otherwise  to 
Ill's  heir,  that  no  funeral  should  be  kept  for  him,  no  man  should  lament : but 
as  at  a wedding,  music  and  minstrels  to  be  provided ; and  instead  of  black 
mourners,  ho  took  ordei,  “Hhat  twelve  virgins  clad  in  green  should  carry  him 
to  the  church.”  .His  will  and  testament  was  accordingly  performed,  and  he 
buried  in  St.  Sophia’s  church.  ^Tully  was  much  grieved  for  his  daughter 
Tulliola’s  death  at  first,  until  such  time  that  he  had  confirmed  his  mind  with 
some  philoso^ihical  precepts,  “Hhen  he  began  to  triumpii  over  fortune  and 
grief,  and  for  her  reception  into  heaven  to  be  much  more  joyed  than  before  ho 
was  troubled  for  her  loss.”  If  a heathen  man  could  .so  fortify  himself  from, 
philosophy,  what  shall  a Christian  from  divinity  1 Why  dost  thou  so  mace- 
rate thyself?  ’Tis  an  inevitable  chance,  the  first  statute  in  Magna  Charta^ 
an  everlasting  Act  of  Parliament,  all  must die. 

““Constat  sBtcrna  positumque  lege  est, 

Ut  constet  goiiitum  nihil.” 

It  cannot  be  revoked,  we  are  all  mortal,  and  these  all  commanding  gods  and 

princes  “ die  like  men :”  ® involvit  hnmile  loariter  et  celsum  caput,  cequatque 

summis  infima.  O weak  condition  of  iiuman  estate,”  Sylvius  exclaims ; 
Ppadislaus,  king  of  Bohemia,  eighteen  years  of  age,  in  the  flower  of  his  youth, 
so  potent,  rich,  fortunate  and  happy,  in  the  midst  of  all  his  friends,  amongst 
so  many  ** physicians,  now  ready  to  be  'married,  in  thirty-six  hours  sickened 
and  died.  We  must  so  be  gone  sooner  or  later  all,  and  as  Calliopeius  in  the 
comedy  took  his  leave  of  his  spectators  and  auditors,  Vos  valete  et  plaudite, 
Calliopeius  recensui,  must  we  bid  the  world  farewell  {Exit  Calliopeius),  and 
having  now  played  our  parts,  for  ever  be  gone.  Tombs  and  monuments  have 

cOvid.  4.  Trist.  ^ Tacitus,  lib.  4.  « Lib.  9.  cap.  9.  de  civitate  Dei.  Non  quaero  cum 

Irascatur  sed  cur,  non  utrura  sit  tristis  sed  unde,  non  utrum  timeat  sed  quid  timeat.  _ ^Festus  verbo 
ininuitur.  Luctui  dies  indicebatur  cum  liberi  nascantur,  cum  tVatcr  abit,  amicus  ab  liospite  Captivus  domum 
redeat,  puella  desponsetur.  « Ob  banc  causam  muliercs  ablegaram  ne  talia  facerent ; nos  haec  audientes 
erubuimus  et  destitimus  a lachrymis.  ‘‘Lib.  1.  class.  8.  de  Claris.  Jurisconsultis  Patavinis.  ‘ 12. 

lunuptse  puellae  amiette  viridibus  pannis,  &c.  k Lib.  de  consol.  ‘ Prseceptis  philosophiae  confirmatus 
adversus  omnem  fortunae  vim,  et  te  consecrata  in  coel unique  recepta,  tanta  affectuslatitia  sum  ac  voluptate, 
quantam  animo  capere  possum,  ac  exultaire  plane  mihi  videor,  victorque  de  omni  dolore  et  fortuna  triura- 
phare.  “ Ut  lignum  uri  natum,  arista  sccari,  sic  homines  raori.  " Boeth.  lib.  2.  met.  3.  ® Boeth. 
p N ic.  Hensel.  Breslagr.  fol.  47.  9 Twenty  then  present.  * To  Magdalen,  the  daughter  of  Charles  the 
Seventh  of  F ranee.  Obcuut  noctesque  diesaue,  &c. 


410 


Cure  of  Melancholy. 


[Part.  2.  Sec.  3. 


the  like  fate,  data  sunt  ipsis  quoque fata  sepulchris,  kingdoms,  provinces,  towns, 
and  cities,  have  their  periods,  and  are  consumed.  In  those  flourishing  times 
of  Troy,  Mycenae  was  the  fairest  city  in  Greece,  Grcecice  cunctce  imperitabat, 
but  it,  alas,  and  that  Assyrian  Nineveh  are  quite  overthrown the  like  fate 
hath  that  Egyptian  and  Boeotian  Thebes,  Delos,  commune  Grcecice  conciliabic- 
lu7n,  the  common  council-house  of  Greece,  ‘and  Babylon,  the  greatest  city  that 
ever  the  sim  shone  on,  hath  now  nothing  but  walls  and  rubbish  left.  ^^'^Quid 
Fandionice  restat  nisi  nomeii  AtlmiceV'  Thus  ^Pausanias  complained  in  his 
times.  And  where  is  Troy  itself  now,  Persepolis,  Carthage,  Cizicum,  Sparta, 
Argos,  and  all  those  Grecian  cities?  Syracuse  and  Agrigentum,  the  fairest 
towns  in  Sicily,  which  had  sometimes  700,000  inhabitants,  are  now  decayed: 
the  names  of  Hiero,  Empedocles,  &c.,  of  those  mighty  numbers  of  people, 
only  left.  One  Anacharsis  is  remembered  amongst  the  Scythians ; the  world 
itself  must  have  an  end;  and  every  part  of  it.  Cceterce  igitur  m'bes  sunt  mor- 
tales,  as  Peter  ^ Gillius  concludes  of  Constantinople,  hcec  sane  quamdiu  erunt 
homines,  futur a mild  videtur  immoi'talis;  but  ’tis  not  so : nor  site,  nor  strength, 
nor  sea,  nor  land,  can  vindicate  a city,  but  it  and  all  must  vanish  at  last.  And 
as  to  a traveller,  great  mountains  seem  plains  afar  off,  at  last  are  not  discerned 

at  all;  cities,  men,  monuments  decay, nec  solidis  prodest  sua  machina 

tends, the  names  are  only  left,  those  at  length  forgotten,  and  are  involved  in  ‘ 
perpetual  night. 

“ "'Iletu riling  out  of  Asia,  when  I sailed  from  ^gina  towards  Megara,  I ; 
began  (saith  Servius  Sulpicius,  in  a consolatory  epistle  of  his  to  Tully)  to  view  i 
the  country  round  about,  .^gina  was  behind  me,  Megara  before,  Piraeus  on 
the  right  hand,  Corinth  on  the  left,  what  flourishing  towns  heretofore,  now  t 
prostrate  and  overwhelmed  before  mine  eyes,  I began  to  think  with  myself,  ^ 
alas,  why  are  we  men  so  much  disquieted  with  the  departure  of  a friend,  whose 
life  is  much  shorter,  “when  so  many  goodly  cities  lie  buried  before  us?  ! 
Dcmember,  0 Servius,  thou  art  a man ; and  with  that  I was  much  confirmed,  j 
and  corrected  myself.”  Correct  then  likewise,  and  comfort  thyself  in  this,  , 
that  we  must  necessarily  die,  and  all  die,  that  we  shall  rise  again : as  Tully 
lield;  JucmidioT'qae  multo  congressus  noster  futur  us,  quaminsuavis  et  acei'hus  ^ 
digi'essus,  our  second  meeting  shall  be  much  more  pleasant  than  our  departure  | 
was  grievous.  ‘ 

Ay,  but  he  was  my  most  dear  and  loving  friend,  my  sole  friend,  J 

“ bQuis  desiderio  sit  pudor  aut  modus  I “And  wlic  can  blame  my  woe?”  ■ 

Tam  chai-i  capitis  ? ” | 

Thou  mayest  be  ashamed,  I say  with  ® Seneca,  to  confess  it,  “in  such  a ‘^•tem- 
pest as  this  to  have  but  one  anchor,”  go  seek  another:  and  for  his  part  thou 
dost  him  great  injury  to  desire  his  longer  life.  “ ® Wilt  thou  have  him  crazed 
and  sickly  still,”  like  a tired  traveller  that  comes  weary  to  his  inn,  begin  his 
journey  afresh,  “or  to  be  freed  from  his  miseries:  thou  hast  more  need  rejoice  | 
that  he  is  gone.”  Another  complains  of  a most  sweet  wife,  a young  wife,  JFooi- 
dum  sustiderat  f avum  Froserpina  crinem,  such  a wife  as  no  mortal  man  ever  i 
had,  so  good  a wife,  but  she  is  now  dead  and  gone,  letkceoque  jacet  condita  | 
sai'cophago.  I reply  to  him  in  Seneca’s  words,  if  such  a woman  at  bast  ever  \ 
was  to  be  had,  “ ^ He  did  either  so  find  or  make  her ; if  he  found  her,  he  j 
may  as  happily  find  another;  if  he  made  her,”  as  Critobulus  in  Xenophon  did  j 
by  his,  he  may  as  good  cheap  inform  another,  et  bona  tarn  sequitur,  quam  bona 

•Ass)’norum  ref^io  funditus  deleta.  ‘Omnium  quot  unquam  Sol  aspexit  nrbium  maxima.  “Ovid. 

* What  of  ancient  Athens  but  the  name  remains?”  * Arcad.  lib.  8.  yPriefat.  Tnpogr.  Constantinop. 

♦ “ Nor  can  its  own  structure  preserve  the  solid  globe.”  * Epist.  Tull.  lib.  3.  • Quum  tot  oppidorum 

cadavera  ante  oculos  projecta  jacent.  ‘>Hor.  lib.  1.  Od.  24.  « De  remed.  fortuit.  d£i-ube3ce 

tanta  tempestate  quod  ad  unam  anchoram  stabas.  e Vis  tegrum,  et  morbidum,  sitibundum— gaudc 

potius  quod  his  mails  liberatus  sit.  ‘ Uxorem  bonam  aut  invenisti,  aut  sic  fecisti;  si  inveneris,  uliaw 

habere  te  posse  ex  hoc  intelligamus  : si  feccr.s,  bene  spere.s,  salvus  cst  artifex. 


Mem.  5.] 


Remedies  against  Discontents. 


411 


prima  fuit;  “he  need  not  despair,  so  long  as  the  same  master  is  to  be  had.” 
But  was  she  good?  Had  she  been  so  tried  peradveiiture  as  that  Ephesian  widow 
in  Petronius,  by  some  swaggering  soldier,  she  might  not  have  held  out.  Many 
a man  would  have  been  willingly  rid  of  his : before  thou  wast  bound,  now  thou 
art  free;  “^and  ’tis  but  a folly  to  love  thy  fetters  though  they  be  of  gold.” 
Come  into  a third  place,  you  shall  have  an  aged  father  sighing  for  a son, 
pretty  child; 

“ Impube  pectus  quale  vel  impia  I “ He  now  lies  asleep, 

Molliret  Thracuin  pectora.”  1 Would  make  an  impious  Thracian  weep." 

Or  come  fine  daughter  that  died  young.  Nondam,  experta  novi  gaudia,  prima 
tori.  Or  a forlorn  son  for  his  deceased  father.  But  why?  Prior  exiit,  prior 
intravit,  he  came  first,  and  he  must  go  first.  ^Tu  frustra  pius,  hea,  &c.  What, 
wouidst  thou  have  the  laws  of  nature  altered,  and  him  to  live  always?  Julius 
Csesar,  Augustus,  Alcibiades,  Galen,  Aristotle,  lost  their  fathers  young.  And 
why  on  the  other  side  shouldst  thou  so  heavily  take  the  death  of  thy  little  son? 

“k  Num  quia  nee  fato,  merita  nec  morte  pcribat, 

Sed  miser  ante  diem" 

lie  died  before  his  time,  perhaps,  not  yet  come  to  the  solstice  of  his  age,  yet 
was  ho  not  mortal?  Hear  that  divine  ‘Epictetus,  “If  thou  covet  thy  wife, 
friends,  children  sluuld  live  always,  thou  art  a fool.”  He  was  a fine  child 
indeed,  dignus  Apollineis  lachrymis,  a sweet,  a loving,  a fair,  a witty  child,  of 
great  hope,  another  Eteoneus,  whom  Pindarus  the  poet  and  Aristides  the  rhetori- 
cian so  much  lament;  but  who  can  tell  whether  he  would  hav'ebeen  an  honest  man  ? 
He  might  have  proved  a thief,  a rogue,  a spendthrift,  a disobedient  son,  vexed 
^ind  galled  thee  more  than  all  the  world  beside;  he  might  have  wrangled  with 
thee  and  disagreed,  or  with  his  brothers,  as  Eteocles  and  Polynices,  and  broke 
thy  heart;  he  is  now  gone  to  eternity,  as  another  Ganymede,  in  the  "'■flower  of 
his  youth,  “as  if  he  had  risen,”  saith  "Plutarch,  “from  the  midst  of  a feast,” 
before  he  was  drunk,  “the  longer  he  had  lived,  the  worse  he  would  have  been,” 
€t  quo  vita  (Ambrose  thinks),  numerosior,  more  sinful,  more  to 

answer  he  would  have  had.  If  he  was  naught,  thou  mayest  be  glad  he  is  gone ; 
if  good,  be  glad  thou  hadst  such  a son.  Or  art  thou  sure  he  was  good?  It 
may  be  he  was  an  hypocrite,  as  many  are,  and  howsoever  he  spake  thee  fail*, 
jieradveiiture  he  prayed,  amonqst  the  rest  that  Icaro  Menippus  heard  at  J up^ 
ter’s  whispering-place  in  Lucian,  for  his  father’s  death,  because  he  now  kept 
him  short,  he  was  to  inherit  much  goods,  and  many  fair  manors  after  his  de- 
cease. Or  put  case  he  was  very  good,  supjaose  the  best,  may  not  thy  dead  son 
expostulate  with  thee,  as  he  did  in  the  same  « Lucian,  “why  dost  thou  lament 
my  death,  or  call  me  miserable  that  am  much  more  happy  than  thyself  ? what 
misfortune  is  befallen  me  ? Is  it  because  I am  not  so  bald,  crooked,  old, 
rotten,  as  thou  art  ? What  have  I lost,  some  of  your  good  cheer,  gay  clothes, 
music,  singing,  dancing,  kissing,  merry-meetings,  thalami  labentias,  &c.,  is 
that  it?  Is  it  not  much  better  not  to  hunger  at  all  than  to  eat:  not  to  thirst 
than  to  drink  to  satisfy  thirst : not  to  be  cold  than  to  put  on  clothes  to  drive 
away  cold?  You  had  more  need  rejoice  that  I am  freed  from  diseases,  agues, 
cares,  anxieties,  livor,  love,  covetousness,  hatred,  envy,  malice,  that  I fear  no 
more  thieves,  tyrants,  enemies,  as  you  do.”  ^Id  cinerem  et  manes  credis 
curare  sepuUos'i  “Do  they  concern  us  at  all,  think  you,  when  we  are  once 

eStulti  est  compedes  licet  aurcas  am  are.  Hor.  * Hor.  lib.  1.  Od.  ?4.  k Virg.  4. 

1 Cap.  19.  Si  id  studes  ut  uxor,  ainki,  liberi  perpctuo  vivfint,  stultus  es.  “ Deus  quos  diligit  jiivenes 

rai)it,  Menan.  ^ "Consol,  ad  Apol.  Apollonius  tilius  tuus  in  flore  decessit,  ante  nos  ad  oeternitatem 
digressus,  tunquam  e convivio  abiens,  priusquam  in  errorein  aliquein  'e  temulentia  incideret,  quales  in  longa 
senecta  accidere  solent.  •Tom.  1.  Tract,  de  luctu.  Quid  me  mortuum  miserum  vocas,  qui  te  sum  niulto 
iclicior  ? aut  quid  acerbi  mihi  putas  contigisse  ? an  quia  non  sura  malus  senex,  ut  tu  facie  rugosus,  incurrus, 
Uc.  0 demens,  quid  tibi  videtur  in  vita  boni?  nimirum  amicitias,  coenas,  &c.  Longe  melius  non  esurirequam 
eik-re;  non  sitire,  &c.  Gaudc  potius  quodmorbos  et  febrcs  efl'ugeiim,  angorem  animi,  &c.  Ejulatus  quid 
pioaest,  quid  laclirymre,  Virgil. 


412 


Cure  of  Melancholy. 


[Part.  2.  Sec.  3. 


dead?”  Condole  not  others  then  overmuch,  “wish  not  or  fear  thy  death.” 
'^Summum  nec  optes  diem  nec  metuas ; ’tis  to  no  purpose. 

“Excess!  h vits  {enimnis  facilisoue  lubensque  I “I  left  this  irksome  life  with  all  mine  heart, 

Ne  pejora  ipsa  morte  dehinc  vileum.”  | Lest  worse  than  death  should  happen  to  my  part.” 

'Cardinal  Brundusinus  caused  this  epitaph  in  Koine  to  be  inscribed  on  his  tomb, 
to  show  his  willingness  to  die,  and  tax  those  that  were  so  loth  to  depart. 
Weep  and  howl  no  more  then,  ’tis  to  small  purpose;  and  as  Tally  adviseth  us 
in  the  like  case,  iV'o?^  quos  amisimus,  sed  quantum  lugere  par  sit  cogitemus: 
think  what  we  do,  not  whom  we  have  lost.  So  David  did,  2 Sam.  xxii.. 
While  the  child  was  yet  alive,  I fasted  and  wept;  but  being  now  dead,  why 
should  I fast  ? Can  I bring  him  again  ? I shall  go  to  him,  but  he  cannot 
return  to  me.”  He  that  doth  otherwise  is  an  intemperate,  a weak,  a silly,  and 
indiscreet  man.  Though  Aristotle  deny  any  part  of  intemperance  to  be  con- 
versant about  sorrow,  I am  of  * Seneca’s  mind,  “he  that  is  wise  is  temperate, 
and  he  that  is  temperate  is  constant,  free  from  passion,  and  he  that  is  such  a 
one,  is  without  sorrow,”  as  all  wise  men  should  be.  The  ^Thracians  wept 
still  when  a child  was  born,  feasted  and  made  mirth  when  any  man  was  buried : 
and  so  should  we  rather  be  glad  for  such  as  die  well,  that  they  are  so  happily 
freed  from  the  miseries  of  this  life.  When  Eteoneus,  that  noble  young  Gj-eek, 
was  so  generally  lamented  by  his  friends.  Pin  darns  the  poet  feigns  some  god 
saying,  iSilete,  homines,  non  enim  miser  est,  &c.,  be  quiet  good  folks,  this  young 
man  is  not  so  miserable  as  you  think;  he  is  neither  gone  to  Styx  nor  Acheron, 
sed  gloriosus  et  senii  expers  lieros,  he  lives  for  ever  in  the  Elysian  fields.  He 
now  enjoys  that  happiness  which  your  great  kings  so  earnestly  seek,  and  wears 
that  garland  for  wliich  ye  contend.  If  our  present  weakness  is  such,  we  cannot 
moderate  our  passions  in  this  behalf,  we  must  divert  them  by  all  means,  by 
doing  something  else,  thinking  of  another  subject.  The  Italians  most  part 
sleep  away  care  and  grief,  if  it  unseasonably  seize  upon  them,  Danes,  Dutch- 
men, Polanders  and  Bohemians  drink  it  down,  our  countrymen  go  to  plays : 
do  something  or  other,  let  it  not  transpose  thee,  or  by  premeditation  make 
such  accidents  familiar,”  as  Ulysses  that  wept  for  his  dog,  but  not  for  his  wife, 
quod  paratus  esset  animo  obfirmato,  (Plut.  de  anim.  “accustom  thyself, 

and  harden  beforehand  by  seeing  other  men’s  calamities,  and  applying  them 
to  thy  present  estate;”  Frcevisum  est  levius  quod  fait  ante  malum.  I will 
conclude  with  * Epictetus,  “If  thou  Invest  a pot,  remember  ’tis  but  a pot  thou 
Invest,  and  thou  wilt  not  be  troubled  when  ’tis  broken : if  thou  Invest  a son  or 
wife,  remember  they  were  mortal,  and  thou  wilt  not  be  so  impatient.”  And 
for  false  fears  and  all  other  fortuitous  inconveniences,  mischances,  calamities, 
to  resist  and  prepare  ourselves,  not  to  faint  is  best : ^Stidtum  est  timere  quod 
vitari  non  potest,  ’tis  a folly  to  fear  that  which  cannot  be  avoided,  or  to  be 
discouraged  at  all. 

“*Nam  quisquis  trepiduspavet  vel  optat, 

Abjecit  clypeum,  locoque  motus 
Nectit  qua  valeat  trahi  catenam. 

“For  he  that  so  faints  or  fears,  and  yields  to  his  passion,  flings  away  his  own 
Aveapons,  makes  a cord  to  bind  himself,  and  pulls  a beam  upon  his  own  head.”' 


MEMB.  YI. 

Against  Envy,  Livor,  Emulation,  Hatred,  Ambition,  Self-love,  and  all  other 

A ffections. 

Against  those  other  ’'passions  and  affections,  there  is  no  better  remedy  than 
as  mariners  when  they  go  to  sea,  provide  all  things  necessary  to  resist  a tem- 

sHor  » Chy treus  deliciis  Europa;.  lEpist.  85.  ‘Sardus  de  mor.  geii.  «Pra2ine* 

iitatione  facilem  reddere  quemque  casum.  Plutarchus  consolatione  ad  Apollonium.  Assuefacere  non  casibas 
deoemus.  Tull.  lib.  .3.  Tusculan.  quaist.  « Cap.  8.  Si  ollam  diligas,  memento  te  ollain  diligere,  non 

pertrrbaberis  ea  confracta;  si  filium  aut  uxorem,  memento  hominem  k te  diligi,  &o.  y Seneca 

* Boeih.  lib.  1.  pros.  4.  ■ Qui  invidiam  ferre  non  potest,  ferre  contemptum  cogitur. 


Mem.  G.] 


Remedies  against  DLscordents. 


413 


pest : to  fiirnisli  ourselves  with  philosophical  and  Divine  precepts,  other  men’s 
examples,  ex  aliis  facere,  sibi  quod  ex  usu  siet:  To  balance  our 

hearts  with  love,  charity,  meekness,  patience,  and  counterpoise  those  irregular 
motions  of  envy,  livor,  spleen,  hatred,  with  their  opposite  virtues,  as  we  bend 
a crooked  staff  anothe-r  way,  to  oppose  “ ‘^sufferance  to  labour,  patience  to 
reproach,”  bounty  to  covetousness,  fortitude  to  pusillanimity,  meekness  to  anger, 
humility  to  pride,  to  examine  ourselves  for  what  cause  we  are  so  much  dis- 
quieted, on  what  ground,  what  occasion  is  it  just  or  feigned  1 And  then  either 
to  pacify  ourselves  by  reason,  to  divert  by  some  other  object,  contrary  passion, 
or  premeditation.  ^Meditari  secum  oportet  quo  pacto  adversam  cerumnam 
feraty  Pericluy  damnay  exilia  pcregre  rediens  semper  cogitet,  autjiliipcccatumy 
aut  uxoris  mortem^  aut  morbum  JUicSy  communia  esse  hcec:  fieri  posse^  ut  ne 
quid  animo  sit  novum.  To  make  them  familiar,  even  all  kind  of  calamities, 
that  when  they  happen  they  may  be  less  troublesome  unto  us.  In  secundis 
meditare,  quo  pacto  feras  adversa:  or  out  of  mature  judgment  to  avoid  the 
effect,  or  disannul  the  cause,  as  they  do  that  are  troubled  with  toothache, 
pull  them  quite  out. 

“ ® ut  vivat  castor,  sibi  testes  amputat  ipse ; I “ Tlie  heaver  bites  ofT s stones  to  save  the  rest : 

Tu  quoque  siqua  nocent,  abjice,  tutus  eris.”  ] Do  thou  the  like  with  that  thou  art  opprest." 

Or  as  they  that  play  at  wasters,  exercise  themselves  by  a few  cudgels  how  to 
avoid  an  enemy’s  blows : let  us  arm  ourselves  against  all  such  violent  incur- 
sions, which  may  invade  our  minds.  A little  experience  and  practice  will 
inure  us  to  it;  vetula  vulpes,  as  the  proverb  saith,  laqueo  hand  capitnr,  an 
old  fox  is  not  so  easily  taken  in  a snare ; an  old  soldier  in  the  world  methinks 
should  not  be  disquieted,  but  ready  to  receive  all  fortunes,  encountei’s,  and 
with  that  resolute  captain,  come  what  may  come,  to  make  answer, 

“ f non  ulla  laborum  I “No  labour  comes  at  unawares  to  me, 

0 Virgo  nova  mi  facies  inopinaque  surgit.  For  I have'  long  before  cast  what  may  be.” 

Omnia  percepi  atque  animo  mecum  ante  peregi.”  1 

/ “ non  hoc  primum  mea  pectora  vulnus 

Senserunt,  graviora  tuli « 

The  commonwealth  of  ‘^Venice  in  their  armoury  have  this  inscription,  “Happy 
is  that  city  which,  in  time  of  peace,  thinks  of  war,”  a fit  motto  for  every  man’s 
private  house;  happy  is  the  man  that  provides  for  a future  assault.  But  many 
times  we  complain,  repine,  and  mutter  without  a cause,  we  give  way  to  passions 
we  may  resist,  and  will  not.  Socrates  was  bad  by  nature,  envious,  as  he  confessed 
to  Zopirus  the  physiognomer,  accusing  him  of  it,  froward  and  lascivious : but 
as  he  was  Socrates,  he  did  correct  and  amend  himself.  Thou  art  malicious, 
envious,  covetous,  impatient,  no  doubt,  and  lascivious,  yet  as  thou  art  a Chris- 
tian, correct  and  moderate  thyself.  ’Tis  something,  I confess,  and  able  to  move 
any  man,  to  see  himself  contemned,  obscure,  neglected,  disgraced,  undervalued, 
“ ‘ left  behind ; ” some  cannot  endure  it,  no,  not  constant  Lipsius,  a man  dis- 
creet otherwise,  yet  too  weak  and  passionate  in  this,  as  his  words  express, 
^collegas  olim^  quos  ego  sine  frernitu  non  intueovy  nuper  terree  filioSy  nunc 
Mcecenates  et  Agrippas  habeoy — summojam  monte  potitos.  But  he  was  much  to 
Dlame  for  it : to  a wise  staid  man  this  is  nothing,  we  cannot  all  be  honoured 
and  rich,  all  Csesars;  if  we  will  be  content,  our  present  state  is  good;  and  in 
some  men’s  opinion  to  be  preferred.  Let  them  go  on,  get  wealth,  offices, 
titles,  honours,  preferments,  and  what  they  will  themselves,  by  chance,  fraud, 
imposture,  simony,  and  indirect  means,  as  too  many  do,  by  bribery,  flattery, 
and  parasitical  insinuation,  by  impudence  and  time-serving,  let  them  climb  up 
to  advancement  in  despite  of  virtue,  let  them  “ go  before,  cross  me  on  every 

Ter.  Heautont.  « Epictetus,  c.  14.  Si  labor  objectus  fuerit  tolerantise,  convicium  patienti®,  &c.,  si  itr. 
eonsueveris,  vitiis  non  obtemperabis.  Ter.  Plior.  e Alciat  Embl.  *Virg.  jEn.  g“  My  breast 

was  not  conscious  of  this  first  wound,  for  1 have  endured  still  greater.”  *>  Nat.  Chytreusdeliciis 

Europae,  Felix  civitasquae  tempore  pacis  de  bello  cogitat.  ‘Occupet  extremum  scabies;  mihi  turpe 

ruliugui  est.  llor.  Lipsius,  epist.  quaest.  1.  1.  ep.  7. 


414 


Cure  of  Melancholy. 


I^Part.  2.  Sec.  3. 


side,”  ’me  non  offendunt  modo  non  in  oculos  incurrant.,  as  he  said,  correcting 
his  former  error,  they  do  not  offend  me  so  long  as  they  run  not  into  mine  eyes. 
I am  inglorious  and  poor,  compositd  paupertate,  but  I live  secure  and  quiet : 
they  are  dignified,  have  great  means,  porniD,  and  state,  they  are  glorious ; but 
what  have  they  with  it?  “ “ Envy,  trouble,  anxiety,  as  much  labour  to  maintain 
their  place  with  credit,  as  to  get  it  at  first.”  I am  contented  with  my  fortunes, 
spectator  e longinquo^  and  love  Neptunum  procul  d terra  spectare  furentem: 
he  is  ambitious,  and  not  satisfied  with  his : “but  what  "gets  he  by  it?  to  have 
all  his  life  laid  open,  his  reproaches  seen ; not  one  of  a thousand  but  he  hath 
done  more  worthy  of  dispraise  and  animadversion  than  commendation;  no 
better  means  to  help  this  than  to  be  private.”  Let  them  run,  ride,  strive  as 
so  many  fishes  for  a crumb,  scrape,  climb,  catch,  snatch,  cozen,  collogue, 
temporise  and  fleire,  take  all  amongst  them,  wealth,  hon'our,  "and  get  what 
they  can,  it  oflfends  me  not : 

“ P me  mea  tellus 

Lare  secrete  tutoque  tegat,” 

“ I am  well  pleased  with  my  fortunes,”  ^ Vivo  et  regno  simul  ista  relinquens, 
I have  learned  “in  what  state  soever  I am,  therewith  to  be  contented,” 
Philip,  iv.  11.  Come  what  can  come,  I am  prepared.  Nave  ferar  magnd 
an  parvd,  ferar  unus  et  idem.  I am  the  same.  I was  once  so  mad  to  bustle 
abroad,  and  seek  about  for  preferment,  tire  myself,  and  trouble  all  my  friend.s, 
sed  nihil  labor  tantus  profecit;  nam  dam  alios  amicorum  mors  avocat,  aliis 
ignotus  sum.,  his  invisus,  alii  large  promittunt,  intercedunt  illimecum  soliciti^ 
hi  vand  spe  lactant;  dum  alios  ambio,  hos  capto,  illis  innotesco, Oitas perit,  anni 
defluunt.,  amici fatigantur,  ego  deferor,  etjam,  mundi  tcesiis,  humanceque  satur 
injidelitatis,  acquiesco.  'And  so  I say  still;  although  I may  not  deny,  but 
that  I have  had  some  ^bountiful  patrons  and  noble  benefactors,  we  interim 
ingratus,  and  I do  thankfully  acknowledge  it,  I have  received  some  kindness, 
quod  Deus  illis  benejicium  rependat,  si  non  pro  votis,  fortasse pro  meritis,  more 
peradventure  than  I deserve,  though  not  to  my  desire,  more  of  them  than  I 
did  expect,  yet  not  of  others  to  my  desert;  neither  am  I ambitious  or  covetous,, 
for  this  while,  or  a Suffenus  to  myself;  what  I have  said,  without  prejudice 
or  alteration  shall  stand.  And  now  as  a mired  horse  that  struggles  at  first 
with  all  his  might  and  main  to  get  out,  but  when  he  sees  no  remedy,  that  his 
beating  will  not  serve,  lies  still,  I have  laboured  in  vain,  rest  satisfied,  and  if 
I may  usurp  that  of  ^ Prudent i us, 

“Inveni  portum  ; spes  et  fortuna  valete,  I “ Mine  haven’s  found,  fortune  and  hope  adieu, 

Ivil  mihi  vobiscuni,  ludite  nuiic  alios.”  | Mock  others  now,  for  I have  done  with  you.” 


MEMB.  VII. 

Against  Repulse,  Abuses,  Injuries,  Contempts,  Disgraces,  Contumelies, 
slanders.  Scoffs,  ^c. 

Repulse.']  I MAY  not  yet  conclude,  think  to  appease  passions,  or  quiet  the- 
mind,  till  such  time  as  I have  likewise  removed  some  other  of  their  more 
eminent  and  ordinary  causes,  which  produce  so  grievous  tortures  and  discon- 
tents: to  divert  all,  I cannot  hope;  to  point  alone  at  some  few  of  the  chiefest,. 
is  that  which  I aim  at. 

' Lipsius,  epist.  lb.  1 . epist.  ,7.  Gloria  coinitem  habet  invidian,  pari  onere  premitur  retinendo  ac 

acquirendo.  “ Quid  aliud  ambitiosus  sibi  parat  quam  ut  probra  ejus  pateant  ? nemo  vivens  qui  non 

iiabet  in  vita  plura  vituper.:£ione  quam  laude  digna;  his  mails  non  melius  occurritur,  quam  si  bene 
latueris.  « Et  omnes  fama  per  urbes  gurrula  laudet.  p Sen.  Her.  Fur.  l Hor.  “ I live  like  a king 
without  any  of  these  acquisitions.”  * “ But  all  my  labour  was  unprofitable ; for  while  deatli  took  olf 

some  of  my  friends,  to  others  I remain  imknown,  or  little  liked,  and  these  deceive  me  with  false  promises. 
Whilst  I am  canvassing  one  party,  captivating  another,  making  myself  known  to  a third,  my  age  incj-eases, 
years  glide  away,  I am  put  off,  and  now  tired  of  the  world,  and  surfeited  with  liuman  worthlessness,  I rest 
content.”  'The  right  honourable  Lady  Frances  Countess  Dowager  of  E.\eter.  The  Lord  Berkley. 

tDistichon  ejus  in  militem  Christianum  e Grucco.  Lngraven  on  the  tomb  of  Fr.  Puccius  the  Florentine 
lu  Ivome.  Cliytreus  ill  dcliciis. 


Mem.  7.] 


Remedies  against  Discontents. 


415 


Kepulse  and  disgrace  are  two  main  causes  of  discontent,  but  to  an  under- 
standing man  not  so  hardly  to  be  taken.  Csesar  himself  hath  been  denied, 
“ and  when  two  stand  equal  in  fortune,  birth,  and  all  other  qualities  alike, 
one  of  necessity  must  lose.  Why  shouldst  thou  take  it  so  grievously?  It 
hath  a familiar  thing  for  thee  thyself  to  deny  others.  If  every  man  might 
have  what  he  would,  we  should  all  be  deified,  emperors,  kings,  princes;  if 
whatsoever  vain  hope  suggests,  insatiable  appetite  affects,  our  preposterous 
judgment  thinks  fit  were  granted,  we  should  have  another  chaos  in  an  instant, 
a mere  confusion.  It  is  some  satisfaction  to  him  that  is  repelled,  that  dig- 
nities, honours,  offices,  are  not  always  given  by  desert  or  worth,  but  for  love, 
affinit}',  friendship,  affection,  * great  men’s  letters,  or  as  commonly  they  are 
bought  and  sold.  “ ^ Honours  in  court  are  bestowed  not  according  to  men’s 
virtues  and  good  conditions  (as  an  old  courtier  observes),  but  as  every  man 
hath  means,  or  more  potent  friends,  so  he  is  preferred.”  With  us  in  France 
(*  for  so  their  own  countryman  relates)  “ most  part  the  matter  is  carried  by 
favour  and  grace;  he  that  can  get  a great  man  to  be  his  mediator,  runs  away 
with  all  the  preferment.”  Indig nissinius  2)lerumque  fveefertur^  Vatinius 
Catoni,  Ulaudatus  laudatissimo ; 

“Servi  dominantur;  aselli 

Ornantur  phaleris,  dephalerantur  equi.”  • 

An  illiterate  fool  sits  in  a man’s  seat,  and  the  common  people  hold  him  learned, 
grave  and  wise.  “ One  professeth  (^Cardan  well  notes)  for  a thousand  crowns, 
but  he  deserves  not  ten,  when  as  he  that  deserves  a thousand  cannot  get  ten.” 
Solarium  non  dot  muUis  salem.  As  good  horses  draw  in  carts  as  coaches. 
And  oftentimes,  which  Machiavel  seconds,  ® Principes  non  sunt  qui  ob  insig- 
nem  virtutem  pi'incipatu  digni  sunt,  he  that  is  most  worthy  wants  employment; 
he  that  hath  skill  to  be  a pilot  wants  a ship,  and  he  that  could  govern  a com- 
monwealth, a world  itself,  a king  in  conceit,  wants  means  to  exercise  his  worth, 
hath  not  a poor  office  to  manage,  and  yet  all  this  while  he  is  a better  man  that 
is  fit  to  reign,  etsi  caveat  regno,  though  he  want  a kingdom,  “ ^ than  he  that 
hath  one,  and  knows  not  how  to  rule  it:”  a lion  serves  not  always  his  keeper, 
but  oftentimes  the  keeper  the  lion,  and  as  ® Polydore  Virgil  hath  it,  multi 
reges  id  pupilli  oh  inscitiam  non  regunt  sed  reguntur.  Hiero  of  Syracuse 
was  a brave  king,  but  wanted  a kingdom;  Perseus  of  Macedon had  nothing  of 
a king,  but  the  bare  name  and  title,  for  he  could  not  govern  it : so  great  places 
are  often  ill  bestowed,  worthy  persons  unrespected.  Many  times  too,  the  ser- 
vants have  more  means  than  the  masters  whom  they  serve,  which  ^ Epictetus 
counts  an  eye-sore  and  inconvenient.  But  who  can  help  it  ? It  is  an  ordi- 
nary thing  in  these  days  to  see  a base  impudent  ass,  illiterate,  unworthy,  insuf- 
ficient, to  be  preferred  before  his  betters,  because  he  can  put  himself  forward, 
because  he  looks  big,  can  bustle  in  the  world,  hath  a fair  outside,  can  tem- 
porise, collogue,  insinuate,  or  hath  good  store  of  friends  or  money;  whereas  a 
more  discreet,  modest,  and  better-deserving  man  shall  lie  hid  or  have  a repulse. 
’Twas  so  of  old,  and  ever  will  be,  and  which  Tiresias  adviseth  Ulysses  in  the 
*^poet, ^^Accipe  qua  ratione  queas  ditescere^'  tfcc.  is  still  in  use;  lie,  flat- 
ter and  dissemble:  if  not,  as  he  concludes, Ergo  pauper  eris,'"  then  go 

like  a beggar  as  thou  art.  Erasmus,  Melancthon,  Lipsius,  Budaeus,  Cardan, 


• Pajderatus  in  300  Lacedasmoniorum  numerum  non  electus  visit,  gratulari  se  dicens  civitatem  habere  30l) 
cives  se  meliores.  » Kissing  goes  by  favour.  J ^neas  Syl.  de  miser,  curial.  Dantur  honores  in  curiis 
non  secundum  honores  et  virtutes,  sedut  quisque  ditior  est  atque  potentior,  ed  magis  honoratur.  *Sesel- 
lius,  lib.  2.  de  repub.  Gallorum.  Favore  apud  nos  et  gratia  plerumque  res  agitur;  et  qui  commodum 
aliquem  nacti  sunt  intercessorem,  adituin  fere  habent  ad  omnes  prajfecturas.  »“  Slaves  govern;  asses 
are  decked  with  trappings ; horses  are  deprived  of  them.”  Imperitus  periti  munus  occupat,  et  sic 

apud  vulgus  habetur.  llle  protitetur  mille  coronatis,  cum  nee  decern  mereatur;  alius  b diverse  mihe 
dignus,  vix  decein  consequi  potest.  «Epist.  dedic.  dLsput.  Zeubbeo  Bondemontio,  et  Cosmo  Kucelaio. 

Quum  is  qui  regnat,  et  n gnandi  sit  imperitus.  « Lib.  22.  hist.  ^ Alinistri  locupletiores  sunt  ii3 

quibus  miiiistiatur.  « ilor.  lib.  2.  bat.  5.  “Learn  how  to  grow  rich.” 


416 


Cure  of  Melancholy. 


[Part.  2.  Sec.  3. 


lived  and  died  poor.  Gesner  was  a silly  old  man,  haculo  innixus,  amongst  all  i 
those  huffing  cardinals,  swelling  bishops  that  flourished  in  his  time,  and  rode  x 
on  foot-clothes.  It  is  not  honesty,  learning,  worth,  wisdom,  that  prefers  men,  ! 

The  race  is  not  to  the  swift,  nor  the  battle  to  the  strong,”  but  as  the  wise 
man  said,  ^ Chance,  and  sometimes  a ridiculous  chance.  Casus 'plerurriqiie 
ridicalus  multos  elevavit.  ’Tis  fortune’s  doings  as  they  say,  which  made  Bru- 
tus now  dying  exclaim,  0 misera  virtus,  ergo  nihil  quam  verba  eras,  atqui 
ego  te  tanquam  rem  exercebam,  sed  tu  serviebas  fortunce.^  Believe'  it  here- 
after, 0 my  friends!  virtue  serves  fortune.  Yet  be  not  discouraged  (O 
my  well  deserving  spirits)  with  this  which  I have  said,  it  may  be  otherwise, 
though  seldom  I confess,  yet  sometimes  it  is.  But  to  your  farther  content. 
I'll  tell  you  a * tale.  In  Moronia  pia,  or  Moronia  felix,  I know  not  whether, 
nor  how  long  since,  nor  in  what  cathedral  church,  a fat  prebend  fell  void. 
The  carcass  scarce  cold,  many  suitors  were  up  in  an  instant.  The  first  had 
rich  friends,  a good  purse,  and  he  was  resolved  to  outbid  any  man  before  he 
Avould  lose  it,  every  man  supposed  he  should  carry  it.  The  second  was  my 
lord  Bishop’s  chaplain  (in  whose  gift  it  was),  and  he  thought  it  his  due  to  have 
it.  The  third  was  nobly  born,  and  he  meant  to  get  it  by  his  great  parents, 
patrons,  and  allies.  The  fourth  stood  upon  his  wortli,  he  had  newly  found 
, out  strange  mysteries  in  chemistry,  and  other  rare  inventions,  which  he  would 
detect  to  the  public  good.  The  fifth  was  a painful  preiicher,  and  he  was  com- 
mended by  the  whole  parish  where  he  dwelt,  he  had  all  their  hands  to  his  ’ 
certificate.  The  sixth  was  the  prebendary’s  son  lately  deceased,  his  father  > 
died  in  debt  (for  it,  as  they  say),  left  a wife  and  many  poor  children.  The  I 
seventh  stood  upon  fair  promises,  which  to  him  and  his  noble  friends  had  been 
formerly  made  for  the  next  place  in  his  lordship’s  gift.  The  eighth  pretended  ! 
great  losses,  and  what  he  had  suffered  for  the  church,  what  pains  he  had  taken  . 
at  home  and  abroad,  and  besides  he  brought  noblemen’s  letters.  The  ninth 
had  married  a kinswoman,  and  he  sent  his  wife  to  sue  for  him.  The  tenth  : 
was  a foreign  doctor,  a late  convert,  and  wanted  means.  The  eleventh  would  ,j 
exchange  for  another,  he  did  not  like  the  former's  site,  could  not  agree  with  • 
liis  neighbours  and  fellows  upon  any  terms,  he  would  be  gone.  The  twelfth  , 
and  last  was  (a  suitor  in  conceit)  a right  honest,  civil,  sober  man,  an  excellent  ] 
scholar,  and  such  a one  as  lived  private  in  the  university,  but  he  had  neither  ( 
means  nor  money  to  compass  it;  besides  he  hated  all  such  courses,  he  could  { 
not  speak  for  himself,  neither  had  he  any  friends  to  solicit  his  cause,  and  } 
therefore  made  no  suit,  could  not  expect,  neither  did  he  hope  for,  or  look  after  ‘I 
it.  The  good  bishop,  amongst  a jury  of  competitors  thus  perplexed,  and  not 
yet  resolved  what  to  do,  or  on  whom  to  bestow  it,  at  the  last,  of  his  own 
accord,  mere  motion  and  bountiful  nature,  gave  it  freely  to  the  university  ' 
student,  altogether  unknown  to  him  but  by  fame;  and  to  be  brief,  the  acade- 
mical scholar  had  the  prebend  sent  him  for  a present.  The  neAvs  Avas  no 
sooner  published  abroad,  but  all  good  students  rejoiced,  and  were  much  cheered 
up  with  it,  though  some  Avould  not  believe  it;  others,  as  men  amazed,  said  it 
was  a miracle;  but  one  amongst  the  rest  thanked  God  for  it,  and  said 
juvai  tandem  stadiosum  esse,  et  Deo  integro  corde  servire.  You  have  heard  my 
tale:  but  alas  it  is  but  a tale,  a mere  fiction,  ’twas  ncA^er  so,  never  like  to  be, 
and  so  let  it  rest.  Well,  be  it  so  then,  they  have  Avealth  and  honour,  fortune 
and  preferment,  every  man  (there’s  no  remedy)  must  scramble  as  he  may,  and 
sliift  as  he  can;  yet  Cardan  comforted  himself  with  tliis,  the  star  Toma- 
hant  AvoLild  make  him  immortal,”  and  that " after  his  decease  his  books  should 

li  Solomon,  Ecclcs  ix.  !1.  i Sat.  Alenip.  k“0  wretched  ! you  are  therefore  nothing  hut 
words,  and  I have  all  tliis  time  been  looking  upon  you  as  a reality,  wliile  you  are  yourself  the  slave  of 
fortune.”  ITale  quid  est  apud  Valent.  Andream  Apolog.  manip.  5.  apol.  CJ  Stella  I'omahant 

Immortalitatem  dubit.  “ Lib.  de  lib.  propriis. 


llemedies  against  Discontents, 


417 


Mem.  7.] 


be  found  in  ladies’  studies:  '^Dignum  laude  virum  Musa  vetat  mori.  But 
why  shouldest  thou  take  thy  neglect,  thy  canvas  so  to  heart?  It  may  be 
thou  art  not  fit;  but  a child  that  puts  on  his  father’s  shoes,  hat,  headpiece, 
breastplate,  breeches,  or  holds  his  spear,  but  is  neither  able  to  wield  the  one, 
or  wear  the  other ; so  wouldest  thou  do  by  such  an  office,  place,  or  magis- 
tracy: thou  art  unfit:  “ And  what  is  dignity  to  an  unworthy  man,  but”  (as 

Salvianus  holds),  “a  gold  ring  in  a swine’s  snout?”  Thou  art  a brute.  Like 
a bad  actor  (so  ''Plutarch  compares  such  men  in  a tragedy),  diadeina  fert,  at  ^ 
vox  non  auditur : Thou  wouldest  play  a king’s  part,  but  actest  a clown,  speakest 
like  an  ass.  ^ Magna  petis,  Phaeton,  et  quce  non  virihus  istis,  &c.,  as  James  and 
John  the  sons  of  Zebedee,  did  ask  they  knew  not  what:  nescis,  temerarie, 
nescis;  thou  dost,  as  another  Suffenus,  over  ween  thyself;  thou  art  wise  in 
thine  own  conceit,  but  in  other  more  mature  judgment  altogether  unfit  to 
manage  such  a business.  Or  be  it  thou  art  more  deserving  than  any  of  thy 
rank,  God  in  his  providence  hath  reserved  thee  for  some  other  fortunes,  sio 
superis  visum.  Thou  art  humble  as  thou  art,  it  may  be;  hadst  thou  been 
preferred,  thou  wouldest  have  forgotten  God  and  thyself,  insulted  over  others, 
contemned  thy  friends,  ‘been  a block,  a tyrant,  or  a demi-god,  sequiturque 
mperhia  formam:  Therefore,”  saith  Chrysostom,  “ good  men  do  not  always 

find  grace  and  favour,  lest  they  should  be  puffed  up  with  turgent  titles,  grow 
insolent  and  proud.” 

Injuries,  abuses,  are  very  offensive,  and  so  much  the  more  in  that  they  think 
vcterem ferendo  invitant  novain,  “by  taking  one  they  provoke  another:”  but 
it  is  an  erroneous  opinion,  for  it  that  were  true,  there  would  be  no  end  of 
abusing  each  other;  Us  litem  generat;  ’tis  much  better  with  patience  to  bear, 
or  quietly  to  put  it  up.  If  an  ass  kick  me,  saith  Socrates,  shall  I strike  him 
again?  And  when  “his  wife  Xantippe  struck  and  misused  him,  to  some 
friends  that  would  have  had  him  strike  her  again,  he  replied,  that  he  would 
not  make  them  sport,  or  that  they  should  stand  by  and  say.  Eta  Socrates,  eia 
Xantippe,  as  we  do  when  dogs  fight,  animate  them  the  more  by  clapping  of 
hands.  Many  men  spend  themselves,  their  goods,  friends,  fortunes,  upon 
small  quarrels,  and  sometimes  at  other  men’s  procurements,  with  much  vex- 
ation of  spirit  and  anguish  of  mind,  all  which  with  good  advice,  or  mediation 
of  friends,  might  have  been  happily  composed,  or  if  patience  had  taken  place. 
Patience  in  such  cases  is  a most  sovereign  remedy,  to  put  up,  conceal,  or  dis- 
semble it,  to *  * forget  and  forgive,  “^not  seven,  but  seventy-seven  times,  as 
often  as  he  repents  forgive  him;”  Luke  xvii.  3.  as  our  Saviour  enjoins  us, 
stricken,  “to  turn  the  other'side:”  as  our  * Apostle  persuades  us,  “to  recom- 
pense no  man  evil  for  evil,  but  as  much  as  is  possible  to  have  peace  with  all 
men : not  to  avenge  ourselves,  and  we  shall  heap  burning  coals  upon  our  ad- 
versary’s head.”  “ For  “if  you  put  up  wrong  (as  Chrysostom  comments),  you 
get  the  victory;  he  that  loseth  his  money,  loseth  not  the  conquest  in  this  our 
philosophy.”  If  he  contend  with  thee,  submit  thyself  unto  him  first,  yield 
to  him.  Durum  et  durum  non  Jaciunt  murum,  as  the  diverb  is,  two  refractory 
spirits  will  never  agree,  the  only  means  to  overcome  is  to  relent,  obsequio  vinces. 
Euclid  in  Plutarch,  when  his  brother  had  angered  him,  swore  he  would  ba 
revenged ; but  he  gently  replied,  “ ^ Let  me  not  live  if  I do  not  make  thee  to 
love  me  again,”  upon  which  meek  answer  he  was  pacified, 

“c  Flectitur  obsequio  curvatus  ab  arbore  ramus,  I “ A branch  if  easily  bended  yields  to  thee, 

Frangis  si  vires  experire  tuas.”  1 Pull  hard  it  breaks;  the  difference  you  see." 

® Hor.  “ The  muse  forbids  the  praiseworthy  man  to  die.”  p Qul  induit  thoracem  aut  galeam,  &c. 

«»Lib.  4.  de  guber.  Dei.  Quid  est  dignitas  indigno  nisi  circulus  aureus  in  naribus  suis?  •'In  Lysandro. 

* Ovid.  Met.  » Magistratus  virum  indicat.  * Ideo  boni  viri  aliquando  gratiam  non  accipiunt,  ne  in  su- 
pcrbiam  eleventur  ventositate  jactantise,  ne  altitude muneris negligentiores efficiat.  u iEliaa.  * Injuriarum 
remedium  est  oblivio.  y Mat.  xviii.  22.  Mat.  v.  39.  * Horn.  xii.  17.  * Si  toleras  injuriam,  victor 
evadis;  (jui  enim  pecuniis  privatus  est,  non  est  privatus  victoria,  in  hac  philosophia.  b Dispeream  nisi  to 
iiltus  fuero:  dispei'eaui  nisi  ut  me  deinceps  ames  effecero.  « Joach.  Camerarius,  Embl.  21.  cent.  1. 

2 Ll 


418 


Qure  of  Melancholy. 


[Part.  2.  Sec.  3. 


The  noble  family  of  the  Colonni  in  Rome,  when  they  were  expelled  the  city 
by  that  furious  Alexander  the  Sixth,  gave  the  bending  branch  therefore  as 
an  impress,  with  this  motto,  Flecti  potest,  frangi  non  potest,  to  signify  that  he 
might  break  them  by  force,  but  so  never  make  them  stoop,  for  they  fled  in 
the  midst  of  their  hard  usage  to  the  kingdom  of  Naples,  and  were  honourably 
entertained  by  Frederick  the  king,  according  to  their  callings.  Gentleness  in 
this  case  might  have  done  much  more,  and  let  thine  adversary  be  never  so 
perverse,  it  may  be  by  that  means  thou  mayest  win  him ; ^favore  et  benevo- 
lentia  etiam  immanis  animus  mansuescit,  soft  words  pacify  wrath,  and  the 
fiercest  spirits  are  so  soonest  overcome;  ®a  generous  lion  will  not  hurt  a beast 
that  lies  prostrate,  nor  an  elephant  an  innocuous  creature,  but  is  infestus  infestis, 
a terror  and  scourge  alone  to  such  as  are  stubborn,  and  make  resistance.  It 
was  the  symbol  of  Emanuel  Philibert,  Duke  of  Savoy,  and  he  was  not  mis- 
taken in  it,  for 

“ f Quo  quisqae  est  major,  magis  est  placabilis  irce,  I “ A greater  man  is  soonest  pacified, 

Et  faciles  motus  mens  generosa  capit.”  | A noble  spirit  quickly  satisfied.” 

It  is  reported  by  ^Gualter  Mapes,  an  old  historiographer  of  ours  (who  lived 
400  years  since),  that  King  Edward  senior,  and  Llewellyn  prince  of  Wales, 
being  at  an  interview  near  Aust  upon  Severn,  in  Gloucestershire,  and  the 
prince  sent  for,  refused  to  come  to  the  king ; he  would  needs  go  over  to  him ; . 
which  Llewellyn  perceiving,  “^went  up  to  the  arms  in  water,  and  embracing 
his  boat,  would  have  carried  him  out  upon  his  shoulders,  adding  that  his  ] 
humility  and  wisdom  had  triumphed  over  his  pride  and  folly ; and  thereupon  ' 
was  reconciled  unto  him  and  did  his  homage.”  If  thou  canst  not  so  win  him,  ' 
put  it  up,  if  thou  beest  a true  Christian,  a good  divine,  an  imitator  of  Christ,  ^ 
(“  Tor  he  was  reviled  and  put  it  up,  whipped  and  sought  no  revenge”),  thou  j 
wilt  pray  for  thine  enemies,  “‘‘and  bless  them  that  persecute  thee;”  be  ^ 
patient,  meek,  humble,  &c.  An  honest  man  will  not  offer  thee  injury,  pro^ 
bus  non  vult;  if  he  were  a brangling  knave,  ’tis  his  fashion  so  to  do;  where  1 
is  least  heart  is  most  tongue ; quo  quisque  stultior  eo  magis  insolescit,  the  more  i 
sottish  he  is,  still  the  more  insolent:  “‘Do  not  answer  a fool  according  to  • 
nis  folly.”  If  he  be  thy  superior,  “bear  it  by  all  means,  grieve  not  at  it,  let  ( 
him  take  his  course;  Annitus  and  Melitus  ““may  kill  me,  they  cannot  hurt  J 
me;”  as  that  generous  Socrates  made  answer  in  like  case.  Mens  immota  < 
manet,  though  the  body  be  torn  in  pieces  with  wild  horses,  broken  on  the  ^ 
wheel,  pinched  with  fiery  tongs,  the  soul  cannot  be  distracted.  ’Tis  an  ordi-  ] 
nary  thing  for  great  men  to  vilify  and  insult,  oppress,  injure,  tyrannise,  to 
take  what  liberty  they  list,  and  who  dare  speak  against?  Miserum  est  ab  eo 
loedi,  quo  non  possis  queri,2^  miserable  thing ’tis  to  be  injured  of  him,  from  whom 
is  no  appeal : “and  not  safe  to  write  against  him  that  can  proscribe  and  punish  a 
man  at  his  pleasure,  which  Asinius  Pollio  was  aware  of,  when  Octavianus  pro- 
voked him.  ’Tis  hard  I confess  to  be  so  injured:  one  of  Chilo’s  three  diflicult 
things  : “ ^To  keep  counsel;  spend  his  time  well ; put  up  injuries:”  but  be 
thou  patient,  and  leave  revenge  unto  the  Lord.  “ 'Vengeance  is  mine  and  I 
will  repay,  saith  the  Lord.” — “ I know  the  Lord,”  saith  * David,  “ will  avenge 
the  afliicted  and  judge  the  poor.” — “No  man  (as  ‘Plato  farther  adds)  can  so 
severely  punish  his  adversary,  as  God  will  such  as  oppress  miserable  men.’* 

““  Iterum  ille  rem  judicatam  judicat, 

Majoreque  mulcta  mulctat.” 

<*  Heliodorus.  « Eeipsa  reperi  nihil  esse  hotnini  melius  facilitate  et  dementia.  Ter.  Adelph, 

^Ovid.  K Camden  in  Clone.  Usque  ad  pectus  ingressus  est  aquam,  &c.,  cymbam  amplectens,  sapien- 
tissime  rex,  ait,  tua  humilitas  meara  vicit  superbiam,  et  sapientia  triumphavit  ineptiam;  collum  ascende 
quod  contra  te  fatuus  erexi,  intrabis  terram  quam  hodie  fecit  tuam  benignitas,  &c.  ‘ Chrysostom, 

contumeliis  affectus  est  et  eas  pertulit;  opprobriis,  nec  ultus  est;  verberibus  coesus,  nec  ricem  reddidit, 

Kom.  xii.  14.  • Prov.  “ Contend  not  with  a greater  man,  Prov.  ■ Occidere  possunt.  « Non  facile 
aut  tutum  in  eum  scribere  qui  potest  proscribere.  p Arcana  tacere,  otiura  recte  collocare,  injuriam  posse 
ferre,  diflficillimum.  sPsal.  xlv.  >’Rom.  xii.  *Psal.  xiii.  12.  ‘Nullus  tarn  severfe  inimicum  suum 
ulcisd  potest,  quam  Deus  solet  miserorum  oppressorea.  » Arcturus  in  Plaut.  “ Ue  adjudicates  judgment 
again,  and  punishes  with  a still  greater  penalty.” 


Mem.  7.J 


Remedies  against  Discontents. 


419 


If  there  be  any  religion,  any  God,  and  that  God  be  just,  it  shall  be  so;  if 
thou  believest  the  one,  believe  the  other : Erit,  erit,  it  shall  be  so.  Nemesis 
comes  after,  serb  sed  serib,  stay  but  a little  and  thou  shalt  see  God’s  just 
judgment  overtake  him. 

“^Raro  antecedentem  scelesturn  | “Yet  with  sure  steps,  though  lame  and  slow, 

Deseruitpede  poena  claudo.”  | Vengeance  o’ertakes  the  trembling  villain’s  speed.” 

Thou  shalt  perceive  that  verified  of  Samuel  to  Agag,  1 Sam.  xv.  33.  “ Thy 

sword  hath  made  many  women  childless,  so  shall  thy  mother  be  childless 
amongst  other  women.”  It  shall  be  done  to  them  as  they  have  done  to  others. 
Conradinus,  that  brave  Suevian  prince,  came  with  a well-prepared  army  into 
the  kingdom  of  Naples,  was  taken  prisoner  by  King  Charles,  and  put  to  death 
in  the  fiower  of  his  youth ; a little  after  {ultionem  Conradini  mortis,  Pandul- 
phus  Collinutius,  Hist.  Neap.  lib.  5.  calls  it),  King  Charles’s  own  son,  with  two 
hundred  nobles,  was  so  taken  prisoner,  and  beheaded  in  like  sort.  Not  in  this 
only,  but  in  all  other  offences,  quo  quisque  peccat  in  eo  punietur,  ythey  shall 
be  punished  in  the  same  kind,  in  the  same  part,  like  nature,  eye  with  or  in 
the  eye,  head  with  or  in  the  head,  persecution  with  persecution,  lust  with 
effects  of  lust ; let  them  march  on  with  ensigns  displayed,  let  drums  beat  on, 
trumpets  sound  taratantarra,  let  them  sack  cities,  take  the  spoil  of  countries, 
murder  infants,  deflower  virgins,  destroy,  burn,  persecute,  and  tyrannise,  they 
shall  be  fully  rewarded  at  last  in  the  same  measure,  they  and  theirs,  and 
that  to  their  desert. 

“*Ad  generum  Cererissine  csede  et  sanguine  pauci  I “ Few  tyrants  in  their  beds  do  die, 

Descendunt  reges  et  sicca  morte  tyranni.”  | Cut  stabb’d  or  maim’d  to  hell  they  hie.” 

Oftentimes  too  a base  contemptible  fellow  is  the  instrument  of  God’s  justice 
to  punish,  to  torture,  and  vex  them,  as  an  ichneumon  doth  a crocodile.  They 
shall  be  recompensed  according  to  the  works  of  their  hands,  as  Haman  was 
hanged  on  the  gallows  he  provided  for  Mordecai;  “They  shall  have  sorrow  of 
heart,  and  be  destroyed  from  under  the  heaven,”  Thren.  iii.  64,  65,  66.  Only 
be  thou  patient:  ^vincit  qui patitur:  and  in  the  end  thou  shalt  be  crowned. 
Yea,  but  ’tis  a hard  matter  to  do  this,  flesh  and  blood  may  not  abide  it;  ’tis 
grave,  grave!  no  (Chrysostom  replies),  non  est  grave,  6 homo!  ’tis  not  so 
grievous,  neither  had  God  commanded  it,  if  it  had  been  so  difficult.”  But 
how  shall  it  be  done?  “Easily,”  as  he  follows  it,  “if  thou  shalt  look  to  heaven, 
behold  the  beauty  of  it,  and  what  God  hath  promised  to  such  asput  up  injuries.” 
But  if  thou  resist  and  go  about  vim  vi  repellere,  as  the  custom  of  the  world  is, 
to  right  thyself,  or  hast  given  just  cause  of  offence,  ’tis  no  injury  then,  but  a 
condign  punishment;  thou  hast  deserved  as  much:  A te  principium,  in  te 
recidit  cAmen  quod  a te  fuit;  peccdsti,  quiesce,  as  Ambrose  expostulates  with 
Cain,  lib.  3.  de  Abel  et  Cain.  ® Dionysius  of  Syracuse,  in  his  exile,  was  made 
to  stand  without  d.oov,patienth-ferendum,fortasse  nos  tale  quid  fecimus,  quum 
in  honore  essemus,  he  wisely  put  it  up,  and  laid  the  fault  where  it  was,  on  his 
own  pride  and  scorn,  which  in  his  prosperity  he  had  formerly  showed  others. 
’Tis  ‘^Tully’s  axiom,  ferre  ea  molestissime  homines  non  debent,  qucB  ipsorum 
culpa  contracta  sunt,  self  do,  self  have,  as  the  saying  i.s,  they  may  thank 
themselves.  Eor  he  that  doth  wrong  must  look  to  be  wronged  again;  habet  et 
musca  splenem,  et  formicce  sua  hilis  inest.  The  least  fly  hath  a spleen,  and  a 
little  bee  a sting.  ® An  ass  overwhelmed  a thistle  warp’s  nest,  the  little  bird 
pecked  his  galled  back  in  revenge ; and  the  humble-bee  in  the  fable  flung  down 
the  eagle’s  eggs  out  of  Jupiter’s  lap.  Bracides,  in  Plutarch,  put  hifj  hand  into  a 
mouse’s  nest  and  hurt  her  young  ones,  she  bit  him  by  the  finger : ^I  see  now 
(saith  he)  there  is  no  creature  so  contemptible,  that  will  not  be  revenged.  ’Tis 

^ Hor.  3.  od.  2.  y Wisd.  xi.  6.  * Juvenal.  ® Apud  Christianos  non  qui  patitur,  sed  qui  facit 

injuriam  miser  est.  Leo  ser.  b Neque  prsecepisset  Deus  si  grave  fuisset ; sed  qua  ratione  potero  ? facile 
Bi  coelum  suspexeris;  et  ejus  pulchritudine,  et  quod  poUicetur  Deus,  &c.  ®Valer.  lib.  4.  cap.  1. 

a Kp.  Q.  frat.  ® Camerarius,  Emb.  75.  cent.  2.  fPapae,  inquit : nullum  animal  tarn  pusillum 

quod  non  cupiat  ulcisci. 


420 


Cure  of  Melancholy. 


[Part.  2.  Sec.  3. 


lex  talionis,  and  the  nature  of  all  things  so  to  do : if  thou  wilt  live  quietly  thy- 
self, ®^do  no  wrong  to  others ; if  any  be  done  thee,  put  it  up,  with  patience 
endure  it,  for  “ ‘'this  is  thankworthy,”  saith  our  apostle,  “if  any  man  for  con- 
science towards  God  endure  grief,  and  suffer  wrong  undeserved ; for  what 
praise  is  it  if  when  ye  be  buffeted  for  your  faults,  ye  take  it  patiently?  But 
if  when  you  do  well,  ye  suffer  wrong  and  take  it  patiently,  there  is  thanks  with 
God ; for  hereunto  verily  we  are  called.”  Qui  mala  non  fert,  ipse  sibi  testis  est 
per  impatientiam  quod  bonus  non  est,  “ he  that  cannot  bear  injuries,  witnesseth 
against  himself  that  he  is  no  good  man,”  as  Gregory  holds.  “ ‘ ’Tis  the  nature 
of  wicked  men  to  do  injuries,  as  it  is  the  property  of  all  honest  men  patiently 
to  bear  them.”  Improbitas  nullo  flectitur  obsequio.  The  wolf  in  the  ‘'^emblem 
sucked  the  goat  (so  the  shepherd  would  have  it),  but  he  kept  nevertheless  a 
wolfs  nature;  ‘a  knave  will  be  a knave.  Injury  is  on  the  other  side  a good 
man’s  footboy,  his fidus  Achates,  and  as  a lackey  follows  him  wheresoever  he 
goes.  Besides,  misera  est  fortuna  quoe  caret  inimico,  he  is  in  a miserable 
estate  that  wants  enemies:”  it  is  a thing  not  to  be  avoided,  and  therefore 
with  more  patience  to  be  endured.  Cato  Censorius,  that  upright  Cato  of 
whom  Paterculus  gives  that  honourable  eulogium,  bene  fecit  quod  aliter  facere 
non  potuit,  was  “fifty  times  indicted  and  accused  by  his  fellow  citizens,  and  as 
^Ammianus  well  hath  it,  Quis  erit  innocens  si  clam  vel  palam  accusdsse  suffi-  • 
ciat?  if  it  be  sufficient  to  accuse  a man  openly  or  in  private,  who  shall  be 
free  ? If  there  were  no  other  respect  than  that  of  Christianity,  religion  and  the  -j 
like,  to  induce  men  to  be  long-suffering  and  patient,  yet  methinks  the  nature  ' 
of  injury  itself  is  sufficient  to  keep  them  quiet,  the  tumults,  uproars,  miseries,  ' 
discontents,  anguish,  loss,  dangers  that  attend  upon  it  might  restrain  the  cala-  ^ 
mities  of  contention:  for  as  it  is  with  ordinary  gamesters,  the  games  go  to  the 
box,  so  falls  it  out  to  such  as  contend;  the  lawyers  get  all;  and  therefore  if  ^ 
they  would  consider  of  it,  aliena  pericula  cantos,  other  men’s  misfortunes  in 
this  kind,  and  common  experience  might  detain  them.  ^The  more  they  con-  ’ 
tend,  the  more  they  are  involved  in  a labyrinth  of  woes,  and  the  catastrophe  • 
is  to  consume  one  another,  like  the  elephant  and  dragon’s  conflict  in  Pliny ; ^ i 
the  dragon  got  under  the  elephant’s  belly,  and  sucked  his  blood  so  long,  till  he  ( 
fell  down  dead  upon  the  dragon,  and  killed  him  with  the  fall,  so  both  were  | 
ruined.  ’Tis  a hydra’s  head,  contention ; the  more  they  strive,  the  more  they  ) 
may : and  as  Praxiteles  did  by  his  glass,  when  he  saw  a scurvy  face  in  it,  ;; 
brake  it  in  pieces : but  for  that  one  he  saw  many  more  as  bad  in  a moment : | 
for  one  injury  done  they  provoke  another  cum  foenore,  and  twenty  enemies  for 
one.  Noli  irritare  crabrones,  oppose  not  thyself  to  a multitude : but  if  thou 
hast  received  a wrong,  wisely  consider  of  it,  and  if  thou  canst  possibly,  compose 
thyself  with  patience  to  bear  it.  This  is  the  safest  course,  and  thou  shalt 
find  greatest  ease  to  be  quiet. 

^I  say  the  same  of  scoffs,  slanders,  contumelies,  obloquies,  defamations, 
detractions,  pasquilling  libels,  and  the  like,  which  may  tend  any  way  to  our 
disgrace  : ’tis  but  opinion;  if  we  could  neglect,  contemn,  or  with  patience 
digest  them,  they  would  reflect  on  them  that  offered  them  at  first.  A wise 
citizen,  I know  not  whence,  had  a scold  to  his  wife : when  she  brawled,  he 
played  on  his  drum,  and  by  that  means  madded  her  more,  because  she  saw 
that  he  would  not  be  moved.  Diogenes  in  a crowd  when  one  called  him  back, 
and  told  him  how  the  boys  laughed  him  to  scorn.  Ego,  inquit,  non  rideor,  took 
no  notice  of  it.  Socrates  was  brought  upon  the  stage  by  Aristophanes,  and 

8 Quod  tibi  fieri  non  vis,  alteri  ne  feceris.  b 1 Pet.  ii.  • Slquldem  malorum  proprium  est  inferre 

damna,  et  bonorum  pedissequa  est  injuria.  k Alciat.  emb.  iNaturam  expellas  furca  licet,  usque 

recurret.  “ By  many  indignities  we  come  to  dignities.  Tibi  subjicito  quce  fiunt  aliis,  furtum,  convitia,  &c. 

Et  in  iis  in  te  admissis  non  excandesces.  Epictetus.  ^ Plutarch,  quinquagies  Catoni  dies  dicta  ab  inimicis. 

® Lib.  18.  *1100  scio  pro  certo  quod  si  cum  stercore  certo,  vinco  seu  vincor,  semper  ego  maculor. 

P Lib.  8.  cap.  2.  ^ Obloquutus  est,  probrumque  tibi  intulit  quispiam,  sive  vera  is  dixerit,  sive  falsa, 

maximam  tibi  coronam  texueris  si  mansuetfe  convitium  tuleris.  Chrys.  in  6.  cap.  ad  Rom.  ser.  10. 

i 


Mem.  7.] 


Remedies  against  Discontents. 


421 


misused  to  liis  face,  Lud  he  laughed  as  if  it  concerned  him  not:  and  as^lian 
relates  of  him,  whatsoever  good  or  bad  accident  or  fortune  befell  him,  going 
in  or  coming  out,  Socrates  still  kept  the  same  countenance;  even  so  should  a 
Christian  do,  as  Hierom  describes  per  infamiam  et  honam  famam  gras- 
sari  ad  immortalitatem,  march  on  through  good  and  bad  reports  to  immor- 
tality, “’not  to  be  moved:  for  honesty  is  a sufficient  reward,  prohitas  sibt 
jn'cemium;  and  in  our  times  the  sole  recompence  to  do  well,  is,  to  do  well:  but 
naughtiness  will  punish  itself  at  last,  ® Improhis  ipsa  nequitia  supplicium.  As 
the  diverb  is, 

“ Qui  benb  fecernnt,  il’.i  sna  facta  sequentur ; I “ They  that  do  well,  shall  have  reward  at  last ; 

Qui  mal^  fecerunt,  facta  sequentur  eos : ” | But  they  that  ill,  shall  suffer  for  tliac’s  past.” 

Y'ea,  but  I am  ashamed,  disgraced,  dishonoured,  degraded,  exploded:  my 
notorious  crimes  and  villainies  are  come  to  light  {deprendi  miserum  est),  my 
filthy  lust,  abominable  oppression  and  avarice  lies  open,  my  good  name’s  lost, 
ray  fortune’s  gone.  I have  been  stigmatised,  whipt  at  post,  arraigned  and 
condemned,  I am  a common  obloquy,  I have  lost  my  ears,  odious,  execrable, 
abhorred  of  God  and  men.  Be  content,  ’tis  but  a nine  days’  wonder,  and  as 
one  sorrow  drives  out  another,  one  passion  another,  one  cloud  another,  one 
rumour  is  expelled  by  another;  every  day  almost  come  new  news  unto  our 
ears,  as  how  the  sun  was  eclipsed,  meteors  seen  in  the  air,  monsters  born, 
prodigies,  how  the  Turks  were  overthrown  in  Persia,  an  earthquake  in  Hel- 
vetia, Calabria,  Japan,  or  China,  an  inundation  in  Holland,  a great  plague  in 
Constantinople,  a fire  at  Prague,  a dearth  in  Germany,  such  a man  is  made 
a lord,  a bishop,  another  hanged,  deposed,  pressed  to  death,  for  some  murder, 
treason,  rape,  theft,  oppression,  all  which  we  do  hear  at  first  with  a kind  of 
admiration,  detestation,  consternation,  but  by  and  by  they  are  buried  in 
silence  : thy  father’s  dead,  thy  brother  robbed,  wife  runs  mad,  neighbour 
hath  killed  himself;  ’tis  heavy,  ghastly,  fearful  news  at  first,  in  every  man’s 
mouth,  table  talk ; but  after  a while  who  speaks  or  thinks  of  it?  It  will  be 
so  with  thee  and  thine  offence,  it  will  be  forgotten  in  an  instant,  be  it  theft, 
rape,  sodomy,  murder,  incest,  treason,  <fec.,  thou  art  not  the  first  offender,  nor 
shalt  not  be  the  last,  ’tis  no  wonder,  every  hour  such  malefactors  are  called 
in  question,  nothing  so  common,  Quocunque  in  populoj  quocunque  sttb  axe.* 
Comfort  thy.self,  thou  art  not  the  sole  man.  If  he  that  were  guiltless  him- 
self should  fling  the  first  stone  at  thee,  and  he  alone  should  accuse  thee  that 
were  faultless,  how  many  executioners,  how  many  accusers  wouldst  thou 
have  ? If  every  man’s  sins  were  written  in  his  forehead,  and  secret  faults 
known,  how  many  thousands  would  parallel,  if  not  exceed  thine  offence?  It 
may  be  the  judge  that  gave  sentence,  the  jury  that  condemned  thee,  the 
spectators  that  gazed  on  thee,  deserved  much  more,  and  were  far  more  guilty 
than  thou  thyself.  But  it  is  thine  infelicity  to  be  taken,  to  be  made  a public 
example  of  justice,  to  be  a terror  to  the  rest;  yet  should  every  man  have  his 
desert,  thou  wouldest  perad venture  be  a saint  in  comparison ; vexat  censurd 
columhaSy  poor  souls  are  punished ; the  great  ones  do  twenty  thousand  times 
worse,  and  are  not  so  much  as  spoken  of 

“•Non  rete  accipitri  tenditur  neque  milvio,  j “Thenet’s  not  laidfor  kites  or  birds  ot  prey, 

Qui  male  faciunt  nobis ; illis  qui  nil  faciunt  tenditur.”  j But  for  the  harmless  still  our  gins  we  lay.” 

Be  not  dismayed  then,  humanum  est  errare,  we  are  all  sinners,  daily  and 
hourly  subject  to  temptations,  the  best  of  us  is  a hypocrite,  a grievous  ofender 
in  God’s  sight,  Noah,  Lot,  David,  Peter,  &c.,  how  many  mortal  sins  do  we 
commit?  iShall  I say,  be  penitent,  ask  forgiveness,  and  make  amends  by  the 
sequel  of  thy  life,  for  that  foul  offence  thou  hast  committed?  recover  thy 


tTullius,  epist.  Dolabella,  tu  forti  sis  animo;  et  tus  moderatio,  constantia,  eomm  infamet  injuriam. 
•Boethius,  consol,  kb.  4.  pros.  3.  ‘“Amongst  people  in  every  climate.”  • Ter.  Phor. 


422 


Cure  of  Melancholy. 


[Part.  2.  Sec.  3. 


credit  by  some  noble  exploit,  as  Themistocles  did,  for  he  was  a most  debauched 
and  vicious  youth,  sedjuventce  maculas  prceclaris  factis  dekvit,  but  made  the 
world  amends  by  brave  exploits;  at  last  become  a new  man,  and  seek  to  be 
reformed.  He  that  runs  away  in  a battle,  as  Demosthenes  said,  may  fight 
again;  and  he  that  hath  a fall  may  stand  as  upright  as  ever  he  did  before. 
Nemo  desperet  meliora  lapsus,  a wicked  liver  may  be  reclaimed,  and  prove  an 
honest  man;  he  that  is  odious  in  present,  hissed  out,  an  exile,  may  be  received 
again  witli  all  men’s  favours,  and  singular  applause;  so  Tully  was  in  Pome, 
Alcibiades  in  Athens.  Let  thy  disgrace  then  be  what  it  will,  quod  Jit,  in- 
fcctum  non  potest  esse,  that  which  is  past  cannot  be  recalled;  trouble  not  thy- 
self, vex  and  grieve  thyself  no  more,  be  it  obloquy,  disgrace,  &c.  No  better 
way,  than  to  neglect,  contemn,  or  seem  not  to  regard  it,  to  make  no  reckoning 
of  it,  Deesse  rohur  arguit  dicacitas : if  thou  be  guiltless  it  concerns  thee  not 

“ « Irrita  vaniloquae  quid  curas  spicula  linguae, 

Latrantein  curatne  alta  Diana  canera  1 ” 

Doth  the  moon  care  for  the  barking  of  a dog  ? They  detract,  scoff  and  rail, 
saith  one,  ^and  bark  at  me  on  every  side ; but  I,  like  that  Albanian  dog  some- 
times given  to  Alexander  for  a present,  vindico  me  ah  illis  solo  contemptu,  I lie 
still  and  sleep,  vindicate  myself  by  contempt  alone.  * Expers  terroris  Achilles 
armatus:  as  a tortoise  in  his  shell,  ""virtute  med  me  involvo,  or  an  urchin  round, 
nil  moroT  ictus,  '’a  lizard  in  camomile,  I decline  their  fury  and  am  safe. 

“Integritas  virtusque  suo  munimine  tuta,  I “Virtue  and  integrity  are  their  own  fence, 

Non  patet  adversaj  morsibus  invidiae | Care  not  for  envy  or  what  comes  from  thence.” 

Let  them  rail  then,  scoff,  and  slander,  sapiens  contumelia  non  afficitur,  a wise 
man,  Seneca  thinks,  is  not  moved  because  he  knows,  contra  Sycophantce  mor- 
sum  non  est  remedium,  there  is  no  remedy  for  it : kings  and  princes,  wise, 
grave,  prudent,  holy,  good  men,  divine,  all  are  so  served  alike.  ^0  Jane  d 
tergo  quern  nulla  ciconia  pinsit,  Antevorta  and  Postvorta,  Jupiter’s  guardians, 
may  not  help  in  this  case,  they  cannot  protect;  Moses  had  a Dathan,  a 
Corath,  David  a Shimei,  God  himself  is  blasphemed : nondum  felix  es  si  te 
nondum  turha  deridet.  It  is  an  ordinary  thing  so  to  be  misused.  ^Regiuin 
est  cum  hene  feceris  male  audire,  the  chiefest  men  and  most  understanding  are 
so  vilified;  let  him  take  his  ^course.  And  as  that  lusty  courser  in  ./Esop, 
that  contemned  the  poor  ass,  came  by  and  by  after  with  his  bowels  burst,  a 
pack  on  his  back,  and  was  derided  of  the  same  ass : contemnentur  ah  Us  quos 
ipsi  prius  contempsere,  et  irridehuntur  ah  Us  quos  ipsi  prius  irrisere,  they  shall 
be  contemned  and  laughed  to  scorn  of  those  whom  they  have  formerly  derided. 
Let  them  contemn,  defame,  or  undervalue,  insult,  oppress,  scofli  slander, 
abuse,  wrong,  curse  and  swear,  feign  and  lie,  do  thou  comfort  thyself  with  a 
good  conscience,  w sinu  gaudeas,  when  they  have  all  done,  “^agood  conscience 
is  a continual  feast,”  innocency  will  vindicate  itself:  and  which  the  poet 
gave  out  of  Hercules,  diisfruitur  iratis,  enjoy  thyself,  though  all  the  world 
be  set  against  thee,  contemn  and  say  with  him,  Elogium  mihi  prce  forihus, 
my  posy  is,  “not  to  be  moved,  that  ®^my  palladium,  my  breastplate,  my 
buckler,  with  which  I ward  all  injuries,  offences,  lies,  slanders;  I lean  upon 
that  stake  of  modesty,  so  receive  and  break  asunder  all  that  foolish  force  of 
liver  and  spleen.”  And  whosoever  lie  is  that  shall  observe  these  short  instruc- 
tions, without  all  question  he  shall  much  ease  and  benefit  himself. 


• Camerar.  Emb.  61.  cent.  3.  “ Why  should  you  regard  the  harmless  shafts  of  a vain-speaking  tongue- 
does  the  exalted  Diana  care  for  the  barking  of  a dog  ? ” r Lipsius  elect,  lib.  3.  ult.  Latrant  me,  jaceo,  ac  taceo, 
‘Catullus.  ‘The  symbol  of  I.  Kevenheder,  a Carinthian  baron,  saith  Sainbucus.  ^The 

symbol  of  Gonzaga,  duke  of  Mantua.  • Pers.  Sat.  1.  < Magni  animi  est  injurias  dcspicere,  Seneca de 

Ira,  cap.  31.  ‘Quid  turpius  quam  sapientis  vitam  ex  insipientis sennone pendere  ? Tullius 2.  de finibus. 
^Tua  te  conscientia  salvare,  in  cubiculum  ingredere,  ubi  secure  requiescas.  Minuit  se  quodammodo  proba 
bonitas  conscientite  secretuin,  Boethius,  1.  1.  pros.  4.  f Kingantur  licet  et  maledicaiit;  Palladium  illud 
pectori  oppono,  non  mover! ; consist©  modestiae  veluti  sudi  innitens,  excipio  et  frangostultissimum  impetum 
’ivoris.  Putean.,  lib.  2.  epist.  58. 


Remedies  against  Discontents. 


423 


Mem.  7.] 


In  fine,  if  princes  would  do  justice,  judges  be  upright,  clergymen  truly 
devout,  and  so  live  as  they  teach,  if  great  men  would  not  be  so  insolent,  if 
soldiers  would  quietly  defend  us,  the  poor  would  be  patient,  rich  men  would 
be  liberal  and  humble,  citizens  honest,  magistrates  meek,  superiors  would 
give  good  example,  subjects  peaceable,  young  men  would  stand  in  awe:  if 
parents  would  be  kind  to  their  children,  and  tliey  again  obedient  to  their 
parents,  brethren  agree  amongst  themselves,  enemies  be  reconciled,  servants 
trusty  to  their  masters,  virgins  chaste,  wives  modest,  husbands  would  be  lov- 
ing and  less  jealous:  if  we  could  imitate  Christ  and  his  apostles,  live  after 
God’s  laws,  these  mischiefs  would  not  so  frequently  happen  amongst  us;  but 
being  most  part  so  irreconcilable  as  we  are,  perverse,  proud,  insolent,  factious, 
and  malicious,  prone  to  contention,  anger  and  revenge,  of  such  fiery  spirits, 
so  captious,  impious,  irreligious,  so  opposite  to  virtue,  void  of  grace,  how 
should  it  otherwise  be?  Many  men  are  very  testy  by  nature,  apt  to  mistake, 
apt  to  quarrel,  apt  to  provoke  and  misinterpret  to  the  worst,  every  thing  that 
is  said  or  done,  and  thereupon  heap  unto  themselves  a great  deal  of  trouble, 
and  disquietness  to  others,  smatterers  in  other  men’s  matters,  tale-bearers, 
whisperers,  liars,  they  cannot  speak  in  season,  or  hold  their  tongues  when 
they  should,  Et  suam  partem  itidem  tacere,  cum  aliena  est  oratio:  they  will 
speak  more  than  comes  to  their  shares,  in  all  companies,  and  by  those  bad  courses 
accumulate  much  evil  to  their  own  souls  {qui  contendit,  sibi  convicium  facit)y 
their  life  is  a perpetual  brawl,  they  snarl  like  so  many  dogs,  with  their  wives, 
children,  servants,  neighbours,  and  all  the  rest  of  their  friends,  they  can  agree 
with  nobody.  But  to  such  as  are  judicious,  meek,  submissive,  and  quiet,  these 
matters  are  easily  remedied : they  will  forbear  upon  all  such  occasions,  neglect, 
contemn,  or  take  no  notice  of  them,  dissemble,  or  wisely  turn  it  off.  If  it  be 
a natural  impediment,  as  a red  nose,  squint  eyes,  crooked  legs,  or  any  such 
imperfection,  infirmity,  disgrace,  reproach,  the  best  way  is  to  speak  of  it  first 
thyself,  ‘and  so  thou  shalt  surely  take  away  all  occasions  from  others  to  jest 
at,  or  contemn,  that  they  may  perceive  thee  to  be  careless  of  it.  Vatinius 
was  wont  to  scoff  at  his  own  deformed  feet,  to  prevent  his  enemies’  obloquies 
and  sarcasms  in  that  kind ; or  else  by  prevention,  as  Cotys,  king  of  Thrace, 
that  brake  a company  of  fine  glasses  presented  to  him,  with  his  own  hands, 
lest  he  should  be  overmuch  moved  when  they  were  broken  by  chance.  And 
sometimes  again,  so  that  it  be  discreetly  and  moderately  done,  it  shall  not  be 
amiss  to  make  resistance,  to  take  down  such  a saucy  companion,  no  better 
means  to  vindicate  himself  to  purchase  final  peace : for  he  that  suffers  him- 
self to  be  ridden,  or  through  pusillanimity  or  sottishness  will  let  every  man 
baffle  him,  shall  be  a common  laughing  stock  to  flout  at.  As  a cur  that  goes 
through  a village,  if  he  clap  his  tail  between  his  legs,  and  run  away,  every 
cur  will  insult  over  him:  but  if  he  bristle  up  himself,  and  stand  to  it,  give 
but  a counter-snarl,  there’s  not  a dog  dares  meddle  with  him : much  is  in  a 
man’s  courage  and  discreet  carriage  of  himself. 

Many  other  grievances  there  are,  which  happen  to  mortals  in  this  life, 
from  friends,  wives,  children,  servants,  masters,  companions,  neighbours,  our 
own  defaults,  ignorance,  errors,  intemperance,  indiscretion,  infirmities,  <kc., 
and  many  good  remedies  to  mitigate  and  oppose  them,  many  divine  precepts 
to  counterpoise  our  hearts,  special  antidotes  both  in  Scripture  and  human 
authors,  which,  whoso  will  observe,  shall  purchase  much  ease  and  quietness 
unto  himself:  I will  point  out  a few.  Those  prophetical,  apostolical  admo- 
nitions are  well  known  to  all ; what  Solomon,  Siracides,  our  Saviour  Christ 
himself  hath  said  tending  to  this  purpose,  as  ‘^Fear  God;  obey  the  prince: 


^ Mil.  glor.  Act.  3.  Plautus.  i Bion  said  his  father  was  a rogue,  his  mother  a whore,  to  prevent  obloqujr, 
to  show  that  nought  belonged  to  him  but  goods  of  the  mind. 


424 


Cure  of  Melancholy.  [Paii;.  2.  Sec.  S. 


be  sober  and  watch : pray  continually : be  angry  but  sin  not : remember  tby 
last : fashion  not  yourselves  to  this  world,  &c.,  apply  yourselves  to  the  times  : 
strive  not  with  a mighty  man:  recompense  good  for  evil,  let  nothing  be  done 
through  contention  or  vain-glory,  but  with  meekness  of  mind,  every  man 
esteeming  of  others  better  than  himself:  love  one  another;”  or  that  epitome 
of  the  law  and  the  prophets,  which  our  Saviour  inculcates,  “ love  God  above 
all,  thy  neighbour  as  thyself;”  and  “ whatsoever  you  would  that  men  should 
do  unto  you,  so  do  unto  them;”  which  Alexander  Severus  writ  in  letters  of 
gold,  and  used  as  a motto,  ‘"Hierom  commends  to  Celantia  as  an  excellent 
way,  amongst  so  many  enticements  and  worldly  provocations,  to  rectify  her  life. 
Out  of  human  authors  take  these  few  cautions,  “ ‘Know  thyself.  Be  contented 
with  thy  lot.  "Trust  not  wealth,  beauty,  nor  parasites,  they  will  bring  thee  to 
destruction.  ®Have  peace  with  all  men,  war  with  vice.  ^Be  not  idle.  ‘^Look 
before  you  leap.  ‘'Beware  of.  Had  I wist.  ® Honour  thy  parents,  speak  well 
of  friends.  Be  temperate  in  four  things,  lingua,  locis,  oculis,  et  poculis. 
Watch  thine  eye.  ^ Moderate  thine  expenses.  Hear  much,  speak  little, 
tine  et  abstine.  If  thou  seest  aught  amiss  in  another,  mend  it  in  thyself  Keep 
thine  own  counsel,  reveal  not  thy  secrets,  be  silent  in  thine  intentions.  ^Give 
not  ear  to  tale-tellers,  babblers,  be  not  scurrilous  in  conversation:  ^jest  with- 
out bitterness : give  no  man  cause  of  offence:  set  thine  house  in  order:  ^take 
heed  of  suretyship.  ^ Fide  et  diffide,  as  a fox  on  the  ice,  take  heed  whom  you 
trust.  ^Bive  not  beyond  thy  means.  ®Give  cheerfully.  Bay  thy  dues 
willingly.  Be  not  a slave  to  thy  money;  ^omit  not  occasion,  embrace  oppor- 
tunity, lose  no  time.  Be  humble  to  thy  superiors,  respective  to  thine  equals, 
affable  to  all,  ®but  not  familiar.  Flatter  no  man.  ^Lie  not,  dissemble  not. 
Keep  thy  word  and  promise,  be  constant  in  a good  resolution.  Speak  truth, 
Be  not  opiniative,  maintain  no  factions.  Bay  no  wagers,  make  no  compari- 
sons. ^Find  no  faults,  meddle  not  with  other  men’s  matters.  Adaiire  not 
thyself.  ^Be  not  proud  or  popular.  Insult  not.  Fortunam  reverenter  habe. 
^Fear  not  that  which  cannot  be  avoided.  ^Grieve  not  for  that  which  cannot 
be  recalled.  ^Undervalue  not  thyself.  ‘“Accuse  no  man,  commend  no  man 
rashly.  Go  not  to  law  without  great  cause.  Strive  not  with  a greater  man. 
Cast  not  off  an  old  friend,  take  heed  of  a reconciled  enemy.  “If  thou  come 
as  a guest  stay  not  too  long.  Be  not  unthankful.  Be  meek,  merciful,  and 
patient.  Do  good  to  all.  Be  not  fond  of  fair  words.  “Be  not  a neuter  in  a 
taction;  moderate  thy  passions.  ^ Think  no  place  without  a witness.  ‘^Ad- 
monish thy  friend  in  secret,  commend  him  in  public.  Keep  good  company. 
*^Bove  others  to  be  beloved  thyself  Ama  tanquam  osurus.  Amicus  tar  do 
fas.  Provide  for  a tempest.  Noli  irritare  crabrones.  Do  not  prostitute  thy 
soul  for  gain.  Make  not  a fool  of  thyself  to  make  others  merry.  Marry  not 
an  old  crony  or  a fool  for  money.  Be  not  over  solicitous  or  curious.  Seek  that 
which  may  be  found.  Seem  not  greater  than  thou  art.  Take  thy  pleasure 
soberly.  Ocymum  ne  terito.  ®Bive  merrily  as  thou  canst.  ‘'Take  heed  by 
other  men  s examples.  Go  as  thou  wouldest  be  met,  sit  as  thou  wouldest  be 

Lib.  2.  ep.  25.  > Nosce  teipsum.  ■ Contentus  abi.  "Ne  Adas  opibus,  neque  parasitis,  trahunfi 

Jn  praecipitium.  •Pacem  cum  hominibus  habe,  bellum  cum  vitiis.  Othon.  2.  imperat.  symb.  f D®mon 
te  nunquam  otiosum  inveniat.  Hieron.  a Diu  deliberandum  quod  statuendurn  est  semel.  *■  Insipientia 
est  dicere  non  putaram.  'Ames  parentem,  si  nequum ; aliter,  feras ; preestes  parentibus  pietatem,  amicis 
dilectionem.  _ ‘ Comprime  linguam.  Quid  de  quoque  viro  et  cui  dicas  saepe  caveto.  Libentius  audias 
<piam  loquaris;  vive  ut  vivas.  ■ Epictetus  : optime  feceris  si  ea  fugeris  qu»  in  alio  reprehendis.  Nemini 
dixeris  quae  nolis  elferri.  >Fuge  susurrones.  Percoiitatorera  fugito,  &c.  r Sint  sales  sine  vilitate.  Sen. 
■ Sponde,  presto  noxa.  •Camsrar.  emb.  55.  cent.  2.  cave  cui  credas,  vel  nemiiii  tidas  Epicarmus. 

^ Tecum  habita.  • Bis  dat  qui  cito  dat,  Post  est  occasio  calva.  “Nimia  familiaritas  parit  con- 
temptum.  ^Mendacium  servile  vitium.  • Arcanum  neque  inscrutabeins  ullias  uuquam,  commissumqus 
teges,  Hor.  lib.  1.  ep.  PJ.  Nec  tua  laudabis  studia  aut  aliena  reprendes  llor.  ep.  lib.  18.  Ne  te 

quaesiyeris  extra.  ' Stultum  est  timere,  quod  vitari  non  potest.  ^ Dq  re  amiss.a  irreparabili  ne  doleas. 

* i'anti  eris  aliis  quanti  tibi  fueris.  Neminem  vel  laudes  vel  accuses.  “Nullius  hospitis  grata  est 

mora  longa.  • Solonis  lex  apud  Aristotelem;  Gellius,  lib.  2.  cap.  12.  f Nullum  locum  putes  sine  teste, 
semper  adesse  Deum  cogita.  s Secretb  amioos  admone,  lauda  palam.  ''Ut  ameris,  amabilis  esto.  Eros 
et  anteros  gemelli  Veneris,  amatio  et  redamatio.  Plat.  • Dum  fata  sinunt  vivite  laeti,  Seneca.  ‘ Id 

aporime  in  vita  utile,  ex  aiiis  observai’e  sibi  quod  ex  usu  siet.  Ter. 


Mem.  8. 


Remedies  against  Discontents. 


425 


found,  ^ yield  to  the  time,  follow  the  stream.  Wilt  thou  live  free  from  fears 
and  cares?  ^Live  innocently,  keep  thyself  upright,  thou  needest  no  other 
keeper,”  <kc.  Look  for  more  in  Isocrates,  Seneca,  Plutarch,  Epictetus,  <kc.^ 
and  for  defect,  consult  with  cheese-trenchers  and  painted  cloths. 


MEMB.  YIII. 

Against  Melancholy  itself. 

* Every  man,”  saith  ^Seneca,  “ thinks  his  own  burthen  the  heaviest,”  and 
a melancholy  man  above  all  others  complains  most ; weariness  of  life,  abhor- 
ring all  company  and  light,  fear,  sorrow,  suspicion,  anguish  of  mind,  bashful- 
ness, and  tliose  other  dread  symptoms  of  body  and  mind,  must  needs  aggravate 
this  misery ; yet  compared  to  other  maladies,  they  are  not  so  heinous  as  they 
be  taken.  For  first  this  disease  is  either  in  habit  or  disposition,  curable  or 
incurable.  If  new  and  in  disposition,  ’tis  commonly  pleasant,  and  it  may  be 
helped.  If  inveterate,  or  a habit,  yet  they  have  lucida  intervalla,  sometimes 
well,  and  sometimes  ill;  or  if  more  continuate,  as  the  ^Yejentes  were  to  the 
Homans,  ’tis  hostis  magis  assiduus  qudm  gravis,  a more  durable  enemy  than 
dangerous : and  amongst  many  inconveniences,  some  comforts  are  annexed  to 
it.  First  it  is  not  catching,  and  as  Erasmus  comforted  himself,  when  he  was 
grievously  sick  of  the  stone,  though  it  was  most  troublesome,  and  an  intoler- 
able pain  to  him,  yet  it  was  no  whit  offensive  to  others,  not  loathsome  to  the- 
spectators,  ghastly,  fulsome,  terrible,  as  plagues,  apoplexies,  leprosies,  wounds^ 
sores,  tetters,  pox,  pestilent  agues  are,  which  either  admit  of  no  company, 
terrify  or  offend  those  that  are  present.  In  this  malady,  that  which  is,  i» 
wholly  to  themselves : and  those  symptoms  not  so  di^eadful,  if  they  be  compared 
to  the  opposite  extremes.  They  are  most  part  bashful,  suspicious,  solitary,  &c., 
therefore  no  such  ambitious,  impudent  intruders  as  some  are,  no  sharkers,  no- 
conycatchers,  no  prowlers,  no  smell-feasts,  praters,  panders,  parasites,  bawds, 
drunkards,  whoreniasters ; necessity  and  defect  compel  them  to  be  honest' 
as  Mitio  told  I)emea  in  the  * comedy, 

“ H£ec  si  neque  ego  neque  tu  fecimus, 

Non  sinit  egestas  facere  nos.” 

“ If  we  be  honest  ’twas  poverty  made  us  so:”  if  we  melancholy  men  be  not 
as  bad  as  he  that  is  worst,  ’tis  our  dame  melancholy  kept  us  so : Ron  deerat 
voluntas  sed  facultas.  ^ 

Besides  they  are  freed  in  this  from  many  other  infirmities,  solitariness  makes 
them  more  apt  to  contemplate,  suspicion  wary,  which  is  a necessary  humour 
in  these  times,  ° Nam  pol  qui  maxime  cavet,  is  scepe  cantor  capias  est,  “ he  that 
takes  most  heed,  is  often  circumvented  and  overtaken.”  Fear  and  sorrovr 
keep  them  temperate  and  sober,  and  free  them  from  any  dissolute  aets,  which 
jollity  and  boldness  thrust  men  upon:  they  are  therefore  no  sicarii,  roarin^g 
boys,  thieves  or  assassins.  As  they  are  soon  dejected,  so  they  are  as  soon, 
by  soft  words  and  good  persuasions  reared.  Wearisomeness  of  life  makes 
them  they  are  not  so  besotted  on  the  transitory  vain  pleasures  of  the  world. 
If  they  dote  in  one  thing,  they  are  wise  and  well  understanding  in  most  other. 
If  it  be  inveterate,  they  are  insensati,  most  part  doting,  or  quite  mad,  insen- 
sible of  any  wrongs,  ridiculous  to  others,  but  most  happy  and  secure  to  them- 
selves. Dotage  is  a state  which  many  much  magnify  and  commend:  so  is? 
simplicity  and  folly,  as  he  said,  ^hic  furor,  6 superi,  sit  mihi  perpetuus.  Some 
think  fools  and  dizzards  live  the  merriest  lives,  as  Ajax  in  Sophocles,  Nihil 

Dum  furor  in  cursu  currenti  cede  furori.  Cretizandum  cum  Crete,  Temporibus  servi,  nec  contra 
flamina  llato.  ^ Nulla  certior  custodia  innocentia  : inexpugnabile  munimentum  nmnimento  non  egere, 
y Unicuique  >uum  onus  intolerabile  videtur.  ^Livius.  ^Ter.  Seen.  2.  Adelphua.  b‘‘’T\vasnofe 
tbe  will  but  the  way  was  wanting.”  « Plautus.  d Petronius  Catul. 


426 


Cure  of  Melancholy. 


[Part.  2.  Sec.  4. 


scire  vita  jucundissima,  “ ’tis  the  pleasantest  life  to  know  nothing ; iners  ma^ 
lorum  remedium  ignbrantia,  ignorance  is  a downright  remedy  of  evils.” 
These  curious  arts  and  laborious  sciences,  Galen’s,  Tuliy’s,  Aristotle’s,  J us- 
tinian’s,  do  but  trouble  the  world  some  think;  we  might  live  better  with  that 
illiterate  Virginian  simplicity,  and  gross  ignorance;  entire  idiots  do  best,  they 
are  not  macerated  with  cares,  tormented  with  fears,  and  anxiety,  as  other 
wise  men  are:  for  as  ®he  said,  if  folly  were  a pain,  you  should  hear  them 
howl,  roar,  and  cry  out  in  every  house,  as  you  go  by  in  the  street,  but  they 
are  most  free,  jocund,  and  merry,  and  in  some  ^countries,  as  amongst  the 
Turks,  honoured  for  saints,  and  abundantly  maintained  out  of  the  common 
stock. ^ They  are  no  dissemblers,  liars,  hypocrites,  for  fools  and  madmen 
tell  commonly  truth.  In  a word,  as  they  are  distressed,  so  are  they  pitied, 
which  some  hold  better  than  to  be  envied,  better  to  be  sad  than  merry,  better 
to  be  foolish  and  quiet,  qudm  sapere  et  ringi,  to  be  wise  and  still  vexed ; bet- 
ter to  be  miserable  than  happy:  of  two  extremes  it  is  the  best. 


SECT.  IV.  _MEMB.  I. 

Subsect.  I. — Of  Physic  which  cureth  with  Medicines. 

After  a long  and  tedious  discourse  of  these  six  non-natural  things  and  their 
several  rectifications,  all  which  are  comprehended  in  diet,  I am  come  now  at 
last  to  Pharmaceutic&,  or  that  kind  of  physic  which  cureth  by  medicines,  which  ' 
apothecaries  most  part  make,  mingle,  or  sell  in  their  shops.  Many  cavil  at 
this  kind  of  physic,  and  hold  it  unnecessary,  unprofitable  to  this  or  any  other  { 
disease,  because  those  countries  which  use  it  least,  live  longest,  and  are  best  j 
in  health,  as  ^Hector  Boethius  relates  of  the  isles  of  Orcades,  the  people  are  ■ 
still  sound  of  body  and  mind,  without  any  use  of  physic,  they  live  commonly  ’ 
120  years,  and  Ortelius  in  his  itinerary  of  the  inhabitants  of  the  Forest  of  ■ 
Arden,  “Hhey  are  very  painful,  long-lived,  sound,  &c.  ^Martianus  Capella,  : 
speaking  of  the  Indians  of  his  time,  saith,  they  were  (much  like  our  western  ' 
Indians  now)  “bigger  than  ordinary  men,  bred  coarsely,  very  long-lived,  inso-  | 
much,  that  he  that  died  at  a hundred  years  of  age,  went  before  his  time.” 
<fec.  Damianus  A-Goes,  Saxo-Gramniaticus,  Aubanus  Boliemiis,  say  the  like  ^ 
of  them  that  live  in  Norway,  Lapland,  Einmark,  Biarmia,  Corelia,  all  over  • ^ 
Scandia,  and  those  northern  countries,  they  are  most  healthful,  and  very  long- 
lived,  in  which  places  there  is  no  use  at  all  of  physic,  the  name  of  it  is  not  once 
heard.  Dithmarus  Bleskenius  in  his  accurate  description  of  Iceland,  1607, 
makes  mention,  amongst  other  matters,  of  the  inhabitants,  and  their  manner  of 
living,  “ which  is  dried  fish  instead  of  bread,  butter,  cheese,  and  salt  meats, 
most  part  they  drink  water  and  whey,  and  yet  without  physic  or  physician, 
they  live  many  of  them  250  years.”  I find  the  same  relation  by  Lerius,  and 
some  other  writers,  of  Indians  in  America.  Paulus  Jovius  in  his  description 
of  Britain,  and  Leviniis  Lemnius,  observe  as  much  of  this  our  island,  that  there 
was  of  old  no  use  of  °^physic  amongst  us,  and  but  little  at  this  day,  except  it 
be  for  a few  nice  idle  citizens,  surfeiting  courtiers,  and  stall-fed  gentlemen 
lubbers. ' The  country  people  use  kitchen  physic,  and  common  experience  tells 
us,  that  they  live  freest  from  all  manner  of  infirmities,  that  make  least  use 
of  apothecaries’  physic.  Many  are  overthrown  by  preposterous  use  of  it,  and 


eparmeno  Cielestinse,  Act.  8.  Si  stultitia  dolor  esset,  in  nulla  non  domo  ejulatus  audires.  f Busbe- 

quius.  Sands,  lib.  1.  fol.  89.  8 Quis  hodie  beatior,  quara  cui  licet  stultum  esse,  et  eorundem  immunita- 

tibus  frui.  Sat.  Meaip.  hLib.  Hist.  iParvo  viventes,  laboriosi,  longaevi,  suo  content!,  ad  centum 

annos  vivunt.  k Lib.  6.  de  Nup.  Pliilol.  Ultra  humanam  fragilitatem  prolixi,  ut  immature  pereat  qm 
centenarius  moriatur,  &c.  1 Victus  eorum  caseo  et  lacte  consistit,  potus  aqua  et  serum ; pisces  loco 

puuis  habeiit;  ita  multos  annos  siepe  250  absque  medico  et  medicina  vivunt.  ^ Lib.  de  complex. 


Mem.  1.  Subs.  l.J 


Medicinal  Physic, 


427 


thereby  get  their  bane,  that  might  otherwise  have  escaped : ° some  think  phy- 
sicians kill  as  many  as  they  save,  and  who  can  tell,  “ QaoC  Themison  mgr  os 
uutumno  occiderit  uno  ‘‘How  many  murders  they  make  in  a year,”  qui- 
hus  impune  licet  hominem  occidere,  “ that  may  freely  kill  folks,”  and  have  a 
reward  for  it,  and  according  to  the  Dutch  proverb,  a new  physician  must 
have  a new  church-yard;  and  who  daily  observes  it  not?  Many  that  did  ill 
under  physicians’  hands,  have  happily  escaped,  when  they  have  been  given 
over  by  them,  left  to  God  and  nature,  and  themselves;  ’twas  Pliny’s  dilemma 
of  old,  “ ^ every  disease  is  either  curable  or  incurable,  a man  recovers  of  it  or 
is  killed  by  it ; both  ways  physic  is  to  be  rejected.  If  it  be  deadly  it  cannot 
be  cured ; if  it  may  be  helped,  it  requires  no  physician,  nature  will  expel  it 
of  itself.”  Plato  made  it  a great  sign  of  an  intemperate  and  corrupt  common- 
wealth, where  lawyers  and  physicians  did  abound ; and  the  Homans  distasted 
them  so  much  that  they  were  often  banished  out  of  their  city,  as  Pliny  and 
Oelsus  relate,  for  600  years  not  admitted.  It  is  no  art  at  all,  as  some  hold, 
no  not  worthy  the  name  of  a liberal  science  (nor  law  neither),  as  ^ Pet.  And. 
Oanonheriu.s,  a patrician  of  Home  and  a great  doctor  himself,  “one  of  their 
•own  tribe,”  proves  by  sixteen  arguments,  because  it  is  mercenary  as  now  used, 
base,  and  as  tiddlers  play  for  a reward.  Juridicis,  medicis,  Jisco  fas  vivere 
rapto,  ’tis  a corrupt  trade,  no  science,  art,  no  profession ; the  beginning,  prac- 
tice, and  progress  of  it,  all  is  nought,  full  of  imposture,  uncertainty,  and  doth 
generally  more  harm  than  good.  The  devil  himself  was  the  first  inventor  of 
it : Inventum  esl  medicina  meum,  said  Apollo,  and  what  was  Apollo,  but  the 
devil?  The  Greeks  first  made  an  art  of  it,  and  they  were  all  deluded  by 
Apollo’s  sons,  priests,  oracles.  If  we  may  believe  Varro,  Pliny,  Columella, 
most  of  their  best  medicines  were  derived  from  his  oracles,  -^sculapius  his 
son  had  his  temples  erected  to  his  deity,  and  did  many  famous  cures;  but,  as 
Lactantius  holds,  he  was  a magician,  a mere  impostor,  and  as  his  successors, 
Phaon,  Podalirius,  Melampius,  Menecrates  (another  god),  by  charms,  spells, 
and  ministry  of  bad  spirits,  performed  most  of  their  cures.  The  first  that  ever 
wrote  in  physic  to  any  purpose,  was  Hippocrates,  and  his  disciple  and  commen- 
tator Galen,  whom  Scaliger  calls  Fimbriam  Hippocratis ; but  as  ^ Cardan  cen- 
sures them,  both  immethodical  and  obscure,  as  all  those  old  ones  are,^  -their 
precepts  confused,  their  medicines  obsolete,  and  now  most  part  rejected. 
Those  cures  which  they  did,  Paracelsus  holds,  were  rather  done  out  of  their 
patients’  confidence,  ® and  good  opinion  they  had  of  them,  than  out  of  any  skill 
i)f  theirs,  wliich  was  very  small,  he  saith,  they  themselves  idiots  and  infants, 
as  are  all  their  academical  followers.  The  Arabians  received  it  from  the 
Greeks,  and  so  the  Latins,  adding  new  precepts  and  medicines  of  their  own, 
but  .so  imperfect  still,  that  through  ignorance  of  professors,  impostors,  mounte- 
banks, empirics,  disagreeing  of  sectaries  (which  are  as  many  almost  as  there 
be  diseases),  envy,  covetousness,  and  the  like,  they  do  much  harm  amongst  us. 
They  are  so  different  in  their  consultations,  prescriptions,  mistaking  many 
times  the  parties’  constitution,  ^ disease,  and  causes  of  it,  they  give  quite  con- 
trary physic;  “ “ one  saith  this,  another  that,”  out  of  singularity  or  opposition, 
•as  he  said  of  Adrian,  multitudo  medicorum  principem  interfecitj  “ a multitude  of 
physicians  hath  killed  the  emperor;”  plus  a medico  quam  d morho periculi, 
“ more  danger  there  is  from  the  physician,  than  from  the  disease.”  Besides, 
there  is  much  imposture  and  malice  amongst  them.  “All  arts  (saith  ^ Cardan) 

“Per  mortes  agunt  experimenta et  animas  nostras  negotiantur;  et  quod  aliis  exitiale  hominem  occidere, 
lis  Impunitas  summa.  Plinius.  ®Juven.  P Omnis  morbus  lethalis  aut  curabilis,  in  vitani 

•definit  aut  in  mortem.  Utroque  igitur  modo  medicina  inutilis  ; si  lethalis,  curari  non  potest;  si  curabilis, 
mon  requirit  medicum  : natura  expellet.  din  interpretationes  politico-morales  in  7 Aphorism. 

Hippoc.  libros.  Praefat.  de  contrad.  med.  ® Opinio  facit  medicos  : a fair  gown,  a velvet  cap, 

the  name  of  a doctor  is  all  in  all.  t Morbus  alius  pro  alio  curator;  aliud  remedium  pro  alio.  Con- 
trarias  proferunt  sententias.  Card.  * Lib.  3.  de  sap.  Omnes  artes  fraudem  adraittunt,  sola  medi 

•cina  sponte  earn  accersit. 


428 


Cure  of  Melanchohj. 


[Part.  2.  Sec.  4. 


admit  of  cozening,  physic,  amongst  the  rest,  doth  appropriate  it  to  herself;”' 
and  tells  a story  of  one  Curtins,  a physician  in  Venice;  because  he  was  a 
stranger,  and  practised  amongst  them,  the  rest  of  the  physicians  did  still  cross 
him  in  all  his  precepts.  If  he  prescribed  hot  medicines  they  would  prescribe 
cold,  miscentes  pro  calidis  frigida,pro  frigidis  humida,  pro  purgantibus  astrin- 
geniia,  binders  for  purgatives,  omnia  perturhabant.  If  the  party  miscarried, 
Curtium  damnabant,  Curtius  killed  him,  that  disagreed  from  them : if  he  re- 
covered, then  ^they  cured  him  themselves.  Much  emulation,  imposture,  malice, 
there  is  amongst  them : if  they  be  honest  and  mean  well,  yet  a knave  apothe- 
cary that  administers  the  physic,  and  makes  the  medicine,  may  do  infinite 
harm,  by  his  old  obsolete  doses,  adulterine  drugs,  bad  mixtures,  quid  pro  quoy 
&c.  See  Fuchsius,  lib.  1.  sect.  1.  cap.  8,  Gordus’  Di.spensatory,  and  Brassivola’a 
Examen  simpl.  &c.  But  it  is  their  ignorance  that  doth  more  harm  than  rash- 
ness, their  art  is  wholly  conjectural,  if  it  be  an  art,  uncertain,  imperfect,  and 
got  by  killing  of  men,  they  are  a kind  of  butchers,  leeches,  men-slayers ; 
chirurgeons  and  apothecaries  especially,  that  are  indeed  the  physicians’  hang- 
men, carnifices,  and  common  executioners;  though  to  say  truth,  physicians 
themselves  come  not  far  behind ; for  according  to  that  facete  epigram  of 
Maximilianus  Urentiiis,  what’s  the  difference  ? 

“ Chirurgicus  medico  quo  differt  ? scilicet  isto, 

Enecat  hie  succis,  enecat  ille  manu  : 

Carniflee  hoc  ambo  tantum  differre  videntur, 

Tardius  hi  faciunt,  quod  facit  ille  cito.”  ^ 

But  I return  to  their  skill ; many  diseases  they  cannot  cure  at  all,  as  apo- 
plexy, epilepsy,  stone,  strangury,  gout,  Tollere  nodosam  nescit  medicina 
Podagram;^  quartan  agues,  a common  ague  sometimes  stumbles  them  all, 
they  cannot  so  much  as  ease,  they  know  not  how  to  judge  of  it.  If  by  pulses, 
that  doctrine,  some  hold,  is  wholly  superstitious,  and  I dare  boldly  say  with 
^ Andrew  Dudeth,  “ that  variety  of  pulses,  described  by  Galen,  is  neither 
observed  nor  understood  of  any.”  And  for  urine,  that  is  meretrix  medicorumy 
the  most  deceitful  thing  of  all,  as  Forestus  and  some  other  physicians  have 
proved  at  large ; I say  nothing  of  critic  days,  errors  in  indications,  <fec.  The 
most  rational  of  them,  and  skilful,  are  so  often  deceived,  that  as  ^Tholosanus 
infers,  “ I had  rather  believe  and  commit  myself  to  a mere  empiric,  than  to  a 
mere  doctor,and  I cannot  sufficiently  commend  that  custom  of  the  Babylonians, 
that  have  no  professed  physicians,  but  bring  all  their  patients  to  the  market 
to  be  cured;”  which  Herodotus  relates  of  the  Egyptians : Strabo,  Sardus,  and 
Aubanus  Bohemus  of  many  other  nations.  And  those  that  prescribed  physic, 
amongst  them,  did  not  so  arrogantly  take  upon  them  to  cure  all  diseases,  as  our 
professors  do,  but  some  one,  some  another,  as  their  skill  and  experience  did 
serve;  ‘“^one  cured  the  eyes,  a second  the  teeth,  a third  the  head,  another 
the  lower  parts,”  &c.,  not  for  gain,  but  in  charity  to  do  good,  they  made  nei- 
ther art,  profession,  nor  trade  of  it,  which  in  other  places  was  accustomed : 
and  therefore  Cambyses  in  ® Xenophon  told  Cyrus,  that  to  his  thinking  phy- 
sicians “ were  like  tailors  and  cobblers,  the  one  mended  our  sick  bodies,  as  the 
other  did  our  clothes.”  But  I will  urge  these  cavilling  and  contumelious 
arguments  no  farther,  lest  some  physician  should  mistake  me,  and  deny  me 
physic  when  I am  sick ; for  my  part,  I am  well  persuaded  of  physic : I can. 
distinguish  the  abuse  from  the  use,  in  this  and  many  other  arts  and  sciences ; 


y Omnis  aegrotus  propria  culpa  perit,  sed  nemo  nisi  medici  beneficio  restltuitur.  Agrippa.  * “ How- 
does  the  surgeon  differ  from  tlie  doctor?  In  this  respect : one  kills  by  drugs,  the  other  by  the  hand;  both 
only  differ  from  the  hangman  in  this  way,  they  do  slowly  what  he  does  in  an  instant.”  ^ “ Medicine 

cannot  cure  the  knotty  gout.”  b Lib.  3.  Crat.  ep.  Winceslao  Raphaeno.  Ausim  dicere,  tot  pulsuunv 

dififerentias,  quae  describuntur  k Galeno,  nec  k quoquam  intelligi,  nec  observari  posse.  ® Lib.  28.  cap.  7. 
syntax,  art.  mirab.  Mallem  ego  expertis  credere  solum,  quam  ni  ;rk  ratiocinantibus ; neque  satis  laudare 
possum  institutum  Babylonicum,  &c.  d Herod.  Euterpe  de  Egjptiis.  Apud  eos  singulorum  morborunj 
Bunt  singuli  medici;  alius  curat  oculos,  alius  dentes,  alius  caput,  uartes  occultaa  alius.  *Cyrip.  lib.  1. 
Velut  vestium  fractarum  resarcin stores  &c. 


1.  Subs.  2.] 


'^fedicinal  Physic. 


429 


^Aliud  vinum,  aliud  ehrietas,  wine  and  drunkenness  are  two  distinct  things. 
I acknowledge  it  a most  noble  and  divine  science,  in  so  much  that  Apollo, 
.^sculapius,  and  the  first  founders  of  it,  meritb  pro  diis  habiti,  were  worthily 
counted  gods  by  succeeding  ages,  for  the  excellency  of  their  invention.  And 
whereas  Apollo  at  Delos,  Yenus  at  Cyprus,  Diana  at  Ephesus,  and  those  other 
gods  were  confined  and  adored  alone  in  some  peculiar  places:  .^Esculapius  had 
his  temple  and  altars  every  where,  in  Corinth,  Lacedaemon,  Athens,  Thebes, 
Epidaurus,  &c.  Pausanius  records,  for  the  latitude  of  his  art,  diety,  worth, 
and  necessity.  With  all  virtuous  and  wise  men  therefore  I honour  the  name 
and  calling,  as  I am  enjoined  “ to  honour  the  physician  for  necessity’s  sake. 
The  knowledge  of  the  physician  lifteth  up  his  head,  and  in  the  sight  of  great 
men  he  shall  be  admired.  The  Lord  hath  created  medicines  of  the  earth,  and 
he  that  is  wise  will  not  abhor  them,”  Ecclus.  Iviii.  1.  But  of  this  noble  sub- 
ject how  many  panegyrics  are  worthily  written?  For  my  part,  as  Sallust  said 
of  Carthage,  prccstat  silere  quam  pauca  dicer e;  I have  said,  yet  one  thing  I 
will  add,  that  this  kind  of  physic  is  very  moderately  and  advisedly  to  be  used, 
upon  good  occasion,  when  the  former  of  diet  will  not  take  place.  And  ’tis  no 
other  which  I say,  then  that  which  Arnoldus  prescribes  in  his  8,  Aphorism. 
“ ^A  discreet  and  goodly  physician  doth  first  endeavour  to  expel  a disease  by 
medicinal  diet,  then  by  pure  medicine:”  and  in  his  ninth,  “^he  that  may  be 
cured  by  diet,  must  not  meddle  with  physic.”  So  in  1 1.  Aphorism.  “ ^ A modest 
'and  wise  physician  will  never  hasten  to  use  medicines,  but  upon  urgent 
necessity,  and  that  sparingly  too:”  because  (as  he  adds  in  his  13.  Aphorism.), 
“^Whosoever  takes  much  physic  in  his  youth,  shall  soon  bewail  it  in  his  old 
age:”  purgative  physic  especially,  which  doth  much  debilitate  nature.  For 
which  causes  some  physicians  refrain  from  the  use  of  purgatives,  or  else 
sparingly  use  them.  ^ Henri cus  Ayrerus  in  a consultation  for  a melancholy 
person,  would  have  him  take  as  few  purges  as  he  could,  “ because  there  be  no 
such  medicines,  which  do  not  steal  away  some  of  our  strength,  and  rob  the 
parts  of  our  body,  weaken  nature,  and  cause  that  cacochymia,”  which  “Celsus 
and  others  observe,  or  ill  digestion,  and  bad  juice  through  all  the  parts  of  it. 
Galen  himself  confesseth,  “^that  purgative  physic  is  contrary  to  nature,  takes 
away  some  of  our  best  spirits,  and  consumes  the  very  substance  of  our  bodies 
But  this,  without  question,  is  to  be  understood  of  such  purges  as  are  unsea- 
sonably or  immoderately  taken : they  have  their  excellent  use  in  this,  as  well 
as  most  other  infirmities.  Of  alteratives  and  cordials  no  man  doubts,  be  they 
simples  or  compounds.  I will  amongst  that  infinite  variety  of  medicines, 
which  I find  in  every  pharmacopoeia,  every  physician,  herbalist,  &c.,  single  out 
some  of  the  chiefest. 

Subsect.  II. — Simples  proper  to  Melancholy,  against  Exotic  Simples. 

Medicines  properly  applied  to  melancholy,  are  either  simple  or  compound. 
Simples  are  alterative  or  purgative.  Alteratives  are  such  as  correct, 
strengthen  nature,  alter,  any  way  hinder  or  resist  the  disease;  and  they  be 
herbs,  stones,  minerals,  &c.,  all  proper  to  this  humour.  For  as  there  be 
diverse  distinct  infirmities  continually  vexing  us, 

®“Noi;ffoi  3’  iivOpihTToicrt  e<p  »)3’  eiri  iruKTi  “Drseases  steal  both  day  and  night  on  men, 

AuTojuaTot  <i>onuiai  KaKa  Ovnroiat  <i>epov<rat  Fov  Jupiter  hath  taken  voice  from  them;’' 

'Zi’fri,  knei  <po»vi}v  pLYirlera  Zevt.” 

So  there  be  several  remedies,  as  ^he  saith,  “each  disease  a medicine,  for  every 


f Chrys.  horn.  8 Prudens  et  pius  medicus,  morbum  ante  expellere  satagit,  cibis  medicinalibus,  quam 

puris  medicinis.  h Cuicunque  potest  per  alimenta  restitui  sanitas,  fugiendus  est  penitus  usus  medica- 
inentorum.  i Modestus  et  sapiens  medicus,  nunquam  properabit  ad  pharmaciam,  nisi  cogente  necessitate, 
k Quicunque  pharmacatur  in  juventute,  deflebit  in  senectute.  1 Hildesh.  spic.  2.  de  mel.  fol.  276.  Nulla 
est  ferme  raedicina  purgan^  quae  non  aliquam  de  viribus  et  partibus  corporis  depraedatur.  Lib.  1.  et 

BarL  lib.  8.  cap.  12.  vict.  acut.  Omne  purgans  medicamentum,  corpori  purgato  contrarium,  &c. 

uuccos  et  spiritus  abducit,  substantiam  corporis  aufert.  ® Hesiod,  op.  P Heurnius,  praef.  pra.  med. 

iiuot  morborum  sunt  idea^  tot  remediorum  genera  variis  potentiis  decorata. 


430 


Qare  of  Melancholy. 


[Part.  2.  Sec.  4, 


humour;  and  as  some  hold,  every  clime,  every  country,  and  more  than  that, 
every  private  place  hath  his  proper  remedies  growing  in  it,  peculiar  almost 
to  the  domineering  and  most  frequent  maladies  of  it.  As  ^^one  discourseth, 
“ wormwood  groweth  sparingly  in  Italy,  because  most  part  there  they  be  mis- 
affected  with  hot  diseases : but  henbane,  poppy,  and  such  cold  herbs : with  us- 
in  Germany  and  Poland,  great  store  of  it  in  every  waste.”  Baracellus  Horto 
geniali^  and  Baptista  Porta  Physiognomicce  lib.  6.  cap.  23,  give  many  instances 
and  examples  of  it,  and  bring  many  other  proofs.  Por  that  cause  belike  that 
learned  Puchsius  of  Nuremburg,  “ ^when  he  came  into  a village,  considered 
always  what  herbs  did  grow  most  frequently  about  it,  and  those  he  distilled  in 
a silver  alembic,  making  use  of  others  amongst  them  as  occasion  served.”  I 
know  that  many  are  of  opinion,  our  northern  simples  are  weak,  imperfect,  not 
so  well  concocted,  of  such  force,  as  those  in  the  southern  parts,  not  so  fit  to  be 
used  in  physic,  and  will  therefore  fetch  their  drugs  afar  off;  senna,  cassia  out 
of  .^Pgypt,  rhubarb  from  Barbary,  aloes  from  Socotra:  turbith,  agaric,  myro- 
balanes,  hermodactils,  from  the  East  Indies,  tobacco  from  the  West,  and  some 
as  far  as  China,  hellebore  from  the  Antycirse,  or  that  of  Austria  which  bears 
the  purple  flower,  which  Matthiolus  so  much  approves,  and  so  of  the  rest.  In 
the  kingdom  of  Valencia  in  Spain,  ®Maginus  commends  two  mountains, 
Mariola  and  Benagolosa,  famous  for  simples;^  Leander  Albertus,  “Baldus  a 
mountain  near  the  Lake  Venacus  in  the  territory  of  Verona,  to  which  all  the 
herbalists  in  the  country  continually  flock ; Ortelius  one  in  Apulia,  Munster, 
Mons  major  in  Istria;  others  Montpelier  in  Prance;  Prosper  Altinus  prefers 
Egyptian  simples,  Garcias  ab  Horto  Indian  before  the  rest,  another  those  of 
Italy,  Crete,  &c.  Many  times  they  are  over-curious  in  this  kind,  whom 
Puchsius  taxeth,  Instit.  1.  1.  sec.  1.  cap.  1.  “ ^ that  think  they  do  nothing, 
except  they  rake  all  over  India,  Arabia,  Ethiopia,  for  remedies,  and  fetch  their 
physic  from  the  three  quarters  of  the  world,  and  from  beyond  the  Garamantes. 
Many  an  old  wife  or  country  woman  doth  often  more  good  with  a few  known 
and  common  garden  herbs,  than  our  bombast  physicians,  with  all  their  prodi- 
gious, sumptuous,  far-fetched,  rare,  conjectural  medicines;”  without  all  ques- 
tion if  we  have  not  these  rare  exotic  simples,  we  hold  that  at  home  which  is  in 
virtue  equivalent  unto  them,  ours  will  serve  as  well  as  theirs,  if  they  be  taken 
in  proportionable  quantity,  fitted  and  qualified  aright,  if  not  much  better,  and 
more  proper  to  our  constitutions.  But  so  ’tis  for  the  most  part,  as  Pliny  writes 
to  Gallus,  “ ^ We  are  careless  of  that  which  is  near  us,  and  follow  that  which  is 
afar  off,  to  know  which  we  will  travel  and  sail  beyond  the  seas,  wholly  neglect- 
ing that  which  is  under  our  eyes.”  Opium  in  Turkey  doth  scarce  offend,  with 
us  in  a small  quantity  it  stupifies:  cicuta  or  hemlock  is  a strong  poison  in 
Greece,  but  with  us  it  hath  no  such  violent  effects : I conclude  with  I.  Voschius, 
who  as  he  much  inveighs  against  those  exotic  medicines,  so  he  promiseth  by 
our  European,  a full  cure  and  absolute  of  all  diseases;  a capite  ad  calcenif 
nostrce  regionis  herbce  nostris  corporibus  magis  conducunt,  our  own  simples 
agree  best  with  us.  It  was  a thing  that  Pernelius  much  laboured  in  his 
Prench  practice,  to  reduce  all  his  cure  to  our  proper  and  domestic  physic : so 
did  ^ Janus  Cornarius,  and  Martin  Bulandus  in  Germany,  T.  B.  with  us,  as 
appeareth  by  a treatise  of  his  divulged  in  our  tongue  1615,  to  prove  the  sulfi- 


^Penottus  denar,  med.  Qnsecunqueregioproducitsimplicia,  pro morbis regionis;  crescit  raro  absynthiuin 
In  Italia,  quod  ibi  plerumque  morbi  calidi,  sed  cicuta,  papaver,  et  lierbse  frigid®;  apud  nos  Germanos  et 
Polonos  ubique  provenit  absynthium.  ^ Quum  in  villam  venit,  consideravit  qu®  ibi  crescebant  medica- 
menta,  simplicia  frequentiora,  et  iis  plerunque  usus  distillatis,  et  aliter,  alimbacum  ideo  argenteum  circum- 
ferens.  ^ Herb®  medicis  utiles  omnium  in  Apulia  feracissim®.  t Geog.  ad  quos  magnus  herbariorum 
numerus  undique  conduit,  Sincerus  Itiner.  Gallia,  “ Baldus  mons  prope  Benacum  herbUegis  maxima 
notus,  ^ Qui  se  nihil  effecisse  arbitrantur,  nisi  Indiam,  jEthiopiam,  Arabiam,  et  ultra  Garamantas  a 

tribus  mundi  partibus  exquisita  remedia  corradunt.  Tutius  s®pe  medetur  rustica  anus  una,  &c,  ^ Ep. 

lib,  8,  Proximorum  incuriosi  longinqua  sectamur,  et  ad  ea  cognoscenda  iter  ingredi  etmare  transmittere 
Bolemus ; at  qu®  sub  oculis  posita  negligimus.  * Exotica  rqjecit,  domesticis  solum  nos  conteatos  esso 

voiuit-  Melch,  Adam  us  vit,  gus. 


Mem.  1.  Subs.  3.]  ' 


Medicinal  Physic. 


431 


ciency  of  English  medicines,  to  the  cure  of  all  manner  of  diseases.  If  our 
simples  be  not  altogether  of  such  force,  or  so  apposite,  it  may  be,  if  like 
industry  were  used,  those  far-fetched  drugs  would  prosper  as  well  with  us,  as 
in  those  countries  whence  now  we  have  them,  as  well  as  cherries,  artichokes, 
tobacco,  and  many  such.  There  have  been  diverse  worthy  physicians,  which 
have  tried  excellent  conclusions  in  this  kind,  and  many  diligent,  painful 
apothecaries,  as  Gesner,  Besler,  Gerard,  &c.,  but  amongst  the  rest  those  famous 
public  gardens  of  Padua  in  Italy,  Nuremburg  in  Germany,  Leyden  in  Hol- 
land, Montpelier  in  Prance  (and  ours  in  Oxford  now  in  fieri,  at  the  cost  and 
charges  of  the  Eight  Honourable  the  Lord  Danvers,  Earl  of  Dan  by),  are  much 
to  be  commended,  wherein  all  exotic  plants  almost  are  to  be  seen,  and  liberal 
allowance  yearly  made  for  their  better  maintenance,  that  young  students  may 
be  the  sooner  informed  in  the  knowledge  of  them : which  as  ^Puchsius  holds, 
“ is  most  necessary  for  that  exquisite  manner  of  curing,”  and  as  great  a shame 
for  a physician  not  to  observe  them,  as  for  a workman  not  to  know  his  axe, 
saw,  square,  or  any  other  tool  which  he  must  of  necessity  use. 


Subsect.  III. — Alteratives,  Herbs,  other  Vegetables,  dvc. 

Amongst  these  800  simples,  which  Galeottus  reckons  up,  lib.  3.  de  promise, 
doctor,  cap.  3,  and  many  exquisite  herbalists  have  written  of,  these  few  follow- 
ing alone  I find  appropriated  to  this  humour:  of  which  some  be  alteratives; 

which  by  a secret  force,”  saith  Eenodseus,  “and  special  quality  expel  future 
diseases,  perfectly  cure  those  which  are,  and  many  such  incurable  effects.” 
This  is  as  well  observed  in  other  plants,  stones,  minerals,  and  creatures,  as  in 
herbs,  in  other  maladies  as  in  this.  How  many  things  are  related  of  a man’s 
skull?  What  several  virtues  of  corns  in  a horse-leg,  ‘^of  a wolf’s  liver,  &c. 
Of ‘^diverse  excrements  of  beasts,  all  good  against  several  diseases  ? What 
extraordinary  virtues  are  ascribed  unto  plants  % ^Satyrium  et  eruca  penem 
erigunt,  vitex  et  nymphea  semen  extinguunt,  %ome  herbs  provoke  lust,  some 
again,  as  agnus  castus,  water-lily,  quite  extinguisheth  seed;  poppy  causeth 
sleep,  cabbage  resisteth  drunkenness,  &c.,  and  that  which  is  more  to  be  ad- 
mired, that  such  and  such  plants  should  have  a peculiar  virtue  to  such  parti- 
cular parts,  ^as  to  the  head,  aniseeds,  foalfoot,  betony,  calamint,  eye-bright, 
lavender,  bays,  roses,  rue,  sage,  marjoram,  peon}’-,  &c.  Por  the  lungs,  calamint, 
liquorice,  enula  campana,  hyssop,  horehound,  water  germander,  &c.  Por  the 
heart,  borage,  bugloss,  saffron,  balm,  basil,  rosemary,  violet,  roses,  &c.  Por 
the  stomach,  wormwood,  mints,  betony,  balm,  centaury,  sorrel,  purslain.  Por 
the  liver,  darthspine  or  camsepitis,  germander,  agrimony,  fennel,  endive,  suc- 
cory, liverwort,  barberries.  Por  the  spleen,  maidenhair,  fingerfern,  dodder 
of  thyme,  hop,  the  rind  of  ash,  betony.  Por  the  kidneys,  grumel,  parsley, 
saxifrage,  plantain,  mallow.  Por  the  womb,  mug  wort,  pennyroyal,  fetherfew, 
savine,  &c.  Por  the  joints,  camomile,  St.  John’s  wort,  organ,  rue,  cowslips, 
centaury  the  less,  &c.  And  so  to  peculiar  diseases.  To  this  of  melancholy 
you  shall  find  a catalogue  of  herbs  proper,  and  that  in  every  part.  See  more 
in  Weeker,  Eenodseus,  Heurnius,  lib.  2.  cap.  19,  &c.  I will  briefly  speak  of 
them,  as  first  of  alteratives,  which  Galen  in  his  third  book  of  diseased  parts, 
prefers  before  diminutives,  and  Trallianus  brags,  that  he  hath  done  more 
cures  on  melancholy  men  ^by  moistening,  than  by  purging  of  them. 

Borage^  In  this  catalogue,  borage  and  bugloss  may  challenge  the  chiefest 
place,  whether  in  substance,  juice,  roots,  seeds,  flowers,  leaves,  decoctions, 

^Instit.  1.  l.'cap.  8.  sec.  1.  ad  exquisitam  curandi  rationem,  quorum  cognitio  imprimis  uecessaria  est. 
tQuae  caaca  vi  ac  specifica  qualitate  morbos  futuros  arcent.  lib.  1.  cap,  xO.  Instit.  Phar.  ° Galen,  lib.  epar 
lupi  epaticos  curat.  d Stercus  pecoris  ad  Epilepsiam,  &c.  ® Priestpintle,  rocket.  f Sabina 

faetum  educit.  K Weeker.  Vide  Oswaldum  Crollium,  lib.  de  internis  rerum  signaturis,  de  herbis  paiti* 
cularibus  parti  cuique  convenientibus.  bldem  Laurentius,  cap,  9. 


432 


Cure  of  Melancholy. 


[Part.  2.  Sec.  4. 


distilled  waters,  extracts,  oils,  <kc.,  for  such  kind  of  herbs  be  diversely  varied. 
Bugloss  is  hot  and  moist,  and  therefore  worthily  reckoned  up  amongst  those 
herbs  which  expel  melancholy,  and  ^exhilarate  the  heart,  Galen,  lih.  6.  cap. 
SO.  de  simpl.  med.  Dioscorides,  lib.  4.  cap.  123.  Pliny  much  magnifies  this 
plant.  It  may  be  diversely  used;  as  in  broth,  in  ^wine,  in  conserves,  syrups, 
<tc.  It  is  an  excellent  cordial,  and  against  this  malady  most  frequently  pre- 
scribed ; a herb  indeed  of  such  sovereignty,  that  as  Diodorus,  Uh.  7.  bill.  Piinius, 
lib.  25.  cap.  2.  etlib.  21.  cap.  22.  Plutarch,  lib.  1.  cap.  1.  Dioscorides, 

lib.  5.  cap.  40.  Caslius,  lib.  19.  c.  3.  suppose  it  was  that  famous  Nepenthes  of 
^ Homer,  which  Polydamna,  Thonis’s  wife  (then  king  of  Thebes  in  Egypt),  sent 
Helena  for  a token  of  such  rare  virtue,  “ that  if  taken  steeped  in  wine,  if  wife 
and  children,  father  and  mother,  brother  and  sister,  and  all  thy  dearest  friends 
should  die  before  thy  face,  thou  couldst  not  grieve  or  shed  a tear  for  them.” 

“ Qiii  semel  id  patera  mistura  Nepenthes  laccho 
Hauserit,  hiclaclirymam,  non  si  suavissima  proles, 

Si  germanus  ei  cliarus,  materque  paterque 
Oppetat,  ante  oculos  ferro  confossus  atroci.” 

Helena’s  commended  bowl  to  exhilarate  the  heart,  had  no  other  ingredient 
as  most  of  our  critics  conjecture,  than  this  of  borage. 

Bahni\  Melissa  balm  hath  an  admirable  virtue  to  alter  melancholy,  be  it 
steeped  in  our  ordinary  drink,  extracted,  or  otherwise  taken.  Cardan,  lib.  8. 
much  admires  this  herb.  It  h^ats  and  dries,  saith  “Heurnius,  in  the  second 
degree,  with  a wonderful  virtue  .comforts  the  heart,  and  purgeth  all  melan-  ' 
choly  vapours  from  the  spirits,  Matthiol.  in  lib.  3.  cap.  10.  in  Dioscoridem.  <1 
Besides  they  ascribe  other  virtues  to  it,  “ “as  to  help  concoction,  to  cleanse  the  !j 
brain,  expel  all  careful  thoughts,  and  anxious  imaginations:”  the  same  words  I 
in  effect  are  in  Avicenna,  Pliny,  Simon  Sethi,  Fuchsius,  Leobel,  Delacampius,  ’ 
and  every  herbalist.  Nothing  better  for  him  that  is  melancholy  tha^i  to  steep  ^ 
this  and  borage  in  his  ordinary  drink. 

Matthiolus,  in  his  fifth  book  of  Medicinal  Epistles,  reckons  up  scorzonera,  ; 
“ “not  against  poison  only,  falling  sickness,  and  such  as  are  vertiginous,  but  : 
to  this  malady;  the  root  of  it  taken  by  itself  expels  sorrow,  causeth  mirth  ; 
and  lightness  of  heart.” 

Antonius  Musa,  that  renowned  physician  to  Caesar  Augustus,  in  his  book  | 
which  he  writ  of  the  virtues  of  betony,  cap.  6.  wonderfully  commends  that  } 
herb,  animas  hominum  et  corpora  custodit,  securas  de  metu  reddit,  it  preserves  ■ 
both  body  and  mind,  from  fears,  cares,  griefs ; cures  falling  sickness,  this  and  t 
many  other  diseases,  to  whom  Galen  subscribes,  lib. i .simpl.  med.  Dioscorides,  ! 
lib.  4.  cap.  1.  &c. 

Marigold  is  much  approved  against  melancholy,  and  often  used  therefore  in 
our  ordinary  broth,  as  good  against  this  and  many  other  diseases. 

Hop^  Lupulus,  hop,  is  a sovereign  remedy ; Euchsius, 'cajt?.  58.  Plant,  hist. 
much  extols  it;  “^it  purges  all  choler,  and  purifies  the  blood.  Matthiol.  cap. 
140.  in  4.  Dioscor.  wonders  the  physicians  of  his  time  made  no  more  use  of 
it,  because  it  rarifies  and  cleanseth:  we  use  it  to  this  purpose  in  our  ordinary  \ 
beer,  which  before  was  thick  and  fulsome.  ■ ' 

Wormwood,  centaury,  pennyroyal,  are  likewise  magnified  and  much  pre- 
scribed (as  I shall  after  show),  especially  in  hypochondriac  melancholy,  daily 
to  be  used,  sod  in  whey:  and  as  Buflfus  Ephesias,  ‘^Areteus  relate,  by  breaking 
wind,  helping  concoction,  many  melancholy  men  have  been  cured  with  the,;’ 
frequent  use  of  them  alone. 


i Dicor  borago,  gaudia  semper  ago.  k Vino  infusnm  hilaritatem  facit.  1 Odyss.  A.  “ Lib.  2. 
cap.  2.  prax.  med.  mira  vi  laetitiam  prjebet  et  cor  confirmat,  vapores  melancholicos  purgat  h.  spiritibus. 
^Froprium  est  ejus  animuia  hilarem  reddere,  concoctionem  juvare,  cerebri  obstructiones  resecare,  solici- 
tudines  fugare,  solicitas  imaginationes  tollere.  ® Scorzonerae  non  solum  ad  viperarum  morsus,  comi- . . 

tiales,  vertiginosos,  sed  per  seaccomraodata  radix  tristitiam  discutit,  hilaritatemque  concLliat.  PBilemj^ 
utramque  detrahit,  sanguinem  purgat.  dLib.  7.  cap.  5.  Last,  occid.  Indiae  deacript.  lib.  10.  cap.  2.  ft 


Mem.  1.  Subs.  4.] 


Medicinal  Phifsic. 


433 


And  because  the  sjoleen  and  blood  are  often  misaffected  in  melancholy,  I 
may  not  omit  endive,  succory,  dandelion,  fumitory,  <fec.,  which  cleanse  the 
blood.  Scolopendria,  cuscuta,  ceterache,  mug  wort,  liverwort,  ash,  tamarisk, 
genist,  maidenhair,  &c.,  which  must  help  and  ease  the  spleen. 

To  these  I may  add  roses,  violets,  capers,  featherfew,  scordium,  .stoechas, 
rosemary,  ros  soils,  saffron,  ochyme,  sweet  apples,  wine,  tobacco,  sanders,  &c. 
That  Peruvian  chamico,  monstrosd  facultate,  &c.,  Linshcosteus  Datura ; and 
to  such  as  are  cold,  the  ^ decoction  of  guaiacurn,  China,  sarsaparilla,  sassafras, 
the  flowers  of  carduus  benedictus,  which  I find  much  used  by  Montanus  in  his 
Consultations,  Julius  Alexandrinus,  Lselius  Eugubinus,  and  others.  ®Bernardus 
Penottus  prefers  his  herba  soils,  or  Dutch  sindaw,  before  all  the  rest  in  this 
disease,  “and  will  admit  of  no  herb  upon  the  earth  to  be  comparable  to  it.’* 
It  excels  Homer’s  moly,  cures  this,  falling  sickness,  and  almost  all  other  infir- 
mities-. The  same  Penottus  speaks  of  an  excellent  balm  out  of  Aponensis, 
which,  taken  to  the  quantity  of  three  drops  in  a cup  of  wine,  “'^will  cause  a 
sudden  alteration,  drive  away  dumps,  and  cheer  up  the  heart.”  Ant.  Guiane- 
rius,  in  his  Antidotary,  hath  many  such.  “Jacobus  de  Dondis  the  aggregator, 
repeats  ambergrease,  nutmegs,  and  allspice  amongst  the  rest.  But  that  cannot 
be  general.  Amber  and  spice  will  make  a hot  brain  mad,  good  for  cold  and 
moist.  Garcias  ab  Horto  hath  many  Indian  plants,  whose  virtues  he  much 
magnifies  in  this  disease.  Lemnius,  instit.  cap^  58.  admires  rue,  and  com- 
mends it  to  have  excellent  virtue,  “ ^ to  expel  vain  imaginations,  devils,  and 
to  ease  afflicted  souls.”  Other  things  are  much  magnified^  by  writers,  as  an 
old  cock,  a ram’s  head,  a wolf’s  heart  borne  or  eaten,  which  Mercurialis  ap- 
proves; Prosper  Altinus,  the  water  of  Nilus;  Gomesius  all  sea- water,  and  at 
treasonable  times  to  be  sea-sick : goat’s  milk,  whey,  &c. 

Subsect.  IY. — Precious  Stones,  Meteds,  Minerals,  Alteratives. 

Precious  stones  are  diversely  censured ; many  explode  the  use  of  them  or 
any  mineral  in  physic,  of  whom  Thomas  Erastus  is  the  chief,  in  his  tract 
against  Paracelsus,  and  in  an  epistle  of  his  to  Peter  Monavius,  “ ^ That  stones 
can  work  any  wonders,  let  them  believe  that  list,  no  man  shall  persuade  me; 
for  my  part,  I have  found  by  experience  there  is  no  virtue  in  them.”  But 
Matthiolus,  in  his  comment  upon  ^ Dioscorides,  is  as  profuse  on  the  other 
side,  in  their  commendation ; so  is  Cardan,  Benodeus,  Alardus,  Bueus,  Encelius, 
Marbodeus,  &c.  Matthiolus  specifies  in  coral : and  Oswaldus  Crollius,  Basil. 
€hym.  prefers  the  salt  of  coral.  ® Christoph.  Encelius,  lih.  3.  cap.  131.  will 
have  them  to  be  as  so  many  several  medicines  against  melancholy,  sorrow,  fear, 
■dulness,  and  the  like;  ‘^Benodseus  admires  them,  “ besides,  they  adorn  kings’ 
crowns,  grace  the  fingers,  enrich  our  household  stuflf,  defend  us  from  enchant- 
ments, preserve  health,  cure  diseases,,  they  drive  away  grief,  cares,  and  exhi- 
larate the  mind.”  The  particulars  be  these. 

Granatus,  a precious  stone  so  called,  because  it  is  like  the  kernels  of  a pome- 
granate, and  imperfect  kind  of  ruby,  it  comes  from  Calecut;  “®if  hung  about 
the  neck,  or  taken  in  drink,  it  much  resisteth  sorrow,  and  recreates  the  heart.” 
The  same  properties  I find  ascribed  to  the  hyacinth  and  topaz.  ^ They  allay 


^ Ileurnius,  1.  2.  consil.  185.  Scoltzii  consil.  77.  ® Prjef.  denar,  med.  Omnes  capitis  dolores  dt 

phantasmata  tollit;  scias  nullam  herbam  in  terris  huic  comparanaam  viribus  et  bonitate  nasci.  t Optimum 
inedicamentum  in  celeii  cordis  confortatione,  et  ad  oinnes  qui  tristantur,  &c.  Rondoletius.  Elenum 

'quod  vim  habet  miram  ad  hilaritatem  et  multi  pro  secreto  liabent.  Sekenkius,  observ.  med.  cen.  6.  observ.  86. 
^ Attiictas  mentes  relevat,  animi  iinaginationes  et  daamones  expellit.  y Sekenkius,  Mizaldus,  Rbasis. 

■*Cratoni8  ep.  vol.  1.  Credat  qui  vult  gemmas  mirabilia  efficere;  mihi  qui  et  ratione  et  experientia  didici 
aliter  rem  habere,  nullus  facile  persuadebit  falsum  esse  verura.  “ L.  de  gemmis.  b Margaritae  et 

corallum  ad  melancholiam  praecipue  valent.  ® Margaritae  et  gemmae  spiritus  confortant  et  cor,  melan. 
choliara  fugant.  d I'raefat.  ad  lap.  prec.  lib.  2.  sect.  2.  de  mat.  med.  Regum  coronas  ornant,  digitos 

illustrant,  supellectilem  ditant,  e fascino  tuentur,  morbis  medentur,  sanitatem  conservant,  mentem  exhi» 
larant,  tristitiam  pellunt.  ® Encelius,  1.  3.  c.  4.  Suspensus  vtl  ebibitus  tristitiai  raultum  resistit,  et  our 
iccj'uat.  fldem,  cap.  5.  et  cap.  6.  de  llyucintho  et  Topazio.  Iram  sedut  et  auimi  tristitiam  pellit. 

'2  V 


434 


Cure  of  Melancholy. 


[Part.  2.  Sec.  4, 


anger,  grief,  diminish  madness,  much  delight  and  exhilarate  the  mind.  ® If  it 
be  either  carried  about,  or  taken  in  a potion,  it  will  increase  wisdom,”  saith 
Cardan,  “expel  fear;  he  brags  that  he  hath  cured  many  madmen  with  it, 
which,  when  they  laid  by  the  stone,  were  as  mad  again  as  ever  they  were  at 
first.”  Petrus  Bayerus,  lih.  2.  cap.  13.  veni  mecum,  Fran.  Bueus,  cap.  19.  de 
gemmis,  say  as  much  of  the  chrysolite,  ^ a friend  of  wisdom,  an  enemy  to 
folly.  Pliny,  lib.  37,  Solinus,  cap.  52,  Albertus  de  Lapid.,  Cardan.,  Enceiius, 
lib.  3.  cap.  66.  highly  magnifies  the  virtue  of  the  beryl,  “ ^ it  much  avails  to  a 
good  understanding,  represseth  vain  conceits,  evil  thoughts,  causeth  mirth,” 
&c.  In  the  belly  of  a swallow  there  is  a stone  found  called  chelidonius, 

“ ^ which  if  it  be  lapped  in  a fair  cloth,  and  tied  to  the  right  arm,  will  cure 
lunatics,  madmen,  make  them  amiable  and  merry.” 

There  is  a kind  of  onyx  called  a chalcedony,  which  hath  the  same  qualities, 

“ ^ avails  much  against  fantastic  illusions  which  proceed  from  melancholy,” 
preserve  the  vigour  and  good  estate  of  the  whole  body. 

The  Eban  stone,  which  goldsmiths  use  to  sleeken  their  gold  with,  borne 
about  or  given  to  drink,  “ hath  the  same  properties,  or  not  much  unlike. 

Levinus  Lemnius,  Institut.  ad.  vit.  cap.  58.  amongst  other  jewels,  makes 
mention  of  two  more  notable ; carbuncle  and  coral,  “ “ which  drive  away 
childish  fears,  devils,  overcome  sorrow,  and  hung  about  the  neck  repress 
troublesome  dreams,”  which  properties  almost  Cardan  gives  to  that  green- 
coloured  ‘^emmetris  if  it  be  carried  about,  or  worn  in  a ring;  Bueus  to  the 
diamond. 

Nicholas  Cabeus,  a Jesuit  of  Ferrara,  in  the  first  book  of  his  Magnetical 
Philosophy,  cap.  3.  speaking  of  the  virtues  of  a loadstone,  recites  many  several 
opinions;  some  say  that  if  it  be  taken  in  parcels  inward,  si  quis per  frusta 
voret,  juventutem  restituet,  it  will,  like  viper’s  wine,  restore  one  to  his  youth ; 
and  yet,  if  carried  about  them,  others  will  have  it  to  cause  melanclioly  ; let 
experience  determine. 

Mercurialis  admires  the  emerald  for  its  virtues  in  pacifying  all  affections  or 
the  mind ; others  the  sapphire,  which  is  “ the  p fairest  of  all  precious  stones,  of 
sky  colour,  and  a great  enemy  to  black  choler,  frees  the  mind,  mends  manners,”  ; 
&c.  J acobus  de  Dondis,  in  his  catalogue  of  simples,  hath  ambergrease,  os  in 
corde  cervi,  the  bone  in  a stag’s  heart,  a monocerot’s  horn,  bezoar’s  stone  * 

of  which  elsewhere),  it  is  found  in  the  belly  of  a little  beast  in  the  East  > 
Indies,  brought  into  Europe  by  Hollanders,  and  our  countrymen  merchants.  ■ 
Benodeus,  cap.  22.  lib.  3.  de  ment.  med.  saith  he  saw  two  of  these  beasts  alive, 
in  the  castle  of  the  Lord  of  Yitry  at  Coubert. 

Lapis  lazuli  and  armenus,  because  they  purge,  shall  be  mentioned  in  their 
place. 

Of  the  rest  in  brief  thus  much  I will  add  out  of  Cardan,  Benodeus,  cap.  23. 
lib.  3.  Bondoletius,  lib,  1.  de  Testat.  c.  15,  &c.  “®That  almost  all  jewels  and 
precious  stones  have  excellent  virtues  to  pacify  the  affections  of  the  mind,  for 
which  cause  rich  men  so  much  covet  to  have  them : ^ and  those  smaller  unions 
which  are  found  in  shells  amongst  the  Persians  and  Indians,  by  the  consent  of 
all  writers,  are  very  cordial,  and  most  part  avail  to  the  exliilaration  of  the 
heart. 

* Lapis  hlc  gestatus  aut  ebibitus  prudentiam  auget,  nocturnes  timores  pellit;  insanos  hac  sanavi,  et 
quum  lapidem  abjecerint,  erupit  itenira  stultitia.  h Inducit  sapientiain,  fugat  stultitiam.  Idem 

Cardanus,  lunaticos  juvat.  i Confert  ad  bonum  intellectum,  compriniit  malas  cogitationes,  &c.  Alacrea 

reddit.  k Albertus,  Enceiius,  cap.  44.  lib.  3.  Plin.  lib.  37.  cap.  10.  Jacobus  de  Dondis : dextro  brachio  j 
alligatus  sanat  lunaticos,  insanos,  facit  amabiles,  jucundos.  1 Valet  contra  phantasticas  illusiones  ex 

melancholia.  ““  Amentes  sanat,  tristitiam  pellit,  irara,  Ac.  “Valet  ad  fugandos  timores  et  1 

dsemones,  turbulenta  somnia  abigit,  et  nocturnes  puerorura  timores  compescit.  ® Somnia  lata  tacit  ) 

argenteo  annulo  gestatus.  P Atrae  bili  adversatur,  omnium  gemmarum  pulcherrima,  coeli  colorer7i  j 

refert,  animum  ab  errore  liborat,  mores  in  melius  mutat.  *1  Longis  moeroribus  feliciter  medetur,  j 

deliquiis,  <tc.  ^Sec.  5.  Memb.  1.  Subs.  5.  ® Gestamen  lapidum  et  gemmarum  maximum  fert  i 

anxiliura  et  juramen;  unde  qui  dites  sunt  gemm  as  secum  ferre  student.  t Margaritae  et  uniones  qu»  ■ 

^ conchis  et  piscibus  apud  Persas  et  Indos,  valde  cordiales  sunt,  dtc.  j 


Medicinal  Physic. 


435 


Mem.  1.  Subs.  4.] 


Minerals^  Most  men  say  as  much  of  gold  and  some  other  minerals,  as  these 
have  done  of  precious  stones.  Erastus  still  maintains  the  opposite  part.  Dis- 
fut.  in  Paracelsum,  cap.  A:.fol.  196.  he  confesseth  of  gold,  “^that  it  makes 
the  heart  merry,  but  in  no  other  sense  but  as  it  is  in  a miser’s  chest at 
mihi  plaudo  simul  ac  nummos  coniernplor  in  area,  as  he  said  in  the  poet,  it  so 
revives  the  spirits,  and  is  an  excellent  recipe  against  melancholy, 


* For  gold  in  physic  is  a cordial, 
Therefore  he  loved  gold  in  special. 


Aurum  potabile,  ^he  discommends  and  inveighs  against  it,  by  reason  of  the 
corrosive  waters  which  are  used  in  it : which  argument  our  Dr.  Guin  urgetli 
against  D.  Antonius.  ^ Erastus  concludes  their  philosophical  stones  and  pot- 
able gold,  &c.,  “ to  be  no  better  than  poison,”  a mere  imposture,  a non  ens; 
dug  out  of  that  broody  hill  belike  this  golden  stone  is,  uhi  nascetur  ridiculus 
mus.  Paracelsus  and  his  chemistical  followers,  as  so  many  Promethei,  will 
fetch  fire  from  heaven,  will  cure  all  manner  of  diseases  with  minerals,  account- 
ing them  the  only  physic  on  the  other  side.  ^Paracelsus  calls  Galen,  Hippo- 
crates, and  all  their  adherents,  infants,  idiots,  sophisters,  &c.  Apayesis  istos 
qui  Vulcanias  istas  metamorphoses  sugillant,  inscitice  soboles,  supince  pertinacice 
alumnos,  &c.,  not  worthy  the  name  of  physicians,  for  want  of  these  remedies : 
and  brags  that  by  them  he  can  make  a man  live  160  years,  or  to  the  world’s 
end,  with  their  ^ Alexipharmacums,  Panaceas,  Alummias,  ungnentum  Arrna- 
rium,  and  such  magnetical  cures,  Pampas  mice  et  mortis,  Balneum  Diance, 
Balsamum,  Plectrum  Magico-physicum,  Amuleta  Martialia,  &c.  What  will  not 
he  and  his  followers  effect?  He  brags,  moreover,  that  he  was  primus  medi- 
corum,  and  did  more  famous  cures  than  all  the  physicians  in  Europe  besides, 
drop  of  his  preparations  should  go  farther  than  a drachm,  or  ounce  of 
theirs,”  those  loathsome  and  fulsome  filthy  potions,  heteroclitical  pills  (so  he 
calls  them),  horse  medicines,  ad  quorum  aspectum  Cyclops  Polyphemus  exhor- 
resceret.  And  though  some  condemn  their  skill  and  magnetical  cures  as  tend- 
ing to  magical  superstition,  witchery,  charms,  &c.,  yet  they  admire,  stiffly 
vindicate  nevertheless,  and  infinitely  prefer  them.  But  these  are  both  in 
extremes,  the  middle  sort  approve  of  minerals,  though  not  in  so  high  a degree. 
Lemnius,  lib.  3.  cap.  6.  de  occult,  nat.  mir.  commends  gold  inwardly  and  out- 
wardly used,  as  in  rings,  excellent  good  in  medicines ; and  such  mixtures  as 
are  made  for  melancholy  men,  saith  Weeker,  antid.  spec.  lib.  1.  to  whom 
Penodaeus  subscribes,  lib.  2.  cap.  2.  Eicinus,  lib.  2.  cap.  19.  Eernel.  meth.  med. 
lib.  h.  cap.  21.  de  Cardiacis.  Daniel  Sennertus,  lib.  1.  part.  2.  cap.  9.  Auder- 
nacus,  Libavius,  Quercetanus,  Oswaldus  Crollius,  Euvonymus,  Bubeus,  and 
Matthiolus  in  the  fourth  book  of  his  Epistles,  Andreas  d Blawen  epist.  ad 
Alatthiolum,  as  commended  and  formerly  used  by  Avicenna,  Arnoldus,  and 
many  others:  ‘^Matthiolus  in  the  same  place  approves  of  potable  gold,  mer- 
cury, with  many  such  chemical  confections,  and  goes  so  far  in  approbation  oi 
them,  that  he  holds  “ ®no  man  can  be  an  excellent  physician  that  hath  not 
some  skill  in  chemistical  distillations,  and  that  chronic  diseases  can  hardly  be 
cured  without  mineral  medicines:”  look  for  antimony  among  purgers. 


Aurum  Isetitiam  generat,  non  in  corde,  sed  in  area  rirorum.  * Chaucer.  y Aurum  non  aurum. 
Noxium  ob  aquas  rodentes.  ^ Ep.  ad  Monavium.  Metallica  omnia  in  universum  quovismodo  parata,  nec 
tutd  nec  commodb  intra  corpus  sumi.  In  parag.  Stultissimus  pilus  occipitis  mei  plus  scit  quam  omne.s 
vestri  doctores,  et  calceorum  meorum  annuli  doctiores  sunt  quam  vester  Galenus  et  Avicenna,  barba  mea 
plus  e.xpcrta  est  quam  vestrae  omnes  Academiae.  b Vide  Ernestum  Burgratium,  edit.  Franaker.  8vo. 

IGl  I . Crollius  and  others.  ® Plus  proficiet  gutta  mea,  quam  tot  eorum  drachmae  et  unciae.  d Nonnulli 
huic  supra  modum  indulgent,  usum  etsi  non  adeo  magnum,  non  tamen  abjiciendum  censeo.  ® Ausim 

dicere  neminem  medicum  excellentem,  qui  non  in  hac  distillatione  chymica  sit  versatus.  Moi'bi  clironici 
devinci  citra  metallica  vix  possint,  aut  ubi  sanguis  con’umpitur. 


436 


Cure  of  Melaaclioly. 


[Part.  2.  Sec.  4. 


Subsect.  Y. — Compound  alteratives;  censure  of  compounds,  and  mixed  physic, 

Pliny,  lib,  24.  c.  1,  bitterly  taxeth  all  compound  medicines,  “ ^Men’s 
knavery,  imposture,  and  captious  wits,  have  invented  these  shops,  in  which 
every  man’s  life  is  set  to  sale : and  by  and  by  came  in  those  compositions  and 
inexplicable  mixtures,  far-fetched  out  of  India  and  Arabia;  a medicine  for  a 
botch  must  be  had  as  far  as  the  Ped  Sea.”  And  ’tis  not  without  cause  which 
he  saith;  for  out  of  question  they  are  much  to  ^ blame  in  their  compositions, 
whilst  they  make  infinite  variety  of  mixtures,  as  ^Fuchsius  notes.  “They  think 
they  get  themselves  great  credit,  excel  others,  and  to  be  more  learned  than 
the  rest,  because  they  make  many  variations,  but  he  accounts  them  fools,  and 
whilst  they  brag  of  their  skill,  and  think  to  get  themselves  a name,  they  ' 
become  ridiculous,  betray  their  ignorance  and  error.”  A few  simples  well 
prepared  and  understood,  are  better  than  such  a heap  of  nonsense,  confused 
compounds,  which  are  in  apothecaries’  shops  ordinarily  sold.  “ In  which  many 
vain,  superfluous,  corrupt,  exolete,  things  out  of  date  are  to  be  had  (saith  Cor- 
narius);  a company  of  barbarous  names  given  to  syrups,  juleps,  an  unneces- 
sary company  of  mixed  medicines;”  rudis  indigestaque  moles.  Many  times  (as 
Agrippa  taxeth),  there  is  by  this  means  “‘more  danger  from  the  medicine 
than  from  the  disease,”  when  they  put  together  they  know  not  what,  or  leave  ' 
it  to  an  illiterate  apothecary  to  be  made,  they  cause  death  and  horror  for 
health.  Those  old  physicians  had  no  such  mixtures;  a simple  potion  of  helle- 
bore in  Hippocrates’  time  was  the  ordinary  purge;  and  at  this  day,  saith  i 
^Mat.  Piccius,  in  that  flourishing  commonwealth  of  China,  “their  physicians 
give  precepts  quite  opposite  to  ours,  not  unhappy  in  their  physic;  they  use  ? 
altogether  roots,  herbs,  and  simples  in  their  medicines,  and  all  their  physic  in  ' 
a manner  is  comprehended  in  a herbal:  no  science,  no  school,  no  art,  no  ^ 
degree,  but  like  a trade,  every  man  in  private  is  instructed  of  his  master.”  ! 
^Cardan  cracks  that  he,caii  cure  all  diseases  with  water  alone,  as  Hippocrates  ’ 
of  old  did  most  infirmities  with  one  medicine.  Let  the  best  of  our  rational  ] 
physicians  demonstrate  and  give  a sufficient  reason  for  those  intricate  mix-  ; 
tures,  why  just  so  many  simples  in  mithridate  or  treacle,  why  such  and  such  i 
quantity;  may  they  not  be  reduced  to  half  or  a quarter?  Frustra  fitperplura  | 
(as  the  saying  is)  quodjwri  potest  per  pauciora;  300  simples  in  a julep,  potion,  ' 
or  a little  pill,  to  what  end  or  purpose?  I know  not  what  “Alkindus,  Capi- 
vaccius,  Montagna,  and  Simon  Eitover,  the  best  of  them  all  and  most  rational,  ; 
have  said  in  this  land;  but  neither  he,  they,  nor  any  one  of  them,  gives  his 
reader,  to  my  judgment,  that  satisfaction  which  he  ought;  why  such,  so  many.  , 
simples?  Pog.  Bacon  hath  taxed  many  errors  in  his  tract  de  graduationibus, 
explained  some  things,  but  not  cleared.  Mercurialis,  in  his  book  de  composit. 
medecin.  gives  instance  in  Hamech,  and  Philonium  Pomanum,  which  Hamecb  ; 
an  Arabian,  and  Philonius  a Poman,  long  since  composed,  but  crasse  as  the 
rest.  If  they  be  so  exact,  as  by  him  it  seems  they  were,  and  those  mixtures  ^ 
so  perfect,  why  doth  Fernelius  alter  the  one,  and  why  is  the  other  obsolete? 
“Cardan  taxeth  Galen  for  presuming  out  of  his  ambition  to  correct  Theriacuin 
Andromachi,  and  we  as  justly  may  carp  at  all  the  rest.  Galen’s  medicines  are 
now  exploded  and  rejected;  what  Nicholas  Meripsa,  Mesue,  Celsus,  Scribanius, 


fFraudes  hominum  et  ingeniorum  captur*,  oflicinas  invenere  istas,  in  quibussua  cuique  venalis  promlt- 
titur  vita;  statim  coinpositiones  et  mixturse  inexplicabiles  ex  Arabia  et  India,  ulceri  parvo  raediciaa  a Rubro 
Mari  importatur.  K Arnoldus  Aphor.  15.  Fallax  inedicus  qui  potens  mederi  simplicibus,  composita  dolose 
aut  frustra  quaerit.  b Lib.  1.  sect.  1.  cap.  8.  Dum  infinita  medicamenta  miscent,  laudem  sibi  comparare 
student,  et  in  hoc  studio  alter  alteriira  superare  conatur,  duin  quisque,  quo  plura  raiscuerit,  eo  se  doctiorein 
putet,  inde  lit  ut  suam  prodant  inscitiam,  dum  ostentant  peritiam,  et  se  ridicules  exhibeant,  &c.  i Multo 
plus  periculia  mcdicamento,  quam  a morbo,  •'^'C.  k Expedit.  in  Sinas.  lib.  1.  cap.  5.  Praecepta  medicl  dant 
uostris  diversa,  in  medendo  non  infelices,  pharinacis  utuntur  simplicibus,  herbis,  radicibr.s,  &c.  tota  eorum 
luedicina  nostras  herbarue  pnecept.s  cor.tiiietur ; nullus  Indus  liujus  artis,  quisque  privaios  ii  quolibet  ma- 
gistro  einidittu:.  lLib.de  Aqua.  Opusc.  de  Dos.  **  Subtil,  cap.  de  scientiis. 

1 


Compound  A Ueratives, 


437 


Mem.  1.  Subs. 


5.] 


Actuarms,  &c.  writ  of  old,  are  most  part  contemned.  Mellichius,  Cordus, 
Wecker,  Quercetan  Renodseus,  the  Venetian,  Florentine  states  have  their  several 
receipts  and  magistrals:  they  of  Nuremburg  have  theirs,  and  Augustana 
Pliarmacopoeia,  peculiar  medicines  to  the  meridian  of  the  city : Loudon  hery, 
every  city,  town,  almost  every  private  man  hath  his  own  mixtures,  com^ 
positions,  receipts,  magistrals,  precepts,  as  if  he  scorned  antiquity,  and  all 
others  in  respect  of  himself.  But  each  man  must  correct  and  alter  to  show  his 
skill,  every  opinionative  fellow  must  maintain  his  own  paradox,  be  it  what  it 
will;  Delirant  reges,  plectuntur  Achivi:  they  dote,  and  in  the  meantime  the 
poor  patients  pay  for  their  new  experiments,  the  commonalty  rue  it. 

Thus  others  object,  thus  I may  conceive  out  of  the  weakness  of  my  appre- 
hension ; but  to  say  truth,  there  is  no  such  fault,  no  such  ambition,  no  novelty, 
or  ostentation,  as  some  suppose;  but  as  ®one  answers,  this  of  compound  medi- 
cines, “is  a most  noble  and  profitable  invention  found  out,  and  brought  into 
physic  with  great  judgment,  wisdom,  counsel  and  discretion.”  Mixed  diseases 
must  have  mixed  remedies,  and  such  simples  are  commonly  mixed  as  have 
reference  to  the  part  affected,  some  to  qualify,  the  rest  to  comfort,  some  one 
part,  some  another.  Cardan  and  Brassivola  both  hold  that  Nullum  simplex 
medicamentum  sinenoxd,  no  simple  medicine  is  without  hurt  or  offence;  and 
although  Hippocrates,  Erasistratus,  Diodes  of  old,  in  the  infancy  of  this  art, 
were  content  with  ordinary  simples:  yet  now,  saith  ^“-^tius,  necessity  com- 
pelleth  to  seek  for  new  remedies,  and  to  make  compounds  of  simples,  as  well 
to  correct  their  harms  if  cold,  dry,  hot,  thick,  thin,  insipid,  noisome  to  smell, 
to  make  them  savoury  to  the  palate,  pleasant  to  taste  and  take,  and  to  preserve 
them  for  continuance,  by  admixtion  of  sugar,  honey,  to  make  them  last  months 
and  years  for  several  uses.”  In  such  cases,  compouud  medicines  may  be 
approved,  and  Arnoldus,  in  his  18.  aphorism,  doth  allow  of  it.  “ ^If  simples 
cannot,  necessity  compels  us  to  use  compounds ;”  so  for  receipts  and  magistrals, 
dies  diem  docet^  one  day  teacheth  another,  and  they  are  as  so  many  words  or 
phrases,  Quoe  nunc  sunt  in  honore  vocahula  si  volet  usus^  ebb  and  flow  with  the 
season,  and  as  wits  vary,  so  they  may  be  infinitely  varied.  “ Quisque  suum 
placitum,  quo  capiatur,  habeV‘  “Every  man  as  he  likes,  so  many  men  so  many 
minds,”  and  yet  all  tending  to  good  purpose,  though  not  the  same  way.  As 
arts  and  sciences,  so  physic  is  still  perfected  amongst  the  rest ; Horce  musarum 
oiutrices,  and  experience  teacheth  us  every  day  'many  things  which  our  pre- 
decessors knew  not  of.  Nature  is  not  effete,  as  he  saith,  or  so  lavish,  to 
bestow  all  her  gifts  upon  an  age,  but  hath  reserved  some  for  posterity,  to 
show  her  power,  that  she  is  still  the  same,  and  not  old  or  consumed.  Birds 
and  beasts  can  cure  themselves  by  nature,  ^naturce  usu  ea  plerumque  cog- 
noscunt,  quce  homines  vix  longo  labore  et  doctrind  assequuntuTy  but  “ men 
must  use  much  labour  and  industry  to  find  it  out.”  But  I digress. 

Compound  medicines  are  inwardly  taken  or  outwardly  applied.  Inwardly 
taken,  be  either  liquid  or  solid : liquid,  are  fluid  or  consisting.  Fluid,  as  wines, 
and  syrups.  The  wines  ordinarily  used  to  this  disease  are  wormwood  wine, 
tamarisk,  and  buglossatum,  wine  made  of  borage  and  bugloss,  the  composition 
of  which  is  specified  in  Arnoldus  Yillanovanus,  lib.  de  vinis,  of  borage,  balm, 
bugloss,  cinnamon,  &c.,  and  highly  commended  for  its  virtues:  “^it  drives 


® Quercetan.  pharmacop.  restitut.  cap.  2.  Nobilissimum  et  utilissimum  inventum  summa  cum  necessi- 
tate adinventum  et  introductum.  P Cap.  25.  Tetrabib.  4.  ser.  2.  Necessitas  nunc  cogit  aliquando  noxia 
quaei-ei'e  remedia,  et  ex  simplicibus  compositas  facere,  turn  ad  saporem,  odorem,  palati  gratiam,  ad  cor- 
rectionem  simplicium,  turn  ad  futures  usus,  conservationem,  &c.  ^Cum  siraplicia  non  possunt,  necessitas 
cogit  ad  composita.  Lips.  Epist.  s Theod.  Prodromus  Amor.  lib.  9.  tSanguinemcorruptum 

emaculat,  scabiem  abolet,  lepram  curat,  spiritus  recreat,  et  animum  exhilarat.  Melancholicos  humores  per 
urinam  educit,  et  cerebrum  k crassis,  aerumnosis  melancholiae  fumis  purgat,  quibus  addo  dementes  et 
furiosos  vinculis  retinendos  plurimum  juvat,  et  ad  rationis  usum  ducit.  Testis  est  mihi  conscientia,  quod 
viderim  matronam  quandam  hinc  liberatam,  qu£e  frequentius  ex  iracundia  demens,  et  impos  animi  dicenda 
■ /acenda  loquebatur,  adeo  furens  ut  ligari  cogeretur.  Fuit  ei  praestantissimo  remedio  vini  istius  U3«i4, 
iidicatus  a pet  egriuo  bomine  mendico,  eleemosynam  praa  foribus  dictae  matronae  implorante. 


438 


Cure  of  Melancholy. 


[Part.  2.  Sec.  4. 


away  leprosy,  scabs,  clears  the  blood,  recreates  the  spirits,  exhilarates  the 
tQind,purgebh  the  brain  of  those  anxious  black  melancholy  fumes,  and  cleanseth 
the  whole  body  of  that  black  humour  by  urine.  To  which  I add,”  saith  Yil- 
lanovanus,  “that  it  will  bring  madmen,  and  such  raging  bedlamites  as  are 
tied  in  chains,  to  the  use  of  their  reason  again.  My  conscience  bears  me  witness, 
that  I do  not  lie,  I saw  a grave  matron  helped  by  this  means;  she  was  sc  cho- 
leric, and  so  furious  sometimes,  that  she  was  almost  mad,  and  beside  herself; 
she  said  and  did  she  knew  not  what,  scolded,  beat  her  maids,  and  was  now 
ready  to  be  bound  till  she  drank  of  this  borage  wine,  and  by  this  excellent 
remedy  was  cured,  which  a jjoor  foreigner,  a silly  beggar,  taught  her  by  chance, 
that  came  to  crave  an  alms  from  door  to  door.”  The  juice  of  borage,  if  it  be 
clarified,  and  drunk  in  wine,  will  do  as  much,  the  roots  sliced  and  steeped,  &c. 
saith  Ant.  Mizaldus,  art.  med.  who  cites  this  story  verbatim  owt  of  Villanova- 
nus,  and  so  doth  Magninus,  a physician  of  Milan,  in  his  regimen  of  health. 
Such  another  excellent  compound  water  I find  in  Pubeus  de  distil,  sec.  3. 
which  he  highly  magnifies  out  of  Savanarola,  ““for  such  as  are  solitary,  dull, 
heavy,  or  sad  without  a cause,  or  be  troubled  with  trembling  of  heart.” 
Other  excellent  compound  waters  for  melancholy,  he  cites  in  the  same  place, 
“ * if  their  melancholy  be  not  inflamed,  or  their  temperature  over-hot.” 
Evonimus  hath  a precious  aquavitce  to  this  purpose,  for  such  as  are  cold. 
But  he  and  most  commend  aurum  potabile,  and  every  writer  prescribes 
clarified  whey,  with  borage,  bugloss,  endive,  succory,  &c.  of  goat’s  milk 
especially,  some  indefinitely  at  all  times,  some  thirty  days  together  in 
the  spring,  every  morning  fasting,  a good  draught.  Syrups  are  very  good, 
and  often  used  to  digest  this  humour  in  the  heart,  spleen,  liver,  &c.  As 
syrup  of  borage  (there  is  a famous  syrup  of  borage  highly  commended  by 
Laurentius  to  this  purpose  in  his  tract  of  melancholy),  de  pomis  of  king 
Sabor,  now  obsolete,  of  thyme  and  epithyme,  hops,  scolopendria,  fumitory, 
maidenhair,  bizantine,  &c.  These  are  most  used  for  preparatives  to  other 
physic,  mixed  with  distilled  waters  of  like  nature,  or  in  juleps  otherwise. 

Consisting,  are  conserves  or  confections;  conserves  of  borage,  bugloss, 
balm,  fumitory,  succory,  maidenhair,  violets,  roses,  wormwood,  &c.  Confec- 
tions, treacle,  mithridate,  eclegms,  or  linctures,  (fee.  Solid,  as  aromatical  con- 
fections : hot,  diambra,  diamargaritum  calidum,  dianthus,  diamoschiim  didce, 
electuarium  de  gemmis,  Icetificans  Galeni  et  Rhasis,  diagalinga,  diacimymum, 
dianismn,  diafrion  piperion,  diazinziber^  diacapers,  diacinnamonum : Cold, 
tis  diamargaritum  frigidum,  diacorolli,  diarrhodon  abbatis,  diacodion,  (fee.  as 
every  pharmacopoeia  will  show  you,  with  their  tables  or  losings  that  are  made 
out  of  them;  with  condites  and  the  like. 

Outwardly  used  as  occasion  serves,  as  amulets,  oils  hot  and  cold,  as  of 
camomile,  stmehados,  violets,  roses,  almonds,  poppy,  nymphea,  mandrake,  (fee. 
to  be  used  after  bathing,  or  to  procure  sleep. 

Ointments  composed  of  the  said  species,  oils  and  wax,  (fee.,  as  Alablastritum 
Populeu7n,  some  hot,  some  cold,  to  moisten,  procure  sleep,  and  correct  other 
accidents. 

Liniments  are  made  of  the  same  matter  to  the  like  purpose : emplasters  of 
herbs,  flowers,  roots,  (fee.,  with  oils,  and  other  liquors  mixed  and  boiled 
together. 

Cataplasms,  salves,  or  poultices  made  of  green  herbs,  pounded  or  sod  in 
water  till  they  be  soft,  which  are  applied  to  the  hypochondries,  and  other 
parts  when  the  body  is  empty. 

Cerotes  are  applied  to  several  parts  and  frontals,  to  take  away  pain,  grief, 


" lis  qul  tristantur  sine  causa,  et  vitant  amicornm  societatem  et  trcrsnnt  corde  * Jlodo  non  inflaui. 
mclur  melancliolia,  aut  calidiore  temyeramento  sint. 


Mem.  2.  Subs.  1.1 


Purging  Simples. 


439 


heat,  procure  sleep.  Fomentations  or  sponges,  wet  in  some  decoctions,  &c,, 
epithemata,  or  those  moist  medicines,  laid  on  linen,  to  bathe  and  cool  several 
parts  misaffected. 

Sacculi,  or  little  bags  of  herbs,  flowers,  seeds,  roots,  and  the  like,  applied 
to  the  head,  heart,  stomach,  &c.,  odoraments,  balls,  perfumes,  posies  to  smell 
to,  all  which  have  their  several  uses  in  melancholy,  as  shall  be  shown,  when 
I treat  of  the  cure  of  the  distinct  species  by  themselves. 


MEMB.  II. 

Subsect.  I. — Purging  Simples  upward. 

Melanagoga,  or  melancholy  purging  medicines,  are  either  simple  or  com- 
pound, and  that  gently,  or  violently,  purging  upward  or  downward.  These 
following  purge  upward.  ^Asarum  or  Assarabacca,  which,  as  Mesue  saith,  is 
hot  in  the  second  degree,  and  dry  in  the  third,  “ it  is  commonly  taken  in 
wine,  whey,”  or  as  with  us,  the  juice  of  two  or  three  leaves,  or  more  some- 
times, pounded  in  posset  drink  qualified  with  a little  liquorice,  or  aniseed,  to 
avoid  the  fulsomeness,  of  the  taste,  or  as  Diaserum  Fernelii.  Brassivola,  in 
Catart.  reckons  it  up  amongst  those  simples  that  only  purge  melancholy,  and 
Kuellius  confirms  as  much  out  of  his  experience,  that  it  purgeth  *^black  choler, 
like  hellebore  itself.  Galen,  lib.  6.  simplic.  and  “Matthiolus  ascribe  other  vir- 
tues to  it,  and  will  have  it  purge  other  humours  as  well  as  this. 

Laurel,  by  Heurnius’s  method,  adprax.  lib.  2.  cap.  24.  is  put  amongst  the 
strong  purgers  of  melancholy ; it  is  hot  and  dry  in  the  fourth  degree.  Dios- 
corides,  lib.  11.  cap.  114.  adds  other  effects  to  it,^  Pliny  sets  down  fifteen 
berries  in  drink  for  a sufficient  potion:  it  is  commonly  corrected  with  his 
opposites,  cold  and  moist,  as  juice  of  endive,  purslane,  and  is  taken  in  a potion 
to  seven  grains  and  a half.  But  this  and  assarabacca,  every  gentlewoman  in 
the  country  knows  how  to  give  ; they  are  two  common  vomits. 

Scilla,  or  sea-onion,  is  hot  and  dry  in  the  third  degree.  Brassivola  in 
Catart.  out  of  Mesue,  others,  and  his  own  experience,  will  have  this  simple  to 
purge  ° melancholy  alone.  It  is  an  ordinary  vomit,  vinum  scilliticum,  mixed 
with  rubel  in  a little  white  wine. 

White  hellebore,  which  some  call  sneezing-powder,  a strong  purger  up- 
ward, which  many  reject,  as  being  too  violent : Mesue  and  Averroes  will  not 
admit  of  it,  “ ^by  reason  of  danger  of  suffocation,”  “®great  pain  and  trouble 
it  puts  the  poor  patient  to,”  saith  Dodongeus.  Yet  Galen,  lib.  6.  sirnpl.  med. 
and  Dioscorides,  cap.  145.  allow  of  it.  It  was  indeed  “ ^terrible  in  former 
times,”  as  Pliny  notes,  but  now  familiar,  insomuch  that  many  took  it  in  those 
flays,  “^that  were  students,  to  quicken  their  wits,”  which  Persiiis,  Sat.  1.  ob- 
jects to  Accius  the  poet,  Ilias  Acciebria  veratro.  “^It  helps  melancholy,  the 
falling  sickness,  madness,  gout,  &c.,  but  not  to  be  taken  of  old  men,  youths, 
such  as  are  weaklings,  nice,  or  effeminate,  troubled  with  headache,  high- 
coloured,  or  fear  strangling,”  saith  Dioscorides.  ^ Oribasius,  an  old  physician, 
hath  written  very  copiously,  and  approves  of  it,  “ in  such  affections  which  can 
otherwise  hardly  be  cured.”  Heurnius,  lib.  2.prax.  med.  devomitoriis,  will  not 
have  it  used  “^but  with  great  caution  by  reason  of  its  strength,  and  then  when 
ajitimony  will  do  no  good,”  which  caused  Hermophilus  to  compare  it  to  a stout 

y Henrnius : datur  in  sero  lactis,  aut  vino.  * Veratri  modo  expurprat  cerebrum,  roborat  memoriam. 

Fuchsius.  “'Grasses  et  biliosos  hum  ores  per  vomitum  educit.  b Vomitum  et  menses  cit;  valet  ad 
hydrop.  &c.  ‘^Materias  atras  educit.  d Ab  arte  ideo  rejiciendum,  ob  periculum  suffocationis. 

*Cap.  16.  magna  vi  educit,  et  molestia  cum  summa.  f Quondam  terribile.  * Multi  studiorum  gratia 
ad  providenda  acrius  qu«  commentabantur.  hMedetur  comitialibus,  melancholicis,  podagricis;  vetatur 
senibus,  pueris,  mollibus  et  effaeminatis.  i Collect,  lib.  8.  cap.  3.  in  aifectionibus  iis  qure  difSculter 

curantur,  Helleborum  damns.  k Non  sine  summa  cautione  hoc  remedio  utemur ; cst  enim  validissimum, 
et  quum  vires  Antimonii  contemni'-  morbus,  in  ausilium  evocatur,  modo  valide  vires  cdiorescant. 


440 


Cure  of  Melancholy. 


[Part.  2.  Sec.  4. 


captain  (as  Codronchus  observes,  ca'p.  7.  comment,  de  Helleh.)  that  will  see  all 
his  soldiers  go  before  him  and  come  post  principia,  like  the  bragging  soldier, 
last  himself;  When  other  helps  fail  in  inveterate  melancholy,  in  a desperate 
case,  this  vomit  is  to  be  taken.  And  yet  for  all  this,  if  it  be  well  prepared,  it  may 
be  “‘securely  given  at  first.  “Matthiolus  brags,  that  he  hath  often,  to  the  good 
of  many,  made  use  of  it,  and  Heurnius,  “°that  he  hath  happily  used  it,  pre- 
pared after  his  own  prescript,”  and  with  good  success.  Christophorus  a Vega, 
lib.  3.  c.  41,  is  of  the  same  opinion,  that  it  may  be  lawfully  given;  and  our 
country  gentlewomen  find  it  by  their  common  practice,  that  there  is  no  such 
great  danger  in  it.  Dr.  Turner,  speaking  of  this  plant  in  his  Herbal,  telleth 
us,  tbat  in  his  time  it  was  an  ordinary  receipt  among  good  wives,  to  give  hel- 
ebore  in  powder  to  ii^  weight,  and  he  is  not  much  against  it.  But  they  do 
commonly  exceed,  for  who  so  bold  as  blind  Bayard,  and  prescribe  it  by  penny- 
worths, and  such  irrational  ways,  as  I have  heard  myself  market  folks  ask  for 
it  in  an  apothecary’s  shop : but  with  what  success  God  knows ; they  smart  often 
for  their  rash  boldness  and  folly,  break  a vein,  make  their  eyes  ready  to  start 
out  of  their  heads,  or  kill  themselves.  So  that  the  fault  is  not  in  the  physic, 
but  in  the  rude  and  indiscreet  handling  of  it.  He  that  will  know,  therefore, 
when  to  use,  how  to  prepare  it  aright,  and  in  what  dose,  let  him  read  Heur- 
nius, lib.  2.  prax.  med..,  Brassivola  de  Gatart.,  Godefridus  Stegius,  the  emperor 
Budolphus’  physician,  cap.  16.  Matthiolus  in  Dioscor.  and  that  excellent  com- 
mentary of  Baptista  Codronchus,  which  i^instar  omnium  de  Helleb.  alb.  where 
we  shall  find  great  diversity  of  examples  and  receipts. 

Antimony  or  stibium,  which  our  chemists  so  much  magnify,  is  either  taken 
in  substance  or  infusion,  &c.,  and  frequently  prescribed  in  this  disease.  “ It 
helps  all  infirmities,”  saith  ^Matthiolus,  “which  proceed  from  black  choler, 
falling  sickness,  and  hypochondriacal  passions;”  and  for  farther  proof  of  his 
assertion,  he  gives  several  instances  of  such  as  have  been  freed  with  it:  ‘^one 
of  Andrew  Callus,  a physician  of  Trent,  that  after  many  other  essays,  “ im- 
putes the  recovery  of  his  health,  next  after  God,  to  this  remedy  alone.”  An- 
other of  George  Handshius,  that  in  like  sort,  when  other  medicines  failed, 
“ ‘’was  by  this  restored  to  his  former  liealth,  and  which  of  his  knowledge  others 
have  likewise  tried,  and  by  the  help  of  this  admirable  medicine,  been  reco- 
vered.” A third  of  a parish  priest  at  Prague  in  Bohemia,^  ® that  was  so  far 
gone  with  melancholy  that  he  doted,  and  spake  he  knew  not  what;  but  alter 
he  had  taken  twelve  grains  of  stibium  (as  I myself  saw,  and  can  wdtness,  for 
I was  called  to  see  this  miraculous  accident),  he  was  purged  of  a deal  of  black 
choler,  like  little  gobbets  of  flesh,  and  all  his  excrements  were  as  black  blood 
(a  medicine  fitter  for  a horse  than  a man),  yet  it  did  him  so  much  good,  that 
the  next  day  he  was  perfectly  cured.”  This  very  story  of  the  Bohemian 
priest,  Sckenkius  relates  verbatim,  Exoter.  experiment,  ad  var.  morb.  cent.  6. 
observ.  6.  with  great  approbation  of  it.  Hercules  de  Saxonia  calls  it  a pro- 
fitable medicine,  if  it  be  taken  after  meat  to  six  or  eight  grains,  of  such  as 
are  apt  to  vomit.  Bodericus  a Fonseca  the  Spaniard,  and  late  professor  of 
Padua  initaly,  extols  it  to  this  disease,  Tom.  2.  consul.  85.  sodothLod.  Mercatus 
de  inter,  morb.  cur.  lib.  1.  cap.  17.  with  many  others.  Jacobus  Gervinus  a 
French  physician,  on  the  other  side,  lib.  2.  de  venenis  confut.  explodes  all  this, 
and  saith  he  took  three  grains  only  upon  Matthiolus  and  some  others’  com- 


1 .Stias  tetrab.  cap.  1.  ser.  2.  lis  solum  dari  vult  Helleborum  album,  qtii  secus  spem  non  liabent,  non  iis 
qui  Syncopem  timent,  &.C.  Cum  salute  multorum.  »^Cap.  12.  de  morbis  cap.  ® Noe 

facillime  utimur  nostro  preparato  Helleboro  albo.  P In  lib.  5.  Dioscor.  cap.  3.  Omnibus  opitulatur  morbis, 
quos  atrabilis  excitavit,  comitialibus,  iisque  presertim  qui  Hypochondriacas  obtinent  passiones.  y Andreas 
Gallus,  Tridentiuus  medicus,  salutem  huic  medicamento  post  Deum  debet.  ^^Integros  sanitati,  brevi 

restitutufl.  Id  quod  aliis  accidisse  scio,  qui  hoc  mirabili  medicamento  usi  sunt.  ® Qui  melancholicus 

factus  pkinb  desipiebat,  multaque  stulte  loquebatur,  huic  exhibitum  12.  gr.  stibium,  quod  paulo  post  atram 
bilem  ex  alvo  eduxit  (ut  ego  vidi,  qui  vocatus  tanqmrm  ad  miraculum  adfui  testari  possum),  et  ramenta- 
tauquam  caruis  dissecta  in  partes  totum  exa-ementum  tanquam  garguin.eai  uigerrimum  repra^eatabat. 


Mem.  2,  Subs.  2.] 


Compound  Purgers. 


441 


mendatiou,  but  it  almost  killed  him,  whereupon  he  concludes,  “^antimony 
is  rather  poison  than  a medicine.”  Th.  Erastus  concurs  with  him  in  his 
opinion,  and  so  doth  -^Elian  Montaltus,  cap.  30.  de  melan.  But  what  do  I 
talk?  ’tis  the  subject  of  whole  books;  I might  cite  a century  of  authors  pro 
,and  con.  I will  conclude  with  '^Zuinger,  antimony  is  like  Scanderbeg’s  sword, 
which  is  either  good  or  bad,  strong  or  weak,  as  the  party  is  that  prescribes, 
or  useth  it : a worthy  medicine  if  it  be  rightly  applied  to  a strong  man,, 
otherwise  poison.”  For  the  preparing  of  it,  look  in  Evonimi  thesaurus-, 
Quercetan,  Oswaldus  Grollius,  Basil.  Chim.  Basil.  Valentins,  &c. 

Tobacco,  divine,  rare,  superexcellent  tobacco,  which  goes  far  beyond  all  the 
panaceas,  potable  gold,  and  philosopher’s  stones,  a sovereign  remedy  to  alt 
diseases.  A good  vomit,  I confess,  a virtuous  herb,  if  it  be  well  qualified, 
opportunely  taken,  and  medicinally  used ; but  as  it  is  commonly  abused  by 
most  men,  which  take  it  as  tinkers  do  ale,  ’tis  a plague,  a mischief,  a violent 
purger  of  goods,  lands,  health,  hellish,  devilish  and  damned  tobacco,  the  ruin 
and  overthrow  of  body  and  soul. 


Subsect.  II. — Simples  purging  Melancholy  downward. 

Polypody  and  epithyme  are,  without  all  exceptions,  gentle  purgers  of  me- 
lancholy. Dioscorides  will  have  them  void  phlegm;  but  Brass! vola  out  of 
his  experience  averreth,  that  they  purge  this  humour;  they  are  used  in  decoc- 
tion, infusion,  &c.,  simple,  mixed,  &c. 

Myrobalanes,  all  five  kinds,  are  happily  prescribed  against  melancholy  and 
quartan  agues;  Brassivola  speaks  out  “^of  a thousand”  experiences,  he  gave 
them  in  pills,  decoctions,  &c.,  look  for  peculiar  receipts  in  him. 

Stcechas,  fumitory,  dodder,  herb  mercury,  roots  of  capers,  genista  or  broom, 
pennyroyal  and  half*  boiled  cabbage,  I find  in  this  catalogue  of  purgers  of 
black  choler,  origan,  featherfew,  ammoniac^  salt,  saltpetre.  But  these  are  veiy 
gentle;  alyppus,  dragon  root,  centaury,  dittany,  colutea,  which  Fuchsius,  cap. 
168,  and  others  take  for  senna,  but  most  distinguish.  Senna  is  in  the  mid- 
dle of  violent  and  gentle  purgers  downward,  hot  in  the  second  degree,  dry  in 
the  first.  Brassivola  calls  it  “ ®a  wonderful  herb  against  melancholy,  it  scours 
the  blood,  lightens  the  spirits,  shakes  off  sorrow,  a most  profitable  medicine,” 
as  ^Dodonseus  terms  it,  invented  by  the  Arabians,  and  not  heard  of  before. 
It  is  taken  diverse  ways,  in  powder,  infusion,  but  most  commonly  in  the  in- 
fusion, with  ginger,  or  some  cordial  flowers  added  to  correct  it.  Actuarius 
commends  it  sodden  in  broth,  with  an  old  cock,  or  in  whey,  which  is  the 
common  conveyer  of  all  such  things  as  purge  black  choler;  or  steeped  in 
wine,  which  Heurnius  accounts  sufiicient  without  any  farther  correction. 

Aloes  by  most  is  said  to  purge  choler,  but  Aurelianus,  lib.  2.  c.  6.  de  morh 
chron.,  Arculanus,  cap.  6.  in  9,  Bhasis,  Julius  Alexandrinus,  consil.  185. 
Scoltz.,  Crato,  consil.  189.  Scoltz.  prescribe  it  to  this  disease;  as  good  for  the 
stomach  and  to  open  the  hasmorrhoids,  out  of  Mesue,  Bhasis,  Serapio,  Avicenna: 
Menardus,  ep.  lib.  1.  eprlst.  1.  oppose  th  it,  aloes,  ““doth  not  open  the  veins,” 
or  move  the  haemorrhoids,  which  Leonliartus  Fuchsius,  paradox.  lib\  1.  like- 
wise afiirms ; but  Brassivola  and  Dodouaeus  defend  Mesue  out  of  their  expe- 
rience; let  ‘^Yalesius  end  the  controversy. 

Lapis  armenus  and  lazuli  are  much  magnified  by  “Alexander,  lib.  1.  cap. 
16,  Avicenna,  -^Etius,  and  Actuarius,  if  they  be  well  washed,  that  the  water 

t Antimonium  venenum,  non  medicamentum.  ’^Cratonls  ep.  sect,  rel  ad  Monavium  ep.  In  utramquo 
partem  dignissimum  medicamentum,  si  recte  utentur,  secus  venenum.  ^ Moerores  fugant;  utilissim^ 

dantur  melancholicis  et  quaternariis.  y Millies  horum  vires  expertus  sum.  ^ Sal  nitrum,  sal  ammo, 
niacum,  dracontij  radix,  dictamnum.  ® Calet  ordine  secundo,  siccat  prime,  adversus  omnia  vitia  atcra 

bilis  valet,  sanguinem  mnndat,  spiritus  illustrat,  raoerorem  discutit,  herba  mirifica.  bCap.  4.  lib.  2. 

® Kecentiores  negant  era  venarum  resecare.  d An  aloe  aperiat  ora  venarum.  lib.  9.  cent.  3.  ® Vapores 

Ebstergit  a vitalibus  pai'tibus. 


442 


Cure  of  Melancholy. 


[Part.  2.  See.  4. 


be-  no  more  coloured,  fifty  times,  some  say.  “ ^ That  good  Alexander  (saith 
Gnianerius),  puts  such  confidence  in  this  one  medicine,  that  he  thought  all 
melancholy  passions  might  be  cured  by  it ; and  I for  my  part  have  oftentimes 
happily  used  it,  and  was  never  deceived  in  the  operation  of  it.”  The  like  may 
be  said  of  lapis  lazuli,  though  it  be  somewhat  weaker  than  the  other.  Gar- 
cias ab  Horto,  hist.  lib.  1.  cap.  65.  relates,  that  the  ^physicians  of  the  Moors 
familiarly  prescribe  it  to  all  melancholy  passions,  and  Matthiolus,  ep.  lib.  3. 

^ brags  of  that  happy  success  which  he  still  had  in  the  administration  of  it. 
Nicholas  Meripsa  puts  it  amongst  the  best  remedies,  sect.  J.  cap.  12,  in  Anti- 
dotisj  “ ^and  if  this  will  not  serve  (saith  Phasis),  then  there  remains  nothing 
but  lapis  armenus  and  hellebore  itself.”  Yalescusand  Jason  Pratensis  much 
commend  pul  vis  hali,  which  is  made  of  it.  James  Damascen.  2.  cap.  12. 
Hercules  de  Saxonia,  &c.,  speaks  well  of  it.  Crato  will  not  approve  this;  it 
and  both  hellebores,  he  saith,  are  no  better  than  poison.  Victor  Trincavellius, 
lib.  2.  cap.  14.  found  it  in  his  experience,  “^to  be  very  noisome,  to  trouble 
the  stomach,  and  hurt  their  bodies  that  take  it  overmuch.” 

Black  hellebore,  that  most  renowned  plant,  and  famous  purger  of  melan- 
choly, which  all  antiquity  so  much  used  and  admired,  was  first  found  out  by 
Melanpodius  a shepherd,  as  Pliny  records,  lib.  25.  cap.  5.  ^who,  seeing  it  to 
purge  his  goats  when  they  raved,  practised  it  upon  Elige  and  Calene,  King  ‘i 
Prsetus’  daughters,  that  ruled  in  Arcadia,  near  the  fountain  Clitorius,  and 
restored  them  to  their  former  health.  In  Hippocrates’s  time  it  was  in  only  i| 
request,  insomuch  that  he  writ  a book  of  it,  a fragment  of  which  remains  yet.  'j 
Theophi:astus,  “Galen,  Pliny,  C£elius  Aurelianus,  as  ancient  as  Galen,  lib.  1.  '' 
cap.  6,  Aretus,  lib.  1.  cap.  5,  Oribasius,  lib.  7.  collect,  a famous  Greek,  H^tius, 
ser.  3.  cap.  112  & 113  p.  Htigineta,  Galen’s  Ape,  lib.  7.  cap.  4,  Actuarius,  f 
Trallianus,  lib.  5.  cap.  15,  Cornelius  Gelsus  only  remaining  of  the  old  Latins,  i 
lib.  3.  cap.  23.  extol  and  admire  this  excellent  plant;  and  it  was  generally  so  ; 
much  esteemed  of  the  ancients  for  this  disease  amongst  the  rest,  that  theyseiit 
all  such  as  were  crazed,  or  that  doted,  to  the  Anticyrse,  or  to  Phocis  in  Achaia, 
to  be  purged,  where  this  plant  was  in  abundance  to  be  had.  In  Strabo’s  time  * 
it  was  an  ordinary  voyage,  Naviget  Anticyras  ; a common  proverb  among  the  ( 
Greeks  and  Latins,  to  bid  a dizzard  or  a mad  man  go  take  hellebore ; as  in  | 
Lucian,  Menipp us  to  Tantalus,  Tantale,  desipis,  helleboro  epoto  tibi  opusest,eoque  \ 
sane  meraco,  thou  art  out  of  thy  little  wit,  O Tantalus,  and  must  needs  drink  J 
hellebore,  and  that  without  mixture.  Aristophanes  in  Vespis,  drink  hellebore, 
&c.,  and  Harpax  in  the  “Comedian,  told  Simo  and  Ballio,  two  doting  fellows, 
that  they  had  need  to  be  purged  with  this  plant.  When  that  proud  Mena- 
crates  o had  writ  an  arrogant  letter  to  Philip  of  Macedon,  he  sent  back 
no  other  answer  but  this,  Consulo  tibi  ut  ad  Anticyram  te  confer  as,  noting 
thereby  that  he  was  crazed,  atque  helleboro  indigere,  had  much  need  of  a good 
purge.  liilias  Geraldus  saith,  that  Hercules,  after  all  his  mad  pranks  upon  his 
wife  and  children,  was  perfectly  cured  by  a purge  of  hellebore,  which  an  Anti- 
cyrian  administered  unto  him.  They  that  were  sound  commonly  took  it  to 
quicken  their  wits  (as  Ennius  of  old),  ° Qui  non  nisi  potus  ad  arma — prosiluit 
dicenda,  and  as  our  poets  drink  sack  to  improve  their  inventions  (I  find  it  so 
registered  by  Agellius,  lib.  17,  cap.  15.)  Carneades  the  academic,  when  he  was 
to  write  against  Zeno  the  stoic,  purged  himself  with  hellebore  first,  which 
PPetronius  puts  upon  Chrysippus.  In  such  esteem  it  continued  for  many  ages, 


f Tract.  15.  c.  6.  Bonus  Alexander,  tantam  lapide  Armeno  confidentiam  habuit,  at  omnes  melancholiea.s 
passiones  ab  eo  curari  posse  crederet,  et  ego  inde  srepissirr.e  usus  sum,  et  in  ejiis  exhibitione  nunquam 
fraudatus  fui.  8 Maurorum  medici  hoc  lapide  plei-unique  purgant  melancholiam,  <fec.  hQuo  ego 

Ejepe  feliciter  usus  sum,  et  magno  cum  auxilio.  i Si  non  hoc,  nihil  restat  nisi  helleborus,  et  lapis 

armenus.  Consil.  184.  Scoltzii.  k Malta  corpora  vidi  gravissimb  hinc  agitata,  et  stomacho  multum 

obfuisse.  1 Cum  vidisset  ab  eo  curari  capras  furentes,  &c.  Lib.  6.  simpl.  med.  “Pseudolo,  acc.  4. 
seen.  ult.  helleboro  hisce  hominibus  opus  est.  ^ilor.  Pin  Satyr. 


Mem.  2.  Sabs.  2.] 


Compound  Purgers. 


443 


till  at  length  Mesne  and  some  other  Arabians  began  to  reject  and  reprehend  it, 
upon  whose  authority  for  many  following  lustres,  it  was  much  debased  and  quite 
out  of  request,  held  to  be  poison  and  no  medic-ine;  and  is  still  oppugned  to 
this  day  by  ‘^Crato  and  some  junior  physicians.  Their  reasons  are,  because 
Aristotle,  1.  1.  de  plant,  c.  3.  said,  henbane  and  hellebore  were  poison;  and 
Alexander  Aphrocliseus,  in  the  preface  of  his  problems,  gave  out,  that  (speak- 
ing of  hellebore)  Quails  fed  on  that  which  was  poison  to  men.”  Galen,  1.  6. 
Epid.  com.  5.  Text.  35.  confirms  as  much:  •Constantine  the  emperor  in  his 
Geoponicks,  attributes  no  other  virtue  to  it,  than  to  kill  mice  and  rats,  flies 
and  mould  warps,  and  so  Mizaldus,  Nicander  of  old,  Gervinus,  Sckenkius,  and 
some  other  Neoterics  that  have  written  of  poisons,  speak  of  hellebore  in  a chief 
place.  ‘Nicholas  Leonicus  hath  a story  of  Solon,  that  besieging,  I know  not 
what  city,  steeped  hellebore  in  a spring  of  water,  which  by  pipes  was  conveyed 
into  the  middle  of  the  town,  and  so  either  poisoned,  or  else  made  them  so  feeble 
and  weak  by  purging,  that  they  were  not  able  to  beararms.  Nothwithstanding 
all  these  cavils  and  objections,  most  of  our  late  writers  do  much  approve  of  it. 
‘^Gariopontus,  lib.  1.  cap.  13,  Codronchus,  com.  de  helleb.,  Fallopius,!i6.  de.  med. 
purg.  simpl.  cap.  69.  et  consil.  15.  Trincavelii,  Montanus  239,  Frisemelica 
consil.  14,  Hercules  de  Saxonia,  so  that  it  be  opportunely  given.  Jacobus  de 
Dondis,  Agg.  Amatus,  Lucet.  cent.  66,  Godef.  Stegius,  cap.  13,  Hollerius,  and 
all  our  herbalists  subscribe.  Fernelius,  meth.  med.  lib.  5.  cap.  16,  “confesseth 
it  to  be  a * terrible  purge  and  hard  to  take,  yet  well  given  to  strongmen,  and 
such  as  have  able  bodies.”  P.  Forestus  and  Capivaccius  forbid  it  to  be  taken 
ill  substance,  but  allow  it  in  decoction  or  infusion,  both  which  ways,  P.  Mona- 
vius  approves  above  all  others,  Epist.  231.  Scoltzii;  Jacchinus  in  9.  Rhasis 
commends  a receipt  of  his  own  preparing;  Penottus  another  of  his  chemically 
prepared,  E vonimus  another.  Hildesheim,  spicel.  2.  de  mel.  hath  many  examples 
how  it  should  be  used,  with  diversity  of  receipts.  Heurnius,  lib.  7.  prax.  med. 
cap.  14,  “calls  it  an  ^innocent  medicine  howsoever,  if  it  be  well  prepared.” 
The  root  of  it  is  only  in  use,  which  may  be  kept  many  years,  and  by  some 
given  in  substance,  as  by  Fallopius  and  Brassivola  amongst  the  rest,  who 
® brags  that  he  was  the  first  that  restored  it  again  to  its  use,  and  tells  a story 
how  he  cured  one  Melatasta,  a madman,  that  was  thought  to  be  possessed,  in 
the  Duke  Ferrara’s  court,  with  one  purge  of  black  hellebore  in  substance ; the 
receipt  is  there  to  be  seen;  his  excrements  were  like  ink,  •'" he  perfectly  healed 
at  once;  Vidus  Vidius,  a Dutch  physician,  will  not  admit  of  it  in  substance, 
to  whom  most  subscribe,  but  as  before  in  the  decoction,  infusion,  or  which  is 
all  in  all,  in  the  extract,  which  he  prefers  before  the  rest,  and  calls  suave 
medicamentum,  a sweet  medicine,  an  easy,  that  may  be  securely  given  to 
women,  children,  and  weaklings.  Baracellus,  horto  geniali,  terms  it  maximce 
prcestantice  medicamentum,  a medicine  of  great  worth  and  note.  Quercetan  in 
his  Spagir.  Phar.  and  many  others,  tell  wonders  of  the  extract.  Paracelsus, 
above  all  the  rest,  is  the  greatest  admirer  of  this  plant;  and  especially  the 
extract,  he  calls  it  theriacum,  terrestre  balsamum,  another  treacle,  a terres- 
trial balm,  instar  omnium,  “all  in  all,  the  '’sole  and  last  refuge  to  cure  this 
malady,  the  gout,  epilepsy,  leprosy,”  &c.  If  this  will  not  help,  no  physic  in 
the  world  can  but  mineral,  it  is  the  upshot  of  all.  Matthiolus  laughs  at  those 
that  except  against  it,  and  though  some  abhor  it  out  of  the  authority  of  Mesue, 

Crato,  consil.  16.  1.  2.  Etsi  multi  magni  viri  protent,  in  bonam  partem  accipiant  medici,  non  probem 
^■  Vescuntur  veratro  coturniccs  quod  hominibus  toxicum  est.  »Lib.  23.  c.  7.  12.  14.  tDe  var.  hist 
Corpus  incolume  reddit,  et  juvenile  efRcit.  * Veteres  non  sine  causa  usi  sunt : Difflcilis  ex  Hellebor 

purgatio,  et  terroris  plena,  sed  robustis  datur  tamen,  &c.  yinnocens  medicamentum,  modo  rite  paretur 
* Absit  jactantia,  ego  primus  praebere  coepi,  &c.  ^ In  Catart.  Ex  una  sola  evacuatione  furor  cessavi 

et  quietus  inde  vixit.  Tale  exemplum  apud  Sckenkium  et  apud  Scoltzium,  cp.  231.  P.  Monavius  s 
stolidum  curasse  jactat  hoc  epoto  tribus  aut  quatuor  vicibiis.  bUltimum  refugium,  extremum  medica 
mentum,  quod  castera  omnia  claudi.t  qucecunque  costeris  laxativis  pelli  non  possunt  ad  hunc  pertinent;  s 
non  huic,  nulli  coduut. 


444: 


Cure  of  Melancholy. 


[Part.  2.  Sec.  4. 


and  dare  not  adventure  to  prescribe  it,  *‘®yet  I,  (saith  he)  have  happily  used 
it  six  hundred  times  without  oftence,  and  communicated  it  to  divers  worthy 
physicians,  who  have  given  me  great  thanks  for  it.”  Look  for  receipts,  dose, 
preparation,  and  other  cautions  concerning  this  simple,  in  him,  Brassivola, 
Paracelsus,  Codronchus,  and  the  rest. 

Subsect.  III. — Compound  Burgers. 

Compound  medicines  which  purge  melancholy,  are  either  taken  in  the  supe- 
rior or  inferior  parts : superior  at  mouth  or  nostrils.  At  the  mouth  swallowed 
or  not  swallowed : If  swallowed  liquid  or  solid : liquid,  as  compound  wine  of 
hellebore,  scilla  or  sea-onion,  senna,  Vinum  Scilliticum,  Helleboratum^  which 
^Quercetan  so  much  applauds  “for  melancholy  and  madness,  either  inwardly 
taken,  or  outwardly  applied  to  the  head,  with  little  pieces  of  linen  dipped  warm 
in  it.”  Oxymel  Scilliticum,  Syrupus  Hellehoratus  majorand  minorin Quercetan, 
and  Syrupus  Genistce  for  hypochondriacal  melancholy  in  the  same  author,  com- 
pound syrup  of  succory,  of  fumitory,  polypody,  &c.  Henmius  his  purging 
cockbroth.  Some  except  against  these  syrups,  as  appears  by  ®Udalrinus  Leono- 
rus  his  epistle  to  Matthiolus,  as  most  pernicious,  and  that  out  of  Hippocrates, 
cocta  movere,  et  medicari,  non  cruda,  no  raw  things  to  be  used  in  physic;  but 
this  in  the  following  epistle  is  exploded  and  soundly  confuted  by  Matthiolus : 
many  juleps,  potions,  receipts,  are  composed  of  these,  as  you  shall  find  in  Hil-  ] 
desheim,  spicel.  2.  Heurnius,  lib.  2.  cap.  1 4.  George  Sckenkius,  Ital.  med.prax.  <fec.  ' 
Solid  purges  are  confections,  electuaries,  pills  by  themselves,  or  compound  ' 
with  others,  as  de  lapide  lazulo,  armeno,  pil.  indce,  of  fumitory,  &c.  Confec- 
tion of  Hamech,  which  though  most  approve,  Solenander,  sec.  5.  consil.  22.  bit-  , 
terly  inveighs  against,  so  doth  Rondoletius  Pharmacop.  officina,  Fernelius  and  . 
others;  diasena,  diapolypodium,  diacassia,  diacatholicon,  Wecker’s  electuarie  • 
de  Epithymo,  Ptolemy’s  hierologadium,  of  which  divers  receipts  are  daily  made.  • 
Hltius,  22.  23.  commends  HieramRuffi.  Trincavellius,  consil.  12.  lib.  4.  ap- 
proves of  Hiera;  non,  inquit,  invenio  melius  medicamentum,  I find  no  better  I 
medicine,  he  saith.  Heurnius  adds  pil.  aggregat.  pills  de  Epithymo,  pil.  Ind.  j 
Mesue  describes  in  the  Florentine  Antidotary,  Pilulce  sine  quibus  esse  nolo,  il 
PilidcB  CochicB  cum  Helleboro,  Pil.  Arabicce,  Fcetidce,  de  quinque  generibus  < 
vniraholanorum,k,Q,.  Moreproper  to  melancholy,  not  excluding  in  the  meantime,  <1 
turbith,  manna,  rhubarb,  agaric,  elescophe,  &c.,  which  are  not  so  proper  to  this  -j 
humour.  For,  as  Montaltus  holds  cap.  30.  and  Montanus,c^o/erae^^a7?^pw7’^a?^(^c^  V! 
quod  atroe  sit  pabulum,  choler  is  to  be  purged  because  it  feeds  the  other:*  and  ! 
some  are  of  an  opinion,  as  Erasistratus  and  Asclepiades  maintained  of  old,  | 
against  whom  Galen  disputes,  “^that  no  physic  doth  purge  one  humour  alone,  | 
but  all  alike  or  what  is  next.”  Most  therefore  in  their  receipts  and  magistrals 
which  are  coined  here,  makeamixture  of  several  simplesand  compounds  to  purge  ; 
all  humours  in  general  as  well  as  this.  Some  rather  use  potions  than  pills  to  j 
purge  this  humour,  because  that  as  Heurnius  and  Crato  observe,  hie  succus  a j 
sicco  remedio  cegre  trahitur,  this  juice  is  not  so  easily  drawn  by  dry  remedies, 
and  as  Montanus  adviseth  25  cons.  “ All  ^drying  medicines  are  to  be  repelled, 
as  aloe,  hiera,”  and  all  pills  whatsoever,  because  the  disease  is  dry  of  itself.  | 
I might  here  insert  many  receipts  of  prescribed  potions,  boles,  &c.  The 
closes  of  these,  but  that  they  are  common  in  every  good  physician,  and  that  I 
am  loth  to  incur  the  censure  of  Forestus,  lib.  3.  cap.  6.  deurinis,  againsu  I 

i 

^ Testari  possum  me  sexcentis  hominibus  Helleborum  ni,?rum  exhibuisse,  nullo  prorsus  incommodo,  <fec. 

Pharmacop.  Optimum  est  ad  maniam  et  omnes  melancholicos  afifectus,  turn  intra  assumptum,  turn  extrin- 
secus  capiti  cum  linteolis  in  eo  madefactis  tepide  admotum.  ® Epist.  Math.  lib.  3.  Tales  Syrupi  nocen- 
tissiml  et  omnibus  modis  extirpandi.  f Purgantia  censebant  medicamenta,  non  unum  humorem  attrahere, 
sed  quemcuuque  attigerint  in  suam  naturam  couvertere.  SReligantur  omnes  e.xsiccantes  medicinaa,  ut 
Aloe,  Hiera,  pilulae  quaecunque.  h Contra  eos  qui  lingua  vulgari  et  vernacula  reraedia  et  medicamenta 
praiscribunt,  et  quibnsyls  cviumuiiia  lac.UKt. 


Chirurgical  Remedies. 


445 


Mom.  3,]  - 

tliose  tliat  divulge  and  publish  medicines  in  their  mother-tongue,”  and  lest  I 
% should  give  occasion  thereby  to  some  ignorant  reader  to  practise  on  himselfl 
• without  the  consent  of  a good  physician. 

' Such  as  are  not  swallowed,  but  only  kept  in  the  mouth,  are  gargarisms 
. used  commonly  after  a purge,  when  the  body  is  soluble  and  loose.  Or 
apophlegmatisms,  masticatories,  to  be  held  and  chewed  in  the  mouth,  which 
•are  gentle,  as  hyssop,  origan,  pennyroyal,  thyme,  mustard ; strong,  as  pelli- 
, ■ tory,  pepper,  ginger,  &c. 

b Such  as  are  taken  into  the  nostrils,  errhina  are  liquid  or  dry,  juice  of 
pimpernel,  onions,  &c.,  castor,  pepper,  white  hellebore,  &c.  To  these  you 
.may  add  odoraments,  perfumes,  and  suffumigations,  &c. 

Taken  into  the  inferior  parts  are  clysters  stroug  or  weak,  suppositories  of  Cas- 
■'tilian  soap,  honey  boiled  to  a consistence;  orstrongerof  scaramony,  hellebore,  (kc. 

These  are  all  used,  and  prescribed  to  this  malady  upon  several  occasions, 

. as  shall  be  shown  in  its  place. 


MEMB.  III. 

Chirurgical  Remedies. 

In  letting  of  blood  three  main  circumstances  are  to  be  considered,  ^ Who, 
' how  much,  when.”  That  is,  that  it  be  done  to  such  a one  as  may  endure  it, 
or  to  whom  it  may  belong,  that  he  be  of  a competent  age,  not  too  young,  nor 
t too  old,  overweak,  fat,  or  lean,  sore  laboured,  but  to  such  as  have  need,  are 
full  of  bad  blood,  noxiCus  humours,  and  may  be  eased  by  it. 

The  quantity  depends  upon  the  party’s  habit  of  body,  as  he  is  strong  or 
weak,  full  or  empty,  may  spare  more  or  less. 

In  the  morning  is  the  fittest  time:  some  doubt  whether  it  be  best  fastir.gj 
or  full,  whether  the  moon’s  motion  or  aspect  of  planets  be  to  be  observed ; 
some  affirm,  some  deny,  some  grant  in  acute,  but  not  in  chronic  diseases, 
whether  before  or  after  physic.  ’Tis  Heurnius’  aphorism  d phlebotomia  auspi- 
■candum  esse  curationem,  non  d pharmacia,  you  must  begin  with  blood- 
letting and  not  physic;  some  except  this  peculiar  malady.  But  what  do  I ? 
Horatius  j^ugenius,  a physician  of  Padua,  hath  lately  writ  17  books  of  this 
subject,  Jobertus,  &c. 

Particular  kinds  of  blood-letting  in  ^use  are  three,  first  is  that  opening  a 
vein  in  the  arm  with  a sharp  knife,  or  in  the  head,  knees,  or  any  other  parts, 
as  shall  be  thought  fit. 

Cupping-glasses  with  or  without  scarification,  ocyssime  compescunt,  saith 
Pernelius,  they  work  presently,  and  are  applied  to  several  parts,  to  divert 
humours,  aches,  winds,  (kc. 

Horse-leeches  are  much  used  in  melancholy,  applied  especially  to  the 
haemorrhoids.  Horatius  Augenius,  \0.cap.  10.  Platerus,  de  mentis  alienat. 
” cap.  3.  Altoraarus,  Piso,  and  many  others,  prefer  them  before  any  evacu- 
ations in  this  kind. 

^Cauteries  or  searing  with  hot  irons,  combustions,  borings,  lancings, 
which,  because  they  are  terrible,  Dropax  and  Sinapismus  are  invented  by 
plasters  to  raise  blisters,  and  heating  medicines  of  pitch,  mustard-seed,  and 
the  like. 

Issues  still  to  be  kept  open,  made  as  the  former,  and  applied  in  and  to 
several  parts,  have  their  use  here  on  divers  occasions,  as  shall  bo  shown. 

i'Quis,‘qnanttini,  quando.  k Fernelius,  lib,  2.  cap.  19.  1 Renodaens,  lib.  5.  cap.  21.  de  his  Mercurialia 

iib.  ? de  composit.  med.  cap.  24.  Ueiirnius,  lib.  1.  prax.  med,  Weeker,  &c. 


446 


Cure  of  Melancholy. 


[Part.  2.  Sec.  5. 


SECT.  Y.  MEMB.  I. 

Subsect.  1. — Particular  Cure  of  the  three  several  Kinds;  of  Head- Melancholy.. 

The  general  cures  thus  briefly  examined  and  discussed,  it  remains  now  to 
apply  these  medicines  to  the  three  particular  species  or  kinds,  that,  according 
to  the  several  parts  affected,  each  man  may  tell  in  some  sort  how  to  help  or 
ease  himself.  I will  treat  of  head-melancholy  first,  in  which,  as  in  all  other 
good  cures,  we  must  begin  with  diet,  as  a matter  of  most  moment,  able  often- 
times of  itself  to  work  this  eflect.  I have  read,  saith  Laurentius,  cap.  8.  de 
Melanch.  that  in  old  diseases  which  have  gotten  the  upper  hand  or  a habit,  the 
manner  of  living  is  to  more  purpose,  than  whatsoever  can  be  drawn  out  of  the 
most  precious  boxes  of  the  apothecaries.  This  diet,  as  I have  said,  is  not  only 
in  choice  of  meat  and  drink,  but  of  all  those  other  non-natural  things.  Let 
air  be  clear  and  moist  most  part:  diet  moistening,  of  good  juice,  easy  of 
digestion,  and  not  windy : drink  clear,  and  well  brewed,  not  too  strong,  nor 
too  small.  “ Make  a melancholy  man  fat,”  as  “Rhasis  saith,  “ and  thou  hast 
finished  the  cure.”  Exercise  not  too  remiss,  nor  too  violent.  Sleep  a little 
more  than  ordinary.  “Excrements  xlaily  to  be  voided  by  art  or  nature;  and 
which  Eernelius  enjoins  his  patient,  consil.  44.  above  the  rest,  to  avoid  all 
passions  and  perturbations  of  the  mind.  Let  him  not  be  alone  or  idle  (in  any 
kind  of  melancholy),  but  still  accompanied  with  such  friends  and  familiars  ho 
most  affects,  neatly  dressed,  washed,  and  combed,  according  to  his  ability  at 
least,  in  clean  sweet  linen,  spruce,  handsome,  decent,  and  good  apparel;  for 
nothing  sooner  dejects  a man  than  want,  squalor,  and  nastiness,  foul  or  old 
clothes  out  of  fashion.  Gonceriiing  the  medicinal  part,  he  that  will  satisfy 
himself  at  large  (in  this  precedent  of  diet)  and  see  all  at  once,  the  whole  euro 
and  manner  of  it  in  every  distinct  species,  let  him  consult  with  GorJonius, 
Yalescus,  with  Prosper  Calenus,  lib.  de  atra  bile  ad  Card.  Ccesium,  Lau- 
rentius, cap.  8.  et  9.  de  melan.  ^lian  Montaltus,  de  mel.  cap.  26,  27,  28,  29,. 
30.  Donat,  ab  Altomari,  cap.  7.  artis  med.  Hercules  de  Saxonia,  in  Panth. 
cap.  7.et  Tract,  ejus  peculiar,  de  melan.  per  Bolzetam,  edit.  Venetiis,  1620. 
cap.  17,  18,  19.  Savanarola,  Rub.  82.  Tract.  8.  cap.  1.  Sekenkius,  in  prax. 
curat.  Ital.  med.  Heurnius,  cap.  12.  de  morb.  Yictorius  Eaventinus,  pracU 
Magn.  el  Empir.  Hildesheim,  Spicel.  2.  de  man.  et  mel.  Eel.  Platter,. 
Stockerus,  Bruel,  P.  Bayerus,  Eorestus,  Euchsius,  Cappivaccius,  Rondoletius, 
Jason  Pratensis,  Sallust.  Salvian.  de  remed.  lib.  2.  cap.  \.  Jacchinus,  i/i  9. 
Rhasis,  Lod.  Mercatus,  de  Inter,  morb.  cur.  lib.  \.cap  17.  Alexan.  Messaria, 
pract.  med.  lib.  1.  cap.  21.  de  mel.  Piso,  Hollerius,  &c.  that  have  culled  out  of 
those  old  Greeks,  Arabians,  and  Latins,  whatsoever  is  observable  or  fit  to  be, 
used.  Or  let  him  read  those  counsels  and  consultations  of  Hugo  Senensis, 
consd.  13.  et  14.  Renerus  Solinander,  consil.  6.  sec.  1.  et  consil.  3.  sec.  3, 
Crato,  consil.  16.  lib.  1.  Montanus,  20,  22.  and  his  following  counsels. 
Lselius  a Eonte  Eugubinus,  consult.  44,  69,  77,  125,  129,  142.  Eernelius,^ 
consil.  44,  45,  46.  Jul.  Caesar  Claudinus,  Mercurialis,  Erambesarius,  Sen- 
ertus,  &c.  Wherein  he  shall  find  particular  receipts,  the  whole  method,, 
preparatives,  purgers,  correctors,  averters,  cordials  in  great  variety  and  abund- 
ance : out  of  which,  because  every  man  cannot  attend  to  read  or  peruse  them, 
I will  collect  for  the  benefit  of  the  reader,  some  few  more  notable  medicines. 


Subsect.  II. — Blood-letting. 

Phlebotomy  is  promiscuously  used  before  and  after  physic,  commonly  before, 
and  upon  occasion  is  often  reiterated,  if  there  be  any  need  at  least  of  it.  Eor 

™Cont.  lib.  I.  0.  9.  festines  ad  impinguationein.  et  cum  imping^uantur,  remoretur  malum.  “ BencA- 
ciuiu  veutris. 


Mem,  1.  Subs.  3,] 


Preparatives  and  Purgers. 


447 


Galen,  and  many  others,  make  a doubt  of  bleeding  at  all  in  this  kind  of  head- 
melancholy.  If  the  malady,  saith  Piso,  cap.  23.  and  Altomarus,  cap.  7. 
Fuchsias,  cap.  33.  shall  proceed  primarily  from  the  misaftected  brain,  the 
patient  in  such  case  shall  not  need  at  all  to  bleed,  except  the  blood  otherwise 
abound,  the  veins  be  full,  inflamed  blood,  and  the  party  ready  to  run  mad.” 
In  immaterial  melancholy,  which  especially  conies  from  a cold  distemperature  of 
spirits,  Hercules  de  Saxonia,  cap.  17.  will  not  admit  of  phlebotomy ; Laurentius, 
cap.  9,  approves  it  out  of  the  authority  of  the  Arabians;  but  as  Mesue,  Phasis, 
Alexander  appoint,  “^especially  in  the  head,”  to  open  the  veins  in  the  fore- 
head, nose  and  ears  is  good.  They  commonly  set  cupping-glasses  on  the; 
party’s  shoulders,  having  first  scarified  the  place,  they  apply  horse-leeches  on 
the  head,  and  in  all  melancholy  diseases,  whether  essential  or  accidental,  they 
cause  the  haemorrhoids  to  be  opened,  having  the  eleventh  aphorism  of  the  sixth 
book  of  Hippocrates  for  their  ground  and  warrant,  which  saith,  “ That  in 
melancholy  and  mad  men,  the  varicose  tumour  or  haemorrhoids  appearing  dotli 
heal  the  same.”  Yalescus  prescribes  blood-letting  in  all  three  kinds,  whom 
Sallust.  Salvian  follows.  ‘“^If  the  blood  abound,  which  is  discerned  by  the 
fulness  of  the  veins,  his  precedent  diet,  the  party’s  laughter,  age,  <fec.  begin 
with  the  median  or  middle  vein  of  the  arm:  if  the  blood  be  ruddy  and  clear, 
stop  it,  but  if  black  in  the  spring  time,  or  a good  season,  or  thick,  let  it  run, 
according  to  the  party’s  strength : and  some  eight  or  twelve  days  after,  open 
the  head  vein,  and  the  veins  in  the  forehead,  or  provoke  it  out  of  the  nostrils, 
or  cupping  glasses,”  &c.  Trallianus  allows  of  this,  “^If  there  have  been  any 
suppression  or  stopping  of  blood  at  nose,  or  hsernorrhoids,  or  women’s  months, 
then  to  open  a vein  in  the  head  or  about  the  ankles.”  Yet  he  doth  hardly 
approve  of  this  cour.se,  if  melancholy  be  situated  in  the  head  alone,  or  in  any 
other  dotage,  “ ^except  it  primarily  proceed  from  blood,  or  that  the  malady 
be  increased  by  it;  for  blood-letting  refrigerates  and  dries  up,  except  the  body 
be  very  full  of  blood,  and  a kind  of  ruddiness  in  the  face.”  Therefore  I con- 
clude with  Areteus,  “ ^before  you  let  blood,  deliberate  of  it,”  and  well  consider 
all  circumstances  belonging  to  it. 

Subsect.  III. — Preparatives  and  Pargers. 

After  blood-letting  we  must  proceed  to  other  medicines;  first  prepare,  and 
then  purge,  Augeoe  stabulum  pur  gar  e,  make  the  body  clean  before  we  hope  to 
do  any  good.  Walter  Bruel  would  have  a practitioner  begin  first  with  a 
clyster  of  his,  which  he  prescribes  before  blood-letting:  the  common  sort,  as 
Mercurialis,  Montaltus,  cap.  30.  &c.  proceed  from  lenitives  to  preparative.s,  and 
BO  to  purgers.  Lenitives  are  well  known,  electuarium  lenitivum,  diaphenicumy 
diacatholicony  &c.  Preparatives  are  usually  syrups  of  borage,  bugloss,  apples, 
fumitory,  thyme  and  epithyme,  with  double  as  much  of  the  same  decoction  or 
distilled  water,  or  of  the  waters  of  bugloss,  balm,  hops,  endive,  scolopendry, 
fumitory,  &c.  or  these  sodden  in  whey,  which  must  be  reiterated  and  used  for 
many  days  together.  Purges  come  last,  “ which  must  not  be  used  at  all,  if 
the  malady  may  be  otherwise  helped,”  because  they  weaken  nature  and  dry  so 
much;  and  in  giving  of  them,  “'^we  must  begin  with  the  gentlest  first.’' 
Some  forbid  all  hot  medicines,  as  Alexander,  and  Salvianus,  &c.  Ne  insa^ 

oSi  ex  primario  cerebri  affectu  melancholici  evaserint,  sanguinis  detractione  non  indigent,  nisi  ob  alias 
causas  sanguis  mittatur,  si  multus  in  vasis,  &c.  frustra  euim  fatigatur  corpus,  .fee.  *1  Competit  iis 

phlebotomia  frontis.  ‘iSi  sanguis  abundet,  quod  scitur  ex  venarura  repletione,  victus  rationa 

prjEcedente,  risu  jegri,  sptate  et  aliis,  tundatur  mediana;  et  si  sanguis  apparet  clarus  et  ruber,  suppri- 
matur;  aut  si  vere,  si  niger  aut  crassus  permittatur  fluere  pro  viribus  £egri,  dein  post  8 vel  12  diena 
aperiatur  cepbalica  partis  magis  aifectae,  et  vena  frontis,  aut  sanguis  provocetur  setis  per  nares,  &c.  ^ Si 

quibus  consuetae  suae  suppressae  sunt  menses,  &c.  talo  secare  oportet,  aut  vena  frontis  si  sanguis  peccet 
cerebro.  ® Nisi  ortum  ducat  a sanguine,  ne  morbus  inde  augeatur : phlebotomia  refrigerat  et  exsiccat, 
nisi  corpus  sit  valde  sanguineum,  rubicundum.  t Cum  sanguinem  detrahere  oportet,  deliberatione  indiget. 
Areteus,  lib.  7.  c.  5.  ‘‘A  lenioribus  auspicandom.  (Yalescus,  Piso,  Bruel)  rariusque  medicamentifl  pur 

gantibus  utendum,  ni  sit  opus. 


448 


Cure  of  Melancholy. 


[Part.  2.  Sec.  5. 


niores  inde  Jiant,  Pot  medicines  increase  tPe  disease  drying  too  much.” 

Purge  downward  rather  than  upward,  use  potions  rather  than  pills,  and  when 
5'ou  begin  physic,  persevere  and  continue  in  a course ; for  as  one  observes, 
^ movere  et  non  educere  in  omnibus  malum  est;  to  stir  up  the  humour  (as  one 
purge  commonly  doth)  and  not  to  prosecute,  doth  more  harm  than  good.  They 
must  continue  in  a course  of  physic,  yet  not  so  that  they  tire  and  oppress 
nature,  danda  quies  naturae,  they  must  now  and  then  remit,  and  let  nature 
have  some  rest.  The  most  gentle  purges  to  begin  with,  are  ^ senna,  cassia, 
epithyme,  myrobalanes,  catholicoii : if  these  prevail  not,  we  may  proceed  to 
stronger,  as  the  confection  of  liamech,  pil.  Indse,  fumitorise,  de  assaieret,  of 
lapis  armenus  and  lazuli,  diasena.  Or  if  pills  be  too  dry;  ^some  prescribe 
both  hellebores  in  the  last  place,  amongst  the  rest  Aretus,  “^because  this  dis- 
ease will  resist  a gentle  medicine.”  Laurentius  and  Hercules  de  Saxonia 
would  have  antimony  tried  last,  “ if  the  ° party  be  strong,  and  it  warily  given.” 
‘^Trincavellius  prefers  hierologodium,  to  whom  Francis  Alexander  in  his  Apol. 
rad.  5.  subscribes,  a very  good  medicine  they  account  it.  But  Crato  in  a 
counsel  of  his,  for  the  Duke  of  Bavaria’s  chancellor,  wholly  rejects  it. 

I find  a vast  chaos  of  medicines,  a confusion  of  receipts  and  magistrals, 
amongst  writers,  appropriated  to  this  disease;  some  of  the  chiefest  I will 
rehearse.  ®To  be  sea- sick  first,  is  very  good  at  seasonable  times.  Helle- 
borismus  Matthioli,  with  which  he  vaunts  and  boasts  he  did  so  many  several 
cures,  “ ^ I never  gave  it  (saith  he),  but  after  once  or  twice,  by  the  help  of  God, 
they  were  happily  cured.”  The  manner  of  making  it  he  sets  down  at  large  in 
his  third  book  of  Epist.  to  George  Hankshius  a physician.  Walter  Bruel,  and 
Heurnius,  make  mention  of  it  with  great  approbation;  so  doth  Sekenkius  in 
his  memorable  cures,  and  experimental  medicines,  cen.  6.  obser.  37.  That 
famous  Helleborisme  of  Montanus,  which  he  so  often  repeats  in  his  consulta- 
tions and  counsels,  as  28.  melan.  sacerdote,  et  consil.  148.  prohypochon- 
driaco,  and  cracks,  “^to  be  a most  sovereign  remedy  for  all  melancholy  per- 
sons, which  he  hath  often  given  without  offence,  and  found  by  long  experfi 
ence  and  observations  to  be  such.” 

Quercetan  prefers  a syrup  of  hellebore  in  his  Spagirica  Pharmac.  and  Helle- 
bore’s extract  cap.  5.  of  his  invention  likewise  (“a  most  safe  medicine  ^and 
not  unfit  to  be  given  children”)  before  all  remedies  whatsoever. 

Paracelsus,  in  his  book  of  black  hellebore,  admits  this  medicine,  but  as  it 
is  prepared  by  him.  “ Ht  is  most  certain  (saith  he)  that  the  virtue  of  this 
herb  is  great,  and  admirable  in  etfect,  and  little  differing  from  balm  itself ; and 
he  that  knows  well  how  to  make  use  of  it,  hath  more  art  than  all  their  books 
contain,  or  all  the  doctors  in  Germany  can  show.” 

HClianus  Montaltus  in  his  exquisite  work  de  morh.  capitis,  cap.  2>\.  de  mel. 
sets  a special  receipt  of  his  own,  which  in  his  practice  “ ^ he  fortunately  used  ; 
because  it  is  but  short  I will  set  it  down.” 

“ h*  Sy  rupi  cle  pomis  5U)  aquae  borag.  oii'j- 
■ Ellebori  nigri  per  noctem  infusi  in  ligatura 

6 vel  8 gr.  mane  facta  collatura  exhibe.” 

Other  receipts  of  the  same  to  this  purpose  you  shall  find  in  him.  Yalescus 
admires  pulvis  Ilali,  and  Jason  Pratensis 'after  him:  the  confection  of  which 


*Quia  corpus  exiccant,  morbum  augent.  ^ Guianerius,  Tract.  I'',  c.  6.  “Piso.  *^Rhasis,  ssepe  valent 
cx  lielleboro.  b Lib.  7.  Exiguis  medicanientis  morbus  non  obsequitur.  ® Modo  caute  detur  et 

robiistis.  d Consil.  10.  1.  1.  ®nin.  1.  31.  c.  6.  Navigationes  ob  vomitlftaera  prosunt  pluriniis  morbis 
capitis,  et  omnibus  ob  quos  Helleborum  bibitur.  Idem  Dioscorides,  lib.  5.  cap.  13.  Avicenna  tertia  imprimis. 

Kunquam  dedimus,  quin  ex  una  aut  altera  assumptione,  Deo  j uvante,  fuerint  ad  salutem  restitutL 
? Lib.  2.  Inter  composita  purgantia  melancholiam.  b Longo  experiraento  a seobservatum  esse,  melan. 
-cholicos  sine  offensa  egregic)  curandos  valere.  Idem  responsione  ad  Aubertum,  veratrum  nigrum,  aliaa 
timidum  et  periculosum  vini  .spiritu  etiam  et  oleo  commodum  sicusui  redditur,  ut  etiam  pueris  tuto  adminis.) 
trari  possit.  i Certum  est  hujus  herb®  virtutem  maximam  et  mirabilem  esse,  parumque  distare  a balsamo. 
Et  qui  norit  eo  recte  uti,  plus  liabct  artis  quam  tota  scribentium  cohors,  aut  omues  doctores  in  Germaiiin. 
V Quo  feliciter  usus  sum. 


Mem,  1.  Subs.  3.] 


Preparatives  and  Purgers. 


449 


our  new  London  Pharmacopoeia  hath  lately  revived.  “ ^Put  case  (saith  he),  all 
other  medicines  fail,  by  the  help  of  God  this  alone  shall  do  it,  and  *fcis  a 
crowned  medicine  which  must  be  kept  in  secret.” 

“ R.  Epithymi  semunc.,  lapidis  lazuli,  agaric!  ana  5ij* 

Scaminonii,  5j>  Chariophillorum  nu.nero  20:  pulverisentur 
Omnia,  et  ipsius  pulveris  scrap.  4.  singulis  septimanis  assumat.’* 

To  these  I may  add  Arnoldi  vinum  Buglossatum,  or  borage  wine  before  men* 
tioned,  which  “Mizaldus  calls  vinum  mirabile,  a wonderful  wine,  and  Stockerus 
vouches  to  repeat  verbatim  amongst  other  receipts.  Rubeus  his  “compound 
water  out  of  Savanarola : Pinetus  his  balm ; Cardan’s  Pidvis  Hyacinthi,  with 
which,  in  his  book  de  curis  admirandis,  he  boasts  that  he  had  cured  many 
melancholy  persons  in  eight  days,  which  “Sckenkius  puts  amongst  his  observa- 
ble medicines;  Altomarus  his  syrup,  with  which  ^he  calls  God  so  solemnly  to 
witness,  he  hath  in  his  kind  done  many  excellent  cures,  and  which  Sckenkius 
cent.  7 ohserv,  80.  mentioneth,  Daniel  Sennertus,  lib.  1.  part.  2.  cap.  12.  so 
much  commends;  Rulandus’  admirable  water  for  melancholy,  which  cent.  2. 
ca/A  9G.  he  names  Spiritum  vitce  aureum,  Panaceam,  what  not,  and  his  absolute 
medicine  of  50  eggs,  curat.  Empir.  cent.  1.  cur.  5.  to  be  taken  three  in  a morn- 
ing, with  a powder  of  his.  Paventinus,  prac.  Empir.  doubles  this  number  of 
eggs,  and  will  have  101  to  be  taken  by  three  and  three  in  like  sort,  which 
Sallust  Salvian  approves,  de  red.  med.  lib.  2.  c.  1 . with  s.ome  of  the  same  powder, 
till  all  be  spent,  a most  excellent  remedy  for  all  melancholy  and  mad  men. 

“ R.  Epithymi,  tliymi,  ana  drachmas  duas,  sacciiari  albi  uudam  unura,  croci  grana  trin, 
Cinnamom;  drachmam  unam;  misce,  fiat  pulvis.” 


All  these  yet  are  nothing  to  those  '"chemical  preparatives  of  Aqua  Chalidonia, 
quintessence  of  hellebore,  salts,  extracts,  distillations,  oils,  Auruin  potabilc,  &c. 
Dr.  Anthony  in  his  book  de  auro potab.,  edit.  1 GOO,  is  all  and  all  for  it.  “ ® And 
though  all  the  schools  of  Galenists,  with  a wicked  and  unthankful  pride  and 
scorn,  detest  it  in  their  practice,  yet  in  more  grievous  diseases,  when  their  vege- 
tals  will  do  no  good,  they  are  compelled  to  seek  the  help  of  minerals,  though 
they  use  them  rashly,  unprofitably,  slackly,  and  to  no  purpose.”  Rhenanus, 
a Dutch  chemist,  in  his  book  de  Sale  e puteo  emergente,  takes  upon  him  to 
apologise  for  Anthony,  and  sets  light  by  all  that  speak  against  him.  But  what 
do  I meddle  with  this  great  controversy,  which  is  the  subject  of  many  volumes? 
Let  Paracelsus,  Quercetan,  Crollins,  and  the  brethren  of  the  rosy  cross,  defend  • 
themselves  as  they  may.  Crato,  Erastus,  and  the  Galenists  oppugn.  Para- 
celsus, he  brags  on  the  other  side,  he  did  more  famous  cures  by  this  means, 
than  all  the  Galenists  in  Europe,  and  calls  himself  a monarch ; Galen,  Hippo- 
crates, infants,  illiterate,  &c.  As  Thessalus  of  old  railed  against  those  ancient 
Asclepiadean  writers,  “ *^he  condemns  others,  insults,  triumphs,  overcomes  all 
antiquity  (saith  Galen  as  if  he  spake  to  him),  declares  himself  a conqueror,  and 
crowns  his  own  doings.”  “One  drop  of  their  chemical  preparatives  shall  do  more 
■ good  than  all  their  fulsome  potions.  Erastus,  and  the  rest  of  the  Galenists 
vilify  them  on  the  other  side,  as  heretics  in  physic;  “ ^Paracelsus  did  that  in 
i)Jiy  sic,  which  Luther  in  divinity.”  A drunken  rogue  he  was,  a base  fellow,  a 
nagician,  he  had  the  devil  for  his  master,  devils  his  familiar  companions,  and 

lH«c  posito  quod  alioe  medicinae  non  valeant,  ista  tunc  Dei  misericordia  valebit,  et  est  raedicina  coronata 
quae  secretissime  teneatur.  “ Lib.  de  artif.  med.  “Sect.  3.  Optimum  remedium  aqua  composita 

Savanarolae,  “Sckenkius,  observ.  31.  Donatus  ab  Altoraari,  cap.  7.  Testor  Deum,  me  multos 

inelancholicos  hujus  solius  syrupi  usu  curasse,  facta  prius  purgatione.  *1  Centura  ova  et  unura,  quolibet 
mane  sumant  ova  sorbili^  cum  sequenti  pulvere  supra  ovum  aspensa,  et  contineant  quousque  assumpserint 
centum  et  unum,  maniacis  et  melancliolicis  utilissimum  remediura.  ^ Quercetan.  cap.  4.  Phar.  Oswaldus 
Mrollius.  ® Cap.  1.  Licet  tota  Galenistarum  schola,  mineralia  non  sine  impio  et  ingrato  fastu  asua  practica 
aetestentur ; tamen  in  gravioribus  morbis,  omni  vegetabilium  derelicto  subsidio,  ad  mineralia  confugiunt, 
licet  ea  temere,  ignaviter,  et  inutiliter  usurpent.  Ad  finem  libri.  t Veteres  maledictis  incessit,  vincit,  et 
contra  omnem  antiquitatera  coronatur,  ipseque  a se  victor  declaratur.  Gal.  lib.  1.  meth.  c.  2.  “ C«d- 

ronchus  de  sale  absynthii.  ^ Idem  Paracelsus  in  medicina,  quod  Lutherus  in  theologia.  7 Disput.  in 
cundem,  parte  1.  Magus  ebrius,  Hliteratus,  d*monempraeceptorem  habuit,  dsemones  farailiares,  &c. 

2 G 


450 


Cure  oj  Melancholy, 


[Part.  :2.  Sec.  5. 


what  he  did,  was  done  by  the  help  of  the  devil.”  Thus  they  contend  and 
rail,  and  every  mart  write  books  yro  and  con^  et  adhuc  sub  judice  lis  est:  let 
them  agree  as  they  will,  I proceed. 

Subsect.  IY. — Averters. 

Averters  and  purgers  must  go  together,  as  tending  all  to  the  same  pur- 
pose, to  divert  this  rebellious  humour,  and  turn  it  another  way.  In  this  range, 
clysters  and  suppositories  challenge  a chief  place,  to  draw  this  humour  from 
the  brain  and  heart,  to  the  more  ignoble  parts.  Some  would  have  them  still 
used  a few  days  between,  and  those  to  be  made  with  the  boiled  seeds  of  anise, 
fennel,  and  bastard  saffron,  hops,  thyme,  epithyme,  mallows,  fumitory,  bugloss, 
polypody,  senna,  diasene,  hamech,  cassia,  diacatholicon,  hierologodium,  oil  of 
violets,  sweet  almonds,  ckc.  For  without  question,  a clyster  opportunely  used, 
cannot  choose  in  this,  as  most  other  maladies,  but  to  do  very  much  good; 
Clysteres  nutriunt,  sometimes  clysters  nourish,  as  they  may  be  prepared,  as  I 
was  informed  not  long  since  by  a learned  lecture  of  our  natural  philosophy 
'reader,  which  he  handled  by  way  of  discourse,  out  of  some  other  noted  physi- 
cians. Such  things  as  provoke  urine  most  commend,  but  not  sweat.  Trinca- 
vellius,  consil.  16.  cap.  1.  in  head-melancholy  forbids  it.  P.  Bay  eras  and  others 
approve  frictions  of  the  outward  parts,  and  to  bathe  them  with  warm  water. 
Instead  of  ordinary  frictions.  Cardan  prescribes  rubbing  with  nettles  till  they 
blister  the  skin,  which  likewise  “Basardus  Yisontinus  so  much  magnifies. 

Sneezing,  masticatories,  and  nasals  are  generally  received.  Montaltus,  c.  34. 
Hildesheim,  spied.  3.  fol.  136  and  238  give  several  receipts  of  all  three. 
Hercules  de  Saxonia  relates  of  an  empiric  in  Yenice  “ ^that  had  a strong 
water  to  purge  by  the  mouth  and  nostrils,  which  he  still  used  in  head-melan- 
choly, and  would  sell  for  no  gold.” 

To  open  months  and  hsemorrhoids  is  very  good  physic,  °if  they  have 
been  formerly  stopped.”  Faventinus  would  have  them  opened  with  horse- 
leeches, so  would  Hercul.  de  Sax.;  Julius  Alexandrinus,  consil.  185.  Scoltzii 
thinks  aloes  fitter:  ‘^most  approve  horse-leeches  in  this  case,  to  be  applied  to 
the  forehead,  ^nostrils,  and  other  places. 

Montaltus,  ca/7.  29.  out  of  Alexander  and  others,  prescribes  “^cupping- 
glasses,  and  issues  in  the  left  thigh.”  Aretus,  lib.  7.  cap.  5,  ^Paulus  Begolinus, 
Sylvius  will  have  them  without  scarification,  “ applied  to  the  shoulders 
and  back,  thighs  and  feet:”  ^Montaltus,  cap.  34.  “ bids  open  an  issue  in  the 
arm,  or  hinder  part  of  the  head.”  ^Piso  enjoins  ligatures,  frictions,  supposito- 
ries, and  cupping-glasses,  still  without  scarification,  and  the  rest. 

Cauteries  and  hot  irons  are  to  be  used  “ ^in  the  suture  of  the  crown,  and 
the  seared  or  ulcerated  place  suffered  to  run  a good  while.  ’Tis  not  amiss  to  bore 
the  skull  with  an  instrument,  to  let  out  the  fuliginous  vapours.”  Sallust.  Salvi- 
anus,  de  re  medic,  lib.  2.  cap.  1.  “^because  this  humour  hardly  yields  toother 
physic,  would  have  the  leg  cauterised,  or  the  left  leg,  below  the  knee,  “and 
the  head  bored  in  two  or  three  places,”  for  that  it  much  avails  to  the  exhalation 
of  the  vapours:  ““I  saw  (saith  he)  a melancholy  man  at  Rome,  that  by  no 
remedies  could  be  healed,  but  when  by  chance  he  was  wounded  in  the  head, 
and  the  skull  broken,  he  was  excellently  cured.”  Another,  to  the  admiration 


* Master  D.  Lapworth.  * Ant.  Philos,  cap.  de  melan.  frictlo  vertice,  &c.  b Aqua  fortisslma 

purgans  os,  nares,  quain  non  vult  auro  vendere.  ® Mercurialis,  consil-  6.  et30.  haemorroidum  et 

mensium  provocatio  juvat,  modoex  eorum  suppressions  ortum  habuerit.  dLaurentius,  Bruel,  &c. 

•P.  Bayerus,  1.  2.  cap.  13.  naribus,  &c.  fCucurbituloe  siccae,  et  fontanellae  crure  sinistro.  K Hildesheim, 
spicel.  2.  Vapores  k cerebro  trahendi  sunt  frictionibus  universi,  cucurbitulis  siccis,  humeris  ac  dorsu 
afli-xis,  circa  pedes  et  crura.  h Fontanellam  aperi  juxta  occipitium,  aut  brachium.  i B&ls/ii,  ligaturaa, 
frictiones,  &c.  k Cauterium  fiat  sutura  coronali,  diu  fluerepermittantur  loca  ulcerosa.  Trepano  etiam 
cranii  densitas  Imminui  poterit,  ut  vaporibus  fuliginosis  exitus  pateat.  iQuoniam  difficulter  ced/t  .aliis 
medicamentis,  ideo  fiat  in  vertice  cauterium,  aut  crure  sinistro  infra  genn.  “ Fiant  duo  aut  tida  cautcria, 
cum  ossis  perforatione.  “ Vidi  Romae  melancholicum  qui,  adhibitis  multis  remediis,  sanari  non  potcrat,. 
sed  cum  cranium  gladio  fractum  esset,  optiine  sanatus  est. 


A Iterative^. 


451 


Mem.  1.  Subs.  5 ] 

of  the  beholders,  breaking  his  head  with  a fall  from  on  high,  was  instantly 
recovered  of  his  dotage,”  Gordonius,  cap.  13.  part.  2.  would  have  these 
cauteries  tried  last,  when  no  other  physic  will  serve.  “‘’The  head  to  be 
shaved  and  bored  to  let  out  fumes,  which  without  doubt  will  do  mucli  good 
I saw  a melancholy  man  wounded  in  the  head  with  a sword,  his  brain-pani 
broken ; so  long  as  the  wound  was  open  he  was  well,  but  when  his  wound 
was  healed,  his  dotage  returned  again.”  But  Alex*,  uder  Messaria,  a professo* 
in  Padna,  lib.  1.  pract.  med.  cap.  21.  de  melanchol.  will  allow  no  cauteries  at 
all,  ’tis  too  stiff  a humour  and  too  thick  as  he  holds,  to  be  so  evaporated. 

Guianerius,  c.  8.  Tract.  15.  cured  a nobleman  in  Savoy,  by  boring  alone, 
“‘‘leaving  the  hole  open  a month  together,”  by  means  of  which,  after  two 
years’  melancholy  and  madness,  he  was  delivered.  All  approve  of  this  remedy 
in  the  suture  of  the  crown ; but  Arculanus  would  have  the  cautery  to  be  made 
with  gold.  In  many  other  parts,  these  cauteries  are  prescribed  for  melancholy 
men,  as  in  the  thighs,  {Mercurialis,  consil.  86.)  arms,  legs.  Idein,  consil.  6.  and 
19  and  25.  Montanus,  86.  Bodericus  a Fonseca,  tom.  2.  consult.  84.  pro  hypo- 
cliond.  coxa  dextrd^  &c.,  but  most  in  the  head,  “if  other  physic  will  do  no  good.” 

aUBSECT,  Y. — Alteratives  and  Cordials.,  corroborating,  resolving 
the  lieliqueSy  and  mending  the  Temperament. 

Because  thus  humour  is  so  malign  of  itself,  and  so  hard  to  be  removed, 
the  reliques  are  to  be  cleansed,  by  alteratives,  cordials,  and  such  means : the 
temi^er  is  to  be  altered  and  amended,  with  such  things  as  fortify  and  strengthen 
the  heart  and  brain,  “‘'which  are  commonly  both  affected  in  this  malady, 
and  do  mutually  misaffect  one  another:  which  are  still  to  be  given  every 
other  day,  or  some  few  days  inserted  after  a purge,  or  like  physic,  as 
occasion  serves,  and  are  of  such  force,  that  many  times  they  help  alone,  and 
as  ®Arnoldus  holds  in  his  Aphorisms,  are  to  be  “preferred  before  all  other 
medicines,  in  what  kind  soever.” 

Amongst  this  number  of  cordials  and  alteratives,  I do  not  find  a more  present 
remedy,  than  a cup  of  wine  or  strong  drink,  if  it  be  soberly  and  opportunely 
used.  It  makes  a inan  bold,  hardy,  courageous,  “‘whetteth  the  wit,”  if 
moderately  taken,  (and  as  Plutarch  “saith,  Symp.  7.  qucest.  12.)  “it  makes 
those  which  are  otherwise  dull,  to  exhale  and  evaporate  like  frankincense,  or 
quicken,  (Xenophon  adds)  “as  oil  doth  fire.”  A famous  cordial,”  Matthiolus 
in  Dioscoridem  calls  it,  “an  excellent  nutriment  to  refresh  the  body,  it  makes 
a good  colour,  a flourishing  age,  helps  concoction,  fortifies  the  stomach,  takes 
away  obstructions,  provokes  urine,  drives  out  excrements,  procures  sleep,  clears 
the  blood,  expels  wind  and  cold  poisons,  attenuates,  concocts,  dissipates  all 
thick  vapours,  and  fuliginous  humours.”  And  that  which  is  all  in  all  to  my 
purpose,  it  takes  away  fear  and  sorrovv.  * Curas  edaces  dissipat  Evius.  “ It  glads 
the  heart  of  man,”  Psal.  civ.  15.  hilaritatis  dulce  seminarium.  Helena’s  bowl, 
the  sole  nectar  of  the  gods,  or  that  true  nepenthes  in  “Homer,  which  puts  away 
care  and  grief,  as  Oribasius,  5.  Collect,  cap.  7.  and  some  others  will,  was  nought 
else  but  a cup  of  good  wine.  It  makes  the  mind  of  the  king  and  of  the 
fatherless  both  one,  of  the  bond  and  free  man,  poor  and  rich ; it  turneth  all 
his  thoughts  to  joy  and  mirth,  makes  him  remember  no  sorrow  or  debt,  but 

«>Et  alteram  vidi  mclancholicum,  qui  ex  alto  cadens  non  sine  astantium  admiratione,  iiberatus  est. 
PRadatUJ' caput  et  fiat  cauterium  in  capite;  procul  dubio  ista  faciunt  ad  fumorura  exhalationera;  vidi 
inelancholicum  h fortuna  gladio  vulneratum,  et  cranium  fractum,  quamdiu  vulnus  apertum,  curatus 
optime;  at  cum  vulnus  sanatum,  revcrsa  est  mania.  *1  Usque  ad  duram  matrem  trepanari  feci,  et  per 

mensem  apcrte  stetit.  ^ Cordis  ratio  semper  habenda  quod  cerebro  compatitur,  et  sese  invicem  otficiunt. 

* Aphor.  38.  Medicina  Tlieriacalis  praj  casteris  eligenda.  t Galen,  de  temp.  lib.  3.  c.  3.  moderate  vinum 
sumptum  acuit  ingenium.  Tardos  aliter  et  tristes  thuris  in  modum  exhalare  facit.  ^ Hilaritatem 

ut  oleum  flanimaro  excitat.  y Viribus  retinendis  cardiacum  eximium,  nutriendo  corpori  alimentura 

optimum,  aetatem  floridam  facit,  calorem  innatum  fovet,  concoctionem  juvat,  stomachum  roborat,  excre- 
ir.entis  viam  parat,  urinam  niovet,  somnum  coiiciliat,  venena,  frigidos  flatus  dissipat,  crassos  humorca 
attsuuat,  coquit,  discutit,  &c.  “ llor.  lib.  2.  od.  11.  “ Bacchus  dissipates  corroding  cares.”  ^Odyss.  A. 


4:)3 


Cui'e  of  jMelancholij.  [Part.  2.  Sec.  5. 

enrichetli  his  heart,  and  makes  him  speak  by  talents,”  Esdras  hi.  19,  20,  21. 

It  gives  life  itself,  spirits,  wit,  &c.  For  which  cause  the  ancients  called  Bacchus, 
Liber  pater  a liberando,  and  ^sacrificed  to  Bacchus  and  Pallas  still  upon  an 
altar.  Wine  measureably  drunk,  and  in  time,  brings  gladness  and  cheerful- 
ness of  mind,  it  cheereth  God  and  men,”  Judges  ix.  13.  loetiiioe  Bacchus  dator,  it 
makes  an  old  wife  dance,  and  such  as  are  in  misery  to  forget  evil,  andbe  merry. 

“ Bacchus  et  afflictis  requiem  mortalibus  affert,  “ Wine  makes  a troubled  soul  to  rest. 

Crura  licet  duro  compede  vincta  forent.”  Though  feet  with  fetters  be  opprest.” 

Demetrius  in  Plutarch,  when  he  fell  into  Seleucus’s  hands,  and  was  prisoner 
in  Syria,  “ ® spent  his  time  with  dice  and  drink  that  he  might  so  ease  his  dis- 
contented mind,  and  avoid  those  continual  cogitations  of  his  i^resent  condition 
wherewith  he  was  tormented.”  Therefore  Solomon,  Prov.  xxxi.  6,  bids  “ wine 
be  given  to  him  that  is  ready  to  ^perish,  and  to  him  that  hath  grief  of  heart, 
let  him  drink  that  he  forget  his  poverty,  and  remember  his  misery  no  more.” 
Solicitis  animis  onus  eximit^  it  easeth  a burdened  soul,  nothing  speedier, 
nothing  better ; which  the  prophet  Zachariah  perceived,  when  he  said,  “that  in 
the  time  of  Messias,  they  of  Ephraim  should  be  glad,  and  their  heart  should 
rejoice  as  through  wine.”  All  which  makes  me  very  well  approve  of  that  pretty 
description  of  a feast  in  ^Bartholomeus  Anglicus,  when  grace  was  said,  their 
hands  washed,  and  the  guests  sufficiently  exhilarated,  with  good  discourse,  sweet  ' 
music,  dainty  fare,  exhilarationis  gratia,  pocula  iterum  atque  iterum  offeruntur,  ; 
as  a corollary  to  conclude  the  feast,  and  continue  their  mirth,  a grace  cup  came  ; 
in  to  cheer  their  hearts,  and  they  drank  healths  to  one  another  again  and  again,  i 
Which  as  I.  Fredericus  Matenesius,  Grit.  Christ,  lib.  2.  cap.  5,  6,  & 7,  was  an 
old  custom  in  all  ages  in  every  commonwealth,  so  as  they  be  not  enforced, 
bibere  per  violentiam,  but  as  in  that  royal  feast  of  **  Ahasuerus,  which  lasted  f 
180  days,  “without  compulsion  they  drank  by  order  in  golden  vessels,”  when  • 
and  what  they  would  themselves.  This  of  drink  is  a most  easy  and  parable 
remedy,  a common,  a cheap,  still  ready  against  fear,  sorrow,  and  such  trouble- 
some thoughts,  that  molest  the  mind;  as  brimstone  with  fire,  the  spirits  on  ; 
a sudden  are  enlightened  by  it.  “No  better  physic”  (saith  fRhasis)  “ for  a : 
melancholy  man  : and  he  that  can  keep  company,  and  carouse,  needs  no  other  I 
medicines,”  ’tis  enough.  His  countryman  Avicenna,  31.  doct.  2.  cap.  8.  pro-  | 
ceeds  farther  yet,  and  will  have  him  that  is  troubled  in  mind,  or  melancholy,  ' 
not  to  drink  only,  but  now  and  then  to  be  drunk:  excellent  good  physic  it  is  !; 
for  this  and  many  other  diseases.  Magninus,  Reg.  san.  part.  3.  c.  31.  will  have  ; 
them  to  be  so  once  a month  at  least,  and  gives  his  reasons  for  it,  “^because  it 
scours  the  body  by  vomit,  urine,  sweat,  of  all  manner  of  superfluities,  and  keeps 
it  clean.”  Of  the  same  mind  is  Seneca  the  Philosopher,  in  his  book  de  tranquil, 
lib.  1.  c.  15.  nonnunquam  ut  in  aliis  morbis  ad  ebrietatem  usque  veniendum; 
Curas  deprimit,  trislitioe  medetur,  it  is  good  sometimes  to  be  drunk,  itheljos, 
sorrow,  depresseth  cares,  and  so  concludes  this  tract  with  a cup  of  wine : Hahes, 
Serene  charissime,  quee  ad  tranquillitatem  animee  pertinent.  But  these  are 
epicureal  tenets,  tending  to  looseness  of  life,  luxury  and  atheism,  maintained 
alone  by  some  heathens,  dissolute  Arabians,  profane  Christians,  and  are 
exploded  by  Babbi  Moses,  tract.  4.  Guliel.  Placentius,  lib.  1.  cap.  8.  Valescus 
de  Taranta,  and  most  accurately  ventilated  by  Jo.  Sylvaticus,  a late  writer 
and  physician  of  Milan,  med.  Qont.  cap.  14.  where  you  shall  find  this  tenet 
copiously  confuted. 

fc  Pausanias.  ® Syracides,  xxxl.  28.  d Legitur  et  prisci  Catonis  Sfepe  mere  caluisse  virtua.  « In 
pocula  et  aleam  se  praecipitavit,  et  iis  fere  tempus  traduxit,  ut  aegram  crapula  mentem  levaret,  et  conditionis 
praesentis  cogitationes  quibus  agitabatur  sobrius  vitaret.  f So  did  the  Athenians  of  old,  as  Suidas  relates, 
and  so  do  the  Germans  at  this  day.  8 Lib.  6.  cap.  23.  et  24.  de  rerum  proprietat.  h Esther,  i.  8. 

i Tract.  1.  cent.  1.  1.  Non  oestrus  laudabilior  eo,  Vel  cura  melior;  qui  inelancholicus,  utatur  societate 
hominum  et  biberia;  et  qui  potest  sustinere  usum  vini,  non  indiget  alia  medicina,  quod  eo  sunt  omnia  ad 
usum  necessaria  hujus  passionis.  kTum  quod  sequatur  inde  sudor,  vomitio,  mina,  a quibus 

buperduitates  h corpore  removentur  et  remanet  corpus  mundum. 


Mem.  1.  Subs.  5.] 


Cure  of  Head- Melancholy. 


453 


Howsoever  you  say,  if  this  be  true,  that  wine  and  strong  drink  have  such 
virtue  to  expel  fear  and  sorrow,  and  to  exhilarate  the  mind,  ever  hereafter 
let’s  drink  and  be  merry. 

“ 1 Prome  reconditum,  Lyde  strenua,  coBcubum,  I “ Come,  lusty  I.yda,  fill’s  a cup  of  sack, 

Capaciores,  puer,  hue  affer  Scyphos,  I And,  sirrah  drawer,  bigger  pots  we  lack, 

Et  Chia  vina  aut  Lesbia.”  | And  Scio  wines  that  have  so  good  a smack.” 

I say  with  him  in  “A.  Gellius,  “ let’s  maintain  the  vigour  of  our  souls  with 
a moderate  cup  of  wine,”  ^JSfatis  in  usum  Icetitice  scyphis,  “and  drink  to  refresh 
our  mind;  if  there  be  any  cold  sorrow  in  it,  or  torpid  bashfulriess,  let’s  wash 
it  all  away.” JSunevino  pellite  caras;  so  saith  * Horace,  so  saith  Anacreon, 

MeOvovTa  yap  pe  KeTadai 
rioXu  Kpetaaov  ?j  Oavovra. 

Let’s  drive  down  care  with  a cup  of  wine : and  so  say  I too  (though  I drink 
none  myself),  for  all  this  may  be  done,  so  that  it  be  modestly,  soberly,  oppor- 
tunely used ; so  that  “ they  be  not  drunk  with  wine,  wherein  is  excess,”  which 
our  ° Apostle  forewarns;  for  as  Chrysostom  well  comments  on  that  place,  ad 
Icetitiam  datum  est  vinum,  non  ad  ebrietatem,  ’tis  for  mirth  wine,  but  not  for 
madness : and  will  you  know  where,  when,  and  how  that  is  to  be  understood  ? 
Vis  dicere  uhi  honum  sit  vinum  ? Audi  quid  dicat  Scriptura,  hear  the  Scrip- 
tures, “ Give  wine  to  them  that  are  in  sorrow,”  or  as  Paul  bid  Timothy  drink 
wine  for  his  stomach’s  sake,  for  concoction,  health,  or  some  such  honest  occa- 
sion. Otherwise,  as  ^ Pliny  tells  us;  if  singular  moderation  be  not  had, 
“ ‘^nothing  so  pernicious,  ’tis  mere  vinegar,  hlandus  deemon,  poison  itself.” 
But  hear  a more  fearful  doom,  Habac.  ii.  15.  & 16.  “ Woe  be  to  him  that 
makes  his  neighbour  drunk,  shameful  spewing  shall  be  upon  hi.s  glory.”  Let 
not  good  fellows  triumph  therefore  (saith  Matthiolus),  that  I have  so  much 
commended  wine;  if  it  be  immoderately  taken,  “instead  of  making  glad,  it 
confounds  both  body  and  soul,  it  makes  a giddy  head,  a sorrowful  heart.” 
And  ’twas  well  said  of  the  poet  of  old,  “ Wine  causeth  mirth  and  grief,” 
^’nothing  so  good  for  some,  so  bad  for  others,  especially  as  ®one  observes,  qui  ctr 
causa  calida  male  habent,  that  are  hot  or  inflamed.  And  so  of  spices,  they 
alone,  as  I have  showed,  cause  head-melancholy  themselves,  they  must  not 
use  wine  as  an  ^ordinary  drink,  or  in  their  diet.  But  to  determine  with 
Laurentius,  c.  8.  de  melan.  wine  is  bad  for  madmen,  and  such  as  are  troubled 
with  heat  in  their  inner  parts  or  brains;  but  to  melancholy  which  is  cold  (as 
most  is),  wine,  soberly  used,  may  be  very  good. 

I may  say  the  same  of  the  decoction  of  China  roots,  sassafras,  sarsaparilla, 
guaiacum:  China,  saith  Manardus,  makes  a good  colour  in  the  face,  takes 
away  melancholy,  and  all  infirmities  proceeding  from  cold,  even  so  sarsapa- 
rilla provokes  sweat  mightily,  guaiacum  dries,  Claudinus,  considt.  89.  & 46. 
Montanus,  Capivaccius,  consult.  188.  Scoltzii,  make  frequent  and  good  use  of 
guaiacum  and  China,  “^so  that  the  liver  be  not  incensed,”  good  for  such  as 
are  cold,  as  most  melancholy  men  are,  but  by  no  means  to  be  mentioned  in 
hot. 

The'  Turks  have  a drink  called  cofiee  (for  they  use  no  wine),  so  named  of  a 
berry  as  black  as  soot,  and  as  bitter  (like  that  black  drink  which  was  in  use 
amongst  the  Lacedaemonians,  and  perhaps  the  same),  which  they  sip  still  of, 
and  sup  as  warm  as  they  can  sufler;  they  spend  much  time  in  those  cofiee- 
houses,  which  are  somewhat  like  our  alehouses  or  taverns,  and  there  they  sit 
chatting  and  drinking  to  drive  away  the  time,  and  to  be  merry  together, 

1 Ilor.  “Lib.  15.  2.  noct.  Att.  Vigorem  animi  moderato  vini  usu  tneamur,  et  calefacto  simul  refo- 

toque  animo  si  quid  in  eo  velfrigidce  tiistitia?,  vel  torpentis  verecundiae  fuei-it,  diluamus.  “Uor.  1.  1.  Od. 
27.  * Od.  7.  lib.  1.  26.  Kam  preestat  ebrium  me  quam  mortuum  jacere.  ® Ephes.  v.  18.  ser.  19.  in 

cap.  5.  P Lib.  14.  5.  Kihil  perniciosius  viribus,  si  modus  absit,  venenum.  Theocritus,  Idyl.  13.  vino 

dari  laetitiam  et  dolorem.^  ^^Kenodeus.  ®Mercunalis,  consil.  25.  Vinum  frigidis  optimum,  ct 

pessimum  ferina  melancholia.  tEeinelius,  consil.  44  et  45,  vinum  prohibet  assiduum,  ct  aromata. 

“ Modo  jecur  non  incendatui’. 


454  Cure  of  Melanchohj.  [Part.  2.  Sec.  5. 

because  they  find  by  experience  that  kind  of  drink,  so  used,  helpeth  digestion, 
and  procureth  alacrity.  Some  of  them  take  opium  to  this  purpose. 

Borage,  balm,  saffron,  gold,  I have  spoken  of ; Montaltus,  c.  23.  commends 
scorzonera  roots  condite.  Garcias  ab  Horto,  plant,  hist.  lib.  2.  cap.  25.  makes 
mention  of  an  herb  called  datura,  which,  if  it  be  eaten,  for  twenty-four 
hours  following  takes  away  all  sense  of  grief,  makes  them  incline  to  laughter 
and  mirth:”  and  another  called  bauge,  like  in  effect  to  opium,  “ which  puts 
them  for  a time  into  a kind  of  ecstasy,”  and  makes  them  gently  to  laugh.  One 
of  the  Boman  emperors  had  a seed,  which  he  did  ordinarily  eat  to  exhilarate 
himself.  ^Christophorus  Ayrerus  prefers  bezoar  stone,  and  the  confection  of 
alkermes,  before  other  cordials,  and  amber  in  some  cases.  “ ^ Alkermes  com* 
forts  the  inner  parts;”  and  bezoar  stone  hath  an  especial  virtue  against  all 
melancholy  affections,  “ “'it  refresheth  the  heart,  and  corroborates  the  whole 
body.”  Amber  provokes  urine,  helps  the  body,  breaks  wind,  &c.  After  a 
purge,  3 or  4 grains  of  bezoar  stone,  and  3 grains  of  ambergrease,  drunk  or 
taken  in  borage  or  bugloss  water,  in  which  gold  hot  hath  been  quenched,  will 
do  much  good,  and  the  purge  will  diminish  less  (the  heart  so  refreshed)  of  the 
strength  and  substance  of  the  body. 

confect.  Alkermes  lap.  Bezop.  9j. 

Succini  albi  subtiliss.  pulverisat.  9jj-  cum 
Syrup,  de  cort.  citri;  fiat  electuariura. 

To  bezoar  stone  most  subscribe,  Manardus,  and  “many  others;  ‘Gt  takes  ' 
away  sadness,  and  makes  him  merry  that  useth  it;  I have  seen  some  that  ; 
have  been  much  diseased  with  faintness,  swooning,  and  melancholy,  that  tak-  i 
ing  the  weight  of  three  grains  of  this  stone,  in  the  water  of  oxtongue,  have  j 
been  cured.”  Garcias  ab  Horto  brags  how  many  desperate  cures  he  hath  done  j 
upon  melancholy  men  by  this  alone,  when  all  physicians  had  forsaken  them.  J 
But  alkermes  many  except  against;  in  some  cases  it  may  help,  if  it  be  good 
and  of  the  best,  such  as  that  of  Montpelier  in  France,  which  ‘^lodocus  Sin-  : 
ceriis,  Itinerario  Gallice,  so  much  magnifies,  and  would  have  no  traveller  omit  ; 
to  see  it  made.  But  it  is  not  so  general  a medicine  as  the  other.  Fernelius,  • 
cmsil.  49,  suspects  alkermes  by  reason  of  its  heat,  “ “nothing  (saith  he),  sooner  , 
exasperates  this  disease,  than  the  use  of  hot  working  meats  and  medicines,  \ 
and  would  have  them  for  that  cause  warily  taken.”  I conclude,  therefore,  of  ( 
this  and  all  other  medicines,  as  Thucydides  of  the  plague  at  Athens,  no 
remedy  could  be  prescribed  for  it,  quod  uni  prqfuit,  Iwc  aliiserat  exitio:  * 
there  is  no  catholic  medicine  to  bo  had : that  which  helps  one  is  pernicious  * 
to  another. 

Diamargaritum  frigidum,  diainhra,  diahoraginatum,  electuarium  Icetificans 
Galeni  et  lihasis,  de  gemmis,  dianthos,  dianioschum  dulce  et  amarum,  electua- 
rium conciliatoris.,  syrup.  Cidoniorum,  de  p>omis,  conserves  of  roses,  violets, 
fumitory,  enula  camjiana,  satyrion,  lemons,  orange-pills  condite,  (tc.,  have 
their  good  use. 

“ f Pk.  Oiamoschi  dulcis  et  amari,  ana 
iJiabuglossati,  Diaboraginati,  sacchari  violacei, 
ana  j misce  cum  syrupo  de  pomis.” 

Every  physician  is  full  of  such  receipts:  one  only  I will  add  for  the  rareness 
of  it,  which  I find  recorded  by  many  learned  authors,  as  an  approved  medicine 

^ Per  24  koras  sensum  doloris  cmnem  tollit,  et  ridere  facit.  r Hildesheim,  spicel2.  ® Alkermes 
omnia  vitalia  viscera  mire  confortat.  ^ Contra  omnes  melanchollcos  affectus  confert,  ac  certum  est  ipsius 
usu  omnes  cordis  et  corporis  vires  mirum  in  modum  refici.  b Succinum  vero  albissimum  confortat 

ventneuiurn,  fiatum  discutit,  urinam  movet,  &c.  ® Garcias  ab  Horto,  aromatum  lib.  1.  cap.  15, 

iid  versua  omnes  morbos  melancholicos  conducit,  et  venenum.  Ego  (inquit)  utor  in  morbis  melancholicis, 

, ei  deploratcs  hujus  usu  ad  pristinam  sanitatem  restitui.  See  more  in  Bauhinus'  book  de  lap.  Bezoar 
c.  45.  d Edit.  1617.  Monspelii  electuariura  fit  preciocissimum  Alcherm.  &c.  ®Eihilmorbum 

I'unc  aeq-e  exasperat,  ac  alimentorum  vel  calidiorum  usus.  Alchermes  ideo  suspectus,  et  quod  semei 
inoneam,  caute  adhibenda  calidiv  medicamenta.  fSekenkius,  1.  1.  Observat.  deJlania,  ad  mentis  aliena- 
tiouem,  et  desipientiam  vitio  cerebri  obortam,  in  manuscripto  Cudice  Germanico,  tale  medicamentum  repei'L 


Cure  of  Head-Melancholy. 


455 


Mem.  1.  Subs.  5.] 


against  dotage,  liead-melanclioly,  and  such  diseases  of  the  brain.  Take  a 
^ram’s  head  that  never  meddled  with  an  ewe,  cut  off  at  a blow,  and  the  horns 
only  take  away,  boil  it  well,  skin  and  wool  together ; after  it  is  well  sod,  take 
out  the  brains,  and  put  these  spices  to  it,  cinnamon,  ginger,  nutmeg,  mace, 
cloves,  a7ia  ^ mingle  the  powder  of  these  spices  with  it,  and  heat  them  in 
a platter  upon  a chafing-dish  of  coals  together,  stirring  them  well,  that  they 
do  not  burn;  take  heed  it  be  not  overmuch  dried,  or  drier  than  a calf’s  brains 
ready  to  be  eaten.  Keep  it  so  prepared,  and  for  three  days  give  it  the  patient 
fasting,  so  that  he  fast  two  hours  after  it.  It  may  be  eaten  with  bread,  in  an 
egg  or  broth,  or  any  way,  so  it  be  taken.  For  fourteen  days  let  him  use  this 
diet,  drink  no  wine,  &c.  Gesner,  hist,  animal,  lib.  \.  pag.  917,  Caricterius, 
pract.  13.  in  Nich.  clerneU'i.  pag.  129.  latro:  Witenberg.  edit.  Tubing,  pag.  62, 
mention  this  medicine,  though  with  some  variation;  he  that  list  may  try  it, 
*and  many  such. 

Odoraments  to  smell  to,  of  rose-water,  violet  flowers,  balm,  rose-cakes, 
vinegar,  &c.,  do  much  recreate  the  brains  and  spirits,  according  to  Solomon. 
Prov.  xxvii.  9.  “They  rejoice  the  heart,”  and,  as  some  say,  nourish:  ’tis  a 
question  commonly  controverted  in  our  schools,  adores  nutriant:  let  Ficinus, 
lib.  2.  cap.  18.  decide  it;  ^ many  arguments  he  brings  to  prove  it;  as  of  Demo- 
critus, that  lived  by  the  smell  of  bread  alone,  applied  to  his  nostrils,  for  some 
few  days,  when  for  old  age  he  could  eat  no  meat.  Ferrerius,  lib.  2.  meth. 
speaks  of  an  excellent  confection  of  his  making,  of  wine,  saflron,  &c.,  which 
he  prescribed  to  dull,  weak,  feeble,  and  dying  men  to  smell  to,  and  by  it  to 
have  done  very  much  good,  ceque  fere  profaisse  olfactu  et  pota,  as  if  he  had 
given  them  drink.  Our  noble  and  learned  Lord  t Yerulam,  in  his  book  de  vita 
et  morte,  commends,  therefore,  all  such  cold  smells  as  any  way  serve  to  refri- 
gerate the  spirits.  Montanus,  consil.  31,  prescribes  a form  which  he  would 
have  his  melancholy  patient  never  to  have  out  of  his  hands.  If  you  will  have 
them  spagirically  prepared,  look  in  Oswaldus  Crollius,  Basil.  Chymica. 

Irrigations  of  the  head  shaven,  “^of  the  flowers  of  water-lilies,  lettuce, 
violets,  camomile,  wild  mallows,  wether’s-head,”  &c.,  must  be  used  many 
mornings  together.  Montan.,  consil.  31,  would  have  the  head  so  washed  once 
a week.  Laelius  k fonte  Eugubinus,  consult.  44,  for  an  Italian  count,  troubled 
with  head-melancholy,  repeats  many  medicines  which  he  tried,  “ ^ but  two 
alone  which  did  the  cure ; use  of  whey  made  of  goats’  milk,  with  the  extract 
of  hellebore,  and  irrigations  of  the  head  with  water-lilies,  lettuce,  violets, 
camomile,  &c.,  upon  the  suture  of  the  crown.”  Piso  commends  a ram’s  lungs ' 
applied  hot  to  the  fore  part  of  the  head,  ^ or  a young  lamb  divided  in  the  back, 
excnterated,  &c. ; all  acknowledge  the  chief  cure  in  moistening  throughout. 
Some,  saith  Laurentius,  use  powders  and  caps  to  the  brain ; but  forasmuch  as 
such  aromatical  things  are  hot  and  dry,  they  must  be  sparingly  administered. 

Unto  the  heart  we  may  do  well  to  apply  bags,  epithemes,  ointments,  of 
which  Laurentius,  c.  de  melan.  gives  examples.  Bruel  prescribes  an  epi- 
theme  for  the  heart,  of  bugloss,  borage,  water-lily,  violet  waters,  sweet  wine, 
balm  leaves,  nutmegs,  cloves,  &c. 

For  the  belly,  make  a fomentation  of  oil,  “in  which  the  seeds  of  cummin, 
rue,  carrots,  dill,  have  been  boiled. 

Baths  are  of  wondeiTul  great  force  in  this  malady,  much  admired  by  “ Galen, 


6 Caput  arietis  noudum  expert!  venerem,  uno  ictu  amputatum,  ccrnibus  tantum  demotis,  integrum  cum 
lana  et  pelle  bene  elixabis,  turn  aperto  cerebrum  eximes,  et  addens  aromata,  &c.  * Cinis  testudinis 

nstus,  et  vino  potus  melancholiani  curat,  et  rasura  cornu  Rhinocerotis,  &c.  Sckenkius.  b Instat  in 

matrice,  qubd  sursum  et  deorsura  ad  odoris  sensum  praacipitatur.  f Viscount  St.  Alban’s.  i Ex 

decocto  florum  nympheae,  lactucae,  violaruna,  chamomilae,  altheae,  capitis  vervecum,  &c.  k Inter  auxilia 
multa  adhibita,  duo  visa  sunt  remedium  adferre,  usus  seri  caprini  cum  extracto  Hellebori,  et  irrigatio  ex 
lacte  Nympheae,  violarum,  &c.  suturae  coronali  adhibita;  his  remediis  sanitate  pristina  adeptus  est. 
1 Confert  et  pulmo  arietis.  calidus  agims  per  dorsum  divisus,  exenteratus,  admotus  siiicipiti.  Semina 

curaini,  rutu;,  dauci,  anethi  cocta.  ^ Lib.  3.  de  locis  atfect. 


45G 


Cure  of  Melancholy. 


[Part.  2.  Sec.  5. 


Pliasis,  &c.,  of  sweet  water,  in  which  are  boiled  the  leaves  of  mallows, 
roses,  violets,  water-lilies,  wether’s-head,  flowers  of  bugloss,  camomile,  melilot, 
<fec.  Guianer.  cap.  8.  tract.  15,  would  have  them  used  twice  a day,  and  when 
they  come  forth  of  the  baths,  their  back  bones  to  be  anointed  with  oil  of 
almonds,  violets,  nymphea,  fresh  capon  grease,  &c. 

Amulets  and  things  to  be  borne  about,  I And  prescribed,  taxed  by  some, 
approved  by  Eenodseus,  Platerus  {amuleta  inquit  non  negligenda),  and  others ; 
look  for  them  in  Mizaldus,  Porta,  Albertus,  &c.  Bassardus  Yiscontinus,  ant. 
philos.  commends  hypericon,  or  St.  John’s  wort  gathered  on  a ^’Friday  in  the 
hour  of  “ Jupiter,  when  it  comes  to  his  effectual  operation  (that  is,  about  the 
full  moon  in  July);  so  gathered  and  borne,  or  hung  about  the  neck,  it  mightily 
helps  this  affection,  and  drives  away  all  fantastical  spirits.”  ^Philes,  a Greek 
author  that  flourished  in  the  time  of  Michael  Paleologus,  writes  that  a sheep 
or  kid’s  skin,  whom  a wolf  worried,  ^ Hcedus  inhumani  raptus  ah  ore  lupi, 
ought  not  at  all  to  be  worn  about  a man,  “ because  it  causeth  palpitation  of 
the  heart,”  not  for  any  fear,  but  a secret  virtue  which  amulets  have.  A ring 
made  of  the  hoof  of  an  ass’s  right  fore  foot  cai-ried  about,  &c.  I say  with 
® Eenodseus,  they  are  not  altogether  to  be  rejected.  Peony  doth  cure  epilepsy ; 
precious  stones,  most  diseases;  ^a  wolf’s  dung  borne  with  one  helps  the  colic, 
^a  spider  an  ague,  &c.  Being  in  the  country  in  the  vacation  time  not  many 
years  since,  at  Bindley  in  Leicestershire,  my  father’s  house,  I first  observed 
this  amulet  of  a spider  in  a nut- shell  lapped  in  silk,  &c.,  so  applied  for  an  ague 
by  ^my  mother;  whom,  although  I knew  to  have  excellent  skill  in  chirurgery, 
sore  eyes,  aches,  &c.,  arid  such  experimental  medicines,  as  all  the  country 
where  she  dwelt  can  witness,  to  have  done  many  famous  and  good  cures  upon 
diverse  poor  folks,  that  were  otherwise  destitute  of  help : yet  among  all  other 
experiments,  this  methought  was  most  absurd  and  ridiculous,  I could  see  no 
warrant  for  it.  Quid  aranea  cum  febre?  For  what  antipathy?  till  at  length 
rambling  amongst  authors  (as  often  I do)  I found  this  very  medicine  in  Diosco- 
rides,  approved  by  Matthiolus,  repeated  by  Alderovandus,  cap.  de  Aranea,  lib. 
de  insectvs,  I began  to  have  a better  opinion  of  it,  and  to  give  more  credit  to 
amulets,  when  I saw  it  in  some  parties  answer  to  experience.  Some  medicines 
are  to  be  exploded,  that  consist  of  words,  characters,  spells,  and  charms,  which 
can  do  no  good  at  all,  but  out  of  a strong  conceit,  as  Pomponatius  proves ; or 
the  devil’s  policy,  who  is  the  first  founder  and  teacher  of  them. 


Subsect.  YI. — Correctors  of  Accidents  to  procure  Sleep.  Against  fearful 

Dreams,  Redness,  A’c. 

^YHEN  you  have  used  all  good  means  and  helps  of  alteratives,  averters, 
diminutives,  yet  there  will  be  still  certain  accidents  to  be  corrected  and  amended, 
as  waking,  fearful  dreams,  flushing  in  the  face  to  some  ruddiness,  &c. 

Waking,  b}’’  reason  of  their  continual  cares,  fears,  sorrows,  dry  brains,  is  a 
symptom  that  much  crucifies  melancholy  men,  and  must  therefore  be  speedily 
helped,  and  sleep  by  all  means  procured,  which  sometimes  is  a sufficient^’ remedy 
of  itself  without  any  other  physic.  Sckenkius,  in  his  Observations,  hath  an 
example  of  a woman  that  was  so  cured.  The  means  to  procure  it,  are  inward 
or  outward.  Inwardly  taken,  are  simples,  or  compounds;  simples,  as  poppy, 
nymphea,  violets,  roses,  lettuce,  mandrake,  henbane,  nightshade  or  solaimm, 
fcafiron,  hemp-seed,  nutmegs,  willows,  with  their  seeds,  juice,  decoctions,  dis- 


® Tetrab.  2.  ser.  I . cap.  10.  P Cap.  de  mel.  collectum  die  vener.  bora  Jovis  cum  ad  Energiam  venit,  1.  e. 
ad  plenilunium  Julii,inde  gesta  et  collo  appensa  hunc  affectum  apprime  juvat  et  fiinaticos  spiritus  expellit. 
•1  L.  deproprietat.  animal,  ovis  h.  lupo  correptaj  pellem  non  esse  pro  indumento  corporis  usurpandam,  cordis 
enim  palpitationem  excitat,  &c.  ^Mart.  sphar.  lib.  t.  cap.  12.  t iEtius,  cap.  31.  Tet.  3.  ser.  4. 
“ Dioscorides,  Ulysses  Alderovandus  de  aranea.  ^ Mistress  Dorothy  Burton,  she  died,  1629.  i Solo 
somno  curata  est  citra  tncdici  auxilium,  lul.li>4. 


.Mem.  1.  Subs.  G.] 


Cure  of  Head-Melancholy. 


457 


tilled  waters,  &c.  Compounds  are  syrups,  or  opiates,  syrup  of  poppy,  violets, 
verbasco,  which  are  commonly  taken  with  distilled  waters. 

IJ.  diacodii  diascordii  5l5  aquae  lactucae 
mista  tiat  potio  ad  lioram  somni  sumenda. 

llequies  Nicholai,  Philonium  Romanum,  Triphera  magna,  pilidce  de  Cyno~ 
glossa,  Diascordium,  Laudanum  Paracelsi,  Opium,  are  in  use,  &c.  Country 
folks  commonly  make  a posset  of  hemp-seed,  which  Fuchsius  in  his  herbal  so 
much  discommends;  yet  I have  seen  the  good  effect,  and  it  may  be  used 
where  better  medicines  are  not  to  be  had. 

Laudanum  Paracelsi  is  prescribed  in  two  or  three  grains,  with  a drachm  of 
Diascordium,  which  Oswald.  Crollius  commends.  Opium  itself  is  most  part 
used  outwardly,  to  smell  to  in  a ball,  though  commonly  so  taken  by  the  Turks 
to  the  .same  quantity  ^for  a cordial,  and  at  Goa  in  the  Indies;  the  dose  40  or 
50  grains. 

Kulandus  calls  Requiem  Nicholai,  ultimum  refagium,  the  last  refuge;  but 
of  this  and  the  rest  look  for  peculiar  receipts  in  V ictorius  Faventinus,  cap.  de 
phrensi,  Heurnius,  cap.  de  mania,  Hildesheim,  spicel.  4.  de  somno  et  vigil,  (fee. 
Outwardly  used,  as  oil  of  nutmegs  by  extraction,  or  expression  with  rosewater 
to  anoint  the  temples,  oils  of  poppy,  nenuphar,  mandrake,  purslain,  violets,  all 
to  the  same  purpose. 

Montan.  consil.  24  and  25.  much  commends  odoraments  of  opium,  vine- 
gar, and  rosewater.  Laurentius,  cap.  9.  prescribes  pomanders  and  nodules ; 
see  the  receipts  in  him;  Codronchus,  '^wormwood  to  smell  to. 

Unguentum  Alabasiritum,  populeum,  are  used  to  anoint  the  temples,  nos- 
trils, or  if  they  be  too  weak,  they  mix  saffron  and  opium.  Take  a grain  or 
two  of  opium,  and  dissolve  it  with  three  or  four  drops  ofrosweater  in  a spoon, 
and  after  mingle  with  it  as  much  Unguentum  populeum  as  a nut,  use  it  as 
before:  or  else  take  half  a drachm  of  opium,  Unguentum  populeum,  oil  of 
nenuphar,  rosewater,  rose-vinegar,  of  each  half  an  ounce,  with  as  much  virgin 
wax  as  a nut,  anoint  your  temples  with  some  of  it,  ad  horam  somni. 

Sacks  of  ^Yormwood,  ^mandrake,  ‘^henbane,  roses  made  like  pillows  and  laid 
under  the  patient’s  head,  are  mentioned  by  Cardan  and  Mizaldus,  ‘^to  anoint 
the  soles  of  the  feet  with  the  fat  of  a dormouse,  the  teeth  with  ear  wax  of  a 
dog,  swine’s  gall,  hare’s  ears:”  charms,  (fee. 

Frontlets  are  well  known  to  every  good  wife,  rosewater  and  vinegar,  vuth 
a little  woman’s  milk,  and  nutmegs  grated  upon  a rose-cake  applied  to  both 
temples. 

For  an  emplaster,  take  of  castorium  a drachm  and  a half,  of  opium  half  a 
scruple,  mixed  both  together  with  a little  water  of  life,  make  two  small  plasters 
thereof,  and  apply  them  to  the  temples. 

Rulandus,  cent.  1.  cur.  17.  cent.  3.  cur.  94.  prescribes  epithemes  and  lotions 
of  the  head,  with  the  decoction  of  flowers  of  nymphea,  violet-leaves,  mandrake 
roots,  henbane,  white  poppy.  Here,  de  Saxonia,  stillicidia,  or  droppings,  (fee. 
Lotions  of  the  feet  do  much  avail  of  the  said  herbs:  by  these  means,  saith 
Laurentius,  I think  you  may  procure  sleep  to  the  most  melancholy  man  in  the 
world.  Some  use  horseleeches  behind  the  ears,  and  apply  opium  to  the  jflace. 

® Bayerus,  lib.  2.  c.  13.  sets  down  some  remedies  against  fearful  dreams,  and 
such  as  walk  and  talk  in  their  sleep.  Baptista  Porta,  Mag.  nat.  1.  2.  c.  6.  to 
procure  pleasant  dreams  and  quiet  rest,  would  have  you  take  hippoglossa, 
or  the  herb  horsetongue,  balm,  to  use  them  or  their  distilled  watei's  after 


* Bellonius,  observat.  lib.  3.  cap.  1.5.  lassitudinem  et  labores  animi  tollunt;  inde  Garcias  ab  Horto,  lib.  1. 
cap.  4.  simp.  ined.  “ Absynthium  somnos  allicit  oltactu.  bRead  Lemnius,  lib.  her.  bib.  cap.  2.  ol 
Mandrake.  ° Hyoscyamus  sub  cervicali  viridis.  d Plantam  pedis  inungere  pinguedine  gliris  dicunt 
efficacissimum,  et  quod  vix  credi  potest,  dentes  inunctos  ex  sorditie  aurium  canis  somuum  profundum  con- 
ciliare,  &c.  Cardan  de  reruin  varietat.  ® Veni  mecuin  lib. 


458 


Cure  of  Melancholy. 


[Part.  2.  Sec.  5. 


supper,  (fee.  Such,  men  must  not  eat  beans,  peas,  garlic,  onions,  cabbage 
venison,  hare,  use  black  wiiies,  or  any  meat  hard  of  digestion  at  supper,  or  lie 
on  their  backs,  <fec. 

Rusticus  pudor,  bashfuln.ess,  flushing  in  the  face,  high  colour,  ruddiness,  are 
common  grievances,  which  much  torture  many  melancholy  men,  when  they 
meet  a man,  or  come  in  ^ company  of  their  betters,  strangers,  after  a meal,  or 
if  they  drink  a cup  of  wine  or  strong  drink,  they  are  as  redand  fleet,  and  sweat 
as  if  they  had  been  at  a mayor’s  feast,  preesertim  si  metus  accesserit,  it  exceeds, 

^ they  think  every  man  observes,  takes  notice  of  it : and  fear  alone  will  effect 
it,  suspicion  without  any  other  cause.  Sekenkius,  observ.  med.  lib.  1.  speaks  of 
a waiting  gentlewoman  in  the  Duke  of  Savoy’s  court,  that  Avas  so  much 
offended  with  it,  that  she  kneeled  down  to  him,  and  ofiered  Biarus,  a physician, 
all  that  she  had  to  be  cured  of  it.  And  ’tis  most  true,  that  ^ Antony  Ludovi- 
cus  saith  in  his  book  de  Fudore,  “ bashfulness  either  hurts  or  helps,”  such 
men  I am  sure  it  hurts.  If  it  proceed  from  suspicion  or  fear,  ^ Felix  Plater 
prescribes  no  other  remedy  but  to  reject  and  contemn  it:  Id populus  curat 
scilicet,  as  a ^ worthy  physician  in  our  town  said  to  a friend  of  mine  in  like 
case,  complaining  without  a cause,  suppose  one  look  red,  Avhat  matter  is  it, 
make  light  of  it,  who  observes  it  ] 

If  it  trouble  at  or  after  meals  (as  ^ Jobertus  observes,  med.pract.  1.  1.  c.  7.), 
after  a little  exercise  or  stirring,  for  many  are  then  hot  and  red  in  the  face,  or 
if  they  do  nothing  at  all,  especially  women ; he  would  have  them  let  blood  in 
both  arms,  first  one,  then  another,  two  or  three  days  between,  if  blood  abound ; 
to  use  frictions  of  the  other  parts,  feet  especially,  and  washing  of  them,  be- 
cause of  that  consent  Avhichis  between  the  head  and  the  feet.  “ And  withal 
to  refrigerate  the  face,  by  washing  it  often  with  rose,  violet,  nenuphar,  let- 
tuce, lovage  waters,  and  the  like : but  the  best  of  all  is  that  lac  virginale,  or 
strained  liquor  of  litargy:  it  is  diversely  prepared ; by  Jobertus  thus;  5,. 
lithar.  argent,  unc.  j.  cerussce  candidissima3,  3iij.  caphurce,  9ij.  dissolvantur 
aquarum  solani,  lactucce,  et  nenupharis  ana  unc.  iij.  aceti  vini  albi,  unc.  ij. 
aliquot  koras  resideat,  delude  transmittatur  per  philt.  aqua  servetur  in  vase 
vitreo,  ac  ed  bis  terve  facies  quotidie  irroretur.  “ Quercetan  spagir.  phar.  cap.  6. 
commends  the  water  of  frogs’  spawn  for  ruddiness  in  the  face.  ° Crato,  consil. 
283.  Scoltzii  would  fain  have  them  use  all  summer  the  condite  floAvers 
of  succory,  strawberry  Avater,  roses  (cupping-glasses  are  good  for  the  time), 
consil.  285.  et  286.  and  to  defecate  impure  blood  Avith  the  infusion  of  senna, 
savory,  balm  water.  ^ Hollerius  knew  one  cured  alone  Avith  the  use  of  suc- 
cory boiled,  and  drunk  for  five  months,  every  morning  in  the  summer.  ^ It 
is  good  overnight  to  anoint  the  face  Avith  hare’s  blood,  and  in  the  morning  to 
Avash  it  Avith  strawberry  and  cowslip  Avater,  the  juice  of  distilled  lemons,  juice 
uf  cucumbers,  or  to  use  the  seeds  of  melons,  or  kernels  of  peaches  beaten  small, 
or  the  roots  of  Aron,  and  mixed  with  Avheat  bran  to  bake  it  in  an  oven,  and 
to  crumble  it  in  straAvberry  water,  or  to  put  fresh  cheese  curds  to  a red  face. 

If  it  trouble  them  at  meal  times  that  flushing,  as  oft  it  doth,  Avith  SAveating 
or  the  like,  they  must  avoid  all  violent  passions  and  actions,  as  laughing,  <tc., 
strong  drink,  and  drink  very  little,  ® one  draught,  saith  Crato,  and  that  about 
the  midst  of  their  meal;  avoid  at  all  times  indurate  salt,  and  especially  spice 
and  windy  meat. 


f Aut  si  quid  incautius  exciderit  aut,  &c.  E Xam  qua  parte  pavor  simul  est  pudor  additus  illi.  Statius. 
Oiysipponensis  medicus;  pudor  autjuvat  autlaedit.  i De  mentis  alienat.  kM.  Doctor  Ashworth. 

Facies  nonnullis  maxime  calet  rubetque,  si  se  paululum  exercuerint;  nonnullis  quiescentihus  idem  accidit, 
ficminis  praesertim;  causa  quicquid  fervidum  aut  lialituosum  sanguincm  facit.  “^Interim  faciei  pro- 

s’,neiendum  ut  ipsa  refrigeretur;  utrumque  proestabit  frequens  potio  ex  aqua  rosarum,  violarum,  nenupharis, 
»S.  c.  “ A.d  faciei  ruborem  aqua  spermatis  ranarum.  Kecte  utantur  in  estate  floribus  Cichorii  saccharc 
conditis  vel  saccharo  rosaceo,  &c.  P Solo  usu  decocti  Cichorii.  *1  Utile  imprimis  noctu  faciem  illinire 
sanguine  leporino,  et  mane  aqua  fragorum,  vel  aqua  floribus  verbasci  cum  succo  limonum  distillato,  abluere. 
^ Utile  rubenti  faciei  caseura  recentem  imponere.  ® Consil.  21.  lib.  unico  vini  haustu  .sit  conf'entus. 


Mem.  2.] 


Cure  of  Melancholy  ovei'  all  the  body. 


459 


^Crato  prescribes  the  condite  fruit  of  wild  rose,  to  a nobleman  his  patient, 
to  be  taken  before  dinner  or  supper,  to  the  quantity  of  a chestnut.  It  is  made 
of  sugar,  as  that  of  quinces.  The  decoction  of  the  roots  of  sowthistle  before 
meat,  by  the  same  author  is  much  approved.  To  eat  of  a baked  apple  some 
advise,  or  of  a preserved  quince,  cum m inseed  prepared  with  meat  instead  of 
salt,  to  keep  down  fumes  : not  to  study  or  to  be  intentive  afeer  meals. 

“ 1>.  Nacleorum  pcrsic.  seminis  tnelonum,  ana  nnc.9j(3 
aquai  fragonim  1.  ij.  misce,  utatur  mane.” 

'^To  apply  cupping  glasses  to  the  shoulders  is  very  good.  For  the  other 
kind  of  mddiness  which  is  settled  in  the  face  with  pimples,  &c.,  because  it 
pertains  not  to  my  subject,  I will  not  meddle  with  it.  I refer  you  to  Crato’s 
counsels,  Arnoldus,  lib.  1.  breviar.  cap.  39.  1.  Kulande,  Peter  Forestus  de 
Fuco,  lib.  31.  obser.  2.  To  Platei-us,  Mercurialis,  Ulmus,  Pondoletius,  Heiir- 
nius,  IMenadous,  and  others  that  have  written  largely  of  it. 

Those  other  grievances  and  symptoms  of  headache,  palpitation  of  heart, 
Vertigo.)  deliquium,  &c.,  which  trouble  many  melancholy  men,  because  they 
are  copiously  handled  apart  in  every  physician,  I do  voluntarily  omit. 


MEMB.  II. 

Cure  of  Melancholy  over  all  the  Body. 

Where  the  melancholy  blood  possessetli  the  whole  body  with  the  brain,  *it 
is  best  to  begin  with  blood-letting.  The  Greeks  prescribe  the  ^ median  or  middle 
vein  to  be  opened,  and  so  much  blood  to  be  taken  away  as  the  patient  may  well 
spare,  and  the  cut  that  is  made  must  be  wide  enough.  The  Arabians  hold  it 
fittest  to  be  taken  from  that  arm  on  which  side  there  is  more  pain  and  heavi- 
ness in  the  head  : if  black  blood  issue  forth,  bleed  on  ; if  it  be  clear  and  good, 
let  it  be  instantly  suppressed,  because  the  malice  of  melancholy  is  much 
corrected  by  the  goodness  of  the  blood.”  If  the  party’s  strength  will  not  admit 
much  evacuation  in  this  kind  at  once,  it  must  be  assayed  again  and  again  : if  it 
may  not  be  conveniently  taken  from  the  arm,  it  must  be  taken  from  the  knees 
and  ankles,  especially  to  such  men  or  women  whose  haemorrhoids  or  months  have 
been  stopped.  ^If  the  malady  continue,  it  is  not  amiss  to  evacuate  in  a part 
in  the  forehead,  and  to  virgins  in  the  ankles,  who  are  melancholy  for  love 
matters;  so  to  widows  that  are  much  grieved  and  troubled  with  sorrow  and 
cares ; for  bad  blood  flows  in  the  heart,  and  so  crucifies  the  mind.  I'he  haemor- 
rhoids are  to  be  opened  with  an  instrument  or  horse-leeches,  &c.  See  more  in 
Montaltus,  cap.  29.  ^Sekenkius  hath  an  example  of  one  that  was  cured  by  an 
accidental  wound  in  his  thigh,  much  bleeding  freed  him  from  melancholy.  £)iet, 
diminutives,  alteratives,  cordials,  correctors  as  before,  intermixed  as  occasion 
serves,  “ ‘^all  their  study  must  be  to  make  a melancholy  man  fat,  and  then  the 
cure  is  ended.”  Diuretica,  or  medicines  to  procure  urine,  are  prescribed  by 
some  in  this  kind,  hot  and  cold : hot,  where  the  heat  of  the  liver  doth  not  forbid; 
cold,  where  the  heat  of  the  live^  is  very  great : ‘^amongst  hot  are  parsley  roots, 
lovage,  fennel,  (fee.  : cold,  melon  seeds,  (fee.,  with  whey  of  goats’  milk,  which 
is  the  common  conveyer. 

To  purge  and  ®purify  the  blood,  use  sowthistle,  succory,  senna,  endive,  car- 
duus  benedictus,  dandelion,  hop,  maidenhair,  fumitory,  bugloss,  borage,  (fee., 
vvith  their  juice,  decoctions,  distilled  waters,  syrups,  (fee. 

t Idem  consil.  283.  Scoltzii.  laudatur  conditus  rosre  caninaj  fructus  ante  prandium  et  coenam  ad  magnitudinera 
castaneoB.  Decoctum  radicum  Sonchi,  si  ante  cibuin  suinatur,  valet  plurimura.  Cucurbit,  ad  scapulas 
ai)positJB.  *Piso.  yMediana  prae  eseteris.  ^Succi  melancholici  malitia  h,  sanguinis  bonitate  corri- 
gitur.  * Perseverante  malo  ex  quacunque  parte  sanguis  detrahi  debet.  b Observat.  foL  154.  curatus 
ex  vulnere  in  crure  ob  cruorem  amissum.  ®Studium  sit  omne  ut  melancholicus  impinguetur;  ex  quo 

enim  pingues  et  camosi,  illico  sani  sunL  d Hildesheim,  spiceL  2.  Inter  calida  radix  petroselini,  apii, 
feniculi ; inter  frigida  emulsio  seminis  melonum  cum  sero  caprino  quod  est  commune  vehiculum.  * Hoc 
«mum  praeinoueo,  doinine,  ut  sis  diligens  ckca  vicluui,  siue  quo  ciciera  remedia  irustra  adlubentur. 


460 


CuLve  of  Melancholy. 


[Part.  2.  Sec.  5. 


Oswaldus  Crollius,  Basil.  Chym.  much  admires  salt  of  corals  in  this  case,  and 
Stills,  tetrabib.  ser.  2.  cap.  114.  Hieram  Archigenis,  which  is  an  excellent 
medicine  to  purify  the  blood,  “ for  all  melancholy  affections,  falling  sickness^ 
none  to  be  compared  to  it.” 


MEMB.  III. 

Subsect.  I. — Cure  of  Hypochondriacal  Melancholy. 

In  this  cure,  as  in  the  rest,  is  especially  required  the  rectification  of  thos© 
six  non-natural  things  above  all,  as  good  diet,  which  Montanus,  consil.  27.  en- 
joins a Erench  nobleman,  ‘‘to  have  an  especial  care  of  it,  without  which  all 
other  remedies  are  in  vain.”  Blood-letting  is  not  to  be  used,  except  the  patient’s 
body  be  very  full  of  blood,  and  that  it  be  derived  from  the  liver  and  spleen  to 
the  stomach  and  his  vessels,  then  ^to  draw  it  back,  to  cut  the  inner  vein  of 
either  arm,  some  say  the  salvatella,  and  if  the  malady  be  continuate,  ^to  open 
a vein  in  the  forehead. 

Preparatives  and  alteratives  may  be  used  as  before,  saving  that  there  must 
be  respect  had  as  well  to  the  liver,  spleen,  stomach,  hypochondries,  as  to  the 
heart  and  brain.  To  comfort  the  ^stomach  and  inner  parts  against  wind  and 
obstructions,  by  Areteus,  Galen,  ^tius,  Aurelianus,  <fec.  and  many  latter 
writers,  are  still  prescribed  the  decoctions  of  wormwood,  centaury,  penny- 
royal, betony  sodden  in  whey,  and  daily  drunk  ; many  have  been  cured  by 
this  medicine  alone. 

Prosper  Altinus  and  some  others  as  much  magnify  the  water  of  Nile  against 
this  malady,  an  especial  good  remedy  for  windy-melancholy.  For  which  reason 
belike  Ptolemeus  Philadelphus,  when  he  married  his  daughter  Berenice  to  the 
king  of  Assyria  (as  Celsus,  lib.  2,  records),  magnis  impensis  Nili  aquam  ajferri 
jussit,  to  his  great  charge  caused  the  water  of  Nile  to  be  carried  with  her,  and 
gave  command  that  during  her  life  she  should  use  no  other  drink.  I find  those 
that  commend  use  of  apples,  in  splenetic  and  this  kind  of  melancholy  (lamb’s 
wool,  .some  call  it),  which  howsoever  approved  must  certainly  be  corrected  of 
cold  rawness  and  wind. 

Codronchusinhisbook  de  saleahysnth.  magnifies  the  oil  and  salt  of  wormwood 
above  all  other  remedies,  “ Gvhich  works  better  and  speedier  than  any  simple 
whatsoever,  and  much  to  be  preferred  before  all  those  fulsome  decoctions  and 
infusions,  which  must  offend  by  reason  of  their  quantity ; this  alone  in  a small 
measure  taken,  expels  wind,  and  that  most  forcibly,  moves  urine,  cleansetli 
the  stomach  of  all  gross  humours,  crudities,  helps  appetite,”  &c.  Arnoldus 
hath  a wormwood  wine  which  he  would  have  used,  which  every  pharmaco- 
poeia speaks  of. 

Diminutives  and  purges  may  ^be  taken  as  before,  of  hiera,  manna,  cassia, 
which  Montanus,  consil.  230.  for  an  Italian  abbot,  in  this  kind  prefers  before 
all  other  simples,  “^and  these  must  be  often  used,  still  abstaining  from  those 
which  are  more  violent,  lest  they  do  exasperate  the  stomach,  &c.,  and  the 
mischief  by  that  means  be  increased.”  Though  in  some  physicians  I find 
very  strong  purgers,  hellebore  itself  prescribed  in  this  affection.  If  it  long 
continue,  vomits  may  be  taken  after  meat,  or  otherwise  gently  procured  with 
warm  water,  oxymel,  &c.,  now  and  then.  Fuchsius,  cap.  33.  prescribes  helle- 
bore ; but  still  take  heed  in  this  malady,  which  I have  often  warned,  of  hot 

f Laurentius,  cap.  15.  evulsionls  gratia  venam  internam  alterius  brachii  secamus.  8 Si  pertinax  morbus, 
venam  fronte  secabis.  Bruell.  h Ego  maximani  curam  stomacho  delegabo.  Octa.  Horatianus,  lib.  2.  c.  7, 
i Citius  et  efficacius  suas  vires  exercet  qnam  solent  decocta  ac  diluta  in  quantitate  multa,  et  magna  cum  assu- 
mentium  molestia  desumpta.  Flatus  hie  sal  efflcaciter  dissii)at,  urinam  movet,  humores  crassos  abster^t, 
stomachum  egregie  confortat,  cruditatein,  nauseam,  appetentiain  minim  in  modum  renovat,  «fec.  k Piso, 
Altomanis,  Laurentius,  c.  15.  1 ilia  utenduro  soepius  iteratis : a vehementioribus  semper  abstinenduna 

oe  veutrem  exaspereut. 


Alem.  3.  Subs.  1.]  Cure  of  Hypochondriacal  Melancholy.  4Gl 

luedicines,  “""because  (as  Sal vi anus  adds)  drought  follows  heat,  which  increas- 
eth  the  disease  and  yet  Baptisa  Sylvaticus,  controv.  32.  forbids  cold  medi- 
eines,  “"because  they  increase  obstructions,  and  other  bad  symptoms.”  But 
this  varies  as  the  parties  do,  and  ’tis  not  easy  to  determine  which  to  use. 
“°The  stomach  most  part  in  this  infirmity  is  cold,  the  liver  hot ; scarce  there- 
fore (which  Montanus  insinuates,  consil.  229.  for  the  Earl  of  Manfort)  can  you 
help  the  one  and  not  hurt  the  other much  discretion  must  be  used : take 
no  physic  at  all  he  concludes  without  great  need.  Lselius  ^ugubinus,  consil. 
for  an  hypochondriacal  German  prince,  used  many  medicines ; but  it  was  after 
signified  to  him  in  ^letters,  that  the  decoction  of  China  and  sassafras,  and  salt 
•of  sassafras,  wrought  him  an  incredible  good.”  In  his  108  consult,  he  used  as 
happily  the  same  remedies ; this  to  a third  might  have  been  poison,  by  over- 
heating his  liver  and  blood. 

For  the  other  parts  look  for  remedies  in  Savanarola,  Gordonius,  Massa,ria, 
Mercatus,  Johnson,  &c.  One  for  the  spleen,  amongst  many  other,  I will  not 
omit,  cited  by  Hildesheim,  spied.  2.  prescribed  by  Mat.  Flaccus,  and  out  of 
the  authority  of  Benevenius.  Anthony  Benevenius  in  a hypochondriacal 
passion,  cured  an  exceeding  great  swelling  of  the  spleen  with  capers  alone, 
a meat  befitting  that  infirmity,  and  frequent  use  of  the  water  of  a smith’s  forge ; 
by  this  physic  he  helped  a sick  man,  whom  all  other  physicians  had  forsaken, 
that  for  seven  years  had  been  splenetic.”  And  of  such  force  is  this  water, 
“'  that  those  creatures  as  drink  of  it,  have  commonly  little  or  no  spleen.”  See 
more  excellent  medicines  for  the  spleen  in  him,  and  ®Lod.  Mercatus,  who  is  a 
great  magnifier  of  this  medicine.  This  Ghalyhs  preeparatus,  or  steel-drink,  is 
much  likewise  commended  to  this  disease  by  Dailiel  Sennertus,  1.  1.  part  2. 
cap.  12,  and  admired  by  J.  Caesar  Claudinus,  Respons.  29.  he  calls  steel  the 
proper  ^alexipharmacum  of  this  malady,  and  much  magnifies  it;  look  for 
receipts  in  them.  Averters  must  be  used  to  the  liver  and  spleen,  and  to  scour 
the  meseraic  veins  ; and  they  are  either  too  open  or  provoke  urine.  You  can 
open  no  place  better  than  the  haemorrhoids,  “which  if  by  horse-leeches  they 
be  made  to  flow,  "there  may  not  be  again  such  an  excellent  remedy,”  as  Plater 
holds.  Sallust.  Salvian.  will  admit  no  other  phlebotomy  but  this;  and  by  his 
expenence  in  an  hospital  which  he  kept,  he  found  all  mad  and  melancholy  men 
worse  for  other  bloodletting.  Laurentius,  cap.  15.  calls  this  of  horse-leeches 
a sure  remedy  to  empty  the  spleen  and  meseraic  membrane.  Only  Montanus, 
consil.  241.  is  against  it;  “^to  other  men  (saith  he)  this  opening  of  the 
haemorrhoids  seems  to  be  a profitable  remedy  ; for  my  part  I do  not  approve 
of  it,  because  it  draws  away  the  thinnest  blood,  and  leaves  the  thickest  behind.” 

-^Etius,  Yidus  Yidius,  Mercurialis,  Fuchsius,  recommend  diuretics,  or  such 
things  as  provoke  urine,  as  aniseeds,  dill,  fennel,  germander,  ground  pine, 
sodden  in  water,  or  drunk  in  powder;  and  yet  ^P.  Bayerus  is  against  them ; and 
so  is  Hollerius : “ All  melancholy  men  (saith  he)  must  avoid  such  things  as 
provoke  urine,  because  by  them  the  subtle  or  thinnest  is  evacuated,  the  thicker 
matter  remains.” 

Clysters  are  in  good  request.  Trincavellius,  lib.  3.  cap.  38.  for  a young 
nobleman,  esteems  of  them  in  the  first  place,  and  Hercules  de  Saxonia,  Fanth. 


™Lib.  2.  cap.  1.  Quoniam  caliditate  conjuncta  est  siccitas  qufE  malum  auget.  “Quisquis  frigidis 

auxiliis  hoc  morbo  usus  fuerit,  is  obstructionem  aliaque  symptomata  augebit.  ® V'entriculus  ple- 

rumque  frigidus,  epar  calidum;  quomodo  ergo  ventriculum  calefaciet,  vel  refrigerabit  hepar  sine  alterius 
maximo  detrimento  ? P Signiticatum  per  literas,  incredibilem  utilitatem  ex  decocto  Chinse,  et  Sassafras 
percepisse.  <iTumorem  splenis  incurabilem  sola  cappari  curavit,  cibo  tali  asgritiulini  aptissimo : Soloque 
usu  aquae,  in  qua  faber  ferrarius  saepe  candens  femirn  extinxerat,  &c.  ^ Animalia  quae  apud  hos  fabros 

educantur,  exiguos  habent  lienes.  ‘L.  1.  cap.  17.  tContinuus  ejus  usus  semper  felicerain  aegris  finera 
cst  assequutus.  “Si  Hemorroides  fluxerint,  nullum  praestantiusesset  remedium,  quaesanguisugisadmotis 
provocari  poterunt.  observat.  lib.  1.  pro  hypoc.  leguleio.  ^ Aliis  apertio  haec  in  hoc  morbo  videtur  utilis- 
sima;  mihi  non  admqdum  probatur,  quia  sanguinem  tenuem  attrahit  et  crassum  relinquit.  7 Lib.  2.  cap. 
13.  omnes  melaneholici  debent  omittere  urinain  provocantia,  quoniam  per  ea  educitm*  subtile,  et  ’■emanet 
crassum. 


4G2 


Cure  of  Melancholy. 


[Part.  2.  Sec.  5 


lih.  1.  caj).  16.  is  a great  approver  of  them.  have  found  (saith  he)  bj 
experience,  tliat  many  hypochondriacal  melancholy  men  have  been  cured  by 
the  sole  use  of  clysters,”  receipts  are  to  be  had  in  him. 

Besides  those  fomentations,  irrigations,  inunctions,  odoraments,  prescribed 
for  the  head,  there  must  be  the  like  used  for  the  liver,  spleen,  stomach,  hypo- 
chondries,  &c.  “*In  crudity  (saith  Piso)  ’tis  good  to  bind  the  stomach  hard”^ 
to  hinder  wind,  and  to  help  concoction. 

Of  inward  medicines  I need  not  speak;  use  the  same  cordials  as  before.  In 
this  kindof  melancholy,  some  prescribe  ^ treacle  in  winter,  especially  before  or 
after  purges,  or  in  the  spring,  as  Avicenna,  ^Trincavellius  mithridate,  ‘^Montal- 
tus  paeony  seeds,  unicorn’s  horn  ; os  cle  corde  cervi,  &c. 

Amongst  topics  or  outward  medicines,  none  are  more  precious  than  baths,, 
but  of  them  I have  spoken.  Fomentations  to  the  hypochondries  are  very  good, 
of  wine  and  water  in  which  are  sodden  southernwood,  melilot,  epithyme,  mug- 
wort,  senna,  polypody,  as  also  ®cerotes,  ^plaisters,  liniments,  ointments  for  the 
spleen,  liver,  and  hypochondries,  of  which  look  for  examples  in  Laurentius, 
Jobertus,  lib.  3.  c.  1.  med.,  Montanus,  consil.  231.  Montaltus,  caiJ.  33. 
Hercules  de  Saxonia,  Faventinus.  And  so  of  epithemes,  digestive  powders, 
bag.s,  oils,  Octavius  Horatianus,  lih.  2.  c.  5.  prescribes  calastic  cataplasms,  or 
dry  purging  medicines,  Piso  ^dropaces  of  pitch,  and  oil  of  rue,  applied  at 
certain  times  to  the  stomach,  tothemetaphrene,orpartof  the  back  which  isover 
against  the  heart,  ^tius  sinapisms;  Montaltus, ca/?,  35.  would  have  the  thighs 
to  be  ^cauterised,  Mercurialis  prescribes  beneath  the  knees;  Lselius  -^ugubinus 
consil.  77.  for  a hypochondriacal  Dutchman,  Avill  have  the  cautery  made  in  the? 
right  thigh,  and  so  Montanus,  consil.  55.  The  same  Montanus,  consil.  34. 
approves  of  issues  in  the  arms  or  hinder  part  of  the  head.  Bernardus  Paternus 
in  Hildesheim,  spicel.  2.  would  have  issues  made  in  both  the  thighs;  ^Lod. 
Mercatus  prescribes  them  near  the  spleen,  aut  prope  ventriculi  regionem, 
or  in  either  of  the  thighs.  Ligatures,  frictions,  and  cupping-glasses  above  or 
about  the  belly,  without  scarification,  which  ^Felix  Platerus  so  much  approves 
may  be  used  as  before. 

Subsect.  II. — Correctors  to  expel  Wind.  Against  Costiveiiess,  Sc. 

In  this  kind  of  melancholy  one  of  the  most  offensive  symptoms  is  wind, 
which,  as  in  the  other  species,  so  in  this,  hath  great  need  to  be  corrected 
and  expelled. 

The  medicines  to  expel  it  are  either  inwardly  taken,  or  outwardly.  Inwardly 
to  expel  wind,  are  simples  or  compounds  : simples  are  herbs,  roots,  &c.,  as 
galanga,  gentian,  angelica,  enula,  calamus  aromaticus,  valerian,  zeodoti,  iris, 
condite  ginger,  aristolochy,  cicliminus,  China,  dittander,  pennyroyal,  rue, 
calamint,  bay-berries,  and  bay-leaves,  betony,  rosemary,  hyssop,  sabine,  cen- 
taury, mint,  camomile,  stoechas,  agnus  castus,  broom-flowers,  origan,  orange 
pills,  &c. ; spices,  as  saffron,  cinnamon,  bezoar  stone,  myrrh,  mace,  nutmegs, 
pepper,  cloves,  ginger,  seeds  of  anise,  fennel,  amni,  cari,  nettle,  rue,  &c., 
juniper  berries, granaparadisi;  compounds,  diaiiisum,  diagalanga,  diaciminuni, 
diacalaminth,  electuarium  de  haccis  lauri,  benedicta  laxativa,  pulvis  ad  status, 
antid.florent.  pulvis  carminativus,aromaticumrosatum,  treacle,  mithridate,  &c. 
This  one  caution  of  “Gualter  Bruell  is  to  be  observed  in  the  administering  of 


* Ego  experientia  probavi,  multos  Hypocondriacos  solo  usu  Clysterum  fiiissf!  sanatos.  “In  crudittla 

optimum,  ventriculum  arctius  alligarL  j.  Theriacae,  vere  prsesertim  et  sestate.  ®Coiia.  12. 

I.  1.  d Cap.  33.  ®Trincavellius,  consil.  15.  cerotum  pro  sene  melancholico  ad  jecur.  optimum.  fEm- 
plastra  pro  splene,  Femel.  consil.  4-5.  KDropax  b pice  navali,  et  oleo  rutaceo  affigatur  ventriculo,  et  toti 
metaphreni.  hCauteriacruribusinusta.  i Fontanellae  sint  in  utroque  crure.  kLib.  1.  c.  17.  iDe 
mentis  alienat.  c.  3.  flatus  egre;;ie  discutiunt  materiamque  evocant.  “ Cavendum  hie  diligenter  a multura 
caleliicientibus,  atque  exsiccantibus,  sive  alimenta  fuerint  h*c,  sive  medieameuta  : nonnuHi  enini  ut  vento- 


Mem,  3,  Subs.  2.]  Cure  of  Hypochondriacal  Melancholy. 


463 


these  hot  medicines  and  dry,  “that  whilst  they  covet  to  expel  wind,  they  do 
not  inflame  the  blood,  and  increase  the  disease;  sometimes  (as  he  saith) 
medicines  must  more  decline  to  heat,  sometimes  more  to  cold,  as  the  cir- 
cumstances require,  and  as  the  parties  are  inclined  to  heat  or  cold.” 

Outwardly  taken  to  expel  wind,  are  oils,  as  of  camomile,  rue,  bay,  &c. ; 
fomentations  of  the  hypochondries,  with  the  decoctions  of  dill,  pennyroyal, 
rue,  bay  leaves,  cummin,  &c,,  bags  of  camomile  flowers,  aniseed,  cummin, 
bays,  rue,  wormwood,  ointments  of  the  oil  of  spikenard,  wormwood,  rue,  &c. 
^ Areteus  prescribes  ^cataplasms  of  camomile  flowers,  fennel,  aniseed,  cummin, 
rosemary,  wormwood-leaves,  &c. 

° Cupping-glasses  applied  to  the  hypochondries,  without  scarification,  do 
wonderfully  resolve  wind.  Fernelius,  consil.  43.  much  approves  of  them  at 
the  lower  end  of  the  belly ; ^ Lod.  Mercatus  calls  them  a powerful  remedy, 
and  testifies  moreover  out  of  his  own  knowledge,  how  many  he  hath  seen 
suddenly  eased  by  them.  Julius  Csesar  Claudinus,  Respons.  med.  resp.  33. 
admii-es  these  cupping-glasses,  which  he  calls  out  of  Galen,  “ ^ a kind  of  en- 
chantment, they  cause  such  present  help.” 

Empyrics  have  a myriad  of  medicines,  as  to  swallow  a bullet  of  lead,  <kc., 
which  I voluntarily  omit.  Amatus  Lusitanus,  cent.  4.  curat.  54,  for  a hypo- 
chondriacal person,  that  was  extremely  tormented  with  wind,  prescribes  a 
strange  remedy.  Put  a pair  of  bellows’  end  into  a clyster  pipe,  and  applying 
it  into  the  fundament,  open  the  bowels,  so  draw  forth  the  wind,  natura  non 
admittit  vacuum.  He  vaunts  he  was  the  first  invented  this  remedy,  and  by 
means  of  it  speedily  eased  a melancholy  man.  Of  the  cure  of  this  flatuous 
melancholy,  read  more  in  Fienus,  de  flatibus,  cap.  26.  et  passim  alias. 

Against  headache,  vertigo,  vapours  which  ascend  forth  of  the  stomach  to 
molest  the  head,  read  Hercules  de  Saxonia,  and  others. 

If  costiveness  offend  in  this,  or  any  other  of  the  three  species,  it  is  to  be 
corrected  with  suppositories,  clysters  or  lenitives,  powder  of  senna,  condite 
prunes,  &c.  5,  Elect.  Unit,  e succo  rosar.  ana  § j.  misce.  Take  as  much  as  a 

nutmeg  at  a time,  half  an  hour  before  dinner  or  supper,  or  pil.  mastichin. 
g j in  six  pills,  a pill  or  two  at  a time.  See  more  in  Montan.,  consil.  229. 
Hildesheim,  spied.  2.  P.  Cnemander,  and  Montanus,  commend  “ ^ Cyprian 
turpentine,  which  they  would  have  familiarly  taken,  to  the  quantity  of  a 
small  nut,  two  or  three  hours  before  dinner  and  supper,  twice  or  thrice  a 
week  if  need  be;  for  besides  that  it  keeps  the  belly  soluble,  it  clears  tho 
stomach,  opens  obstructions,  cleanseth  the  liver,  provokes  urine.” 

These  in  brief  are  the  ordinary  medicines  which  belong  to  the  cure  of 
melancholy,  which  if  they  be  used  aright,  no  doubt  may  do  much  good;  Si 
non  levando,  saltern  leniendo  valent  peculiaria  bene  selecta^  saith  Bessardus, 
a good  choice  of  particular  receipts  must  needs  ease,  if  not  quite  cure,  not 
one,  but  all  or  most,  as  occasion  serves.  Ei  quee  non  prosunt  singula.^  mulla 
juvant. 


Bitates  et  rugitus  compescant,  htijusmodi  utentes  medicamentis,  plurimum  peccant,  morbum  sic  augentes: 
debent  enim  medicamenta  declinare  ad  calidum  vel  frigidum  secundum  exigentiam  circumstantiarum,  vel 
ut  patiens  inclinat  ad  cal.  et  frigid.  “Cap.  5.  lib.  7.  ®Piso  Bruel.  mire  flatus  resolvit.  PLib.  1. 
c.  17.  nonnullos  prse  tensione  ventris  deploratos  illico  restitutes  his  vidimus.  *1  Velut  incantamentura 

quoddam,  ex  flatuoso  spiritu  dolorem  ortum  levant.  ^^Terebinthinam  Cypriam  habeant  familiarem, 

ud  quantitatem  deglutiant  nucis  parvse,  tribus  horis  ante  prandium  vel  coenam,  ter  singulis  septimauis. 
prout  expedire  videbitur ; nam  prreterquam  quod  Rlvum  moUem  efficit,  obstructiones  aperit,  ventriculuia. 
purgat,  uriiiara  provocat,  hepar  mundifleat. 


THE 


SYNOPSIS  OF  THE  THIRD  PARTITION. 


o 


Division 
or  kinds, 
Subs.  2. 


Simple, 

whi(^ 

hath 

three 

objects, 

as  M.  1. 


Pleasant,  . 
Subs.  2.  ^ 


Honest, 
Subs.  3. 


op 

lleroical 
or  Love- 
IVIclan- 
choly,  in 
which 
consider. 


Preface  or  Introduction.  Subsect.  1. 

Love’s  definition,  pedigree,  object,  fair,  amiable,  gracious,  and  pleasant,  from  which 
comes  beauty,  grace,  which  all  desire  and  love,  parts  affected. 

Natural,  in  things  without  life,  as  love  and  hatred  of  elements ; and  with 
life,  as  vegetable,  vine  and  elm,  sympathy,  antipathy,  &c. 

Sensible,  as  of  beasts,  for  pleasure,  preservation  of  kind,  mutual  agree- 
ment, custom,  bringing  up  together,  &c. 

Profit-  , f Health,  w'calth,  honour,  we  love  our  benefac- 
able,  -<  tors:  nothing  so  amiable  as  profit,  or  that 
Subs.  1.  ( which  hath  a show  of  commodity. 

Things  without  life,  made  by  art,  pictures, 
sports,  games,  sensible  objects,  as  hawks, 
hounds,  horses;  or  men  themselves,  for 
similitude  of  manners,  natural  affection,  as 
to  friends,  children,  kinsmen,  &c.,  for  glory 
such  as  commend  us. 

r Before  marriage,  as  Heroical  Mel. 
Of  wo-  3 2,  vide  T 

men,  as  J Or  after  marriage,  as  Jealousy^  Sect. 
3,  vide  'S 

( Pucate  in  show,  by  some  error  or  hypocrisy ; 
■<  some  seem  and  are  not ; or  truly  for  virtue, 
( honesty,  good  parts,  learning,  eloquence,  &c. 
]\Iixed  of  f Com.mon  good,  our  neighbour,  country, .friends,  whicli  is 
all  three,  charity;  the  defect  of  which  is  cause  of  much  discoii- 
which  / tent  and  melancholy, 
extends  | or  ( In  exces.s,  vide  n. 
to  M.  3.  God,  Sect.  4.  ( In  delect,  vide  25. 

Menib.  I. 

His  pedigree,  po-wer,  extent  to  vegetables  and  sensible  creatures,  as  well  as 
men,  to  spirits,  devils,  &c. 

His  name,  definition,  object,  part  affected,  tyranny. 

Stars,  temperature,  full  diet,  place,  country,  clime,  condition,  idle- 
ness, S.  1. 

Natural  allurements,  and  causes  of  love,  as  beauty,  its  praise,  how 
it  allurcth. 

Comeliness,  grace,  resulting  from  the  whole  or  some  jmrts,  as  face, 
eyes,  hair,  hands,  &c.  Subs.  2. 

Artificial  allurements,  and  provocations  of  lust  and  love,  gestures, 
apparel,  dowry,  money,  &c. 

Quest.  Whether  beauty  owe  more  to  Art  or  Nature?  Subs.  3. 
Opportunity  of  time  and  place,  conference,  discourse,  music,  sing- 
ing, dancing,  amorous  tales,  lascivious  objects,  familiarity,  gifts, 
promises,  &c.  Subs.  4. 

Bawds  and  Philters.  Subs.  5. 

( Dryness,  paleness,  leanness,  waking,  sighing,  &,c. 

I Quest.  An  detur  pulsus  amatorius  ? 

I f Fear,  sorrow,  suspicion,  anxiety,  &c. 

I Bad,  as  ■<  A hell,  torment,  fire,  blindness,  &c. 

■ or  ^ Dotage,  slavery,  neglect  of  business. 

j Spruccness,  neatness,  courage,  aptness  to 
Good,  as  2 learn  music,  singing,  dancing,  poetry, 
Prognostics ; despair,  madness,  phrensy,  death,  Memb.  4. 

By  labour,  diet,  physic,  abstinence.  Subs.  1. 

To  withstand  tlie  beginningr,  avoid  occasions,  fair  and  foul  means, 
change  of  place,  contrary  passion,  wfitty  inventions,  discommend 
the  former,  bring  in  another.  Subs.  2. 

By  good  counsel,  persuasion,  from  future  miseries,  inconveniences, 
&c..  Subs.  3. 

By  philters,  magical,  and  poetical  cures.  Subs.  4. 

To  let  them  have  their  desire  disputed  and  con.  Impediments 
removed,  reasons  for  it.  Subs.  5. 


Causes, 
Memb.  2. 


Symp- 
toms or 
signs, 
Memb.  3. 


Of  body 


Of  mind. 


Cures, 
Memb.  c 


n Eeligious  melancholy,  Sect.  4.  ^ Jealousy,  Sect.  3. 


Synopsis  of  tJie  Third  Partition. 


4G5 


'His  name,  definition,  extent,  power,  tyranny,  Merab.  1. 

f To  many  beasts,  as  swans,  cocks,  bulls. 

3 To  kings  and  princes,  of  their  subjects,  successors, 
i To  friends,  parents,  tutors  over  their  children,  or  other- 
wise. 

j Before  marriage,  corrivals,  &c. 

(After,  as  in  this  place  our  present  subject. , 

(Idleness,  impotency  in  one  party,  melancholy,  long  ab* 
scncc. 

I They  have  been  naught  themselves.  Hard  usage,  un- 
I kindness,  wantonness,  inequality  of  years,  persons, 
[ fortunes,  &c. 

Outward  enticements  and  provocations  of  othei's. 
j Fear,  sorrow,  suspicion,  anguish  of  mind,strange  actions,  gestures,  looks, 
\ speeches,  locking  up,  outrages,  severe  laws,  prodigious  trials,  &c. 


Division, 
Equivo- 
cations, 
kinds, 
Sabs.  1. 


Causes, 
Sect.  2. 


Improper 

or 

Proper 

In  the  parties 
themselves, 
or 

from  others. 


Symptoms, 
Merab.  2. 


Cures, 
Merab.  4. 


Prognostics,  (Despair,  madness,  to  make  away  themselves, 

Merab.  3.  ( and  others. 

By  avoiding  occasions,  always  busy,  never  to  be  idle. 

By  good  counsel,  advice  of  friends,  to  contemn  or  dissemble  it.  Subs.  1. 
By  prevention  before  marriage.  Plato’s  communion. 

To  marry  such  as  are  equal  in  years,  birth,  fortunes,  beauty,  of  like  con- 
ditions, &c. 

Of  a good  family,  good  education.  To  use  them  well. 

A proof  that  there  is  such  a species  of  melancholy,  name,  object  God, 
what  his  beauty  is,  how  it  allurcth,  part  and  parties  affected,  super- 
stitious, idolaters,  prophets,  heretics,  &c.,  Subs.  1. 

From  ( devil’s  allurements,  false  miracles,  priests  for 
< their  gain.  Politicians,  to  keep  men  in  obe- 
^ ( dience,  bad  instructors,  blind  guides. 

. C Simplicity,  fear,  ignorance,  solitariness,  melan- 
lom  icm-  1 choly,  curiosity,  pride,  vain -glory,  decayed 
image  of  God. 

Zeal  without  knowledge,  obstinacy,  superstition, 
strange  devotion,  stupidity,  confidence,  stiff  de-, 
fence  of  their  tenets,  mutual  love  & hate  of  other 
sects,  belief  of  incredibilities,  impossibilities. 

Of  heretics,  pride,  contumacy,  contempt  of  others, 
wilfulness,  vain -glory,  singularity,  prodigious 
paradoxes. 

In  superstitious  blind  zeal,  obedience,  strange 


In  excess 
of  such 
as  do 
that 
which 
is  not 
required. 
Memb.  1. 


in  defect, 
as 

Memb.  2. 


(pauses. 
Sabs.  2. 


selves. 


Symptoms, 
Subs.  3. 


Gene- 

ral 


or 


Parti-  ^ 
cular. 


Prognostics,  Subs.  4. 
Cures,  Subs.  5. 


of  grace  and  \ 
fears. 


vows,  pseudo-martyrdom,  mad  and  ridiculous 
customs,  ceremonies,  observations. 

In  pseudo-prophets,  visions,  revelations,  dreams, 
prophecies,  new  doctrines,  &;c.,  of  Jews,  Gen- 
tiles, Mahometans,  &c. 

(New  doctrines,  paradoxes,  blasphemies,  madness, 
( stupidity,  despair,  damnation. 

C By  physic,  if  need  be,  conference,  good  counsel, 
persuasion,  compulsion,  correction,  punishment. 
( Queeritur  an  cogi  dehent  ? Affir. 

Secure, void  (Epicures,  atheists,  magicians,  hypocrites,  such  as  have  cau- 
terised consciences,  or  else  arc  in  a reprobate  sense,  worldly- 
secure,  some  philosophers,  impenitent  sinners.  Sabs.  1. 

The  devil  and  his  allurements,  rigid  preachers, 
that  wound  their  consciences,  melancholy,  con- 
templation, solitariness. 

How  melancholy  and  despair  differ.  Distrust, 
weakness  of  faith.  Guilty  conscience  for  of- 
fence committed,  misunderstanding  Scr. 

Fear,  sorrow,  anguish  of  mind,  extreme  tor- 
tures and  horror  of  conscience,  fearful 
dreams,  conceits,  visions,  &c. 

Prognostics.  Blasphemy,  violent  death.  Subs.  4. 

( Physic,  as  occasion  serves,  conference,  not  to 
Cures,  S.  5.  ■<  be  idle  or  alone.  Good  counsel,  good  com- 
pany, all  comforts  and  contents,  &c. 

2 H 


Distrustful, 
or  too  ti- 
morous, as 
desperate. 
In  despair 
consider. 


Causes, 
Subs.  2. 


Symptoms, 
Sabs.  3. 


r 


THE  THIRD  PARTITION. 


LOYE-MELANCHOLY. 


THE  FIEST  SECTION,  MEMBER,  SUBSECTION. 


The  Preface. 

There  will  not  be  wanting,  I presume,  one  or  other  that  will  much  discom- 
mend some  part  of  this  treatise  of  love-melancholj,  and  object  (which  Eras- 
mus in  his  preface  to  Sir  Thomas  More  suspects  of  his)  “ that  it  is  too  light 
for  a divine,  too  comical  a subject  to  speak  of  love  symptoms,  too  fantastical, 
and  fit  alone  for  a wanton  poet,  a feeling  young  love-sick  gallant,  an  eflerai- 
nate  courtier,  or  some  such  idle  person.”  And  ’tis  true  they  say : tor  by  the 
naughtiness  of  men  it  is  so  come  to  pass,  as  ^Caussinus  observes,  ut  castis 
auribus  vox  amoris  suspecta  sit,  et  invisa,  the  very  name  of  love  is  odious  to 
chaster  ears;  and  therefore  some  again,  out  of  an  afiected  gravity,  will  dislike 
all  for  the  name’s  sake  before  they  read  a word ; dissembling  with  him  in 
‘^Petronius,  and  seem  to  be  angry  that  their  ears  are  violated  with  such  obscene 
speeches,  that  so  they  may  be  admired  for  grave  philosophers  and  staid  car- 
riage. They  cannot  abide  to  hear  talk  of  love  toys,  or  amorous  discourses, 
vultu,  gestu,  oculis  in  their  outward  actions  averse,  and  yet  in  their  cogita- 
tions they  are  all  out  as  bad,  if  not  worse  than  others. 

“ d Erubuit,  posuitque  meum  Lucretia  librum, 

Sed  corain  Bruto,  Brute  recede,  legit.” 

But  let  these  cavillers  and  counterfeit  Catos  know,  that  as  the  Lord  John 
answered  the  queen  in  that  Italian  ®Guazzo,  an  old,  a grave  discreet  man  is 
fittest  to  discourse  of  love  matters,  because  he  hath  likely  more  experience, 
observed . more,  hath  a more  staid  judgment,  can  better  discern,  resolve, 
discuss,  advise,  give  better  cautions,  and  more  solid  precepts,  better  inform  his 
auditors  in  such  a subject,  and  by  reason  of  his  riper  years  sooner  divert. 
Besides,  nihil  in  hdc  amoris  voce  subtimendum,  there  is  nothing  here  to  be 
excepted  at ; love  is  a species  of  melancholy,  and  a necessary  part  of  this  my 
treatise,  which  I may  not  omit ; opeH  suscepto  inserviendum  fait : so  Jacobus 
Mysillius  pleadeth  for  himself  in  his  translation  of  Lucian’s  dialogues,  and 
so  do  I ; I must  and  will  perform  my  task.  And  that  short  excuse  of  Mercerus 
for  his  edition  of  Aristsenetus  shall  be  mine,  “ ^ If  I have  spent  my  time  ill  to 
write,  let  not  them  be  so  idle  as  to  read.”  But  I am  persuaded  it  is  not  so 
ill  spent,  I ought  not  to  excuse  or  repent  myself  of  this  subject,  on  which 
many  grave  and  worthy  men  have  written  whole  volumes,  Plato,  Plutarch, 

®'Encom.  Horine.  Icviores  ease  nugas  quam  utTlieologum  dcceant.  *>Lib.  8.  Eloquent  cap.  14.  de  affec- 
tibus  mortalium  vitio  fit  qui  prKclara  quceque  in  pravos  usus  vertunt.  ^ Quoties  de  araatoriis  mentio 

facta  est,  tam  vehementei’  excandiii;  tarn  severa  tristitia  violari  aures  meas  obsceno  sermone  nolui,  ut  me 
tanquam  unum  ex  Philosophis  intuerentur.  d Martial.  “ In  Brutus’  presence  Lucretia  blushed  and  laid 
my  book  aside;  -when  he  retired,  she  took  it  up  again  and  read.”  ® Lib.  4.  of  civil  conversation.  f Si 
male  locata  est  opera  scribendo,  ne  ipsi  loccnt  in  legendo. 


Mem.  1.  Sub?..  1.] 


Preface. 


' 4G7 


Plotinus,  Maximus  Tyrius,  /^Icinous,  Avicenna,  Leon  Hebreus  in  three  larg® 
dialogues,  Xenophon,  sympos.  Theophrastus,  if  we  may  believe  Athenseus,  lib. 
13.  cap.  9.  Picus  Mirandula,  Marius  .^Iquicola,  both  in  Italian,  Kornmannus, 
de  linea  Amoris,  lib.  3.  Petrus  Godefridus  hath  handled  in  three  books,  P. 
Haedus,  and  which  almost  every  physician,  as  Arnoldus,  Yillanovanus,  Vallc- 
riola,  Observat.  med.  lib.  2.  observ.  7.  ^lian  Montaltus  and  Laurentius  in  their 
treatises  of  melancholy,  Jason  Pratensis,  de  morb.  cap.  Yalescus  de  Taranta, 
Gordonius,  Hei-cules  de  Saxonia,  Savanarola,  Langius,  &c.,  have  treated  of 
apart,  and  in  tlu  ir  works.  I excuse  myself  therefore  with  Peter  Godefridus, 
Yalleriola,  Ficinus,  and  in  ^Langius’  words:  “ Cadmus  Milesius  writ  fourteen 
books  of  love,  a \d  why  should  I be  ashamed  to  write  an  epistle  in  favour  of 
young  men,  of  this  subject  V*  A company  of  stern  readers  dislike  the  second 
of  the  ^neids,  and  Yirgil’s  gravity,  for  inserting  such  amorous  j)assions  in  an 
heroical  subject ; but  ^bServins,  his  commentator,  justly  vindicates  the  poet's 
worth,  wisdom,  and  discretion  in  doing  as  he  did.  Castalio  would  not  have 
young  men  read  the  ^ Canticles,  because  to  his  thinking  it  was  too  light  and 
amorous  a tract,  a ballad  of  ballads,  as  our  old  English  translation  hath  it.  He 
might  as  well  forbid  the  reading  of  Genesis,  because  of  the  loves  of  Jacob  and 
Rachael,  the  stories  of  Sichem  and  Dinah,  Judah  and  Thamar ; reject  the 
Book  of  lSrumbers,for  the  fornications  of  the  people  of  Israel  with  the  Moabites  ; 
that  of  Judges,  for  Sampson  and  Dalilah  s embracings  ; that  of  the  Kings,  for 
David  and  Bersheba’s  adulteries,  the  incest  of  Ammon  and  Thamar,  Solonion’.s 
concubines,  &c.,  the  stories  of  Esther,  Judith,  Susanna,  and  many  such. 
Dicearchus,  and  some  other,  carp  at  Plato’s  majesty,  that  he  would  vouchsafe 
to  indite  such  love  toys  : amongst  the  rest,  for  that  dalliance  with  Agatho, 

“ Suavia  dans  Acathoni,  animam  ipse  in  labra  tenebam ; 
yEgra  etenim  properans  tanquam  abitura  fait.” 

For  my  part,  saith  ^ Maximus  Tyrius,  a great  platonist  himself,  me  non  tan^ 
turn  adniiratio  habet,  sed  etiain  stupor,  I do  not  only  admire  but  stand  amazed 
to  read,  that  Plato  and  Socrates  both  should  expel  Homer  from  their  city, 
because  he  writ  of  such  light  and  wanton  subjects,  Qaod  Junonetn  earn  Jove  in 
Ida  concumbentes  inducit,  ab  immortali  nube  contectos,  Yulcan’s  net.  Mars 
and  Yenus’  fopperies  before  all  the  gods,  because  Apollo  fled  when  he  was 
persecuted  by  Achilles,  the  ^gods  were  wounded  and  ran  whining  away,  as 
Mars  that  roared  louder  than  Stentor,  and  covered  nine  acres  of  ground  with 
his  fall,  Yulcan  was  a summer’s  day  falling  down  from  heaven,  and  in  Lemnos 
Isle  brake  his  leg,  &c.,  with  such  ridiculous  passages ; when  as  both  Socrates 
and  Plato  by  his  testimony  writ  lighter  themselves  : quid  enim  tarn  distat 
(as  he  follows  it  quani  amans  d temper  ante,  formarum  admirator  d demente„ 
what  can  be  more  absurd  than  for  grave  philosophers  to  treat  of  such  fooleries, 
to  admire  Autiloquus,  Alcibiades,  for  their  beauties  as  they  did,  to  run  after, 
to  gaze,  to  dote  on  fair  Phaedrus,  delicate  Agatho,  young  Lysis,  fine  Char- 
mides,  hceccine  Philosophum  decent  ? Doth  this  become  grave  philosophers  ? 
Thus  perad venture  Callias,  Thrasimachus,  Polus,  Aristophanes,  or  some  of  his- 
adversaries  and  emulators  might  object ; but  neither  they  nor  “L4.nytus  and 
Melitus  his  bitter  enemies,  that  condemned  him  for  teaching  Critias  to  tyran- 
nise, his  impiety  for  swmaring  by  dogs  and  plain  trees,  for  his  juggling  sojfliistryv 
&c.,  never  so  much  as  upbraided  him  with  impure  love,  writing  or  speaking  of 
that  subject ; and  therefore  without  question,  as  he  concludes,  both  Socrates 
and  Plato  in  this  are  justly  to  be  excused.  But  suppose  they  had  been  a little 

6. Med.  cpist.  1.  1.  ep.  14.  Cadmus  Milesius,  teste  Siiida,  do  hoc  Erotico  Amove  14  libros  scripsit,  ncc  ma 
pigebit  in  gratiam  adolescentum  lianc  scribere  epi^itolain.  h Comment,  in  2.  ^Eneid.  i.Meros 

amoves  mevam  impudicitiam  sonave  videtuv  nisi,  &c.  kSev.  8.  IQuod  risum  et  comm  amoves 

commemovet.  “Quum  multa  ei  objecissent  quod  Critiam  tyvannidem  docuisset,  quod  Platonem  juvu.  el 
loquacem  sophistam,  fiic.  accimtionem  amovis  nullam  fecevunU  idcoque  honestus  ainci',  »kc. 


468 


Lom  -Melanchohj. 


[Part.  3.  Sec.  1. 


overseen,  should  divine  Plato  he  defamed  ? no,  rather  as  Lie  said  of  Cato’s 
drunkenness,  if  Cato  were  drunk,  it  should  be  no  vice  at  all  to  be  drunk.  They 
reprove  Plato  then,  but  without  cause  (as  “Picinus  pleads)  “for  all  love  is 
honest  and  good,  and  they  are  worthy  to  be  loved  that  speak  well  of  love.” 
“ Being  to  speak  of  this  admirable  affection  of  love”  (saith  ° Yalleriola)  “ there 
lies  open  a vast  and  philosophical  field  to  my  discourse,  by  which  many  lovers 
become  mad,  let  me  leave  my  more  serious  meditations,  wander  in  these  phi- 
losophical fields,  and  look  into  those  pleasant  groves  of  the  Mu  ses,  where  with 
unspeakable  variety  of  fiowers,  we  may  make  garlands  to  onrselves,  not  to 
adorn  us  only,  but  with  their  pleasant  smell  and  juice  to  nourish  our  souls,  and 
fill  our  minds  desirous  of  knowledge,”  &c.  After  a harsh  and  unpleasing  dis- 
course of  melancholy,  which  hath  hitherto  molested  your  patience  and  tired  the 
author,  give  him  leave  with  ^Godefridus  the  lawyer,  and  Laurentius  {cap.  5.) 
to  recreate  himself  in  this  kind  after  his  laborious  studies,  “ since  so  many 
grave  divines  and  worthy  men  have  without  offence  to  manners,  to  help  them- 
selves and  others,  voluntarily  written  of  it,”  Heliodorus,  a bishop,  penned  a 
love  story  of  Theagines  and  Chari  clea,  and  when  some  Catos  of  his  time  repre- 
hended him  for  it,  chose  rather,  saith  ^ Nicephorus,  to  leave  his  bishopric  than 
his  book,  .^neas  Sylvius,  an  ancient  divine,  and  past  forty  years  of  age  (as 
*^he  confesseth  himself,  after  Pope  Pius  Secundus),  indited  that  wanton  history 
of  Euryalus  and  Lucretia.  And  how  many  superintendents  of  learning  could 
I reckon  up  that  have  written  of  light  fantastical  subjects  ? Beroaldus,  Eras- 
mus, Alpheratius,  twenty-four  times  printed  in  Spanish,  &c.  Give  me  leave 
then  to  refresh  my  muse  a little,  and  my  weary  readers,  to  expatiate  in  this 
delightsome  field,  hoc  deliciarum  caiJipo,  as  Fonseca  terms  it,  to  ® season  a 
surly  discourse  with  a more  pleasing  aspersion  of  love  matters  : Edulcavc 
vitam  convenit,2JS>  the  poet  invites  us,  curas  nugis,  &c.,  ’tis  good  to  sweeten  our 
life  with  some  pleasing  toys  to  relish  it,  and  as  Pliny  tells  us,  mag na  pars 
Mudiosorum  ainccnitates  quccrimus,  most  of  our  students  love  such  pleasant 
‘^subjects.  Though  Macrobius  teach  us  otherwise,  “ ^ that  those  old  sages 
banished  all  such  light  tracts  from  their  studies  to  nurse’s  cradles,  to  please 
only  the  ear  j”  yet  out  of  Apuleius  I will  oppose  as  honourable  patrons,  Solon, 
Plato,  ^Xenophon,  Adrian,  <fec.  that  as  highly  approve  of  these  treatises.  On 
the  other  side  methinks  they  are  not  to  be  disliked,  they  are  not  so  unfit.  I 
will  not  peremptorily  say  as  one  did,  ^tam  suavia  dicam  facinora,  ut  male  sit 
ci  qai  talibus  non  delectetur,  I will  tell  you  such  pretty  stories,  that  foul  befallhim 
i/hat  is  not  pleased  with  them ; Neque  dicam  ea  quce  vobis  usui  sit  audivisse,  et 
voluptatimeminisse,  with  that  confidence  as  Beroaldus  doth  his  enarrations  on 
Propertius,  I will  not  expect  or  hope  for  that  approbation  which  Lipsius  gives 
to  his  Epictetus;  plurisfacio  quum  relego;  semper  ut  novum,  et  quum  repetivi, 
repetendum,  the  more  I read,  the  more  shall  I covet  to  read.  I will  not  press 
you  with  my  pamphlets,  or  beg  attention,  but  if  you  like  them  you  may. 
Pliny  holds  it  expedient,  and  most  fit,  severitatem  jucunditate  etiam  in  scriptis 
condire,  to  season  our  works  with  some  pleasant  discourse  ; Synesius  approves 
it,  licet  in  ludicris  ludere,  the  ^poet  admires  it,  Omne  tulit  punctum  qui  niiscuit 


®Carpunt  alii  Platonicam  majestatem  quod  amori  nimium  inclulserit,  Dicearchus  et  alii;  ssd  malek 
Omnis  amor  honestus  et  bonus,  et  amore  di^ni  qui  bene  dicunt  de  Amore.  OMed,  obscr.  lib.  2. 

cap.  7.  de  admirando  amoris  affectu  dicturus,  ingens  patet  campus  et  philosophicus,  quo  saepe  homines 
dncuntur  ad  insaniam,  libeat  modo  vagari,  <fcc.  qu»  non  ornent  modo,  sed  fragrantia  et  succulentia 
jucunda  plenius  alant,  dec.  P Lib.  1.  p 'asfat  de  amoribus  agens  relaxandi  animi  causa  laboriosissimi^ 

studiis  fatigati;  quando  et  Theologi  se  his  juvari  et  juvare  illaesis  moribus  volun4  ^Hist  lib.  121 
cap.  34.  '^Praefat  quid  quadragenario  convenit  cum  amore?  Ego  vero  agnosco  amatorium  scrip- 
turn  mihi  non  convenire,  qui  jam  meridiem  praetergressus  in  vesperera  feror.  .^Eneas  Sylvius,  praefat.  ® Ut 
ueveriora  studia  iis  amcenitatibus  lector  condire  possit.  Accius.  t Discum  quani  philosophura  audire 
malunt.  “In  Som.  Scip.  h sacrario  suo  turn  ad  cunas  nutricum  sapientes  eliminarunt,  solas  aurium 
delitias  profltentes.  ^Babylonius  et  Ephesius,  qui  de  Amore  scripserunt,  uterque  aniores  IMyrrhae, 

Cyreno..s,  et  Adonidis.  Suidas.  y Pet.  Aretiue,  dial  ItaL  *Hor.  “ He  has  accomplished  every  point 

who  has  joined  the  useful  to  the  agreeable.” 


Mem.  1.  Subs.  1.] 


Preface, 


4G9 


utile  dulci;  and  there  be  those,  without  question,  that  are  more  willing  to  read 
such  toys,  than  “1  am  to  write : “ Let  me  not  live,”  saith  Aretine’s  Antonia, 
‘‘if  I had  not  rather  hear  thy  discourse,  ‘’than  see  a play  !”  No  doubt  but 
there  be  more  of  her  mind,  ever  have  been,  ever  will  be,  as  ®Hierome  bears 
me  witness.  A far  greater  part  had  rather  read  Apuleius  than  Plato : Tully 
himself  confessebh  he  could  not  understand  Plato’s  Timaeus,  and  therefore 
cared  less  for  it ; but  every  schoolboy  hath  that  famous  testament  of  Grunnius 
Corocotta  Porcellus  at  his  fingers’  ends.  The  comical  poet, 

'*  Id  sibi  negotl  credidit  solum  dari, 

Populo  ut  placerent,  quas  lecisset  fabulas,”d 

made  this  his  only  care  and  sole  study  to  please  the  people,  tickle  the  ear,  and 
to  delight;  but  mine  earnest  intent  is  as  much  to  profit  as  to  please;  non  tarn 
ut  populo  placerem,  quam  ut  populum  juvarem,  and  these  my  writings,  I hope, 
shall  take  like  gilded  pills,  which  are  so  composed  as  well  to  tempt  the  appe- 
tite, and  deceive  the  palate,  as  to  help  and  medicinally  work  upon  the  whole 
body ; my  lines  shall  not  only  recreate,  but  rectify  the  mind.  I think  I have 
said  enough;  if  not,  let  him  that  is  otherwise  minded,  remember  that  of 
*Maudarensis,  “ he  was  in  his  life  a philosopher  (as  Ausonius  apologizeth  for 
him),  in  his  epigrams  a lover,  in  his  precepts  most  severe;  in  his  epistle  to 
Casrellia,  a wanton.”  Annianus,  Sulpicius,  Evemus,  Menander,  and  many  old 
poets  besides,  did  in  scriptis  prurire,  write  Fescennines,  Attellanes,  and  lasci- 
vious songs;  Icetam  materiam  ; yet  they  had  in  moribus  censuram,  et  severi- 
tatem,  they  v/ere  chaste,  severe,  and  upright  livers. 

“ Castiim  esse  decet  pium  poetam 
Ipsum,  versiculos  nihil  necesse  est, 

Qui  turn  denique  habent  salera  et  leporem."* 

I am  of  Catullus’  opinion,  and  make  the  same  apology  in  mine  own  behalf ; 
Hoc  eiiam  quod  scribo,  pendet  plerwnque  ex  aliorum  senientia  et  auctoritate  ; 
nec,ipse  forsan  insanio,  sed  insanientes  sequor.  Atqui  detur  hoc  insanire  me; 
semel  insanivimus  omnes,  et  iute  ipse  opinor  insanis  aliquando,  et  is,  et  ille,  et 
ego,  scilicet.^  Homo  sum,  humnni  d me  nihil  alienum  puto : ^ And  which  he 
urgeth  for  himself,  accused  of  the  like  fault,  I as  justly  plead,  Hasdva  est  nobis 
pagina,  vitaproba  est.  Howsoever  my  lines  err,  my  life  is  honest,  ^vita  verecunda 
est,  musa  jocosa  mihi.  But  I presume  I need  no  such  apologies,  I need  not, 
as  Socrates  in  Plato,  cover  his  face  when  he  spake  of  love,  or  blush  and  hide 
mine  eyes,  as  Pallas  did  in  her  hood,  when  she  was  consulted  by  Jupiter  about 
Mercury’s  marriage,  quod  super  nuptiis  it  is  no  such  lascivious, 

obscene  or  wanton  discourse ; I have  not  offended  your  chaster  ears  with  any- 
thing that  is  here  written,  as  many  French  and  Italian  authors  in  their  modern 
language  of  late  have  done,  nay  some  of  our  Latin  pontifical  writers,  Zanches, 
Asorius,  Abulensis,  Burchardus,  &c.,  whom  ^Rivet  accuseth  to  be  more  lasci- 
vious than  Virgil  in  Priapeiis,  Petronius  in  Catalectis,  Aristophanes  in  Lycis- 
tratse,  Martialis,  or  any  other  pagan  profane  writer,  qui  tarn  atrociter  (^ono 
notes)  hoc  genere  peccdrunt  ut  multa  ingeniosissime  scripta  ohscoenitatum  gratia 
castce  mentes  abhorreant,  ’Tis  not  scurrile  this,  but  chaste,  honest,  most  part 
serious,  and  even  of  religion  itself.  ““Incensed  (as  he  said)  with  the  love  of 
finding  love,  we  have  sought  it,  and  found  it.”  More  yet,  I have  augmented 

» Legendi  cnpidiores,  quam  ego  scribendi,  saith  Lucian.  ' b Plus  capio  voluptatis  inde,  quam  spectandia 
in  theatre  ludis.  '®Piooemio  in  Isaiam.  Multo  major  pars  Milesias  fabulas  revolventium  quam  Platonis 
libros.  d “ This  he  took  to  be  his  only  business,  that  the  plays  which  he  wrote  should  please  the  people.” 

* In  vita  philosophus,  in  Epigram,  amator,  in  Epistolis  petulans,  in  praeceptis  severus.  *“The  poet 

himself  should  be  chaste  and  pious,  but  his  verses  need  not  imitate  him  in  these  respects ; they  may  therefore 
contain  wit  and  humour.”  f “This  that  I write  depends  sometimes  upon  the  opinion  and  authority  of 

others : nor  perhaps  am  I frantic,  I only  follow  madmen : But  thus  far  I may  be  deranged : we  have  all  beeii 
80  at  some  one  time,  and  yourself,  I think,  art  sometimes  insane,  and  this  man,  and  that  man,  and  I also.” 
B “ I am  mortal,  and  think  no  humane  action  unsuited  tome.”  h Mart.  i Ovid.  k Isago.  ad  sac.  scrip, 
cap.  13.  iBarthius,  notis  in  Coelestinam,  luduin  Uisp.  “Ficinus,  Comment  c.  17.  Amore  incensi 

inveniendi  amoris,  amorem  quassivimus  et  invenimus. 


470 


Love-Mdancholy. 


[Part.  3.  Sec.  1 


and  added  something  to  this  light  treatise  (if  light)  which  was  not  in  the  former 
editions,  I am  not  ashamed  to  confess  it,  with  a good  “author,  quod  extendi  et 
locupletari  hoc  suhjectum  plerique  postulabant,  et  eorum  importunitate  victus, 
animum  utcunque  renitentem  eb  adegi,  ut  jam  sexta  vice  calamum  in  manum 
sumerem,  scriptionique  longeet  d studiis  et  professione  med  alienee  me  accinge’ 
rem,  horas  aliquas  d seriis  meis  occupationihus  interim  suffuratus^  easque 
veluti  ludo  cuidam  ac  reo'eationi  destinans; 

“ ® Cogor retrorsum 

Vela  dare,  atque  iterare  cursus 
Olim  relictos  ” 

etoi  non  ignorarem  novos  fortasse  detractores  novis  hisce  interpolationibus  rnets 
minime  defuturos? 

And  thus  much  have  I thought  good  to  say  by  way  of  preface,  lest  any  man 
(which  Godefridus  feared  in  his  book)  should  blame  in  me  lightness,  wanton- 
ness, rashness,  in  speaking  of  love’s  causes,  enticements,  symptoms,  remedies, 
lawful  and  unlawful  loves,  and  lust  itself,  speak  it  only  to  tax  and  deter 
others  from  it,  not  to  teach,  but  to  show  the  vanities  and  fopperies  of  this 
heroical  or  herculean  love,  ®and  to  apply  remedies  unto  it.  I will  treat  of  this 
with  like  liberty  as  of  the  rest. 

“ t Sed  dicam  vobis,  vos  porro  dicite  multis 
Millibus,  et  facile  hiBc  charta  loquatur  anus.” 

Condemn  me  not,  good  reader,  then,  or  censure  me  hardly,  if  some  part  of  this 
treatise  to  thy  thinking  as  yet  be  too  light;  but  consider  better  of  it;  Omnia 
manda  mundis,  “a  naked  man  to  a modest  woman  is  no  otherwise  than  a pic- 
ture, as  Augusta  Livia  truly  said,  and  ^mala  mens,  malus  animus,  ’tis  as  ’tis 
taken.  If  in  thy  censure  it  be  too  light,  I advise  thee  as  Lipsius  did  his 
reader  for  some  places  of  Plautus,  istos  quasi  Sirenum  scopulos  preetervehare,  if 
they  like  thee  not,  let  them  pass;  or  oppose  that  which  is  good  to  that  which 
is  bad,  and  reject  not  therefore  all.  For  to  invert  that  verse  of  Martial,  and 
with  Hie rom  Wolfiustoapplyit  to  my  present  purpose,  sunt  mala,  sunt  queedam 
mediocria,  sunt  bona  plura ; is  good,  some  bad,  some  is  indifferent.  I 

say  further  with  him  yet,  I have  inserted  (Jlevicula  queedam  ei  ridicula  ascri- 
here  non  sum  gravatus,  circumforanea  queedam  e theatris,  e plateis,  etiam  e 
jwpinis)  some  thiiigs  more  homely,  light,  or  comical,  litans  gratiis,  &c.  which  I 
would  request  every  man  to  interpret  to  the  best,  and  as  Julius  Caesar  Scaliger 
besought  Cardan  {si quid  urbaniuscule  lusumdnobis,  per  deos  immortales  te  oro, 
Hieronyme  Cardane,  ne  me  male  capias").  I beseech  thee,  good  reader,  not  to 
mistake  me,  or  misconstrue  what  is  here  written ; Per  Musas  et  Charites,  et 
omnia  Po’darum  numina,  benigne  lector,  oro  te  ne  me  male  capias.  ’Tis  a 
comical  subject;  in  sober  sadness  I crave  pardon  of  what  is  amiss,  and  desire 
thee  to  suspend  thy  judgment,  wink  at  small  faults,  or  to  be  silent  at  least ; 
but  if  thou  likest,  speak  well  of  it,  and  wish  me  good  success.  Extremum 
hunc,  Arethusa,  mihi  concede  laboremA^ 

I am  resolved  howsoever,  velis,  nolis,  audacter  stadium  intrare,  in  the  Olym- 
pics, with  those  HIliensian  wrestlers  in  Philostratus,  boldly  to  show  myself  in 


^ Author  Coclestinae,  Barth,  interprete.  ” That,  overcome  by  the  solicitations  of  friends,  who  requested  me 
to  enlarge  and  improve  my  volumes,  1 have  devoted  my  otherwLse  reluctant  mind  to  the  labour;  and  now  for  the 
si.xth  time  have  I taken  np  my  pen,  and  applied  myself  to  literature  very  foreign  indeed  to  my  studies  and  pro~ 
fe.'Sional  occupations,  stealing  a few  hours  from  serious  pursuits,  and  devoting  them,  as  it  were,  to  recreation.’* 
® ilor.  lib.  1.  Ode  34.  “ I am  compelled  to  reverse  my  sails,  and  retrace  my  former  course.”  P “ Although 

I was  by  no  means  ignorant  that  new  calumniators  w'ould  not  be  wanting  to  censure  my  new  introductions.” 
^ 1 1 a;c  praedixi  ne  quis  temcre  nosputaret  scripsisse  de  amorum  lenociniis,  de  praxi,  fomicationibus,  adul- 
teriis,  &c.  ^ Taxando  et  ab  his  deteri'endo  humanam  lasciviam  ct  insaniam,  sed  et  remedia  docendo:  non 

igitur  Candidas  lector  nobis  succenseat,  «fcc.  Commonitio  erit  juvenibus  ha;c,  hisce  ut  abstineant  magis,  et, 
omissa  lascivia  quae  homines  reddit  insanos,  virtutis  incumbant  studiis,  (^Eneas  Sylv.)  et  curam  araoris  si  quis 
nesejt,  bine  poterit  scire.  ® Martianus  Capella,  lib.  1.  de  nupL  philoL  virginali  suffusa  rubore  oculos  peplo 
obnubens,  <fcc.  t Catullus.  ” What  I tell  you,  do  you  tell  to  the  multitude,  and  make  this  treatise  gossip 
like  an  old  woman."  Viros  nudoscasttefeminae  nihil  a statuis  diatare.  ^Honysoitqui  malypense. 
>■  r aef  Suid.  » “ 0 Arethusa,  smile  on  this  my  last  labour.” 


471 


Mem.  1.  Subs.  2.]  ' Objects  of  Love. 

this  common  stage,  and  in  this  tragi-comedy  of  love,  to  act  several  parts,  some 
satirically,  some  comically,  some  in  a mixed  tone,  as  the  subject  I have  in 
hand  gives  occasion,  and  present  scene  shall  require,  or  offer  itself. 

Subsect.  II. — Loves  Beginning,  Object,  Definition,  Division, 

“ Love’s  limits  are  ample  and  great,  and  a spacious  walk  it  hath,  beset  with 
thorns,”  and  for  that  cause,  which  ^Scaliger  reprehends  in  Cardan,  “not 
lightly  to  be  passed  over.”  Lest  I incur  the  same  censure,  I will  examine  all 
the  kinds  of  love,  his  nature,  beginning,  difference,  objects,  how  it  is  honest  or 
dishonest,  a virtue  or  vice,  a natural  passion,  or  a disease,  his  power  and  effects, 
how  far  it  extends : of  which,  although  something  has  been  said  in  the  first 
partition,  in  those  sections  of  perturbations  for  love  and  hatred  are  the 
first  and  most  common  passions,  from  which  all  the  rest  arise,  and  are  attend- 
ant,” as  Picolomineus  holds,  or  as  Nich.  Caussinus,  the  prmium  mobile  of  all 
other  affections,  which  carry  them  all  about  them),  I will  now  more  copiously 
dilate,  through  all  his  parts  and  several  branches,  that  so  it  may  better  appear 
what  love  is,  and  how  it  varies  with  the  objects,  how  in  defect,  or  (which  is 
most  ordinary  and  common)  immoderate,  and  in  excess,  causeth  melancholy. 

Love  universally  taken  is  defined  to  be  a desire,  as  a word  of  more  ample 
signification : and  though  Leon  Hebreus,  the  most  copious  writer  of  this  sub- 
ject, in  his  third  dialogue  make  no  difference,  yet  in  his  first  he  distinguisheth 
them  again,  and  defines  love  by  desire.  Love  is  a voluntary  affection,  and 
desire  to  enjoy  that  which  is  good.  ® Desire  wisheth,  love  enjoys;  the  end  of 
the  one  is  the  beginning  of  the  other  ; that  which  we  love  is  present;  that 
which  we  desire  is  absent.”  ‘“^It  is  worth  the  labour,”  saith  Plotinus,  “to 
consider  well  of  love,  whether  it  be  a god  or  a devil,  or  passion  of  the  mind,  or 
partly  god,  partly  devil,  partly  passion.”  He  concludes  love  to  participate  of 
all  three,  to  arise  from  desire  of  that  which  is  beautiful  and  fair,  and  defines  it 
to  be  “an  action  of  the  mind  desiring  that  which  is  good.”  ®Plato  calls  it 
the  great,  devil,  for  its  vehemency,  and  sovereignty  over  all  other  passions,  and 
defines  it  an  appetite,  “^by  which  we  desire  some  good  to  be  present.”  Picinus 
in  his  comment  adds  the  word  fair  to  this  definition.  Love  is  a desire  of 
enjoying  that  which  is  good  and  fair.  Austin  dilates  this  common  definition, 
and  will  have  love  to  be  a delectation  of  the  heart,  “^for  something  which  we 
seek  to  win,  or  joy  to  have,  coveting  by  desire,  resting  in  joy.”  ^Scaliger, 
Exerc.  301.  taxeth  these  former  definitions,  and  will  not  have  love  to  be  defined 
by  desire  or  appetite  ; “ for  when  we  enjoy  the  things  we  desire,  there  remains 
no  more  appetite :”  as  he  defines  it,  “ Love  is  an  affection  by  which  we  are 
either  united  to  the  thing  we  love,  or  perpetuate  our  union;”  which  agrees  in 
part  with  Leon  Hebreus. 

Now  this  love  varies  as  its  object  varies,  which  is  always  good,  amiable,  fair, 
gracious,  and  pleasant.  “^All  things  desire  that  which  is  good,”  as  we  ara 
taught  in  the  Ethics,  or  at  least  that  which  to  them  seems  to  be  good;  quid 
eniin  vis  mali  (as  Austin  well  infers)  die  mihi  ? puto  nihil  in  omnibus  actioni- 
bus;  thou  wilt  wish  no  harm,  I suppose,  no  ill  in  all  thine  actions,  thoughts  or 
desires,  nihiZ  mali  vis  ; ^thou  wilt  not  have  bad  corn,  bad  soil,  a naughty  tree, 

“Exerc.  301.  Campus  amoris  maximus  et  spinis  obsitus,  nec  levissimo  pede  transvolandug.  ®’Grad.  i. 
cap.  29.  Ex  Platone.  primae  et  communissiniae  perturbationes  ex  quibus  ceterae  oriuntur  et  earum  sunt  pedis- 
sequaa.  bAmor  est  voluntarius  atfectus  et  desiderium  re  bona  fruendL  ®Desiderium  optantis, 

amor  eorum  quibus  fruimnr ; amoris  principiuin,  desiderii  finis,  amatum  adest.  dPrincipio  1.  de  amore. 
Operae  pretium  est  de  amore  considerare,  utrum  Deus,  an  Daemon,  an  passio  quaedam  animae,  an  partim  Deus, 
partim  Daemon,  passio  partim,  &c.  Amor  est  actus  animi  bonum  desiderans.  * Magnus  Daemon  convivio. 
t Boni  pulchrique  fruendi  desiderium.  8 Qodefridus,  L 1.  cap.  2.  Amor  est  dclectatio  cordis,  alicujus  ad 

aliquid,  propter  aliquod  desiderium  in  appetendo,  et  gaudium  perfruendo  per  desiderium  currens,  requies- 
cens  per  gaudium.  h Non  est  amor  desiderium  aut  appetitus  ut  ab  omnibus  hactenus  traditum ; nam  cum 
potimur  amata  re,  non  manet  appetitus;  est  igitur  atfectus  quo  cum  re  amata  aut  unimur,  aut  unionem 
peipetuamus.  i Omnia  appetunt  bonum.  , k Terram  non  vis  malam,  malam  segetem,  sed  bouam 

4U.borcm,  equum  bonum,  die. 


472 


Love-Melancholy. 


[Part.  3.  Sec.  1, 


but  all  good  ; a good  servant,  a good  horse,  a good  son,  a good  friend,  a good 
neighbour,  a good  wife.  Prom  this  goodness  comes  beauty  ; from  beauty, 
grace,  and  comeliness,  which  result  as  so  many  rays  from  their  good  parts, 
make  us  to  love,  and  so  to  covet  it : for  were  it  not  pleasing  and  gracious  in 
our  eyes,  we  should  not  seek.  “ ^ No  man  loves  (saith  Aristotle  9.  mor.  cap.  5.) 
but  he  that  was  first  delighted  with  comeliness  and  beauty.”  As  this  fair 
object  varies,  so  doth  our  love  ; for  as  Proclus  holds,  Omne  pulchrum  amabilej 
every  fair  thing  is  amiable,  and  what  we  love  is  fair  and  gracious  in  our  eyes, 
or  at  least  we  do  so  apprehend  and  still  esteem  of  it.  “ “Amiableness  is  the 
object  of  love,  the  scope  and  end  is  to  obtain  it,  for  whose  sake  we  love,  and 
which  our  mind  covets  to  enjoy.”  And  it  seems  to  us  especially  fair  and  good  ; 
for  good,  fair,  and  unity,  cannot  be  separated.  Beauty  shines,  Plato  saith, 
and  by  reason  of  its  splendour  and  shining  causeth  admiration ; and  the  fairer 
the  object  is,  the  more  eagerly  it  is  sought.  For  as  the  same  Plato  defines  it, 
“ “ Beauty  is  a lively,  shining  or  glittering  brightness,  resulting  from  efiused 
good,  by  ideas,  seeds,  reasons,  shadows,  stirring  up  our  minds,  that  by  this 
good  they  may  be  united  and  made  one.”  Others  will  have  beauty  to  be  the 
perfection  of  the  whole  composition,  “ ° caused  out  of  the  congruous  symmetry, 
measure,  order  and  manner  of  parts,  and  that  comeliness  which  proceeds  from 
this  beauty  is  called  grace,  and  from  thence  all  fair  things  are  gracious.”  For 
grace  and  beauty  are  so  wonderfully  annexed,  “ ^ so  sweetly  and  gently  win 
our  souls,  and  strongly  allure,  that  they  confound  our  judgment  and  cannot  be 
distinguished.  Beauty  and  grace  are  like  those  beams  and  shinings  that  come 
from  the  glorious  and  divine  sun,”  which  are  diverse,  as  they  proceed  from 
the  diverse  objects,  to  please  and  affect  our  several  senses.  “ As  the  species 
of  beauty,  are  taken  at  our  eyes,  ears,  or  conceived  in  our  inner  soul,®  as  Plato 
disputes  at  large  in  his  Dialogue  de  pulchro,  PhcedrOf  Hyppias,  and  after  many 
sophistical  errors  confuted,  concludes  that  beauty  is  a grace  in  all  things, 
delighting  the  eyes,  ears,  and  soul  itself;  so  that,  as  Yalesius  infers  hence, 
whatsoever  pleaseth  our  ears,  eyes,  and  soul,  must  needs  be  beautiful,  fair,  and 
delightsome  to  us.  “^And  nothing  can  more  please  our  ears  than  music,  or 
pacify  our  minds.”  Fair  houses,  pictures,  orchards,  gardens,  fields  a fair 
hawk,  a fair  horse  is  most  acceptable  unto  us ; whatsoever  pleaseth  our  eyes 
and  ears,  we  call  beautiful  and  fair ; “ “Pleasure  belongeth  to  the  rest  of  the 
senses,  but  grace  and  beauty  to  these  two  alone.”  As  the  objects  vary  and 
are  diverse,  so  they  diversely  afiect  our  eyes,  ears,  and  soul  itself.  Which 
gives  occasion  to  some  to  make  so  many  several  kinds  of  love  as  there  be 
objects.  One  beauty  ariseth  from  God,  of  which  and  divine  love  S.  Dionysius,^ 
with  many  fathers  and  Neoterics,  have  written  just  volumes,  De  amove  Dei,  as 
they  term  it,  many  paraenetical  discourses ; another  from  his  creatures ; there 
is  a beauty  of  the  body,  a beauty  of  the  soul,  a beauty  from  Y\vi\x.e,  formam 
martyrum,  Austin  calls  it,  quam  videmus  ocidis  animi,  which  we  see  with  the 
eyes  of  our  mind ; which  beauty,  as  Tully  saith,  if  we  could  discern  with  these 
'Corporeal  eyes,  admirabiles  sui  amoves  excitavet,  would  cause  admirable  affec- 
tions, and  ravish  our  souls.  This  other  beauty  which  ariseth  from  those 
extreme  parts,  and  graces  which  proceed  from  gestures,  speeches,  several 
motions,  and  proportions  of  creatures,  men  and  women  (especially  from  women. 


1 Nemo  amore  capitur  nisi  qui  fuerit  ante  forma  specieque  delectatus.  “ Amabile  objectum  amoris 
ccopus,  cujus  adeptio  est  finis,  cujus  gratia  amamus.  Animus  enim  aspirat  ut  eo  fruatur,  et  fonnam  boul 
habet  et  praecipue  videtur  et  placet.  Picolomineus,  grad.  7.  cap.  2.  et  grad.  8.  cap,  35.  ^ Forma  eat 

vitalis  fulgor  ex  ipso  bonomanans,  per  ideas,  semina,  rationes,  umbras  effusus,  animos  excitansut  perbonum 
in  unura  redigantur.  ® Pulchritudo  est  perfectio  compositi  ex  congruente  ordiiie,  mensura  et  ratione 

partium  consurgens,  et  venustas  inde  prodiens  gratia  dicitur  et  res  omnes  pulchrae  gratiosae.  P Gratia  et 
pulchritudo  ita  sua^dter  animos  demulcent,  ita  vehementer  alliciunt,  et  admirabiliter  connectuntur,  ut  in 
unum  confundant  et  distingui  non  possunt,  et  sunt  tanquam  radii  et  splendores  divini  solis  in  rebus  variis 
vario  modo  fulgentes.  ^Species  pulchritudinis  hauriuntur  oculis,  auribus,  aut  concipiuntur  interna  mente. 

Nihil  hinc  magis  animos  conciliat  quhra  musica,  pulchrae  picturas,  sedes,  <fcc.  ® In  reliquis  sensibua 

voluptas,  in  his  pulchritudo  et  gratia.  t Lib.  4.  de  divinis.  Comino  Platonis. 


Objects  of  Love. 


473 


Mem.  1.  Subs.  2.] 


which  made  those  old  poets  put  the  three  graces  still  in  Venus’  company,  as 
attending  on  her,  and  holding  up  her  train)  are  infinite  almost,  and  vary  their 
names  with  their  objects,  as  love  of  money,  covetousness,  love  of  beauty,  lust, 
immoderate  desire  of  any  pleasure,  concupiscence,  friendship,  love,  good-will,  &c. 
and  is  either  virtue  or  vice,  honest,  dishonest,  in  excess,  defect,  as  shall  be 
showed  in  his  place.  Heroical  love,  religious  love,  <fec.  which  may  be  reduced 
to  a twofold  division,  according  to  the  principal  parts  which  are  affected,  the 
brain  and  liver.  Amor  et  amicitia,  which  Scaliger,  Exerciiat.  301,  Valesius 
and  Melancthon  warrant  out  of  Plato  (piXzTv  and  from  that  speech  of 
Pausanias  belike,  that  makes  two  Veneres  and  two  loves.  “ ^ One  Venus  is 
ancient  without  a mother,  and  descended  from  heaven,  whom  we  call  celestial ; 
the  younger,  begotten  of  J upiter  and  Dione,  whom  commonly  we  call  Venus.” 
Picinus,  in  his  comment  upon  this  place,  cap.  8,  following  Plato,  calls  these 
two  loves,  two  devils,  or  good  and  bad  angels  according  to  us,  which  are  still 
hovering  about  our  souls.  “ ^The  one  rears  to  heaven,  the  other  depressetli 
us  to  hell ; the  one  good,  which  stirs  us  up  to  the  contemplation  of  that  divine 
beauty  for  whose  sake  we  perform  justice  and  all  godly  offices,  study  philo- 
sophy, (kc. ; the  other  base,  and  though  bad  yet  to  be  respected  ; for  indeed 
both  are  good  in  their  own  natures : procreation  of  children  is  as  necessary  as 
that  finding  out  of  truth,  but  therefore  called  bad,  because  it  is  abused,  and 
withdraws  our  soul  from  the  speculation  of  that  other  to  viler  objects,”  so  far 
Picinus.  S.  Austin,  lib.  15.  de  civ.  Dei  et  stip.  Psal.  Ixiv.,  hath  delivered  as 
much  in  effect.  “ ^ Every  creature  is  good,  and  may  be  loved  well ' or  ill : ” 
and  “^Two  cities  make  two  loves,  Jerusalem  and  Babylon,  the  love  of  God 
the  one,  the  love  of  the  world  the  other ; of  these  two  cities  we  all  are  citizens, 
as,  by  examination  of  ourselves,  we  may  soon  find,  and  of  which.”  The  one 
love  is  the  root  of  all  mischief,  the  other  of  all  good.  So,  in  his  15.  cap.  lib. 
de  amor.  Ecclesice,  he  will  have  those  four  cardinal  virtues  to  be  nought  else  but 
love  rightly  composed;  in  his  15.  book  de  civ.  Dei,  cap.  22.  he  calls  virtue  the 
order  of  love,  whom  Thomas  following  1.  part.  2.  qucest.  55.  art.  1.  2V[idL  qucest. 
56.  3.  qucest.  62.  art.  2.  confirms  as  much,  and  amplifies  in  many  words. 
^ Lucian,  to  the  same  purpose,  hath  a division  of  his  own,  “ One  love  was 
born  in  the  sea,  which  is  as  various  and  raging  in  young  men’s  breasts  as  the 
sea  itself,  and  causeth  burning  lust : the  other  is  that  golden  chain  which 
was  let  down  from  heaven,  and  with  a divine  fury  ravisheth  our  souls,  made 
to  the  image  of  God,  and  stirs  us  up  to  comprehend  the  innate  and  incor- 
ruptible beauty  to  which  we  were  once  created.”  Beroaldus  hath  expressed 
all  this  in  an  epigram  of  his  : — 


“ Do^ata  divini  memorant  si  vera  Platonis, 
Sunt  geminae  Veneres,  et  geminatus  amor. 
Cmlestis  Venus  est  nuUo  generata  parente, 

Quae  casto  sanctos  nectit  amore  viros. 

Altera  sed  Venus  est  totum  vulgata  per  orbem, 
Quae  divdm  mentes  alligat,  atque  hommum  ; 
Improba,  seductrix,  petulans,”  «fcc. 


“ If  divine  Plato’s  tenets  they  be  true, 

Two  Veneres,  two  loves  there  be ; 

The  one  from  heaven,  unbegotten  still, 

Which  knits  our  souls  in  unitie. 

The  other  famous  over  all  the  world, 

Binding  the  hearts  of  gods  and  men  ; 
Dishonest,  wanton,  and  seducing  she. 

Rules  whom  she  will,  both  where  and  when.* 


This  twofold  division  of  love,  Origen  likewise  follows,  in  his  Comment  on 
the  Canticles,  one  from  God,  the  other  from  the  devil,  as  he  holds  (understand- 
ing it  in  the  worse  sense),  which  many  others  repeat  and  imitate.  Both  which 
(to  omit  all  subdivisions)  in  excess  or  defect,  as  they  are  abused,  or  degenerate, 
cause  melancholy  in  a particular  kind,  as  shall  be  shown  in  his  place.  Austin, 


Duas  Veneres  duo  amores ; quarum  una  antiquior  et  sine  mati’e,  ccelo  nata,  quam  coelestem  Vencrem 
nuncupamus ; altera  vero  junior  a Jove  et  Dione  prognata,  quam  vulgarem  Venerem  vocamus.  y Alter  ad 
superna  erigit,  alter  deprimit  ad  infema ; alter  excitat  hominem  ad  divinam  pulchritudinem  lustrandam, 
cujus  causa  philosophiae  studia  et  justitiae,  <fcc.  * Omnis  creatura  cum  bona  sit,  et  bene  amari  potest  et 

male.  * Duas  civitates  duo  faciunt  amores;  Jerusalem facit amor  Dei,  Babylonem  amor  sseculi;  unus- 

qrusque  se  quid  amet  interroget,  et  inveniet  unde  sit  civis.  b Alter  mari  ortus,  ferox,  varius,  fluctuans, 

In  auimis,  juvenura,  mare  referens,  &c.  alter  aurea  catena,  ccelo  demisaa,  bonum  furoremmcntibus  mittens.  &c. 


474 


Love-Melancholy. 


[Part.  3.  Sec.  1. 


in  another  Tract,  makes  a threefold  division  of  this  love,  which  we  maj  use 
well  or  ill : “ God,  our  neighbour,  and  the  world : God  above  us,  our  neigh- 
bour next  us,  the  world  beneath  us.  In  the  course  of  our  desires,  God  hath 
three  things,  the  world  one,  our  neighbour  two.  Our  desire  to  God,  is  either 
from  God,  with  God,  or  to  God,  and  ordinarily  so  runs.  From  God,  when  it 
receives  from  him,  whence,  and  for  which  it  should  love  him ; with  God,  when 
it  contradicts  his  will  in  nothing : to  God,  when  it  seeks  to  him,  and  rests  itself 
in  him.  Our  love  to  our  neighbour  may  proceed  from  him,  and  run  with  him, 
not  to  him : from  him,  as  when  we  rejoice  of  his  good  safety,  and  well  doing: 
with  him,  when  we  desire  to  have  him  a fellow  and  companion  of  our  journey 
in  the  way  of  the  Lord  : not  in  him,  because  there  ismo  aid,  hope,  or  confidence 
in  man.  From  the  world  our  love  comes,  when  we  begin  to  admire  the  Creator 
in  his  works,  and  glorify  God  in  his  creatures  : with  the  world  it  should  run, 
if,  according  to  the  mutability  of  all  temporalities,  it  should  be  dejected  in 
adversity,  or  over  elevated  in  prosperity : to  the  world,  if  it  would  settle  itself 
in  its  vain  delights  and  studies.”  Many  such  partitions  of  love  I could  repeat, 
and  subdivisions,  but  lest  (which  Scaliger  objects  to  Cardan,  Exercitat.  501.) 

I confound  filthy  burning  lust  with  pure  and  divine  love,”  I will  follow  that 
accumte  division  of  Leon  Hebreus,  dial.  2.  betwixt  Sophia  and  Philo,  where 
he  speaks  of  natural,  sensible,  and  rational  love,  and  handleth  each  apart. 
Natural  love  or  hatred,  is  that  sympathy  or  antipathy  which  is  to  be  seen  in 
animate  and  inanimate  creatures,  in  the  four  elements,  metals,  stones,  gravia 
tendunt  deorsum,  as  a stone  to  his  centre,  fire  upward,  and  rivers  to  the  sea. 
The  sun,  moon,  and  stars  go  still  round,  ^Amantes  naturae  debita  exercere,  for 
love  of  perfection.  This  love  is  manifest,  I say,  in  inanimate  creatures.  How 
comes  a loadstone  to  draw  iron  to  it?  jet  chaff?  the  ground  to  covet  showers, 
but  for  love?  No  creature,  S.  Hierom  concludes,  is  to  be  found,  quod  non 
aliquid  amat,  no  stock,  no  stone,  that  hath  not  some  feeling  of  love.  ’Tis 
more  eminent  in  plants,  herbs,  and  is  especially  observed  in  vegetables  ; as 
between  the  vine  and  elm  a great  sympathy,  between  the  vine  and  the  cabbage, 
between  the  vine  and  the  olive,  ^ Virgo  fugit  Bromium,  between  the  vine  and 
bays  a gi-eat  antipathy,  the  vine  loves  not  the  bay,  “^nor  his  smell,  and 
will  kill  him,  if  he  grow  near  him  ; ” the  bur  and  the  lentil  cannot  endure 
one  another,  the  olive  ^ and  the  myi-tle  embrace  each  other,  in  roots  and 
branches  if  they  grow  near.  Head  more  of  this  in  Picolomineus,  grad.  7. 
cap.  1.  Crescentius,  lib.  5.  de  agric.,  Baptista  Porta  de  mag.  lib.  1.  cap.  de 
plant,  odio  et  element,  sym.,  Fracastorius  de  sym.  et  antip.  of  the  love  and  hatred 
of  planets,  consult  with  every  astrologer.  Leon  Hebreus  gives  many  fabulous 
reasons,  and  moraliseth  them  withal. 

Sensible  love  is  that  of  brute  beasts,  of  which  the  same  Leon  Hebreus,  dial.  2. 
assigns  these  causes.  FirsJt,  for  the  pleasure  they  take  in  the  act  of  generation, 
male  and  female  love  one  another.  Secondly,  for  the  preservation  of  the 
species,  and  desire  of  young  brood.  Thirdly,  for  the  mutual  agreement,  as 
being  of  the  same  kind  : Bus  sui,  canis  cani,  bos  bovi,  et  asinus  asino  pul- 
cherrimus  videtur,  as  Epicharmus  held,  and  according  to  that  adage  of  Dioge- 
nianus,  Adsidet  usque  graculus  apud  graculum,  they  much  delight  in  one 
another’s  company,  Formicas  grata  est  formica.,  cicada  cicadas,  and  birds  of  a 
feather  will  gather  together.  Fourthly,  for  custom,  use,  and  familiarity,  as  if 
a dog  be  trained  up  with  a lion  and  a bear,  contrary  to  their  natures,  they  will 


®Tria  sunt,  qux  amari  h nobis  benfe  vel  malb  po8.sunt ; l)eus,  proximus,  mnndus  ; Deus  supra  nos  ; Juxta 
nos  proximus ; infi-a  nos  mundus.  Tria  Deus,  duo  proximus,  unum  mundus  habet,  «fcc.  d Ne  confun- 

dam  vesanos  et  fcjedos  amores  beatis,  sceleratum  cum  puro,  divino,  et  vero,  <fec.  ® Fonseca,  cap.  1.  Amor 
ex  Aufiustini  forsan  lib.  11.  de  Civit.  Dei.  Amore  inconcussus  stat  mundus,  &a  f Alciat.  sporta: 
Vitis  laurum  non  amat,  nec  ejus  odorem ; si  prope  crescat,  enecat.  Lappuslenti  adversatur.  hSympathia 
olci  ct  myrtiramorum  et  radicum  se  complw'tcintimm  Mizaldus,  secret,  cent.  1.  47.  i Theocritus, 

eidj  U.  9. 


Objects  of  Love. 


475 


Mem.  1.  Subs.  2.] 


love  each  other.  Hawks,  dogs,  horses,  love  their  masters  and  keepers;  many 
stories  I could  relate  in  this  kind,  but  see  Gillius  de  hist.  anim.  lib.  3.  cap  14, 
those  two  Epistles  of  Lipsius,  of  dogs  and  horses,  Agellius,  &c.  Fifthly  for 
bringing  up,  as  if  a bitch  bring  up  a kid,  a hen  ducklings,  a hedge-sparrow 
a cuckoo,  &c. 

The  third  kind  is  Amor  cognitionis,  as  Leon  calls  it,  rational  love,  Intellecti- 
vus  amor,  and  is  proper  to  men,  on  which  I must  insist.  This  appears  in  God, 
angels,  men.  God  is  love  itself,  the  fountain  of  love,  the  disciple  of  love,  as 
Plato  styles  him;  the  servant  of  peace,  the  God  of  love  and  peace;  havo 
peace  with  all  men  and  God  is  with  you. 


“k  Quisquis  veneratur  Olympum, 

Ipse  sibi  munclum  subjicit  atque  beuiiu” 

“^By  this  love  (saith  Gerson)  we  purchase  heaven,  and  buy  the  kingdom 
of  God.”  This  “love  is  either  in  the  Trinity  itself  (for  the  Holy  Ghost  is  the 
love  of  the  Father  and  the  Son,  &c.,  John  iii.  35,  and  v.  20,  and  xiv.  31),  or 
towards  us  His  creatures,  as  in  making  the  world.  Amor  mundum  fecit,  love 
built  cities,  mundi  anima,  invented  arts,  sciences,  and  all  “good  things,  in- 
cites us  to  virtue  and  humanity,  combines  and  quickens ; keeps  peace  on 
earth,  quietness  by  sea,  mirth  in  the  winds  and  elements,  expels  all  fear, 
anger,  and  rusticity;  Circulus  a bono  in  bonum,  a round  circle  still  from 
good  to  good;  for  love  is  the  beginner  and  end  of  all  our  actions,  the  efficient 
and  instrumental  cause,  as  our  poets  in  their  symbols,  impresses,  “emblems 
of  rings,  squares,  &c,  shadow  unto  us, 

“ Si  rerum  quaerls  fuerit  quis  finis  et  ortus,  J “ If  first  and  last  of  any  thin"  you  wit, 

Desine;  nam  causa  est  unica  solus  amor.”  | Cease;  love’s  the  sole  and  only  cause  of  it.” 


Love,  saith  ^ Leo,  made  the  world,  and  afterwards  in  redeeming  of  it,  “ God 
so  loved  the  world,  that  he  gave  his  only  begotten  son  for  it,”  John  iii.  16. 
“ Behold  what  love  the  Father  hath  showed  on  us,  that  we  should  be  called  the 
sons  of  God,”  1 John  iii.  1.  Or  by  His  sweet  providence,  in  protecting  of  it; 
either  all  in  general,  or  His  saints  elect  and  church  in  pai-ticular,  whom  He 
keeps  as  the  apple  of  His  eye,  whom  he  loves  freely,  as  Hosea  xiv.  5.  speaks, 
and  dearly  respects,  ^Charior  est  ipsis  homo  quam  sibi.  Not  that  we  are  fair, 
nor  for  any  merit  or  grace  of  ours,  for  we  are  most  vile  and  base ; but  out  of 
His  incomparable  love  and  goodness,  out  of  His  Divine  Nature.  And  this  is 
that  Homer’s  golden  chain,  which  reacheth  down  from  heaven  to  earth,  by 
which  every  creature  is  annexed,  and  depends  on  his  Creator.  He  made  all, 
saith  Moses,  “and  it  was  good ;”  He  loves  it  as  good. 

The  love  of  angels  and  living  souls  is  mutual  amongst  themselves,  towards 
us  militant  in  the  church,  and  all  such  as  love  God ; as  the  sunbeams  irradiate 
the  earth  from  those  celestial  thrones,  they  by  their  well  wishes  reflect  on  us, 
* in  salute  hominum  promovendd  alacres,  et  constantes  administri,  there  is  joy 
in  heaven  for  every  sinner  that  repenteth;  they  pray  for  us,  are  solicitous  for 
our  good,  * Casti  genii, 

“ Ubi  re^nat  charitas,  suave  desiderium, 

Latitiaque  et  amor  Deo  conjunctua"* 

Love  proper  to  mortal  men  is  the  third  member  of  this  subdivision,  and  the 
subject  of  my  following  discourse. 


k Mantuan.  1 Charitas  munifica,  qua  mercamur  de  Deo  regnnm  Del.  “ Polanus,  partit  Zanchiua 
de  natura  Dei,  c.  3.  copiose  de  hoc  amore  Dei  agiL  “ Nich.  Bellas,  discurs.  28.  de  amatoribus,  virtutem 
provocat,  conservat  pacem  in  terra,  tranquillitatem  in  aere,  ventis  laetitiam,  <fec.  ® Camerarius,  Emb. 

100.  cen.  2.  P Dial  3.  ^Jnven.  >'Gen.  i.  scaussinus.  tTheodoret  b Plotino. 

“ “Where  charity  prevails,  sweet  desire,  joy,  and  love  towards  God  are  also  present.” 


47G 


Love-Melancholy, 


[Part.  3.  Sec.  L 


MEMB.  II. 

SuBSEOT.  I. — Love  of  Men,  which  varies  as  his  Objects,  Profitable,  Pleasant, 

Honest. 

Yalesius,  lib.  3.  contr.  13.  defines  this  love  which  is  in  men,  “to  be  ”an 
afiection  of  both  powers,  appetite,  and  reason.”  The  rational  resides  in  the 
brain,  the  other  in  the  liver  (as  before  hath  been  said  out  of  Plato  and  others) ; 
the  heart  is  diversely  affected  of  both,  and  carried  a thousand  ways  by  consent. 
The  sensitive  faculty  most  part  overrules  reason,  the  soul  is  carried  hood- 
winked, and  the  understanding  captive  like  a beast.  The  heart  is  variously 
inclined,  sometimes  they  are  merry,  sometimes  sad,  and  from  love  arise  hope, 
and  fear,  jealousy,  fury,  desperation.”  Now  this  love  of  men  is  diverse,  and 
varies  as  the  object  varies,  by  which  they  are  enticed,  as  virtue,  wisdom, 
eloquence,  profit,  wealth,  money,  fame,  honour,  or  comeliness  of  person,  &c. 
Leon  Hebreus,  in  his  first  dialogue,  reduceth  them  all  to  these  three,  utile^ 
jucundum,  honestum,  profitable,  pleasant,  honest  (out  of  Aristotle  belike  8. 
inoral.) ; of  which  he  discourseth  at  large,  and  whatsoever  is  beautiful  and  fair 
is  referred  to  them,  or  any  way  to  be  desired.  “^To  profitable  is  ascribed 
health,  wealth,  honour,  (kc.,  which  is  rather  ambition,  desire,  covetousness^ 
than  love  friends,  children,  love  of  women,  ^all  delightful  and  pleasant 
objects,  are  referred  to  the  second.  The  love  of  honest  things  consists  in 
virtue  and  wisdom,  and  is  preferred  before  that  which  is  profitable  and  pleasant : 
intellectual  about  that  which  is  honest.  “St.  Austin  calls  “ profitable,  worldly  ; 
pleasant,  carnal;  honest,  spiritual.  *^Of  and  from  all  three,  result  charity, 
friendship,  and  time  love,  which  respects  God  and  our  neighbour.”  Of  each 
of  these  I will  briefly  dilate,  and  show  in  what  sort  they  cause  melancholy. 

Amongst  all  these  fair  enticing  objects,  which  procure  love,  and  bewitch  the 
soul  of  man,  there  is  none  so  moving,  so  forcible  as  profit ; and  that  which 
carrieth  with  it  a show  of  commodity.  Health  indeed  is  a precious  thing,  to 
recover  and  preserve  which  we  will  undergo  any  misery,  drink  bitter  potions, 
freely  give  our  goods  : restore  a man  to  his  health,  his  purse  lies  open  to  thee, 
bountiful  he  is,  thankful  and  beholding  to  thee  ; but  give  him  wealth  and 
honour,  give  him  gold,  or  what  shall  be  for  his  advantage  and  prefermentf  and 
thou  shalt  command  his  affections,  oblige  him  eternally  to  thee ; heart,  hand, 
life,  and  all  is  at  thy  service,  thou  art  his  dear  and  loving  friend,  good  and 
gracious  lor^  and  master,  his  Mecsenas ; he  is  thy  slave,  thy  vassal,  most 
devote,  affectioned,  and  bound  in  all  duty  : tell  him  good  tidings  in  this  kind, 
there  spoke  an  angel,  a blessed  hour  that  brings  in  gain,  he  is  thy  creature, 
and  thou  his  creator,  he  hugs  and  admires  thee  ; he  is  thine  for  ever.  No 
loadstone  so  attractive  as  that  of  profit,  none  so  fair  an  object  as  this  of  gold ; 
® nothing  wins  a man  sooner  than  a good  turn,  bounty  and  liberality  com- 
mand body  and  soul  : 

“ Munera  (crede  mihi)  placant  hominesque  deosque;  I “ Good  turns  doth  pacify  both  God  and  men, 

Placatur  donis  Jupiter  ipse  datis.”  1 And  Jupiter  himself  is  won  by  them.” 

Gold  of  all  other  is  a most  delicious  object ; a sweet  light,  a goodly  lustre 
it  hath  : gratius  aurum  quam  solem  intuemur,  saith  Austin,  and  we  had  rather 
Bee  it  than  the  sun.  Sweet  and  pleasant  in  getting,  in  keeping ; it  seasons  all 
our  labours,  intolerable  pains  we  take  for  it,  base  employments,  endure  bitter 
flouts  and  taunts,  long  journeys,  heavy  burdens,  all  are  made  light  and  easy  by 

® AlTectus  nunc  appctitivae  potentirj,  nunc  rationalis,  alter  cerebro  residet,  alter  hepate,  corde,  <fec. 
* Cor  varie  inclinatur,  nunc  gaudens,  nunc  moerens ; statim  ex  amore  nascitur  Zelotypia,  timer,  furor,  spes, 
desperatio.  y Ad  utile  sanitas  refertur ; utilium  est  ambitio,  cupido,  desiderium,  potius  quam  amor ; excessus, 
avaritia.  ^Picolom.  grad.  7.  cap.  1.  ‘^Lib.  de  amicit  utile  mundanum,  carnale  jucundum,  spirituale 
honestum.  b Ex  singulis  tribus  fit  charitas  et  amicithi,  quae  respicit  deum  et  proximum.  ° Benefac- 

tores  praecipu^  amamus.  Vives  3.  de  animit 


Mem.  2.  Subs.  1.]  Objects  of  Love.  477 

this  hope  of  gain  ; At  mihi plaudo  ipse  domi,  simul  ac  nummos  contemplor  in 
area.  The  sight  of  gold  refresheth  our  spirits,  and  ravisheth  our  hearts,  as 
that  Babylonian  garment  and  golden  wedge  did  Achan  in  the  camp,  the  very 
sight  and  hearing  sets  on  fire  his  soul  with  desire  of  it.  It  will  make  a man 
run  to  the  antipodes,  or  tarry  at  home  and  turn  parasite,  lie,  flatter,  prostitute 
himself,  swear  and  bear  false  witness;  he  will  venture  his  body,  kill  a king, 
murder  his  father,  and  damn  his  soul  to  come  at  it.  Formosior  auri  massa, 
as  ®he  well  observed,  the  mass  of  gold  is  fairer  than  all  your  Grecian  pictures, 
that  Apelles,  Phidias,  or  any  doting  painter  could  ever  make : we  are  enamour- 
ed with  it, 

“fPrima  fere  vota,  et  cunctis  notissima  templis, 

Divitiaj  ut  crescant.” 

All  our  labours,  studies,  endeavours,  vows,  prayers  and  wishes,  are  to  get,  how 
to  compass  it. 

“K  Hsec  est  ilia  cui  famulatur  ir.aximus  ovbis. 

Diva  potens  reruin,  douiitrixque  pecunia  fati.” 

This  is  the  great  goddess  we  adore  and  worship ; this  is  the  sole  object  of  our 
desire.”  If  we  have  it,  as  we  think,  we  are  made  for  ever,  thrice  happy, 
princes,  lords,  &c.  If  we  lose  it,  we  are  dull,  heavy,  dejected,  discontent, 
miserable,  desperate,  and  mad.  Our  estate  and  bene  esse  ebjjs  and  flows  with 
our  commodity;  and  as  we  are  endowed  or  enriched,  so  are  we  beloved  and 
esteemed : it  lasts  no  longer  than  our  wealth ; when  that  is  gone,  and  the 
object  removed,  farewell  friendship : as  long  as  bounty,  good  cheer,  and  rewards 
were  to  be  hoped,  friends  enough;  they  were  tied  to  thee  by  the  teeth,  and 
would  follow  thee  as  crows  do  a carcass : but  when  thy  goods  are  gone  and 
spent,  the  lamp  of  their  love  is  out,  and  thou  shalt  be  contemned,  scorned, 
hated,  injured.  ^Lucian’s  Timon,  when  he  lived  in  prosperity,  was  the  sole 
spectacle  of  Greece,  only  admired ; who  but  Timon  ? Every  body  loved, 
lionoured,  applauded  him,  each  man  offered  him  his  service,  and  sought  to  be 
kin  to  him;  but  when  his  gold  was  spent,  his  fair  possessions  gone,  farewell 
Timon : none  so  ugly,  none  so  deformed,  so  odious  an  object  as  Timon,  no  man 
so  ridiculous  on  a sudden,  they  gave  him  a penny  to  buy  a rope,  no  man  would 
know  him. 

’Tis  the  general  humour  of  the  world,  commodity  steers  our  affections 
throughout,  we  love  those  that  are  fortunate  and  rich,  that  thrive,  or  by  whom 
we  may  receive  mutual  kindness,  hope  for  like  courtesies,  get  any  good,  gain, 
or  profit;' hate  those,  and  abhor  on  the  other  side,  which  are  poor  and  mise- 
rable, or  by  whom  we  may  sustain  loss  or  inconvenience.  And  even  those  that 
were  now  familiar  and  dear  unto  us,  our  loving  and  long  friends,  neighbours, 
kinsmen,  allies,  with  whom  we  have  conversed,  and  lived  as  so  many  Geryons 
for  some  years  past,  striving  still  to  give  one  another  all  good  content  and 
•entertainment,  with  mutual  invitations,  feastings,  disports,  offices,  for  whom 
we  would  ride,  run,  spend  ourselves,  and  of  whom  we  have  so  freely  and  honour- 
ably spoken,  to  whom  we  have  given  all  those  turgent  titles,  and  magnificent 
eulogiums,  most  excellent  and  most  noble,  worthy,  wise,  grave,  learned, 
valiant,  &c.,  and  magnified  beyond  measure : if  any  controversy  arise  between 
us,  some  trespass,  injury,  abuse,  some  part  of  our  goods  be  detained,  a piece  of 
land  come  to  be  litigious,  if  they  cross  us  in  our  suit,  or  touch  the  string  of  our 
commodity,  we  detest  and  depress  them  upon  a sudden : neither  affinity,  con- 
sanguinity, or  old  acquaintance  can  contain  us,  but  ^rupto  jecore  exierit  Capri- 
feus.  A golden  apple  sets  altogether  by  the  ears,  as  if  a marrowbone  or  honey- 
comb were  flung  amongst  bears : father  and  son,  brother  and  sister,  kinsmen 
are  at  odds:  and  look  what  malice,  deadly  hatred  can  invent,  that  shall  be 

dJos.  7.  * PctroniTiis  ArWtor.  fJuvcnali*.  8 Joh.  Secund.  lib.  syhai  unu  hLucianus, 

Timon.  i Pers. 


478 


Love-Melant  holy. 


[Part.  3.  Sec.  1. 


done,  Terribih,  dirum,  i'>estilens,  atrox,  ferum>,  mutual  injuries,  desire  of 
revenge,  and  how  to  hurt  them,  him  and  his,  are  all  our  studies.  If  our  plea- 
sures be  interrupt,  we  can  tolerate  it : our  bodies  hurt,  we  can  put  it  up  and  be 
reconciled : but  touch  our  commodities,  we  are  most  impatient : fair  becomes 
foul,  the  graces  are  turned  to  harpies,  friendly  salutations  to  bitter  impreca- 
tions, mutual  feastings  to  plotting  villanies, minings  and  counterminings;  good 
words  to  satires  and  invectives,  we  revile  e contra,  nought  but  his  imperfections 
are  in  our  eyes,  he  is  a base  knave,  a devil,  a monster,  a caterpillar,  a viper, 
a hogrubber,  &c.  Desinit  in  piscem  mulier  formosa  super nt;  ^the  scene  is 
altered  on  a sudden,  love  is  turned  to  hate,  mirth  to  melancholy:  so  furiously 
are  we  most  part  bent,  our  affections  fixed  uj)on  this  object  of  commodity,  and 
upon  money,  the  desire  of  which  in  excess  is  covetousness:  ambition  tyran- 
niseth  over  our  souls,  as  have  shown,  and  in  defect  crucifies  as  much,  as  if 
a man  by  negligence,  ill  husbandry,  improvidence,  prodigality,  waste  and 
consume  his  goods  and  fortunes,  beggary  follows,  and  melancholy,  he  becomes 
an  abject,  “odious  and  “worse  than  an  infidel,  in  not  providing  for  his 
family.” 


Subsect.  II. — Pleasant  Objects  of  Love. 

Pleasant  objects  are  infinite,  whether  they  be  such  as  have  life,  or  be  with- 
out life;  inanimate  are  countries,  provinces,  towers,  towns,  cities,  as  he  said, 
^ Fulcherrimam  insulam  videmus,  etiam  cum  non  videmus,  we  see  a fair 
island  by  description,  when  we  see  it  not.  The  °sun  never  saw  a fairer  city, 
Thessala  Tempe,  orchards,  gardens,  pleasant  walks,  groves,  fountains,  &c.  The 
heaven  itself  is  said  to  be  ^Tair  or  foul:  fair  buildings,  fair  pictures,  all  arti- 
ficial, elaborate  and  curious  works,  clothes,  give  an  admirable  lustre  : we 
admire,  and  gaze  upon  them,  ut  jmeri  Junonis  avem,  as  children  do  on  a pea- 
cock: a fair  dog,  a fair  horse  and  hawk,  &c.  lliessalus  amat  equum  pul- 
linum,  buculum  J^gyptius,  Lacedeemonius  Catulam,  &c.,  such  things  we  love, 
are  most  gracious  in  our  sight,  acceptable  unto  us,  and  whatsoever  else  may 
cause  this  passion,  if  it  be  superfluous  or  immoderately  loved,  as  Guianerius 
observes.  These  things  in  themselves  are  ])leasing  and  good,  singular  orna- 
ments, necessary,  comely,  and  fit  to  be  had;  but  when  we  fix  an  immoderate 
eye,  and  dote  on  them  over  much,  this  pleasure  may  turn  to  pain,  bring  much 
sorrow,  and  discontent  unto  us,  work  our  final  overthrow, and  cause  melancholy 
in  the  end.  Many  are  carried  away  with  those  bewitching  sports  of  gaming, 
hawking,  hunting,  and  such  vain  pleasures,  as  ®I  have  said  : some  with  immo- 
derate desire  of  fame,  to  be  crowned  in  the  Olympics,  knighted  in  the  field, 
(fee.,  and  by  these  means  ruinate  themselves.  The  lascivious  dotes  on  his  fair 
mistress,  the  glutton  on  his  dishes,  which  are  infinitely  varied  to  please  the 
palate,  the  epicure  on  his  several  pleasures,  the  superstitious  on  his  idol,  and 
fats  himself  with  future  joys,  as  Turks  feed  themselves  with  an  imaginary 
persuasion  of  a sensual  paradise:  so  several  pleasant  objects  diversely  affect 
diverse  men.  But  the  fairest  objects  and  enticings  proceed  from  men  them- 
selves, which  most  frequently  captivate,  allure,  and  make  them  dote  beyond  all 
measure  upon  one  another,  and  that  for  many  respects : first,  as  some  suppose, 
by  that  secret  force  of  stars,  [quod  me  tibi  temperat  astriim  .?)  They  do  sin- 
gularly dote  on  such  a man,  hate  such  again,  and  can  give  no  reason  for  it. 

^ Non  a mo  te  Sahidi,  ^-c.  Alexander  admired  Ephestion,  Adrian  Antinous. 
Nero  Sporus,  (fee.  The  physicians  refer  this  to  their  temperament,  astrologei' 
to  trine  and  sextile  aspects,  or  opposite  of  their  several  ascendants,  lords  of 

k“The  bust  of  a beautiful  -vvoman  with  the  tail  of  a fish.”  1 Part.  1.  sec.  2.  memb.  sub.  12. 

“ 1 Tim.  i.  8.  "Lips,  epist.  Camdeno.  ®Leland  of  St.  Edmond'bury.  PCcelum  serenura,  coelum 
visum  faedum.  Polld.  lib.  1.  de  xVnijlia.  Q Credo  cquidera  vivos  ducent  e mannore  vultus. 

Ty;ius,  ser.  a.  ^ Part  1.  c-^c.  2.  memb.  a » Mart. 


^uitures,  love  and  iiatiSd  ol  pialitilTj ' (Jicogna,  to-eoncorcl 
of  spirits  ; but  most  to  outward  graces,  A merry  companion  is  welcome 
acceptable  to  all  men,  and  therefore  saith  ^ Gomesius,  princes  and  great  i 
entertain  jesters  and  players  commonly  in  their  courts.  But  ^ Fares  cum 
2)ctribiis  facilllme  congregantur,  ’tis  that  “'similitude  of  manners  which  ties  most 
men  in  an  inseparable  link,  as  if  they  be  addicted  to  the  same  studies  or  dis- 
j)orts,  they  delight  in  one  another’s  companies,  “ birds  of  a feather  will  gather 
together  if  they  be  of  divers  inclinations,  or  opposite  in  manners,  they  can 
seldom  agree.  Secondly,  ^affability,  custom,  and  familiarity,  may  convert 
nature  many  times,  though  they  be  different  in  manners,  as  if  they  be  country- 
men, fellow-students,  colleagues,  or  have  been  fellow-soldiers,  ‘’brethren  in 
affliction  acerba  calamitatma  societas,diversi  etmm  ingenii  homines  conjuiigit), 
affinity,  or  some  such  accidental  occasion,  though  they  cannot  agree  amongst 
themselves,  they  will  stick  together  like  burrs,  and  hold  against  a third  ; so 
after  some  discontinuance,  or  death,  enmity  ceaseth ; or  in  a foreign  place; 


“ Pascitur  in  vivis  livor,  post  fata  quiescit : 

Et  cecideie  odia,  et  tristes  mors  obruit  iras.” 

A third  cause  of  love  and  hate,  may  be  mutual  offices,  acceptum  beneficium, 
‘^commend  him,  use  him  kindly,  take  his  part  in  a quarrel,  relieve  him  in  his 
misery,  thou  winnest  him  for  ever  ; do  the  opposite,  and  be  sure  of  a perpetual 
enemy.  Praise  and  dispraise  of  each  other,  do  as  much,  though  unknown,  as 
®Schoppius  by  Scaliger  and  Oasaubonus  ; mulus  mulum  scahit ; who  but  Sca- 
liger  with  him  ? what  encomiums,  epithets,  eulogiums  ? Antistes  sapienticey 
perpetuus  dictator,  literarum  ornamentum,  Europce  miraculum,  noble  Scaliger,^ 
incredlbilis  ingenii  prcestantia,  &c.,  diis  potius  quam  hominibus  per  omnia  com- 
parandiis,  scripta  ejus  aurea  ancylia  de  ccelo  delapsa  poplitibus  veneramur 
dexis,  ^&c,,  but  when  they  began  to  vary,  none  so  absurd  as  Scaliger,  so  vile 
and  base,  as  his  books  de  Bardonum  familid,  and  other  satirical  invectives 
may  witness.  Ovid,  in  Ibin,  Archilocus  himself  was  not  so  bitter.  Another 
great  tie  or  cause  of  love,  is  consanguinity  : parents  are  dear  to  their  children^ 
children  to  their  parents,  brothers  and  sisters,  cousins  of  all  sorts,  as  a hen 
and  chickens,  all  of  a knot : every  crow  thinks  her  own  bird  fairest.  Many 
memorable  examples  are  in  this  kind,  and  ’tis  portenti  simile, M they  do  not : a 

mother  cannot  forget  her  child : ” Solomon  so  found  out  the  true  owner : love  of 
parents  may  not  be  concealed,  ’tis  natural,  descends,  and  they  that  are  inhuman 
in  this  kind,  are  unworthy  of  that  air  they  breathe,  and  of  the  four  elements; 
yet  many  unnatural  examples  we  have  in  this  rank,  of  hard-hearted  parents, 
disobedient  children,  of  klisagreeing  brothers,  nothing  so  common.  The  love 
of  kinsmen  is  grown  cold,  “ ^many  kinsmen  (as  the  saying  is)  few  friends 
if  thine  estate  be  good,  and  thou  able,  par  pari  referre,  to  requite  their  kind- 
ness, there  will  be  mutual  correspondence,  otherwise  thou  art  a burden,  most 
odious  to  them  above  all  others.  The  last  object  that  ties  man  and  man,  is 
comeliness  of  person,  and  beauty  alone,  as  men  love  women  with  a wanton  eye : 
which  Ttrir  s^o^ijv  is  termed  heroical,  or  love-melancholy.  Other  loves  (saith 
Picolomineus)  are  so  called  with  some  contraction,  as  the  love  of  wine,  gold, 
(fee.,  but  this  of  women  is  predominant  in  a higher  strain,  whose  part  affected 
is  the  liv'er,  and  this  love  deserves  a longer  explication,  and  shall  be  dilated 
apart  in  the  next  section. 


" Oinnif.  mag.  lib.  12.  cap.  3.  ^ De  sale  geniali,  1.  3.  c.  15.  y Tbeod.  Prodromus,  amor.  lib.  3. 

* Similitude  morum  parit  amicitiam.  Vives,  3.  de  aiiima,  b Qui  simul  fecere  naufragium,  aut  una 

liertulere  vincula  vcl  consilii  conjurationisve  societate  juiiguntur,  invicem  omant : Brutum  et  Cassium  invicem 
iiifensos  Caesarianus^dominatus  conciliavit.  jEmilius  Lepidus  et  Julius  Fiaccus,  quum  essent  inimicissimi 
censores  rcnunciati  simultates  illico  deposuere.  Scultet.  cap.  4.  de  causa  amor.  ® Papinius,  d Isocrates 
demonico  prsecipit  ut  quum  alicujus  amicitiam  vellet,  ilium  laudet,  quod  laus  initium  amoris  sit,  vituperatio 
simultatum.  ® Suspect  lect  lib.  1.  cap.  2.  f“The  priest  of  wisdom,  perpetual  dictator,  ornament 
of  literature,  wonder  of  Europe.”  incredible  excellence  ot  genius,  &c.,  more  comparable  to  gods* 

than  man’s  in  every  respect  we  venerate  your  writings  on  bended  knees,  as  we  do  the  shield  that  fell  hom 
heaven.”  h Isa.  xlix.  iPara  est  coiicordia  fratrum.  kGiad.  1.  cap.  22. 


Beauty  is  the  common  object  of  all  love,  “ ^ as  jet  draws  a straw,  so  doth 
beauty  love  virtue  and  honesty  are  great  motives  and  give  as  fair  a lustre 
as  the  rest,  especially  if  they  be  sincere  and  right,  not  fucate,  but  proceeding 
from  true  form,  and  an  incorrupt  judgment;  those  two  Venus’  twins,  Eros  and 
A.nteros,  are  then  most  firm  and  fast.  For  many  times  otherwise  men  are 
deceived  by  their  flattering  gnathos,  dissembling  camelions,  outsides,  hypo- 
crites, that  make  a show  of  great  love,  learning,  pretend  honesty,  virtue,  zeal, 
modesty,  with  afiected  looks  and  counterfeit  gestures  : feigned  protestations 
often  steal  away  the  hearts  and  favours  of  men,  and  deceive  them,  specie  vir- 
tutis  et  umbra,  when  as  reverd  and  indeed,  there  is  no  worth  or  honesty  at  all 
in  them,  no  truth,  but  mere  hypocrisy,  subtilty,  knavery,  and  the  like.  As  true 
friends  they  are,  as  he  that  Cselius  Secundus  met  by  the  highway  side  ; and 
hard  it  is  in  this  temporising  age  to  distinguish  such  companions,  or  to  find 
them  out.  Such  gnathos  as  these  for  the  most  part  belong  to  great  men,  and 
by  this  glozing  flattery,  affability,  and  such  like  philters,  so  dive  and  insinuate 
into  their  favours,  that  they  are  taken  for  men  of  excellent  worth,  wisdom, 
learning,  demi-gods,  and  so  screw  themselves  into  dignities,  lionours,  offices  ; 
but  these  men  cause  harsh  confusion  often,  and  as  many  times  stirs  as  Beho- 
boam’s  counsellors  in  a commonwealth  overthrew  themselves  and  others. 
Tandlerus  and  some  authors  make  a doubt,  whether  love  and  hatred  may  be 
compelled  by  philters  or  characters  ; Cardan  and  Marbodius,  by  precious  stones 
and  amulets;  astrologers  by  election  of  times,  &c.  as  “I  shall  elsewhere  dis- 
cuss. The  true  object  of  this  honest  love  is  virtue,  wisdom,  honesty,  ^ real 
Avorth,  Interna  forma,  and  this  love  cannot  deceive  or  be  compelled,  ut  ameris 
amabilis  esto,  love  itself  is  the  most  potent  philtrum,  virtue'  and  wisdom,  gratia 
gratum  faciens,  the  sole  and  only  grace,  not  counterfeit  but  open,  honest, 
simple,  naked,  “ ° descending  from  heaven,”'  as  our  apostle  hath  it,  an  infused 
liabit  from  God,  which  hath  given  several  gifts,  as  wit,  learning,  tongues,  for 
which  they  shall  be  amiable  and  gracious,  Eph.  iv.  11.  as  to  Saul  stature  and 
a goodly  presence,  1 Sam.  ix.  1.  Joseph  found  favour  in  Pharaoh’s  court, 
Gen.  xxxix,  for  ^his  person ; and  Daniel  with  the  princes  of  the  eunuchs, 
Dan.  xix.  19.  Christ  was  gracious  with  God  and  men,  Luke  ii.  52.  There  is 
still  some  peculiar  grace,  as  of  good  discourse,  eloquence,  wit,  honesty,  which 
is  the  prirnum  'mobile,  first  mover,  and  a most  forcible  loadstone  to  draw  the 
favours  and  good  wills  of  men’s  eyes,  ears,  and  afiections  unto  them.  When 

Jesus  spake,  they  were  all  astonished  at  his  answers  (Luke  ii.  47.),  and 
wondered  at  his  gracious  words  which  proceeded  from  his  mouth.”  An  orator 
steals  away  the  hearts  of  men,  and  as  another  Orpheus,  quo  vult,  unde  vult,  he 
jDulls  them  to  him  by  speech  alone  : a sweet  voice  causeth  admiration  ; and  he 
that  can  utter  himself  in  good  words,  in  our  ordinary  phrase,  is  called  a proper 
man,  a divine  spirit.  For  which  cause  belike,  our  old  poets,  Senatus  popu- 
lusque  poetarmn,  made  Mercury  the  gentleman-usher  to  the  Graces,  captain 
of  eloquence,  and  those  charities  to  be  Jupiter’s  and  Eurymone’s  daughters 
descended  from  above.  Though  they  be  otherwise  deformed,  crooked,  ugly  to 
behold,  those  good  parts  of  the  mind  denominate  them  fair.  Plato  commends 
the  beauty  of  Socrates  : yet  who  was  more  grim  of  countenance,  stern,  and 
ghastly  to  look  upon  1 So  are  and  have  been  many  great  philosophers,  as  ^ Gre- 
gory Nazianzen  observes,  “ deformed  most  part  in  that  which  is  to  be  seen 
Avith  the  eyes, but  most  elegant  in  that  which  is  not  to  be  seen.”  Sape  subattritd 
latitat  sapientia  veste.  .^sop,  Democritus,  Aristotle,  Politianus,  Melancthon, 

iVives,  3.  de  anima,  ut  paleam  succinum  sic  formam  amor  trahit  “Sect.  seq.  “ Nihil, divinius  liomino 
proho.  o James  iii.  10.  P Gratior  est  pulchro  veniens  e corpore  virtus.  <1  Oral.  18.  deformes  pleru.mquo 
Vhilosophi  ed  id  quod  in  aspectum  cadit,  ea  pai'tc  elegantes  quae  oculos  fugit. 


Honest  Objecis  of  Love, 


481 


Mem.  2.  Subs.  3.] 

Gesner,  &c.  withered  old  men,  Sileni  Alcibiades,  very  harsh  and  impolite  to 
the  eye.;  but  who  were  so  terse,  polite,  eloquent,  generally  learned,  temjierate 
and  modest  ? No  man  then  living  was  so  fair  as  Alcibiades,  so  lovely  quo  ad 
superficiem,toi}ieeyQ,  as  ^Boethius  observes,  but  he  had  Corpus  turpissimum 
interne,  a most  deformed  soul ; honesty,  virtue,  fair  conditions,  are  great 
enticers  to  such  as  are  well  given,  and  much  avail  to  get  the  favour  and  good- 
will of  meu.  Abdolominus  in  Curtius,  a poor  man  (but  which  mine  author 
notes  “ ® the  cause  of  his  poverty  was  his  honesty"),  for  his  modesty  and  con- 
tinency  from  a private  person  (for  they  found  him  digging  in  his  garden)  was 
saluted  king,  and  preferred  before  all  tlie  magnificoes  of  his  time,  injecta  Ci 
vestis  purpura  auroque  distincta,  ‘^a  purple  embroidered  garment  was  pui 
upon  him,  ^ and  they  bade  him  wash  himself,  and,  as  he  was  worthy,  take  upon 
him  the  style  and  spirit  of  a king,”  continue  his  coiitinency  and  the  rest  of  his 
good  parts.  Titus  Pomponius  Atticus,  that  noble  citizen  of  Rome,  was  so  fair 
conditioned,  of  so  sweet  a carriage,  that  he  was  generally  beloved  of  all  good 
men,  of  Caesar,  Pompey,  Antony,  Tully,  of  divers  sects,  &c.  multas  hceredi- 
tales  (^  Cornelius  Nepos  writes)  sold  honitate  consequutus.  Operce  qiretium 
audire,  &c.  It  is  worthy  of  your  attention,  Livy  cries,  “ ^ you  that  scorn  all 
but  riches,  and  give  no  esteem  to  virtue,  except  they  be  wealthy  withal,  Q. 
Cincinnatus  had  but  four  acres,  and  by  the  consent  of  the  senate  was  chosen 
dictator  of  Rome.  Of  such  account  were  Cato,  Fabricius,  Aristides,  Antonins, 
Probus,  for  their  eminent  worth  : so  Caesar,  Trajan,  Alexander,  admired  for 
valour,  ^Haephestion  loved  Alexander,  but  Parmenio  the  king  : Titus  delicim 
humani generis,  and  which  Aurelius  Victor  hath  of  Vespatian,  the  darling  of  his 
time,  as  ^ Edgar  Etheling  was  in  England,  for  his  excellent  virtues  : their 
memory  is  yet  fresh,  sweet,  and  we  love  them  many  ages  after,  though  they 
be  dead : Suavem  memoriam  sui  reliquit,  saith  Lipsius  of  his  friend,  living  and 
dead  they  are  all  one.  “ have  ever  loved  as  thou  knowesf  (so  Tully  wrote 
to  Dolabella)  Marcus  Brutus  for  his  great  wit,  singular  honesty,  constancy, 
sweet  conditions ; and  believe  it  ° there  is  nothing  so  amiable  and  fair  as 
virtue.”  “ do  mightily  love  Calvisinus,  (so  Pliny  writes  to  Sossius,)  a most 
industrious,  eloquent,  upright  man,  which  is  all  in  all  with  me  the  affection 
came  from  his  good  parts.  And  as  St.  Austin  comments  on  the  84th  Psalm, 
“ ® there  is  a peculiar  beauty  of  justice,  and  inward  beauty,  which  we  see  with 
the  eyes  of  our  hearts,  love,  and  are  enamoured  with,  as  in  mart^’S,  though 
their  bodies  be  torn  in  pieces  with  wild  beasts,  yet  this  beauty  shines,  and  \ve 
love  their  virtues.”  The  ^stoics  are  of  opinion  that  a wise  man  is  only  fair ; 
and  Cato  in  Tully  3 de  Finihus  contends  the  same,  that  the  lineaments  of 
the  mind  are  far  fairer  than  those  of  the  body,  incomparably  beyond  them  : 
wisdom  and  valour  according  to  ^ Xenophon,  especially  deserves  the  name  of 
beauty,  and  denominate  one  fair,  et  incomparahiliter  pidchrior  est  (as  Austin 
holds)  veritas  Ghristianorum  quam  Helena  Grcecorum.  “ W ine  is  strong,  the 
king  is  strong,  women  are  strong,  but  truth  overcometh  all  things,”  Esd.  i.  3, 
10,  11,  12.  “Blessed  is  the  man  that  findeth  wisdom,  and  getteth  under- 
standing ; for  the  merchandise  thereof  is  better  than  silver,  and  the  gain 
thereof  better  than  gold  ; it  is  more  precious  than  pearls,  and  all  the  things 


^ 43  de  consol.  » Causa  ei  paupertatls,  philosophia,  sicut  plerisque  probitas  fuit  t Ablue  corpus  ct 
cape  regis  animum,  et  in  earn  fortunam,  o.ua  dignus  es  continentiam  istam  prefer.  “Vita  ejus.  ^ Qui 
proe  divitiis  humana  spernunt,  nec  virtuti  locum  putant  nisi  opes  affluant.  Q.  CincinnaJsw  consensu  patrum 
in  dictatorem  Roraauum  electus.  'S  Curtius.  Edgar  Etheling,  England’s  darling:  ®'5Iorum  suavitas, 

obvia  comitas,  prompta  officia  mortalium  aniraos  demerentur.  b Epist;  lib.  8.  Semper  amavi  ut  tu  scis, 
IM.  Brutum  propter  ejus  summum  ingenium,  suavissimos  mores,  singularem  probitatem  et  constantiam ; 
nihil  est,  inihi  crede,  virtute  forraosius,  nihil  amabilius.  ° Ardentes  amores  excitaret,  si  simulacrum  ejus 
ad  oculos  penetraret.  Plato  Phaedone.  d Epist.  lib.  4.  Validissime  diligo  virum  rectum,  disertum,  quod 
apud  me  potentissimum  est.  ® Est  quaedam  pulchritude  justidse  quam  videmus  oculis  cordis,  amamus,  et 
exardescimus,  ut  in  martyribus,  quum  eorum  membra  bestias  lacerarent,  etsi  alias  defoiTnes,  &c.  f Lipsius 
manuduc.  ad  Phys.  Stoic,  lib.  3.  diff.  17.  solus  sapiens  pulcher.  S Fortitude  et  prudentia  pulchritudmis 
Ifttidem  praecipue  mereutm’. 


482 


Love-Melancholy.  [Part.  3.  Sec. 

thou  canst  desire  are  not  to  be  compared  to  her,”  Prov.  ii.  13,  14,  15,  a wise,, 
true,  just,  upright,  and  good  man,  I say  it  again,  is  only  fair  : ^it  is  reported 
of  Magdalene  Queen  of  Prance,  and  wife  to  Lewis  XI.,  a Scottish  woman  by 
birth,  that  walking  forth  in  an  evening  with  her  ladies,  she  spied  M.  Alanus, 
one  of  the  king’s  chaplains,  a silly,  old,  ^ hard-favoured  man  fast  asleep  in  a 
bower,  and  kissed  him  sweetly ; when  the  young  ladies  laughed  at  her  for  It, 
she  replied,  that  it  was  not  liis  person  that  she  did  embrace  and  reverence, 
hut,  with  a platonic  love,  the  divine  beauty  of  ^ his  soul.  Thus  in  all  ages. 
tirtue  hath  been  adored,  admired,  a singular  lustre  hath  proceeded  from  it  :. 
^nd  the  more  virtuous  he  is,  the  more  gracious,  the  more  admired.  No  man 
so  much  followed  upon  earth  as  Christ  himself  j and  as  the  Psalmist  saith, 
xlv.  2,  “ He  was  fairer  than  the  sons  of  men.”  Chrysostom,  Horn.  8 in  Mat. 
Bernard,  Ser.  1,  de  omnibus  sanctis  ; Austin  Cassiodore,  Hier.  in  9 Mat.  inter- 
pret it  of  the  ^ beauty  of  his  person ; there  was  a divine  majesty  in  his  looks,  it 
shined  like  lightning  and  drew  all  men  to  it : but  Basil,  Cyril,  lib.  6.  supper.  55. 
Li  say.  Theodoret,  Arnobius,  &c.  of  the  beauty  of  his  divinity,  justice,  grace, 
eloquence,  &c.  Thomas  in  PsaL  xHv.  of  both  ; and  so  doth  Baradius  and  Peter 
Morales,  lib.  de  pulchritud.  Jesuet  Marice,  adding  as  much  of  Joseph  and  tho 
Virgin  Mary, hcec  alios  forma  prcecesserit  omnes,  “ according  to  that  pre- 

diction of  Sibylla  Cumea.  Be  they  present  or  absent,  near  us,  or  afar  off,  this- 
beauty  shines,  and  will  attract  men  many  miles  to  come  and  visit  it.  Plato 
and  Pythagoras  left  their  country,  to  see  those  wise  Egyptian  priests  : Apol- 
lonius travelled  into  -Ethiopia,  Persia,  to  consult  with  the  Magi,  Brachmanni, 
gymnosophists.  The  Queen  of  Sheba  came  to  visit  Solomon  j and  “ many,”' 
saith  “ Hierom,  “ went  out  of  Spain  and  remote  places  a thousand  miles,  to 
behold  that  eloquent  Livy”:  ^ Multi  Romam  nonut  urbem  pulcherrimam,  aut 
urbis  et  orbis  dominum  Octavianum,  sed  ut  hunc  unum  inviserent  audirentque^ 
a Gadibus  profecti  sunt.  No  beauty  leaves  such  an  impression,  strikes  so  deep, 
or  links  the  souls  of  men  closer  than  virtue. 

“ ^INon  per  deos  aut  pictor  posset, 

Aut  statuarius  ullus  fingere 

Talem  p ulchrituuiiiem  qualem  virtus  habet 

“no  painter,  no  graver,  no  carver  can  express  virtue’s  lustre,  or  those  admirable 
rays  that  come  from  it,  those  enchanting  rays  that  enamour  posterity,  those 
everlasting  rays  that  continue  to  the  world’s  end.”  Many,  saith  Phavorinus, 
that  loved  and  admired  Alcibiades  in  his  youth,  knew  not,  cared  not  for 
Alcibiades  a man,  nunc  intuentes  qucerehant  Alcibiadem  ; but  the  beauty  of 
Socrates  is  still  the  same  ; ^ virtue’s  lustre  never  fades,  is  ever  fresh  and  green, 
semper  viva  to  all  succeeding  ages,  and  a most  attractive  loadstone,  to  draw 
:ind  combine  such  as  are  present.  Eor  that  reason  belike,  Homer  feigns  the 
three  Graces  to  be  linked  and  tied  hand  in  hand,  because  the  hearts  of  men 
are  so  firmly  united  with  such  graces.  “ ® O sweet  bands  (Seneca  exclaims), 
which  so  happily  combine,  that  those  which  are  bound  by  them  love  their 
binders,  desiring  withal  much  more  harder  to  be  bound,”  and  as  so  many 
Geryons  to  be  united  into  one.  For  the  nature  of  true  friendship  is  to  combine, 
to  be  like  affected  of  on6  mind, 

“ tVelle  et  nolle  ambobus  idem,  satiataque  toto 
Mens  ffivo” 

as  the  poet  saith,  still  to  continue  one  and  the  same.  And  where  this  love 
takes  place  there  is  peace  and  quietness,  a true  correspondence,  perfect 

h Franc.  Belforist.  in  hist.  an.  U30.  Eratautem  foede  deform^  et  ea  forma,  qua-.citius  pueri  terreri 

possent,  quam  invitari  ad  osculum  puellae.  k Deformis  iste  etsi  videatur  senex,  divinum  animum  habet. 

1 Fulgebat  vultusuo:  fulgor  et  di\ina  majestas  homines  ad  se  trahentes.  ™ “She  excelled  all  others  in 

beauty.”  “Prtefat.  bib.  vulgar.  ®Pars  inscrip.  Tit.  Livii  statu®  Patavii.  P A true  love’s  knot. 

Stobaeus  b Gr®co.  Solinus,  pulchri  nulla  est  facies.  ® 0 dulcissimi  laquei,  qui  tarn  feliciter  devin- 

ciunt,  ut  eiiam  a vinctis  diligantur,  qui  A gratiis  vincti  sunt,  cupiunt  arctius  deligari  et  in  unum  redigi. 
Statius. 


Honest  Objects  of  Love. 


4S3 


Mem.  2.  Subs.  3.] 


amity,  a diapason  of  vows  and  wishes,  the  same  opinions,  as  between  David 
and  Jonathan,  Damon  and  Pythias,  Pylades  and  Orestes,  ^Nysus  and 
Euryalus,  Theseus  and  Pirithous,  ^They  will  live  and  die  together,  and  pro- 
secute one  another  with  good  turns.  ^ Nam  vinci  in  amove  turpissimum 
V putant,  not  only  living,  but  when  their  friends  are  dead,  with  tombs  and 
monuments,  Nenias,  epitaphs,  elegies,  inscriptions,  pyramids,  obelisks,  statues, 
images,  pictures,  histories,  poems,  annals,  feasts,  anniversaries,  many  ages  after 
(as  Plato’s  scholars  did)  they  will  parentare  still,  omit  no  good  office  that 
may  tend  to  the  preservation  of  their  names,  honours,  and  eternal  memory. 

Ilium  coloribus,  ilium  cerd,  ilium  mre,  &c.  “ He  did  express  his  friends  in 

colours,  in  wax,  in  brass,  in  ivory,  marble,  gold,  and  silver  (as  Pliny  reports  of 
a citizen  in  Pome),  and  in  a great  auditory  not  long  since  recited  a just  volume 
of  his  life.”  In  another  place,  ^speaking  of  an  epigram  which  Martial  had 
composed  in  praise  of  him,  “ ®He  gave  me  as  much  as  he  might,  and  would 
have  done  more  if  he  could  : though  what  can  a man  give  more  than  honour, 
glory,  and  eternity  ? But  that  which  he  wrote  peradventure,  will  not  con- 
. tinue,  yet  he  wrote  it  to  continue.”  ’Tis  all  the  recompense  a poor  scholar  can 
make  his  well-deserving  patron,  Mecsenas,  frien<],  to  mention  him  in  his  works, 
to  dedicate  a book  to  his  name,  to  write  his  life,  &c.,  as  all  our  poets,  orators, 
historiographers  have  ever  done,  and  the  greatest  revenge  such  men  take  of 
their  adversaries,  to  persecute  them  with  satires,  invectives,  &c.,  and  ’tis  both 
ways  of  great  moment,  as  Plato  gives  us  to  understand.  Paulus  Jovius,  in 
the  fourth  book  of  the  life  and  deeds  of  Pope  Leo  Decimus,  his  noble  patron, 
concludes  in  these  words,  Because  I cannot  honour  him  as  other  rich  men 
do,  with  like  endeavour,  affection,  and  piety,  I have  undertaken  to  write  his 
life  ; since  my  fortunes  will  not  give  me  leave  to  make  a more  sumptuous 
monument,  I will  perform  those  rites  to  his  sacred  ashes,  which  a small,  perhaps, 
but  a liberal  wit  can  afford.”  But  I rove.  Where  this  true  love  is  wanting, 
there  can  be  no  firm  peace,  friendship  from  teeth  outward,  counterfeit,  or  for 
some  by-respects,  so  long  dissembled,  till  they  have  satisfied  their  own  ends, 
which,  upon  every  small  occasion,  breaks  out  into  enmity,  open  Avar,  defiance, 
heart-burnings,  whispering,  calumnies,  contentions,  and  all  manner  of  bitter 
melancholy  discontents.  And  those  men  which  have  no  other  object  of  their 
love,  than  greatness,  wealth,  authority,  &c.,  are  rather  feared  than  beloved ; 
nec  amant  qiiemquam,  nee  amantur  ah  ullo : and  howsoever  borne  with  for  a 
time,  yet  for  their  tyranny  and  oppression,  griping,  covetousness,  currish 
hardness,  folly,  intemperance,  imprudence,  and  such  like  vices,  they  are 
generally  odious,  abhorred  of  all,  both  God  and  men. 

“ Non  uxor  salvum  te  vult,  non  filius,  oinnes 
Vicini  oderunt,” 

“Avife  and  children,  friends,  neighbours,  all  the  Avorld  forsakes  them,  Avould 
feign  be  rid  of  them,”  and  are  compelled  many  times  to  lay  violent  hands  on 
them,  or  else  God’s  judgments  overtake  them  : instead  of  graces,  come  furies, 
i So  when  fair  ^Abigail,  a Avoman  of  singular  wisdom,  was  acceptable  to  David, 
yNabal  Avas  churlish  and  evil-conditioned;  and  therefore  ^Mordecai  Avas 
^ received,  Avhen  Haman  Avas  executed,  Haman  the  favourite,  “ that  had  his 
:■  seat  above  the  other  princes,  to  Avhom  all  the  king’s  servants  that  stood  in  the 


“ He  loved  him  as  he  loved  his  own  soul.”  1 Sam.  xv.  1.  “Beyond  the  love  of  women.”  ^ A'irjr.  9 

jtn.  Qui  super  exanimem  esse  conjecit  amicum  confessus.  y Amicus  animm  dimidium,  Austin, 

confess.  4.  cap.  C.  Quod  de  Virgilio  Horatius:  Et  serves  animoe  dimidium  mete.  ^Blinius.  ^ ilium 

arge'nto  et  auro,  ilium  chore,  marmore  affingit,  et  nuper  ingenti  adhibito  auditorio  ingentem  de  vita 
ejus  librum  recitavit.  epist.  lib.  4.  epist.  68.  bLib.iv.  ep.  61.  Frisco  suo.  ® Dedit  mihi  quantum  potuit 
maximum,  daturus  amplius  si  potuisset.  Tametsi  quid  homini  dari  potest  majus  quam  gloria,  laus,  et  aster- 
nitas?  At  non  erunt  fortasse  qute  scripsit.  Hie  tamen  scripsit  tanquam  essent  futura,  * For,  genua 

irritabilo  vatura.  dLib.  13.de  Legibus.  Magnam  enim  vim  habent, &c,  ®Pari  tamen  studio  et 
pietato  conscribendse  vitae  ejus  munus  suscepi,  et  postquam  sumptuosa  condere  pro  fortuna  non  licuit, 
exiguo  sed  eo  forte  liberalis  ingenii  monumento  justa  sanciissimo  cineii  solventur.  f I Sam.  xxv.  3. 

6 Esther,  iii.  2. 


'•k 


484 


Love- Melancholy. 


[Part.  3.  Sec.  1. 


gates,  bowed  tlieir  knees  and  reverenced.”  Though  they  flourish  many  times, 
such  hypocrites,  such  temporising  foxes,  and  blear  the  world’s  eyes  by  flattery, 
bribery,  dissembling  their  natures,  or  other  men’s  weakness,  that  cannot  so 
apprehend  their  tricks,  yet  in  the  end  they  will  be  discerned,  and  precipitated, 
in  a moment : “ surely,”  saith  David,  “thou  hast  set  them  in  slippery  places,” 
Ps.  xxxvii.  5.  as  so  many  Sejani,  they  will  come  down  to  the  Gemonian 
scales  ; and  as  Eusebius  in  ^Ammianus,  that  was  in  such  authority,  ad 
jubendum  Imperatorem,  be  cast  down  headlong  on  a sudden.  Or  put  case 
they  escape,  and  rest  unmasked  to  their  lives’  end,  yet  after  their  death  their 
memory  stinks  as  a snuff  of  a candle  put  out,  and  those  that  durst  not  so 
much  as  mutter  against  them  in  their  lives,  will  prosecute  their  name  with 
satires,  libels,  and  bitter  imprecations,  they  shall  male  audire  in  all  succeed- 
ing  ages,  and  be  odious  to  the  world’s  end. 


MEMB.  III. 

Charity  composed  of  all  three  Kinds,  Pleasant,  Profitable,  Honest. 

Besides  this  love  that  comes  from  profit,  pleasant,  honest  (for  one  good  turn 
asks  another  in  equity),  that  which  proceeds  from  the  law  of  nature,  or  from 
discipline  and  philosophy,  there  isyetanotherlovecompounded  of  all  these  three, 
which  is  charity,  and  includes  piety,  dilection,  benevolence,  friendship,  even 
all  those  virtuous  habits  ; for  love  is  the  circle  equant  of  all  other  affections, 
of  which  Aristotle  dilates  at  large  in  his  Ethics,  and  is  commanded  by  God, 
which  no  man  can  well  perform,  but  he  that  is  a Christian,  and  a true  rege- 
nerate man ; this  is,  To  love  God  above  all,  and  our  neighbour  as  ourself for 
this  love  is  lychnus  accendens  et  accensus,  a communicating  light,  apt  to  illumi- 
nate itself  as  well  as  others.  All  other  objects  are  fair,  and  very  beautiful,  I 
confess ; kindred,  alliance,  friendship,  the  love  that  we  owe  to  our  country, 
nature,  wealth,  pleasure,  honour,  and  such  moral  respects,  &c.,  of  which  read 
^copious  Aristotle  in  his  morals;  a man  is  beloved  of  a man,  in  that  he  is  a 
man  ; but  all  these  are  far  more  eminent  and  great,  when  they  shall  proceed 
from  a sanctified  spirit,  that  hath  a true  touch  of  religion,  and  a reference  to 
God.  Nature  binds  all  creatures  to  love  their  young  ones ; a hen  to  preserve 
her  brood  will  run  upon  a lion,  a hind  will  fight  with  a bull,  a sow  with  a bear, 
a silly  sheep  with  a fox.  So  the  same  nature  urgeth  a man  to  love  his  parents,  dii 
me  pater  omnes  oderint,ni  temagis  quam  oculosamemmeos  !)  and  this  love  cannot 
be  dissolved, as  Tully  holds,  ““without  detestable  oflfence:”  but  much  more 
God’s  commandment,  which  enjoins  a filial  love,  and  an  obedience  in  this  kind. 
“ ^ The  love  of  brethren  is  great,  and  like  an  arch  of  stones,  where  if  one  be 
displaced,  all  comes  down,”  no  love  so  forcible  and  strong,  honest,  to  the  com- 
bination of  which,  nature, fortune,  virtue,  happily  concur;  yet  this  love  comes 
short  of  it.  ^ Dulce  et  decorum  pro  patrid  mori,  ^it  cannot  be  expressed,  what 
a deal  of  charity  that  one  name  of  country  contains.  Amor  laudis  et  pathda 
pro  stipendio  est;  the  Decii  did  se  devovere,  Horatii,  Curii,  Scjevola,  Begulus> 
Codrus,  sacrifice  themselves  for  their  country’s  peace  and  good. 

“ 1 Una  dies  Fabios  ad  bellum  miserat  omnes,  I “ One  day  the  Fabii  stoutly  u-arred. 

Ad  bellum  missos  pei  didit  uiia  dies.”  j One  day  the  Fabii  were  destroyed.” 

Fifty  thousand  Englishmen  lost  their  lives  willingly  near  Battle  Abbey,  ii 
defence  of  their  country.  ^P.  -ZEmilius,  1.  6.  speaks  of  six  senators  of  Calais 
that  came  with  halters  in  their  hands  to  the  kiog  of  England,  to  die  for  the 

h Amm.  Marcellinus,  1.14.  i Ut  mundus  duobus  polls  sustentatur : ita  lex  Dei,  amore  Dei  ot  proximi ; 
duobus  his  fundamentis  vincitur  ; machina  mundi  corruit,  si  una  de  polls  turbatur ; lex  perit  divina  si  una 
ex  his.  k 8 et  9 libro.  1 Ter.  Adelph.  4,  5.  “ De  aniicit.  “ Charitas  parentum  dilui  nisi 

detestabili  scelere  non  potest,  lapidum  fornicibus  simillima,  casura,  nisi  se  invicem  sustentaret.  Seneca. 
® “ It  is  sweet  to  die  for  one’s  country.”  P Dii  immortales,  dici  non  potest  quantum  charitatis  nomen 
Ulud  habet..  <1  Ovid.  Fast.  r Anno  1347.  Jacob  Mayer.  Annal.  Fland.  lib.  12. 


Division  of  Love. 


483 


Mem.  3. 


rest.  This  love  makes  so  many  writers  take  such  pains,  so  many  historiogra- 
phers, physicians,  &c.,  or  at  least,  as  they  pretend,  for  common  safety,  and 
their  country’s  benefit.  ® Sanctum  nomen  amicitice,  sociorum  communio  sacra; 
friendship  is  a holy  name,  and  a sacred  communion  of  friends.  As  the 
sun  is  in  the  firmament,  so  is  friendship  in  the  world,”  a most  divine  and 
heavenly  band.  As  nuptial  love  makes,  this  perfects  mankind,  and  is  to  be 
preferred  (if  you  will  stand  to  the  judgment  of  ^ Cornelius  Nepos)  before  affinity 
or  consanguinity;  'plus  in  amicitid  valet  similitudo  morum  quam  ajfnitas,  tfic. 
the  cords  of  love  bind  faster  than  any  other  wreath  whatsoever.  Take  this 
away,  and  take  all  pleasure,  joy,  comfort,  happiness,  and  true  content  out  of 
the  world ; ’tis  the  greatest  tie,  the  surest  indenture,  strongest  band,  and,  as 
our  modern  Maro  decides  it,  is  much  to  be  preferred  before  the  rest. 


Hard  is  the  doubt,  and  difficult  to  deem. 

When  all  three  kinds  of  love  together  meet ; 

And  do  dispart  the  heart  with  power  extreme, 
Wliether  shall  weigh  the  balance  down ; to  wit, 
The  dear  affection  unto  kindred  sweet. 

Or  raging  fire  of  love  to  women  kind, 

Or  zeal  of  friends,  combin’d  by  virtues  meet; 

But  of  them  all  the  band  of  virtuous  mind, 
Methinks  the  gentle  heart  should  most  assured  bind. 


“ For  natural  affection  soon  doth  cease. 

And  quenched  is  with  Cupid’s  greater  flame; 

But  faithful  friendship  doth  them  both  suppress, 
And  them  with  mastering  discipline  doth'tame, 
Through  thoughts  aspiring  to  eternal  fame. 

For  as  the  soul  doth  rule  the  earthly  mass. 

And  all  the  service  of  the  body  frame, 

So  love  of  soul  doth  love  of  body  pass,  [brass.’ 
No  less  than  perfect  gold  surmounts  the  meanest 


^ A faithful  friend  is  better  than  ^gold,  a medicine  of  misery,  ^ an  only  pos- 
session ; yet  this  love  of  friends,  nuptial,  heroical,  profitable,  pleasant,  honest, 
all  three  loves  put  together,  are  little  worth,  if  they  proceed  not  from  a true 
Christian  illuminated  soul,  if  it  be  not  done  in  ordine  ad  Deum,  for  God’s 
sake.  “ Though  I had  the  gift  of  prophecy,  spake  with  tongues  of  men  and 
angels,  though  I feed  the  poor  with  all  my  goods,  give  my  body  to  be  burned, 
and  have  not  thislovii,  it  profiteth  me  nothing,”  1 Cor.  xiii.  1,  3.  ’tis  splendi- 
dum  peccatum,  without  charity.  This  is  an  all-apprehending  love,  a deifying 
love,  a refined,  pure,  divine  love,  the  quintessence  of  all  love,  the  true  philoso- 
pher’s stone,  Non  potest  enim,  as  ^ Austin  infers,  veraciter  amicus  esse  hominis^ 
nisi  fuerit  ipsius  primitus  veritatis,  He  is  no  true  friend  that  loves  not  God’s 
truth.  And  therefore  this  is  true  love  indeed,  the  cause  of  all  good  to  mortal 
men,  that  reconciles  all  creatures,  and  glues  them  together  in  perpetual  amity 
and  firm  league;  and  can  no  more  abide  bitterness,  hate,  malice,  than  fair  and 
foul  weather,  light  and  darkness,  sterility  and  plenty  may  be  together ; as  the 
sun  in  the  firmament  (I  say),  so  is  love  in  the  world ; and  for  this  cause,  ’tis 
love  without  an  addition,  love,  love  of  God,  and  love  of  men.  ““  The  love  of 
God  begets  the  love  of  man ; and  by  this  love  of  our  neighbour,  the  love  of 
God  is  nourished  and  increased.”  By  this  happy  union  of  love,  ‘“^all  well 
governed  families  and  cities  are  combined,  the  heavens  annexed,  and  divine 
souls  complicated,  the  world  itself  composed,  and  all  that  is  in  it  conjoined  in 
God,  and  reduced  to  one.  ®This  love  causeth  true  and  absolute  virtues,  the 
life,  spirit,  and  root  of  every  virtuous  action,  it  finisheth  prosperity,  easeth 
adversity,  corrects  all  natural  incumbrances,  inconveniences,  sustained  by  faith 
and  hope,  which  with  this  our  love  make  an  indissoluble  twist,  a Gordian  knot, 
an  equilateral  triangle,  and  yet  the  greatest  of  them  is  love,”  1 Cor.  xiii.  1 3, 
“ ^ which  inflames  our  souls  with  a divine  heat,  and  being  so  inflamed,  purged, 
and  so  purgeth,  elevates  to  God,  makes  an  atonement,  and  reconciles  us  unto 
him.”  ^ That  other  love  infects  the  soul  of  man,  this  cleanseth ; that  depresses, 
this  rears;  that  causeth  cares  and  troubles,  this  quietness  of  mind;  this 


•Tully.  t Lncianus  Toxari.  Amicitia  ut  sol  In  mundo,  &c.  ® Vik  Pompon.  Atticl.  * Spenser, 

Faerie  Queene,  lib.  5.  cant.  9 staff.  1,  2.  y Syracides.  * Plutarch,  preciosum  numisma.  ® Xenophon, 
verus  amicus  prsestantissima  possessio.  b Epist  52.  o Greg.  Per  amorein  Dei,  proximi  gignitur;  et 

per  hunc  amorera  proximi,  Dei  nutritur.  d Piccolomineus,  grad.  7.  cap.  27.  hoc  felici  amoris  nodo  ligantur 
familiae,  civitates,  <tec.  • Veras  absolutas  haec  parit  virtutes,  radix  omnium  Tirtutum,  mens  et  spiritus. 

t i:)ivino  calore  animos  incendit,  incensoi  purgat,  purgatos  elevat  ad  Deum,  Deum  placat,  hominem  Deo  con- 
ciliat.  Bernard.  8 uie  inficit,  hie  perficit,  ille  deprimit,  hie  elevat;  hie  tranquillitatem,  iilc  cuias  paiit: 

hie  vitam  reete  informat,  ille  deformat,  &c. 


486 


Love- Melancholy. 


[Part.  3.  Sec.  I. 


informs,  that  deforms  our  life;  that  leads  to  repentance,  this  to  heaven.”  For 
if  once, we  be  truly  linked  and  touched  with  this  charity,  we  shall  love  God 
above  all,  our  neighbour  as  ourself,  as  we  are  enjoined,  Mark  xii.  31.  Matt, 
xix.  19.  perform  those  duties  and  exercises,  even  all  the  o23erations  of  a good 
Christian. 

“ This  love  suffereth  long,  it  is  bountiful,  envieth  not,  boasteth  not  itself,  is 
not  puffed  uj),  it  deceiveth  not,  it  seeketh  not  his  own  things,  is  not  jDrovoked 
to  anger,  it  thinketh  not  evil,  it  rejoiceth  not  in  iniquity,  but  in  truth.  It 
suffereth  all  things,  believeth  all  things,  hopeth  all  things,”  1 Cor.  xiii.  4,  5, 
6,  7 ; “it  covereth  all  trespasses,”  Prov.  x.l2  ; “a  multitude  of  sins,”  1 Pet.  iv.  8, 
as  our  Saviour  told  the  woman  in  the  Gospel,  that  washed  his  feet,  “ many 
sins  were  forgiven  her,  for  she  loved  much,”  Luke  vii.  47 ; “it  will  defend  the 
fatherless  and  the  widow,”  Isa.  i.  17 ; “ will  seek  no  revenge,  or  be  mindful  of 
wrong,”  Levit.  xix.  18;“  will  bring  home  his  brother’s  ox  if  he  go  astray,  as 
it  is  commanded,”  Deut.  xxii.  1 ; “ will  resist  evil,  give  to  him  that  asketh,  and 
not  turn  from  him  that  borroweth,  bless  them  that  curse  him,  love  his  enemy,” 
Matt.  V ; “ bear  his  brother’s  burthen,”  Gal.  vi.  7.  He  that  so  loves  will  be 
hospitable,  and  distribute  to  the  necessities  of  the  saints ; he  will,  if  it  be  pos- 
sible, have  peace  with  all  men,  “feed  his  enemy  if  he  be  hungry,  if  he  be 
athirst  give  him  drink;”  he  will  jjerform  those  seven  works  of  mercy,  ‘'he 
Vvull  make  himself  equal  to  them  of  the  lower  sort,  rejoice  with  them  that 
rejoice,  weep  with  them  that  weep,”  Rom.  xii;  he  will  speak  truth  to  his  neigh- 
bour, be  courteous  and  tender-hearted,  “forgiving  others  for  Christ’s  sake,  as 
God  forgave  him,”  Eph.  iv.  32 ; “ he  will  be  like  minded,”  Phil.  ii.  2.  “ Of 

one  judgment;  be  humble,  meek,  long-suffering,”  Colos.  iii.  “Forbear,  forget 
and  forgive,”  xii.  13.  23.  and  what  he  doth  shall  be  heartily  done  to  God,  and 
not  to  men.  “ Be  pitiful  and  courteous,”  i Pet.  iii.  “ Seek  peace  and  follow 
it.”  He  will  love  his  brother,  not  in  word  and  tongue,  but  in  deed  and  truth, 
John  iii.  18.  “and  he  that  loves  God,  Christ  will  love  him  that  is  begotten  ot 
him,”  John  v.  1,  &c.  Thus  should  we  willingly  do,  if  we  had  a true  touch  of 
tills  charity,  of  this  divine  love,  if  we  could  perform  this  which  we  are  enjoined, 
forget  and  forgive,  and  compose  ourselves  to  those  Christian  laws  of  love. 

“i  0 felix  hominum  genus, 

Si  vestros  animos  amor 
Quo  coelum  regitur  regat !” 

“ Angelical  souls,  how  blessed,  how  happy  should  we  be,  so  loving,  how  might 
W'e  triumph  over  the  devil,  and  have  another  heaven  upon  earth!” 

But  this  we  cannot  do ; and  which  is  the  cause  of  all  our  woes,  miseries, 
discontent,  melancholy,  ^want  of  this  charity.  We  do  invicem  angariare, 
contemn,  consult,  vex,  torture,  molest,  and  hold  one  another’s  noses  to  the 
grindstone  hard,  provoke,  rail,  scoff,  calumniate,  challenge,  hate,  abuse  (hard- 
hearted, implacable,  malicious,  peevish,  inexorable  as  we  are),  to  satisfy  our 
lust  or  private  spleen,  for  Hoys,  trifles,  and  impertinent  occasions,  spend  our- 
selves, goods,  friends,  fortunes,  to  be  revenged  on  our  adversary,  to  ruin  him 
and  his.  ’Tis  all  our  study,  practice,  and  business  how  to  plot  mischief,  mine, 
countermine,  defend  and  offend,  ward  ourselves,  injure  others,  hurt  all;  as  if 
we  were  born  to  do  mischief,  and  that  with  such  eagerness  and  bitterness, 
with  such  rancour,  malice,  rage,  and  fury,  we  prosecute  our  intended  designs, 
that  neither  affinity  or  consanguinity,  love  or  fear  of  God  or  men  can  contain 
us : no  satisfaction,  no  composition  will  be  accepted,  no  offices  will  serve,  no 
submission;  though  he  shall  upon  his  knees,  as  Sarpedon  did  to  Glaucus  in 
Homer,  acknowledging  his^error,  yield  himself  with  tears  in  his  eyes,  beg  his 
pardon,  we  will  not  relent,  forgive,  or  forget,  till  we  have  confounded  him  and 

i Boethius,  lib.  2.  met.  8.  k Deliquium  patitur  charitas,  odium  ejus  loco  succedit.  BasiL  1.  ser.  de 

insUt.  moil.  1 Nodum  in  scirpo  quasreiites. 


Mem.  3.J 


Charity. 


487 


his,  ‘^made  dice  of  liis  bones,”  as  they  say,  see  him  rot  in  prison,  banish  his 
friends,  followers,  et  omiw  invismn  genus,  rooted  him  out  and  all  his  posterity. 
Monsters  of  men  as  we  are,  dogs,  wolves,  “tigers,  fiends,  incarnate  devils,  we 
do  not  only  contend,  oppress,  and  tyrannise  ourselves,  but  as  so  many  fire- 
brands, we  set  on,  and  animate  others : our  whole  life  is  a perpetual  combat, 
a confiict,  a set  battle,  a snarling  fit.  Eris  dea  is  settled  in  our  tents,  “ Omnia 
de  lite,  opposing  wit  to  wit,  wealth  to  wealth,  strength  to  strength,  fortunes  to 
fortunes,  friends  to  friends,  as  at  a sea-fight,  we  turn  our  broadsides,  or  two 
millstones  with  continual  attrition,  we  fire  ourselves,  or  break  another’s  backs 
and  both  are  ruined  and  consumed  in  the  end.  Miserable  wretches,  to  fat  and 
enrich  ourselves,  we  care  not  how  we  get  it,  Quocunque  modo  rein;  how  many 
thousands  we  undo,  whom  we  oppress,  by  whose  ruin  and  downfall  we  Jirise, 
whom  we  injure,  fatherless  children,  widows,  common  societies,  to  satisfy  our 
own  private  lust.  Though  we  have  myriads,  abundance  of  wealth  and  trea- 
sure (pitiless,  merciless,  remorseless,  and  uncharitable  in  the  highest  degree), 
and  our  poor  brother  in  need,  sickness,  in  great  extremity,  and  now  ready  to  be 
starved  for  want  of  food,  we  had  rather,  as  the  fox  told  the  ape,  his  tail  should 
sweep  the  ground  still,  than  cover  his  buttocks;  rather  spend  it  idly,  consume 
it  with  dogs,  hawks,  hounds,  unnecessary  buildings,  in  riotous  apparel,  ingur- 
gitate, or  let  it  be  lost,  than  he  should  have  part  of  it;  ^rather  take  from  him 
that  little  which  he  hath,  than  relieve  him. 

Like  the  dog  in  the  manger,  we  neither  use  it  ourselves,  let  others  make 
use  of  or  enjoy  it ; part  with  nothing  while  we  live : for  want  of  dis])Osing  our 
household,  and  setting  things  in  order,  set  all  the  world  together  by  the  ears 
after  our  death.  Poor  Lazarus  lies  howling  at  his  gates  for  a few  crumbs,  he 
only  seeks  chippings,  offals ; let  him  roar  and  howl,  famish,  and  eat  his  own 
fiesh,  he  respects  him  not.  A poor  decayed  kinsman  of  his  sets  upon  him  by 
the  way  in  all  his  jollity,  and  runs  begging  bareheaded  by  him,  conjuring  by 
those  former  bonds  of  friendship,  alliance,  consanguinity,  &c.,  uncle,  cousin, 
brother,  father, 

“Per  ego  has  lachrymas,  dextramque  tuam  te. 

Si  qnidquam  de  te  inerui,  fuit  aut  tibi  quidquam 
Dulce  meum,  misere  mei.” 

Show  some  pity  for  Christ’s  sake,  pity  a sick  man,  an  old  man,”  ttc.,  1^ 
cares  not,  ride  on:  pretend  sickness,  inevitable  loss  of  limbs,  goods,  plead 
suretyship,  or  shipwreck,  fires,  common  calamities,  show  thy  wants  and  im- 
perfections, 

“Et  si  per  sanctum jnratus  dicat  0s3Tim, 

Credite,  non  ludo,  crudeles  tollite  claudum.” 

“ Swear,  protest,  take  God  and  all  his  angels  to  witness,  qucere  peregrinum, 
thou  art  a counterfeit  crank,  a cheater,  he  is  not  touched  with  it,  pauper  uhi~ 
que  jacet,  ride  on,  he  takes  no  notice  of  it.”  Put  up  a supjfiication  to  him  in 
the  name  of  a thousand  orphans,  a hospital,  a spittel,  a prison,  as  he  goes  by, 
they  cry  out  to  him  for  aid,  ride  on,  surdo  narras,  he  cares  not,  let  them  eat 
stones,  devour  tliemselves  with  vermin,  rot  in  their  own  dung,  he  cares  not. 
Show  him  a decayed  haven,  a bridge,  a school,  a fortification,  &c.,  or  some 
public  work,  ride  on;  good  your  worship,  your  honour,  for  God’s  sake,  your 
country’s  sake,  ride  on.  But  show  him  a roll  wherein  his  name  shall  be  regis- 
tered in  golden  letters,  and  commended  to  all  posterity,  his  arras  set  up,  with 
his  devices  to  be  seen,  then  peradventure  he  will  stay  and  contribute;  or  if 
thou  canst  thunder  upon  him,  as  Papists  do,  with  satisfactory  and  meritorious 
works,  or  persuade  him  by  this  means  he  shall  save  his  soul  out  of  hell,  and 
free  it  from  purgatory  (if  he  be  of  any  religion),  then  in  all  likelihood  he  will 

“ Hircanajque  admSnmt  ubera  tigres.  “Heraclitus.  ®Si  in  gehennara  abit,  pauperem  quJ 

non  alat ; quid  de  eo  fiet  qui  pauperem  denudat?  Austin. 


488 


Love-Melancholy. 


[Part.  3.  Sec.  1 


listen  and  stay ; or  that  he  have  no  children,  no  near  kinsman,  heir,  he  cares 
for,  at  least,  or  cannot  well  tell  otherwise  how  or  where  to  bestow  his  posses- 
sions (for  carry  them  with  him  he  cannot),  it  may  be  then  he  will  build  some 
school  or  hospital  in  his  life,  or  be  induced  to  give  liberally  to  pious  uses  after 
his  death.  For  I dare  boldly  say,  vain-glory,  that  opinion  of  merit,  and  this 
enforced  necessity,  when  they  know  not  otherwise  how  to  leave,  or  what  better 
to  do  with  them,  is  the  main  cause  of  most  of  our  good  works.  I will  not  urge 
this  to  derogate  from  any  man’s  charitable  devotion,  or  bounty  in  this  kind  to 
censure  any  good  work ; no  doubt  there  be  many  sanctified,  heroical  and 
worthy-minded  men,  that  in  true  zeal,  and  for  virtue’s  sake  (divine  spirits),  that 
out  of  commiseration  and  pity  extend  their  liberality,  and  as  much  as  in  them 
lies  do  good  to  all  men,  clothe  the  naked,  feed  the  hungry,  comfort  the  sick 
and  needy,  relieve  all,  forget  and  forgive  injuries,  as  true  charity  requires;  yet 
most  part  there  is  simulatum  quid,  a deal  of  hypocrisy  in  this  kind,  much 
default  and  defect.  ^ Cosmo  de  Medici,  that  rich  citizen  of  Florence,  ingenu- 
ously confessed  to  a near  friend  of  his,  that  would  know  of  him  why  he  built 
so  many  public  and  magnificent  palaces,  and  bestowed  so  liberally  on  scholars, 
not  that  he  loved  learning  more  than  others,  ‘'but  to  ^eternise  his  own  name, 
to  be  immortal  by  the  benefit  of  scholars ; for  when  his  friends  were  dead, 
walls  decayed,  and  all  inscriptions  gone,  books  would  remain  to  the  world’s 
end.”  The  lanthorn  in  ^Athens  was  built  by  Zenocles,  the  theatre  by  Pericles, 
the  famous  port  Pyrseum  by  Musicles,  Pallas  Palladium  by  Phidias,  the  Pan- 
theon by  Callicratidas ; but  these  brave  monuments  are  decayed  all,  and  ruined 
long  since,  their  builders’  names  alone  flourish  by  meditation  of  writers.  And 
as  ®he  said  of  that  Marian  oak,  now  cut  down  and  dead,  nullius  Agricoloe 
manu  culta  stirps  tarn  diuturna  quam  quce  poetce  versu  seminari  potest,  no 
plant  can  grow  so  long  as  that  which  is  ingenio  sola,  set  and  manured  by  those 
ever-living  wits.  *Allon  Backuth,  that  weeping  oak,  under  which  Deborah, 
Bebecca’s  nurse,  died,  and  was  buried,  may  not  survive  the  memory  of  such 
everlasting  monuments.  Vainglory  and  emulation  (as  to  most  men)  was  the 
cause  efficient,  and  to  be  a trumpeter  of  his  own  fame,  Cosmo’s  sole  intent  so  to 
do  good,  that  all  the  world  might  take  notice  of  it.  Such  for  the  most  part 
is  the  charity  of  our  times,  such  our  benefactors,  Mecsenates  and  patrons. 
Show  me  amongst  so  many  myriads,  a truly  devout,  a right,  honest,  upright, 
meek,  humble,  a patient,  innocuous,  innocent,  a merciful,  a loving,  a charita- 
ble man!  Probus  quis  nohiscum  vivii?  Show  me  a Caleb  or  a Joshua!  Die 
rnihi  Musa  virum show  a virtuous  woman,  a constant  wife,  a good  neigh- 

bour, a trusty  servant,  an  obedient  child,  a true  friend,  &c.  Crows  in  Africa 
are  not  so  scant.  He  that  shall  examine  this  *iron  age  wherein  we  live,  where 
love  is  cold,  et  jam  terras  Astrea  reliquit,  justice  fled  with  her  assistants,  virtue 
expelled, 


“yjustiti®  soror, 

Incorrupta  fides,  nudaque  veritas,” 

all  goodness  gone,  where  vice  abounds,  the  devil  is  loose,  and  see  one  man 
vilify  and  insult  over  his  brother,  as  if  he  were  an  innocent,  or  a block,  op- 
press, tyrannise,  prey  upon,  torture  him,  vex,  gall,  torment  and  crucify  him, 
starve  him,  where  is  charity  ? He  that  shall  see  men  ^swear  and  forswear, 
lie  and  bear  false  witness,  to  advantage  themselves,  prejudice  others,  hazard 
goods,  lives,  fortunes,  credit,  all,  to  be  revenged  on  their  enemies,  men  so 
unspeakable  in  their  lusts,  unnatural  in  malice,  such  bloody  designments, 


PJovini,  vita  eUis.  <1  Immortalitatem  beneficio  Uteramm,  Immortal i gloriosa  quadam  cupiditate  con- 
cupivlt.  Quod  cives  quibus  benefecisset  perituri,  moenia  ruitura,  etsi  regio  sumptu  sedifleata,  non  libri. 
* Plutarch,  Pericic.  « Tullius,  lib.  1.  de  legibus.  tGen.  xxxv.  8.  '^Hor.  ^ Durum  genus 

Rumus  “The  sister  of  justice,  honour  inviolate,  and  naked  truth."  * Tull,  pro  Rose.  Meniiri 

vis  causa  mea?  ego  vero  cupiile  et  libenter  mentiar  tui  causa;  etsi  quondo  me  vis  perj  urare,  ut  paululuan 
in  cornpendii  facias,  paratuir.  fore  scito. 


Charity. 


489 


Mem.  3.] 


Italian  blaspheming,  Spanish  renouncing,  &c.,  may  well  ask  where  is  charity  ? 
He  that  shall  observe  so  many  lawsuits,  such  endless  contentions,  such  plotting, 
undermining,  so  much  money  spent  with  such  eagerness  and  fury,  every  man 
for  himself,  his  own  ends,  the  devil  for  all : so  many  distressed  souls,  such 
lamentable  complaints,  so  many  factions,  conspiracies,  seditions,  oppressions, 
abuses,  injuries,  such  grudging,  repining,  discontent,  so  much  emulation,  envy, 
so  man^  brawls,  quarrels,  monomachies,  &c.,  may  well  require  what  is  become 
of  charity?  when  we  see  and  read  of  such  cruel  wars,  tumults,  uproars,  bloody 
battles,  so  many  ^ men  sjain,  so  many  cities  ruinated,  &c.  (for  what  else  is  the 
subject  of  all  our  stories  almost,  but  bills,  bows,  and  guns  !)  so  many  murders 
and  massacres,  &c.,  where  is  charity  % Or  see  men  wholly  devote  to  God, 
churchmen,  professed  divines,  holy  men,  “ ^to  make  the  trumpet  of  the  gospel 
the  trumpet  of  war,”  a company  of  hell-born  Jesuits,  and  fiery-spirited  friars, 
facem  'prceferre  to  all  seditions ; as  so  many  firebrands  set  all  the  world  by  the 
ears  (I  say  nothing  of  their  contentions  and  railing  books,  whole  ages  spent  in 
writing  one  against  another,  and  that  with  such  virulency  and  bitterness.  Bio- 
noeis  sermonibus  et  sale  nigro),  and  by  their  bloody  inquisitions,  that  in  thirty 
years, Bale  saith,  consumed  39  j^idnces,  148  earls, 2 35  barons,  14,755  commons ; 
worse  than  those  ten  persecutions,  may  justly  doubt  where  is  charity  ? Obsecro 
VOS  quotes  hi  demum  Christiani!  Are  these  Christians?  I beseech  you  tell  me: 
he  that  shall  observe  and  see  these  things,  may  say  to  them  as  Cato  to  Caesar, 
credo  quae  de  inferis  dicuntur  falsa  existimas,  “sure  I think  thou  art  of  opinion 
there  is  neither  heaven  nor  hell.”  Let  them  pretend  religion,  zeal,  make 
what  shows  they  will,  give  alms,  peace-makers,  frequent  sermons,  if  we  may 
guess  at  the  tree  by  the  fruit  they  are  no  better  than  hypocrites,  epicures, 
atheists,  with  the  “®fool  in  their  hearts  they  say  there  is  no  God.”  ’Tis  na 
marvel  then  if  being  so  uncharitable,  hard-hearted  as  we  are,  we  have  so 
frequent  and  so  many  discontents,  such  melancholy  fits,  so  many  bitter  pangs, 
mutual  discords,  all  in  a combustion,  often  complaints,  so  common  grievances, 
general  mischiefs,  si  tantce  in  terris  tragoedice,  quibus  labefactatur  et  miser e 
laceroAur  humanum  genus,  so  many  pestilences,  wars,  uproars,  losses,  deluges, 
fires,  inundations,  God’s  vengeance  and  all  the  plagues  of  Egypt,  come  upon 
us,  since  we  are  so  currish  one  towards  another,  so  respectless  of  Cod,  and  ou? 
neighbours,  and  by  our  crying  sins  pull  these  miseries  upon  our  own  heads. 
Nay  more,  ’tis  justly  to  be  feared,  which  ‘^Josephus  once  said  of  his  country- 
men Jews,  “if  the  Homans  had  not  come  when  they  did  to  sack  their  city, 
surely  it  had  been  swallowed  up  with  some  earthquake,  deluge,  or  fired  from 
heaven  as  Sodom  and  Gomorrah : their  desperate  malice,  wickedness  and 
peevishness  was  such.”  ’Tis  to  be  suspected,  if  we  continue  these  wretched 
ways,  we  may  look  for  the  like  heavy  visitations  to  come  upon  us.  If  we  had 
any  sense  or  feeling  of  these  things,  surely  we  should  not  go  on  as  we  do,  in 
such  irregular  courses,  practise  all  manner  of  impieties  j our  whole  carriage 
would  not  be  so  averse  from  God.  If  a man  would  but  consider,  when  he  is 
in  the  midst  and  full  career  of  such  prodigious  and  uncharitable  actions,  how 
displeasing  they  are  in  God’s  sight,  how  noxious  to  himself,  as  Solomon  told 
Joab,  1 Kings,  ii.  “The  Lord  shall  bring  this  blood  upon  their  heads.*^ 
Prov..i.  27,  “sudden  desolation  and  destruction  shall  come  like  a whirlwind 
upon  them : affliction,  anguish,  the  reward  of  his  hand  shall  be  given  him,” 
Isa.  iii.  11,  &c.,  “they  shall  fall  into  the  pit  they  have  digged  for  others,” 
and  when  they  are  scraping,  tyrannising,  getting,  wallowing  in  their  wealth, 


•Gallieniis  in  Treb,  Pollio  lacera,  occide,  mea  mente  irascere.  Rabie  jecur  incendente  feruntur  prsecipites. 
Vopiscus  of  Aurelian.  Tantura  fiidit  sanguinis  quantum  quis  vini  potavit.  bEvangelii  tubara  belli  tubain 
faciunt;  in  pulpitis  pacem,  in  colloquiis  bellura  suadent.  ®Psal.  xiiL  1.  d De  bello  Judaico,  lib.  G, 
c.  16.  Puto  si  Komani  contra  nos  venire  tardassent,  aut  hiatu  terrjE  devorandam  faisse  civitatera,  aut  diiuvio 
periturara,  aut  fulraina  ac  Sodoraa  cura  incendio  passurain,  ob  desperatum  pypuli,  dec. 


490 


Love-Mtlancholy.  [Part.  3.  Sec.  2. 

“ this  night,  O fool,  I will  take  away  thy  soul,”  what  a severe  account  they 
must  make;  and  how  gracious  on  the  other  side  a charitable  man  is  in  God’s 
eyes,  haurit  sibi  gratiam.  Matt.  v.  7,  ‘‘Blessed  are  the  merciful,  for  they 
shall  obtain  mercy:  he  that  lendeth  to  the  poor,  gives  to  God,”  and  how  it 
shall  be  restored  to  them  again;  “how  by  their  patience  and  long-suffering 
they  shall  heap  coals  on  their  enemies’  heads,”  Bom.  xii.  “and  he  that  fob 

loweth  after  righteousness  and  mercy,  shall  find  righteousness  and  glory;”  surely 
they  would  check  their  desires,  curb  in  their  unnatural,  inordinate  affections, 
agree  amongst  themselves,  abstain  from  doing  evil,  amend  their  lives,  and 
learn  to  do  well.  “ Behold  how  comely  and  good  a thing  it  is  for  bretliren  to 
live  together  in  %nion:  it  is  like  the  precious  ointment,  &c.  How  odious  to 
contend  one  with  the  other ! ” ^Miseri  quid  luctatiuncuUs  hisce  volumus  ? ecce 
mors  supra  caput  est,  et  supremum  illud  tribunal,  ubi  et  dicta  et  facta  nostra 
examinanda  sunt:  Sapiamus!  “Why  do  we  contend  and  vex  one  another? 
behold  death  is  over  our  heads,  and  we  must  shortly  give  an  account  of  all 
our  uncharitable  words  and  actions:  think  upon  it:  and  be  wise.” 


SECT.  II.  MEMB.  I. 

Subsect.  I. — Heroical  love  causeth  Melancholy.  His  Pedigree,  Power,  and 

Extent. 

In  the  preceding  section  mention  was  made,  amongst  other  pleasant  objects, 
of  this  comeliness  and  beauty  which  proceeds  from  women,  that  causeth  hero- 
ical, or  love-melancholy,  is  more  eminent  above  the  rest,  and  properly  called 
love.  The  part  affected  in  men  is  the  liver,  and  therefore  called  heroical, 
because  commonly  gallants.  Noblemen,  and  the  most  generous  spirits  are 
possessed  with  it.  His  power  and  extent  is  very  large,  ^^and  in  that  twofold 
division  of  love  (piXuv  and  Hhose  two  veneries  wliich  Plato  and  some 
other  make  mention  of,  it  is  most  eminent,  and  xav  s^oyrtv  called  Venus,  as  I 
have  said,  or  love  itself  Which  although  it  be  denominated  from  men,  and 
most  evident  in  them,  yet  it  extends  and  shows  itself  in  vegetal  and  sensible 
creatures,  those  incorporeal  substances  (as  shall  be  specified),  and  hath  a large 
dominion  of  sovereignty  over  them.  His  pedigree  is  very  ancient,  derived 
from  the  beginning  of  the  world,  as  ^Phaedrus  contends,  and  his  ’parentage  of 
such  antiquity,  that  no  poet  could  ever  find  it  out.  Hesiod  makes  ^ Terra  and 
Chaos  to  be  Love’s  parents,  before  the  gods  were  born:  Ante  deos  omnes  pH- 
mum  generavit  amorem.  Some  think  it  is  the  self-same  fire  Prometheus 
fetched  from  heaven..  Plutarch  ainator.  libello,  will  have  Love  to  be  the  son 
of  Iris  and  Eavonius;  but  Socrates  in  that  pleasant  dialogue  of  Plato,  when  it 
came  to  his  turn  to  speak  of  love  (of  which  subject  Agatho  the  rhetorician, 
magniloquus  Agatho,  that  chaunter  Agatho,  had  newly  given  occasion),  in  a 
poetical  strain,  telleth  this  tale:  when  Venus  was  born,  all  the  gods  were 
invited  to  a banquet,  and  amongst  the  rest,  “Porus  the  god  of  bounty  and 
wealth ; Penia  or  Poverty  came  a begging  to  the  door ; Porus  well  whittled 
with  nectar  (for  there  was  no  wine  in  those  days)  walking  in  Jupiter’s  garden, 
in  a bower  met  with  Penia,  and  in  his  drink  got  her  with  child,  of  whom  was 
born  Love;  and  because  he  was  begotten  on  Venus’s  birthday,  Venus  still 
attends  upon  him.  The  moral  of  this  is  in  °Eicinus.  Another  tale  is  there 
borrowed  out  of  Aristophanes;  ^in  the  beginning  of  the  world,  men  had  four 

® Benefacit  animae  suas  vir  misericors.  f Concordia  parvae  res  crescunt,  discordia  maximae  dilabuntur. 
SLipsius.  h Memb.  1 . Subs.  2.  i Amor  et  amicitia.  k riijedrus  orat.  in  laudein  amor  is  Platon  is 

convivio.  1 Vide  Boccas.  de  Genial,  deorum.  See  the  moral  in  Plut.  of  that  fiction.  “Afllucntim 

Deus.  o Cai).  7.  Comment,  in  Plat,  convivium.  P See  more  in  Valcsius,  lib.  3.  cont.  med.  et 

cont.  I a 


Love's  Power  and  Extent. 


491 


Mem.  1.  Subs.  L] 

arms  and  four  feet,  but  for  their  pride,  because  they  compared  themselves  with 
the  gods,  were  parted  into  halves,  and  now  peradventure  by  love  they  hope  to 
be  united  again  and  made  one.  Otherwise  thus,  ^ Vulcan  met  two  lovers,  and 
bid  them  ask  what  they  would  and  they  should  have  it ; but  they  made  answer, 
O Vulcane  faher  Eeorum,  &0.  O Vulcan  the  gods’  great  smith,  we  beseech 
thee  to  work  us  anew  in  thy  furnace,  and  of  two  make  us  one;  which  he  pre- 
sently did,  and  ever  since  true  lovers  are  either  all  one,  or  else  desire  to  be 
united.”  Many  such  talesyou  shall  find  in  Leon  Hebrseus,  dial.  S.andtheir  moral 
to  them.  The  reason  why  Love  was  still  painted  young  (as  Phornutus  ^and 
others  will),  “ ®is  because  young  men  are  most  apt  to  love;  soft,  fair,  and  fat, 
because  such  folks  are  soonest  taken : naked,  because  all  true  affection  is  sim- 
ple and  open : he  smiles,  because  merry  and  given  to  delights : hath  a quiver, 
to  show  his  power,  none  can  escape  : is  blind,  because  he  sees  not  where  he 
strikes,  whom  he  hits,”  &c.  His  power  and  sovereignty  is  expressed  by  the 
'‘^poets,  in  that  he  is  held  to  be  a god,  and  a great  commanding  god,  above  Jupi- 
ter himself;  Magnus  Daemon,  as  Plato  calls  him,  the  strongest  and  merriest  of 
nil  the  gods  according  to  Alcinous  and  ^ Athenaeus.  Amor  virorum  rex,  amor 
rex  et  deum,  as  Euripides,  the  god  of  gods  and  governor  of  men;  for  we  must 
all  do  homage  to  him,  keep  a holiday  for  his  deity,  adore  in  his  temples, 
worship  his  image  {numeii  enim  hoc  non  est  nadam  nomeii),  and  sacrifice 
to  his  altar,  that  conquers  all,  and  rules  all : 

Mallem  cum  icone,  cervo  et  apro  .^^olico, 

Cum  Anteo  et  Stymi)halicis  avibus  luctaii 
Quara  cum  amore” 

‘‘  I had  rather  contend  with  bulls,  lions,  bears,  and  giants,  than  with  Love ;” 
he  is  so  powerful,  enforceth  ^all  to  pay  tribute  to  him,  domineers  over  all,  and 
can  make  mad  and  sober  whom  he  list;  insomuch  that  Ctecilius  in  Tally’s 
Tusculans,  holds  him  to  be  no  better  than  a fool  or  an  idiot,  that  doth  not 
acknowledge  Love  to  be  a great  god. 

“ ^ Cui  in  manu  sit  quern  esse  dementem  velit. 

Quern  sapere,  quern  in  morbuin  injici,”  &c. 

That  can  make  sick,  and  cure  whom  he  list.  Homer  and  Stesichorus  were 
both  made  blind,  if  you  will  believe  ^ Leon  Hebrseus,  for  speaking  against  his 
godhead ; and  though  Aristophanes  degrade  him,  and  say  that  he  was  '^scorn- 
fully rejected  from  the  council  of  the  gods,  had  his  wings  clipped  besides,  tliat 
he  might  come  no  more  amongst  them,  and  to  his  farther  disgrace  banished 
heaven  for  ever,  and  confined  to  dwell  on  earth,  yet  he  is  of  that  power, 
majesty,  omnipotency,  and  dominion,  that  no  creature  can  withstand  him. 

“ d Imperat  Cupido  etiam  dils  pro  arbitrio, 

Etipsum  urceie  ne  armipotens  potest  Jupiter.” 

He  is  more  than  quarter-master  with  the  gods. 

“Tenet 

Thetide  lequor,  umbras  .lEaco,  coelum  Jove:”  ® 

and  hath  not  so  much  possession  as  dominion.  Jupiter  himself  was  turned 
into  a satyr,  shepherd,  a bull,  a swan,  a golden  shower,  and  what  not,  for 
love;  that  as  '^Lucian’s  Juno  right  well  objected  to  him,  Indus  amoris  tu  es, 
thou  art  Cupid’s  whirligig:  how  did  he  insult  over  all  the  other  gods.  Mars, 
'Neptune,  Pan,  Mercury,  Bacchus,  and  the  rest?  ^Lucian  brings  in  Jupiter 
■complaining  of  Cupid  that  he  could  not  be  quiet  for  him;  and  the  moon 

^ VivesS.  de  anima;  oramus  te  ut  tuis  artibus  et  caminis  nos  refingas,  et  ct  duobusunum  facias;  qnod  et 
fecit,  et  exinde  amatores  unum  sunt  et  unum  esse  petunt.  ^^See  more  in  Natalis  Comes  Imag.  Deorum. 
Philostratus  de  Imaginibus.  Lilius  Giraldus  Syntag.  de  diis.  Phornutus,  &c.  8 Juvenis  pingitur  quod 

amore  plerumque  juvenes  capiuntur;  sic  et  mollis,  formosus,  nudus,  quod  simplex  etapertus  hie  affectus  , 
Tidet  quod  oblectamentum  pr»  se  ferat,  cum  pharetra,  <fec.  t A petty  Pope  claves  habet  superorum  et 

Inh-rorum,  as  Orpheus,  &c.  Lib.  13.  cap.  6.  Dyplinoso.  * Regnat  et  in  superos  jus  habet  ille  dens. 
Ovid.  y Plautus.  ^ Selden  pro.  leg*  3.  cap.  de  diis  Syris.  •Dial.  3.  b A concilio  Deorum  rejecrus 
et  ad  majorem  ejus  ignominiam,  <fcc.  ® Fulmine  concitatior.  d Sophocles.  ® “ He  divides  the  empire 
ef  the  sea  with  Thetis, — of  the  Shades,  with  iEacus, — of  the  Heaven,  with  Jove.”  fXom.  4.  S Dial, 
ieorum,  tom.  3. 


492 


Love-Melancholy. 


[Part.  3.  Sec.  2 


lamenting  that  she  was  so  impotently  besotted  on  Endymion,  even  Yenus  her- 
self confessing  as  much,  how  rudely  and  in  what  sort  her  own  son  Cupid  had 
used  her  being  his  ^ mother,  “ now  drawing  her  to  Mount  Ida,  for  the  love  of 
that  Trojan  Anchises,  now  to  Libanus  for  that  Assyrian  youth’s  sake.  And 
although  she  threatened  to  break  his  bow  and  arrows,  to  clip  his  wings,  ^ and 
whipped  him  besides  on  the  bare  buttocks  with  her  phantophle,  yet  all  would 
not  serve,  he  was  too  headstrong  and  unruly.”  That  monster-conquering 
Hercules  was  tamed  by  him  : 

“ Quern  non  mille  ferae,  quem  non  Stlienelejus  hostis,  I Whom  neither  beasts  nor  enemies  could  tame, 

Nee  potuit  Juno  vincere,  vicit  amor.”  | Nor  Juno’s  might  subdue,  Love  quell’d  the  same. 

Your  bravest  soldiers  and  most  generous  spirits  are  enervated  with  it,  "^uhi 
mulierihus  blanditiis  permittunt  se,  et  inquinantur  amplexibus.  Apollo,  that 
took  upon  him  to  cure  all  diseases,  ^ could  not  help  himself  of  this;  and  there- 
fore ^ Socrates  calls  Love  a tyrant,  and  brings  him  triumphing  in  a chariot, 
whom  Petrarch  imitates  in  his  triumph  of  Love,  and  Pracastorius,  in  an 
elegant  poem  expressetli  at  large,  Cupid  riding.  Mars  and  Apollo  following 
his  chariot,  Psyche  weeping,  &c. 

In  vegetal  creatures  what  sovereignty  love  hath,  by  many  pregnant  proofs 
and  familiar  examples  may  be  proved,  especially  of  palm-trees,  which  are 
both  he  and  she,  and  express  not  a sympathy  but  a love-passion,  and  by  many 
observations  have  been  confirmed. 

vivunt  in  venerem  frondes,  omnisque  vicissiin 
Felix  arbor  amar,  nutant  et  mutua  palmae 
Foedera,  populeo  suspirat  populus  ictn, 

Et  platano  platanus,  alnoque  assibilat  alnus.” 

Constantine  de  Agric.  lib.  10.  cap.  4.  gives  an  instance  out  of  Florentius 
his  Georgies,  of  a palm-tree  that  loved  most  fervently,  “ ^and  would  not  be 
comforted  until  such  time  her  love  applied  herself  unto  her ; you  might  see 
the  two  trees  bend,  and  of  their  own  accords  stretch  out  their  boughs  to 
embrace  and  kiss  each  other : they  will  give  manifest  signs  of  mutual  love.” 
Ammianus  Marcellinus,  lib.  24,  reports  that  they  marry  one  another,  and  fall 
in  love  if  they  grow  in  sight ; and  when  the  wind  brings  the  smell  to  them 
they  are  marvellously  affected.  Philostratus  in  Imagvnibus,  observes  as  much, 
and  Galen,  lib.  6.  de  locis  affectis,  cap.  5.  they  will  be  sick  for  love  ; ready  to 
die  and  pine  away,  which  the  husbandmen  perceiving,  saith  ° Constantine, 
“ stroke  many  palms  that  grow  together,  and  so  stroking  again  the  palm  that 
is  enamoured,  they  carry  kisses  from  one  to  the  other or  tying  the 
leaves  and  branches  of  the  one  to  the  stem  of  the  other,  will  make  them  both 
flourish  and  prosper  a great  deal  better : which  are  enamoured,  they  can 

perceive  by  the  bending  of  boughs,  and  inclination  of  their  bodies.”  If  any 
man  think  this  which  I say  to  be  a tale,  let  him  read  that  story  of  two  palm- 
trees  in  Italy,  the  male  growing  at  Brundusium,  the  female  at  Otranto  (related 
by  Jovianus  Pontanus  in  an  excellent  poem,  sometimes  tutor  to  Alphonsus 
junior.  King  of  Naples,  his  secretary  of  state,  and  a great  philosopher) 
“ which  were  barren,  and  so  continued  a long  time,”  till  they  came  to  see 
one  another  growing  up  higher,  though  many  stadiums  asunder.  Pierius  in 
his  Hieroglyphics,  and  Melchior  Guilandinus,  Mem.  3.  ti’act.  de  papyro,  cites 
this  story  of  Pontanus  for  a truth.  S c more  in  Salmuth  Comment,  in  Fanci^ 


8 Quippe  inatreiii  ipsius  quibus  modis  me  afficit,  nunc  in  Idam  adigens  Anchisae  causa,  &c.  b Jam- 

pridem  et  plagas  ipsi  in  nates  incussi  sandalio.  iAltopilus,  foL  79.  kNullis  amor  est  medicabilis 

herbis.  1 Plutarch  in  Amatorio.  Dictator  quo  creato  cessant  reliqul  magistratus.  “Claudian. 

descript,  vener.  aulae.  ” Trees  are  influenced  by  love,  and  every  flourishing  tree  in  turn  feels  the  passion : 
palms  nod  mutual  vows,  poplar  sighs  to  poplar,  plane  to  plane,  and  alder  breathes  to  alder.”  Neque  priua 
in  iis  desiderium  cessat  dumdejectus  coiisoletur;  videre  eaim  est  ipsam  arborera  incurvatam,  ultro  raniis  ab 
utrisque  vicissim  ad  osculum  exporrectis.  Manifesta  dant  mutui  desiderii  signa.  ® Multas  palmas  con- 
tingens  qua?  simul  crescunt,  rursusque  ad  amantem  regrediens,  exraque  manu  attingens,  quasi  osculuia 
inutuo  ininistrare  videtur,  expediti  concubitus  gratiam  faciu  P Quau  vero  :psa  desideret  affecti* 

ramorum  significat,  et  adullam  respicit;  amantur,  &c. 


Loves  Power  and  Extent. 


493 


Mem.  1.  Subs.  1.] 


Tol.  de  Nova  repert.  Tit.  1.  de  novo  orhe,  Mizaldus  Arcanorumj  lib.  2.  Sand’s 
Voyages,  Z/6.  2.  fol.  103.  &c. 

If  such  fury  be  in  vegetals,  what  shall  we  think  of  sensible  creatures,  how 
much  more  violent  and  apparent  shall  it  be  in  them  ! 


“ 'l  Omne  adeb  genus  in  terris  lioininumque  ferarum, 
Et  genus  sequoreum,  pecudes,  pictaeque  volucres 
In  furias  ignemque  ruuut;  amor  omnibus  idem.” 


“ All  kind  of  creatures  in  the  earth, 
And  fislies  of  the  sea, 

And  painted  birds  do  rage  alike  ; 
This  love  bears  equal  sway.” 
^^Hic  deus  et  terras  et  maria  alta  domat.” 


Common  experience  and  our  sense  will  inform  us  how  violently  brute  beasts 
are  carried  away  with  this  passion,  horses  above  the  rest — -furor  est  msignis 
equarum.  Cupid  in  Lucian  bids  Venus  his  mother  be  of  good  cheer, 
for  he  was  now  familiar  with  lions,  and  oftentimes  did  get  on  their  backs,  hold 
them  by  the  mane,  and  ride  them  about  like  horses,  and  they  would  fawn  upon 
him  with  their  tails.”  Bulls,  bears,  and  boars  are  so  furious  in  this  kind  they 
kill  one  another  : but  especially  cocks,  ^ lions,  and  harts,  which  are  so  fierce 
that  you  may  hear  them  fight  half  a mile  off,  saith  ^^Turbervile,  and  many 
times  kill'each  other,  or  compel  them  to  abandon  the  rut,  that  they  may  remain 
masters  in  their  places  ; “ and  when  one  hath  driven  his  co-rival  away,  he 
raiseth  his  nose  up  into  the  air,  and  looks  aloft,  as  though  he  gave  thanks  to 
nature,”  which  afibrds  him  such  great  delight.  How  birds  are  affected  in  this 
kind,  appears  out  of  Aristotle,  he  will  have  them  to  sing  oh  futuram  venerem. 
for  joy  or  in  hope  of  their  venery  which  is  to  come. 

“ ^ Aleriae  primum  volucres  te  Diva,  tuumque 
Signiflcaiit  initum,  perculsas  corda  tua  vi.” 


“ Fishes  pine  away  for  love  and  wax  lean,”  if  ^Gomesius’s  authority  may  be 
taken,  and  are  rampant  too,  some  of  them  : Peter  Gellius,  lib.  10.  de  hist, 
animal,  tells  wonders  of  a triton  in  Epirus  ; there  was  a well  not  far  from  the 
shore,  where  the  country  wenches  fetched  water,  they,  ^tritons,  stiqyri  causa 
would  set  upon  them  and  carry  them  to  the  sea,  and  there  drown  them,  if 
they  would  not  yield  ; so  love  tyranniseth  in  dumb  creatures.  Yet  this  is 
natural  for  one  beast  to  dote  upon  another  of  the  same  kind ; but  what  strange 
fury  is  that,  when  a beast  shall  dote  upon  a man  ? Saxo  Grammaticus,  lib.  10. 
Lav.  hist,  hath  a story  of  a bear  that  loved  a woman,  kept  her  in  his  den  a 
long  time  and  begot  a son  of  her,  out  of  whose  loins  proceeded  many  northem 
kings  : this  is  the  original  belike  of  that  common  tale  of  Valentine  and  Orson  ; 
HClian,  Pliny,  Peter  Gellius,  are  full  of  such  relations.  A peacock  in  Lucadia 
loved  a maid,  and  when  she  died,  the  peacock  pined.  “ A dolphin  loved  a 
boy  called  Hernias,  and  when  he  died  the  fish  came  on  land,  and  so  i:)erished.” 
The  like  adds  Gellius,  lib.  10.  cap.  22.  out  of  Appion,  jEgypt.  lib.  15.  a 
dolphin  at  Puteoli  loved  a child,  would  come  often  to  him,  let  him  get  on  his 
back,  and  carry  him  about,  “ ^and  when  by  sickness  the  child  was  taken 
away,  the  dolphin  died.” — “ ® Every  book  is  full  (saith  Busbequius,  the 
emperor’s  orator  with  the  grand  signior,  not  long  since,  ep.  3.  leg  at.  Turc.) 
and  yield  such  instances,  to  believe  which  I was  always  afraid  lest  I should 
be  thought  to  give  credit  to  fables,  until  I saw  a lynx  which  I had  from  Assyria, 
so  affected  towards  one  of  my  men,  that  it  cannot  be  denied  but  that  he  was  in 
love  with  him.  When  my  man  was  present,  the  beast  would  use  many  notable 
enticements  and  pleasant  motions,  and  when  he  was  going,  hold  him  back,  and 


Virg.  3.  Georg.  ^Propertius.  “Dial,  deorum.  Confide,  mater,  leonibus  ipsis  familiaris  jam  factue 
sum,  etsajpe  conscendi  eonim  terga  et  appreliendi  jubas;  equorura  more  insidens  eos  agito,  et  illi  mihi  caudis 
adblandiuntur.  t Leones  praa  amore  furunt.  Plin.  1.  8.  c.  16.  Arist.  1.  6.  hist,  animal.  '^Cap.  17.  ot 

his  book  of  hunting.  * Lucretius.  y De  sale  lib.  1.  c.  21.  Pisces  ob  amorem  marcescunt,  pallescu.ut, 
&c.  ® Hauidendae  aquae  causa  venientes  ex  insidite  a Tritone  comprehensse,  <fec.  *Plin.  1.  10.  c.  t. 

quumque  aborta  tempestate  periisset  Hernias  in  sicoo  piscis  expiravit.  b Postquam  puer  morbo  abiit,  « 
ip'se  delphinus  periit.  “Plenisunt  libri  quibus  ferae  in  homines  intlammatae  fuerunt,  in  quibus  ego  quidem 
semper  assensum  sustinui,  veritus  ne  fabulosa  credcrem;  donee  vidi  lyncem  quern  habui  ah  Assyria,  si-- 
ail'ectura  erga  unum  de  meis  hominibus,  &* 


494 


Love-Melancholy. 


[Part.  3.  Sec.  2. 


look  after  him  when  he  was  gone,  very  sad  in  his  absence,  but  most  jocund 
when  he  returned  : and  when  my  man  went  from  me,  the  beast  expressed  his 
love  with  continual  sickness,  and  after  he  had  pined  away  some  few  days, 
died.”  Such  another  story  he  hath  of  a crane  of  Majorca,  that  loved  a 
Spaniard,  that  would  walk  any  way  with  him,  and  in  his  absence  seek  about 
for  him,  make  a noise  that  he  might  hear  her,  and  knock  at  his  door,  ‘“^and 
when  he  took  his  last  farewell,  famished  herself.”  Such  pretty  pranks  can 
love  play  with  birds,  fishes,  beasts  : 

“ (®  Coelestis  SEtheiis,  ponti,  terraa  claves  Iiabet  Venus, 

Solaque  istorum  omnium  imperium  obtinet.)  ” 

and  if  all  be  certain  that  is  credibly  reported,  with  the  spirits  of  the  air,  and 
de\'ils  of  hell  themselves  who  are  as  much  enamoured  and  dote  (if  I may  use 
that  word)  as  any  other  creatures  whatsoever.  For  if  those  stories  be  true 
that  are  written  of  incubus  and  succubus,  of  nymphs,  lascivious  fauns,  satyrs, 
and  those  heathen  gods  v/hich  were  devils,  those  lascivious  Telchines,  of  whom 
the  Platonists  ji^ell  so  many  fables  ; or  those  familiar  meetings  in  our  days,  and 
company  of  witches  and  devils,  there  is  some  probability  for  it.  I know  that 
,,  Biarmannus,  Wierus,  lib.  1.  cap.  19.  et  24.  and  some  others  stoutly  deny  it, 
that  the  devil  hath  any  carnal  copulation  with  women,  that  the  devil  takes  no 
pleasure  in  such  facts,  they  be  mere  fantasies,  all  such  relations  of  incubi, 
succubi,  lies  and  tales  ; but  Austin,  lib.  15.  de  civil.  Dei,  doth  acknowledge  it: 
Erastus,  de  Lamiis,  Jacobus  Sprenger  and  his  colleagues,  &c.  ^Zanchius, 
cap.  16.  lib.  4.  de  oper.  Dei.  Dandinus,  in  Arist.  de  Aniina,  lib.  2.  text.  29. 
com.  30.  Bodin,  lib.  2.  cap.  7.  and  Paracelsus,  a great  champion  of  this  tenet 
amongst  the  rest,  which  give  sundry  peculiar  instances,  by  many  testimonies, 
proofs,  and  confessions  evince  it.  Hector  Boethius,  in  his  Scottish  history, 
hath  three  or  four  such  examples,  which  Cardan  confirms  out  of  him,  lib.  16. 
cap.  43.  of  such  as  have  had  familiar  company  many  years  with  them,  and 
that  in  the  habit  of  men  and  women.  Philostratus  in  his  fourth  book  de  vita 
A pollonii,  hath  a memorable  instance  in  this  kind,  which  I may  not  omit,  of 
one  Menippus  Lycius,  a young  man  tWenty-five  years  of  age,  that  going  between 
Cenchreas  and  Corinth,  met  such  a phantasm  in  the  habit  of  a fair  gentle- 
woman, which  taking  him  by  the  hand  carried  him  home  to  her  house  in  the 
. _ suburbs  of  Corinth,  and  told  him  she  was  a Phoenician  by  birth,  and  if  he 

'\j,  would  tarry  with  her,  “ ^he  would  hear  her  sing  and  play,  and  drink  such 

, wine  as  never  any  drank,  and  no  man  should  molest  him ; but  she  being  fair  and 

■ lovely  would  live  and  die  with  him  that  was  fair  and  lovely  to  behold.”  The 
young  man,  a philosopher,  otherwise  staid  and  discreet,  able  to  moderate  his 
passions,  though  not  this  of  love,  tarried  with  her  awhile  to  his  great  content, 

'•  ( , and  at  last  married  her,  to  whose  wedding  amongst  other  guests,  came  Apol- 
lunius,  who,  by  some  probable  conjectures,  found  her  out  to  be  a serpent,  a 
' : ' lamia,  and  that  all  her  furniture  was  like  Tantalus’s  gold  described  by  Homer, 

' ' no  substance,  but  mere  illusions.  When  she  saw  herself  descried,  she  wept, 

' and  desired  Apollonius  to  be  silent,  but  he  would  not  be  moved,  and  thereupon 

she,  plate,  house,  and  all  that  was  in  it,  vanished  in  an  instant  : “^many 
thousands  took  notice  of  this  fact,  for  it  was  done  in  the  midst  of  Greece.” 
Sabine  in  his  Comment  on  the  tenth  of  Ovid’s  Metamorphoses,  at  the  tale  of 
Orpheus,  telleth  us  of  a gentleman  of  Bavaria,  that  for  many  months  together 
bewailed  the  loss  of  his  dear  wife  ; at  length  the  devil  in  her  habit  came  and 
comforted  him,  and  told  him,  because  he  was  so  importunate  for  her,  that  she 

d Desiderium  suum  testatus  post  liiediam  aliquot  dierum  interiit.  * Orpheus  hymno  Ven.  “ Venus  keepo 
the  keys  of  the  air,  earth,  sea,  and  she  alone  retains  the  command  of  all.”  fQui  hajc  in  atrae  bilis  aut 
Imaginationis  vim  rel'erre  conati  sunt,  nihil  faciunt.  8 Cantantem  audios  et  vinum  hikes,  quale  antea 
) nunquam  bibisti ; te  rivalis  turbabit  nullus ; pulchra  autem  pulchro  conteute  vivam,  et  moriar.  h Jlulti 

factum  hoc  cognovfere.  quod  in  media  Gia;cia  gestum  sit. 


Mem.  1.  Subs.  1.] 


Love's  Lower  and  Extent. 


4:95 


would  come  and  live  with  him  again,  on  that  condition  he  would  be  new 
married,  never  swear  and  blaspheme  as  he  used  formerly  to  do ; for  if  he  did,  she 
should  be  gone:  “%e  vowed  it,  married,  and  lived  with  her,  she  brought  him 
children,  and  governed  his  house,  but  was  still  pale  and  sad,  and  so  continued, 
till  one  day  falling  out  with  him,  he  fell  a swearing;  she  vanished  thereupon, 
and  was  never  after  seen.  ^This  I have  heard,”  saith  Sabine,  ‘‘  from  persons 
of  good  credit,  which  told  me  that  the  Duke  of  Bavaria  did  tell  it  for  a certainty 
to  the  Duke  of  Saxony.”  One  more  I will  relate  out  of  Florilegus,  ad  annum 
1058,  an  honest  historian  of  our  nation,  beciiuse  he  telleth  it  so  confidently,  as 
a thing  in  those  days  talked  of  all  over  Europe:  a young  gentleman  of  Borne, 
the  same  day  that  he  was  married,  after  dinner  with  the  bride  and  his  friends 
went  a walking  into  the  fields,  and  towards  evening  to  the  tennis-court,  to 
recreate  himself;  whilst  he  played,  he  put  his  ring  upon  the  finger  of  Venus 
statua,  which  was  thereby  made  in  brass;  after  he  had  sufficiently  played, 
and  now  made  an  end  of  his  sport,  he  came  to  fetch  his  ring,  but  Yenus  had 
bowed  her  finger  in,  and  he  could  not  get  it  off.  Whereupon  loth  to  make 
his  company  tarry  at  present,  there  left  it,  intending  to  fetch  it  the  next  day, 
or  at  some  more  convenient  time,  went  thence  to  supper,  and  so  to  bed.  In 
the  night,  when  he  should  come  to  perform  those  nuptial  rites,  Yenus  steps 
between  him  and  liis  wife  (unseen  or  felt  of  her),  and  told  her  that  she  was  his 
wife,  that  he  had  betrothed  himself  unto  her  by  that  ring,  wliicli  he  put  upon 
her  finger : she  troubled  him  for  some  following  nights.  He  not  knowing  how 
to  help  himself,  made  his  inoan  to  one  Palumbus,  a learned  magician  in  those 
days,  who  gave  him  a letter,  and  bid  him  at  such  a time  of  the  night,  in  such 
a cross-way,  at  the  town’s  end,  where  old  Saturn  would  pass  by  with  his  as- 
sociates in  procession,  as  commonly  he  did,  deliver  that  script  with  his  own 
hands  to  Saturn  himself;  the  young  man  of  a bold  spirit,  accordingly  did  it; 
and  when  the  old  fiend  had  read  it,  he  called  Yenus  to  him,  who  rode  before 
him,  and  commanded  her  to  deliver  his  ring,  which  forthwith  she  did,  and  so 
the  gentleman  was  freed.  Many  such  stories  I find  in  several  ^authors  to 
confirm  this  which  I have  said ; as  that  more  notable  amongst  the  rest,  of 
Philinium  and  Machates  in  “Phlegon’s  Tract,  de  rebus  mirahilibus,  and  though 
many  be  against  it,  yet  I,  for  my  part,  will  subscribe  to  Lactantius,  lib.  14. 
cap.  15.  “^God  sent  angels  to  the  tuition  of  men;  but  whilst,  they  lived 
amongst  us,  that  mischievous  all-commander  of  the  earth,  and  hot  in  lust, 
enticed  them  by  little  and  little  to  this  vice,  and  defiled  them  with  the  company 
of  women:  and  Anaxagoras,  de  resurrect.  ‘’Many  of  those  spiritual  bodies, 
overcome  by  the  love  of  maids,  and  lust,  failed,  of  whom  those  were  born  we 
call  giants.”  Justin  Martyr,  Clemens  Alexandrinus,  Sulpitius  Severus, 
Eusebius,  &c.,  to  this  sense  make  a twofold  fall  of  angels,  one  from  the  begin- 
ning of  the  world,  another  a little  before  the  deluge,  as  Moses  teacheth  us, 
^ openly  professing  that  these  genii  can  beget,  and  have  carnal  copulation 
with  women.  At  Japan  in  the  East  Indies,  at  this  present  (if  we  may 
believe  the  relation  of  ‘^travellei's),  there  is  an  idol  called  Teuchedy,  to  whom 
one  of  the  fairest  virgins  in  the  country  is  monthly  brought,  and  left  in  a 
private  room,  in  the  fotoqui,  or  church,  where  she  sits  alone  to  be  deflowered. 
At  certain  times  ^'the  Teuchedy  (which  is  thought  to  be  the  devil)  appears  toher, 
and  knoweth  her  carnally.  Every  month  a fair  virgin  is  taken  in ; but  what 
becomes  of  the  old,  no  man  can  tell.  In  that  goodly  temple  of  J upiter  Belus  in 

i Rem  ciirans  domesticam,  ut  ante,  peperit  aliquot  liberos,  semper  tamen  Mstis  et  pallida.  k Hsec 

fiudivi  b multis  tide  dignis  qni  asseveiabant  ducem  llavaiiaj  eadem  retulisse  Duci  Saxoniae  pro  veris. 
1 Fabula  Uamarati  et  Aristonis  in  Herodoto  lib.  6.  Erato.  Interpret.  Mersio.  “ Deus  Angelos 

niisit  ad  tutelam  cultumque  generis  humani  ; sed  illos  cum  hominibus  commorantes,  dominator  ille  terrae 
Balacissimus  paulatim  ad  vitia  pellexit,  et  mulierum  congressibus  inquinavit.  ® Quidam  ex  illo  capti  sunt 
amore  virginum,  et  libidine  victi  defecerunt,  ex  quibus  gigantes  qui  vocantur,  nati  sunt.  P Pererius  in 

(Jen.  lib.  8.  c.  6.  ver.  1.  Zanc  &c.  <1  Purchas  Hack  posth.  par.  1.  lib.  4.  cap.  1.  S.  7.  ’’In  Clio. 


[Part.  3.  Sec.  2. 


4^6  Love~Melanchohj. 

Babylon,  there  was  a fair  chapel,  " saith  Herodotus,  an  eye-witness  of  it,  in 
which  was  splcndids  stvatus  Idctus  6t  dppositd  TticYisd  duvcoUj  a brave  bed,  a table 
of  gold,  &c.,  into  which  no  creature  came  but  one  only  woman,  which  their ' 
god  made  choice  of,  as  the  Chaldean  priests  told  him,  and  that  their  god  lay 
with  her  himself,  as  at  Thebes  in  ^gypt  was  the  like  done  of  old.  So  that 
you  see  this  is  no  news,  the  devils  themselves,  or  their  juggling  priests,  have 
played  such  pranks  in  all  ages.  Many  divines  stiffly  contradict  this ; but  I will 
conclude  with  ^'Lipsius,  that  since  “examples,  testimonies,  and  confessions,  ct* 
those  unhappy  women  are  so  manifest  on  the  other  side,  and  many  even  in  this 
our  town  of  Louvain,  that  it  is  likely  to  be  so.  ’'One  thing  I will  add,  that 
I suppose  that  in  no  age  past,  I know  not  by  what  destiny  of  this  unhappy 
time,  have  there  ever  appeared  or  showed  themselves  so  many  lecherous  devils, 
satyrs,  and  genii,  as  in  this  of  ours,  as  appears  by  the  daily  narrations,  ami 
judicial  sentences  upon  record.”  Read  more  of  tins  question  in  Plutarch,  viL 
NiimcE,  Austin,  de  civ.  Dei,  lib.  15.  Wierus,  lib.  3.  de  prcestig.  Deem.  Giraldus 
Cambrensis,  itinerdr.  Cdinb.  lib.  1.  Malleas,  malefic,  quoest.  5.  pdrt.  1.  Jacobus 
Reussus,  lib.  5.  cdp.  Q.foL  54.  Godelman,  lib.  2.  cdp.  4.  Erastus,  Valesius 
de  sdcrdphilo.  cap.  40.  John  Hider,  Fornicdr.  lib.  5.  cdp.  9.  Stroz.  Cicogua, 
hb.  3.  Cdp.  3.  Delrio,  Lipsius  Bodine,  dcemonol.  lib.  2.  cap.  7.  Pererius  in 
lib.  8.  in  G.  cap.  ver.  2.  King  James,  &c. 

Subsect.  II. — IIoiv  Love  tyranniseth  over  men.  Love,  or  Ileroicdl  Melancholy, 
Ids  definition,  part  afifected. 

You  have  heard  how  this  tyrant  Love  rageth  with  brute  beasts  and  spirits; 
now  let  us  consider  what  passions  it  causethi amongst  men. 

^Improbe  amor,  quid  non  mortalia  pectora  coyisl  Hotv  it  tickles  th^  hearts 

of  mortal  men,  Ilorresco  ref  evens, 1 am  almost  afraid  to  relate,  amazed, 

^ and  ashamed,  it  hath  wrought  such  stupendous  and  prodigious  effects,  such  foul 
offences.  Love  indeed  (I  may  not  deny)  first  united  provinces,  built  cities,  and 
by  a perpetual  generation  makes  and  preserves  mankind,  propagates  the 
church ; but  if  it  rage  it  is  no  more  love,  but  burning  lust,  a disease,  frenzy, 
niadness,|hell.  ^Est  orcus  ille,  vis  est  immedicabilis,  est  rabies  insana;  ’tis  no 
virtuous  habit  this,  but  a vehement  perturbation  of  the  mind,  a monster  of 
nature,  wit,  and  art,  as  Alexis  in  ^Athenaeus  sets  it  out,  viriliter  audax,  muli- 
erbiter  timidum,  furore  preeceps,  labore  infractum,  mel  felleum,  blanda  percus- 
sio,  &c.  It  subverts  kingdoms,  overthrows  cities,  towns,  families,  mars, 
corrupts,  and  makes  a massacre  of  men;  thunder  and  lightning,  wars,  fires, 
plagues,  have  not  done  that  mischief  to  mankind,  as  this  burning  lust,  this 
brutish  passion.  Let  Sodom  and  Gomorrah,  Troy  (which  Dares  Phrygius,  and 
Dictys  Cretensis  will  make  good),  and  I know  not  how  many  cities  bear  record, 

etfait  ante  Ilelenam,  &c.,  all  succeeding  ages  will  subscribe;  Joanna  of 

Naples  in  Italy,  Fredegunde  and  Brunhalt  in  France,  all  histories  are  full  of 
these  basilisks.  Besides  those  daily  monomachies,  murders,  effusion  of  blood, 
rapes,  riot,  and  immoderate  expense,  to  satisfy  their  lusts,  beggary,  shame, 
loss,  torture,  punishment,  disgrace,  loathsome  diseases  that  proceed  from 
thence,  worse  than  calentures  and  pestilent  fevers,  those  often  gouts,  pox, 
arthritis,  palsies,  cramps,  sciatica,  convulsions,  aches,  combustions,  dtc.,  which 
torment  the  body,  that  feral  melancholy  which  crucifies  the  soul  in  this  life, 
and  everlasting  torments  in  the  world  to  come. 

Notwithstanding  they  know  these  and  many  such  miseries,  threats,  tortures, 

S Dens  ipse  hoc  cubili  requiescens.  t Physiologiae  Stoicorum  1.  1,  cap.  20.  Si  spiritus  unde  semen  iis,  <fec. 
at  exeinpla  turbant  nos  ; mulierum  quoticlianiE  confessiones  de  mistione  omnes  asserunt,  et  sunt  in  liac  iirbw 
Lovanio  exempla.  “ Unnm  dixero,  non  opinari  me  ullo  retro  aevo  tantam  copiam  Satyrorum,  et  salaciiim 
Dtoruin  Geniorum  se  ostendisse,  quantum  nunc  quotidianoe  narrationes,  et  judiciales  sententiaj  prutcrunt. 
^ Virg.  y “ p'or  it  is  a shame  to  speak  of  those  things  which  are  done  of  them  in  secret,”  Eph.  v.  12 

^Plutarcli,  umator.  hb.  » Lib.  13. 


Mem.  1.  Subs.  2.J 


Lovis  Tower  and  Extent. 


497 


will  surely  come  upon  them,  rewards,  exhortations,  e co7itra ; yet  either  out 
of  their  own  weakness,  a depraved  nature,  or  love’s  tyranny,  which  so  furiously 
rageth,  they  suffer  themselves  to  be  led  like  an  ox  to  the  slaughter : [Facilia 
descensus  Averni)  they  go  down  headlong  to  their  own  perdition,  they  will 
commit  folly  with  beasts,  men  “leaving  the  natural  use  of  women,”  as  ^Paul 
saith,  “ burned  in  lust  one  towards  another,  and  man  with  man  wrought 
filthiness.” 

Semiramis  equo,  Pasiphae  tauro,  Aristo  Ephesius  asince  se  commiscuit,  Ful- 
vius  equce,  alii  canibus,  capris,  &c.,  unde  monstra  nascuntur  aliquandd,  Cen~ 
tau7'i,  Sylvani,  et  ad  terrorem  hominum  prodigiosa  spectra:  Nee  cum  hrutis, 
sed  ipsis  homhiibus  rem  habent,  quod  peccatum  Sodomise  vulgo  dicitur;  et  fre- 
quens  olim  vitium  apud  Orientales  fait,  Graecos  nimirum,  Italos,  Afros, 
Asianos ; Hercules  Hylam  habuit,  Polycletum,  Dionem,  Perithoonta,  Abde- 
rum  et  Phryga;  aZue^Euristiuma^  Hercule  amatumtradunt.  Socrates ^PM^c/iro- 
ru7n  Adolescentum  causd  frequens  Giymnasium  adibat,  Jlagitiosoque  spectaculo 
pascebat  ocidos,  quod  et  Philebus  et  Pluedon  Rivales,  Charmides  et^reliqui  Pla- 
tonis  Dialogi,  satis  super que  testatum  faciunt : quod  verb  Alcibiades  de  eodem 
Socrate  loquatur,  lubens  conticesco,  sed  et  abhorreo ; tantum  incitameiitum  pree- 
bet  libidini.  At  hunc  perstrinxit  Theodoretus  lib.  de  curat,  grcec.  affect,  cap. 
ultimo.  Quhi  et  ipse  Plato  suum  demiratur  Agathonem,  Xenophon  Cliniam, 
Virgilius  Alexin,  Anacreon  Bathyllum:  Quod  autem  de  Xerone,  Claudio,  coete- 
rorumque portentosd  libidine  me7norice  proditum,  mallem  d Petronio,  Suetonio, 
coiterisque  petatis,  quandb  omnem  fidem  excedat,  qudm  ct  me  expectetis ; sed 
cetera  que7'imur.  ^ Apud  Asianos,  Turcas,  Italos,  nunqucwi  frequentius  hoc 
qudm  hodierno  die  vitium;  Diana  Romanorum  Sodomia;  officince  horum  ali~ 

cubi  apud  Turcas, saxis  semina  mandanf arenas  arantes;  et 

frequentes  querelce,  etia7n  inter  ipsos  co7ijuges  Jidc  de  re,  quae  virorum  concubi- 
tum  illicitum  calceo  in  oppositam  partem  verso  magistratui  indicant;  nullum 
ap'ud  Italos  familiare  magis  peccatum,  qui  et  post  ^Lucianum  et  ^Tatium,  scrip- 
tis  voluminibus  defendant.  Johannes  de  la  Casa,  Beventius  E^iscopus,  divinum 
opus  vocat,  suave  scelus,  adeoquejactat  se  no7i  alia  usum  Venere.  Nihil  usitatius 
Qjnid  monachos,  Cardvnales,  sac7'ificulos,  etiam  ^fui'or  hie  ad  inortem,  ad 
insaniam.  ^ Angelus  Politianus,  obpueri  a7norem,  violentas  sihi  inaiius  injecit. 
Et  horrendum  sane  dictu,  qiiantiwi  apud  nos  patrum  7nemo7'id,  scelus  detestan- 
dum  hoc  scevierit ! Quum  emm  Anno  1538.  prudentissimus  Bex  Henricus 
Octavus  cucullatorum  coenobia,  et  sacrificorum  collegia,  votariorum,  per  vene- 
rabiles  legum  Doctores  Thomam  Leum,  Bichardum  Laytonum  visitari  fecerat, 
&c.,  tanto  numero  reperti  sunt  apud  eos  scortatores,  cinaedi,  ganeones,  paedi- 
cenes,  puerarii,  paederastae,  Sodomitae  (fBalei  verbis  utor),  Ganimedes,  &c.  ut 
in  unoquoque  eorum  novam  credideris  Gomorrham.  Sed  vide  si  lubet  eorundem 
Cataloguin  apud  eundem  Baleum;  Puellae  (inquit)  in  lectis  dormire  nonpote- 
rant  ob  fratres  necromanticos.  Hcec  si  apud  votaries,  monachos,  sanctos  scilicet 
homunciones,  qujid  in  foro,  quid  in  auld factum  suspiceris  ? quid  apud  nobiles, 
quid  inter  fornices,  quam  non  feeditatem,  quam  no7i  spurcitiem  ? Sileo  mterim 
turpes  illas,  et  ne  7iominandas  quide7n  monachorum  ^mastuprationes,  masturbor- 
tores.  “Bodericus  a Castro  vocat,  turn  et  eos  qui  se  invicem  ad  Venerem  exci- 
tandam  fiagris  ccBdu7it,  Spintrias,  Succubas,  Ambubeias,  et  lasciviente  lu7nbo 
Tribades  illas  mulierculas,  quee  se  invicem  fricant,  et  prexter  Eunuchos  etiam 
ad  Venerem  explendam,  artificiosa  ilia  ve7'etra  habent.  Immo  quod  magis 

bRom.  1 . 27.  ® Lilius  Giraldus,  vita  ejus.  d Pueros  amare  solis  Philosopliis  relinquendum  vult 

Lucianus  dial.  Amorum.  ® Busbequms.  f Achilles  Tatius,  lib.  2.  ^Lucianus  Charidemo.  hNou 
est  ha;c  mentula  demens  Mart.  iJoviusMusc.  k Praefat.  lectori  lib.  de  ritis  pontif.  1 Mercu* 
rialiscap.  de  Priapismo.  Cocliua  1.  11.  antiq.  lect  cap.  14.  Galenus  6.  de  locis  affi  “ De  morb.  mulier. 

lib.  1.  cap.  15. 

2 K 


498 


Love-Melancholy. 


[Part.  3.  Sec.  2. 


mirere,  foemina  foeminam  Constantinopoli  non  ita  prldem  deperiit,  ausa  rem 
plane  incredibilem,  mutato  cultu  mentita  virum  de  nuptiis  sermonem  init,  et 
hrevi  nupta  est : sed  authorem  ipsum  consule  Busbequium.  Omitto  “ Solano- 
rios  dloi  Egyptiacos,  qui  cum  formosarum  cadaverihus  concumbunt;  et  eorum 
vesanam  libidinem,  qui  etiam  idola  et  imagines  depereunt.  Nota  est  fabula 
Pygmalionis  apud  ‘^Ovidium;  Mundi  et  Paulini  ^gesippiim  belli  Jud. 
lib.  2.  cap.  4.  Pontius  C.  Csesaris  legatus,  referente  Plinio,  lib.  35.  cap.  3. 
quern  suspicor  eum  esse  qui  Christum  crucijixit,  picturis  Atalantse  et  Helense 
aded  libidine  incensus,  ut  toller e eas  vellet  si  natura  tectorii  permisisset;  alius 
statuam  bonce  Fortunse  dejjeriit;  (^lianus,  lib.  9.  cap.  37.)  cdius  Bonce  dece,et 
ne  qua  pars  probro  vacet,  ^Baptus  ad  stupra  [quod  ait  ille)  et  ne  * os  qui- 
dem  a libidine  exceptum.  Heliogabalus,  per  omnia  cava  corporis  libidinem 
recepit,  Lamprid.  vita  ejus.  ‘^Hostius  quidam  specula  fecit,  et  ita  disposuit, 
ut  quum  virum  ipse  pateretur,  aversus  omnes  admissarii  motus  in  speculo  vide- 
ret,  ac  deinde  falsd  magnitudine  ipsius  membri  tanquam  verd  gauderet,  simul 
virum  et  foeminam  passus,  quod  dictu  foedum  et  abominandum.  Ut  verum 
plane  sit,  quod  apud  *’Plutarciium  Gryllus  Ulyssi  objecit.  Ad  liunc  usque  diem 
apud  nos  neqiie  mas  marem,  neque  foemina  foeminam  amavit,  qualia  multa 
apud  VOS  memorabiles  et  prseclari  viri  fecerunt : ut  viles  missos  faciam,  Her- 
cules imberbem  sectans  socium,  amicos  deseruit,  &c.  Yestrse  libidines  intra 
suos  naturae  fines  coerceri  non  possunt,  quin  instar  fluvii  exundantis  atrocem 
foeditatem,  tumultum,  confusionemque  naturae  gignant  in  re  Venerea:  nam  et 
capras,  porcos,  equos  inierunt  viri  et  foeminae,  insano  bestiarum  amore  exarse- 
runt,  unde  Minotauri,  Centauri,  Sylvani,  Sphinges,  (fee.  Sed  ne  confutando 
doceam,  aut  ea  foras  efferam  quee  non  omnes  scire  convenit  {Jicec  enim  doctis 
solummodo,  quod  causa  non  absimili  ® Bodericus,  scripta  velim),  ne  levissimis 
ingentis  et  depravatis  mentibus  foedissimi  sceleris  nctitiam,  (fee.,  nolo  quern  diu~ 
tills  hisce  sor dibus  inquinare. 

I come  at  last  to  that  heroical  love  which  is  proper  to  men  and  women,  is  a 
frequent  cause  of  melancholy,  and  deserves  much  rather  to  be  called  burning 
lust,  than  by  such  an  honourable  title.  There  is  an  honest  love,  I confess, 
which  is  natural,  laqueus  occuUus  captivans  corda  hominum,  ut  cb  mulieribus 
non  possint  separari,  “ a secret  snare  to  captivate  the  hearts  of  men,”  as 
‘'Christopher  Fonseca  proves,  a strong  allurement,  of  a most  attractive,  occult, 
adamantine  property,  and  powerful  virtue,  and  no  man  living  can  avoid  it. 

Et  qui  vim  non  sensit  amoris,  aut  lapis  est,  aut  bellua.  He  is  not  a man  but 
a block,  a very  stone,  aut  ^ Numen^  aut  Nebuchadnezzar,  he  hath  a gourd  for 
his  head,  o^pepon  for  his  heart,  that  hath  not  felt  the  power  of  it,  and  a rare 
creature  to  be  found,  one  in  an  age,  Qui  nunquam  visce  flagravit  amore puellce 
for  semel  insanivimus  omnes,  dote  we  either  young  or  old,  as  ^he  said,  and 
none  are  excepted  but  Minerva  and  the  Muses : so  Cupid  in  “Lucian  complains 
to  his  mother  Venus,  that  amongst  all  the  rest  his  arrows  could  not  pierce 
them.  But  this  nuptial  love  is  a common  passion,  an  honest,  for  men  to  love 
in  the  way  of  marriage;  ut  materia  appetit  formam,  siemulier  virum.^  You 
know  marriage  is  honourable,  a blessed  calling,  appointed  by  God  himself  in 
Paradise;  it  breeds  true  peace,  tranquillity,  content,  and  happiness,  qud  nulla 
est  aut fuit  unquam  sanctior  conjunctio,  as  Haphnteus  in  ‘^Plutarch  could  well 


’'i  Herodotus  1.  2.  Euterpse:  uxores  insignium  virorum  non  statim  vita  functas  tradunt  condendas,  a« 
ne  eas  quidem  feeminas  qujB  foniiosiE  sunt,  sed  quatriduo  ante  defunctas,  ne  cum  iis  salinarii  concumbant, 
&c.  ® Metam.  13.  P Seneca  de  ira,  1.  11.  c.  18.  * Nullus  est  meatus  ad  quern 

non  pateat  aditus  impudiciti*.  Clem.  Alex,  paedag.  lib.  3.  c.  3.  *1  Seneca  1.  nat.  qu^st.  >^Tom.  P. 

Gryllo.  ® De  morbis  mulierum,  1.  1.  c.  15.  t Amphitheat.  amor.  c.  4.  interpret.  Curtio.  “ jEneas 
Sylvius  Juvenal.  “ And  he  who  has  not  felt  the  influence  of  love  is  either  a stone  or  a beast.”  * Tertul. 
prover.  lib.  4.  adversus  Mane.  cap.  40.  ^ “ One  whom  no  maiden’s  beauty  had  ever  affected.”  * Chaucer. 

“Tom.  1.  dial,  deorum  Lucianus.  Amore  non  ardent  Musse.  b “As  matter  seeks  form,  so  woman  turns 
tf'wiirrlfi  man.”  ® In  amator.  dialog. 


Mem.  1.  Subs.  2.] 


Lovers  Power  and  Extent. 


499 


prore,  et  quae  generi  hii.mano  immortalitatem  parat,  when  they  live  without 
jarring,  scolding,  lovingly  as  they  should  do. 

“ d Felices  ter  et  amplius  I “Thrice  happy  they,  and  more  than  that, 

Qnos  iiTupta  tenet  copula,  nec  ullis  Whom  bond  of  love  so  firmly  ties, 

Divulsus  querimoniis  That  witbout  brawls  till  death  them  part 

Suprema  citius  solvit  amor  die.”  | ’Tis  undissolved  and  never  dies. 

As  Seneca  lived  with  his  Paulina,  Abraham  and  Sarah,  Orpheus  and  Eurydice, 
Arria  and  Poetus,  Artemisia  and  Mausolus,  Pubenius  Celer,  that  would  needs 
have  it  engraven  on  his  tomb,  he  had  led  his  life  with  Ennea,  his  dear  wife, 
forty-three  years  eight  months,  and  never  fell  out.  There  is  no  pleasure  in 

this  world  comparable  to  it,  ’tis  summum  mortalitatis  bonum ^hominvmi 

divumque  voluptas,  Alma  Venus latetenim  inmidiere  aliquid majus poten- 

tiusque  omnibus  aliis  hiimanis  voluptatibus,  as  ^one  holds,  there’s  something  in 
a woman  beyond  all  human  delight;  a magnetic  virtue, a charming  quality, an 
occult  and  powerful  motive.  The  husband  rules  her  as  head,  but  she  again 
commands  his  heart,  he  is  her  servant,  she  his  only  joy  and  content ; no  happi- 
ness is  like  unto  it,  no  love  so  great  as  this  of  man  and  wife,  no  such  comfort 
as  ^placens  uxor,  a sweet  wife  : ^Omnis  amor  magnus,  sed  aperto  in  conjuge 
major.  When  they  love  at  last  as  fresh  as  they  did  at  first,  ^ Charaque  charo 
consenescit  conjugi,  as  Homer  brings  Paris  kissing  Helen,  after  they  had  been 
married  ten  year.s,  protesting  withal  that  he  loved  her  as  dear  as  he  did  the 
first  hour  that  he  was  betrothed.  And  in  their  old  age,  when  they  mako 
much  of  one  another,  saying,  as  he  did  to  his  wife  in  the  poet, 


k Uxor  vivamus  quod  viximus,  et  moriamur, 
Servantes  nomen  bsumpsimus  in  thalamo  : 
Nec  ferat  ulla  dies  ut  commutemur  in  acvo. 
Quin  tibi  sim  juvenis,  tuque  puella  mihi.” 


“ Dear  wife,  let’s  live  in  love  and  die  together. 
As  hitherto  we  have  in  all  goo  i will : 

Let  no  day  change  or  alter  our  atfections. 
But  let’s  be  young  to  one  another  stilL” 


Such  should  conjugal  love  be,  still  the  same,  and  as  they  are  one  flesh,  so 
should  they  be  of  one  mind,  as  in  an  aristocratical  government,  one  consent, 
^ Geryon-like,  coalescere  in  unum,  have  one  heart  in  two  bodies,  will  and  nill 
the  same.  A good  wife,  according  to  Plutarch,  should  be  as  a looking-glass 
to  represent  her  husband’s  face  and  passion  : if  he  be  pleasant,  she  should  be 
merry  : if  he  laugh,  she  should  smile  : if  he  look  sad,  she  should  participate 
of  his  sorrow,  and  bear  a part  with  him,  and  so  they  should  continue  in  mutual 
love  one  towards  another. 


Et  me  ab  amore  tno  deducet  nulla  senectus,  | “No  age  shall  part  my  love  from  thee,  sweetwife, 
Sive  ego  Tythonus,  sive  ego  Nestor  ero.”  | Though  I live  Nestor  or  Tithonus’  life.” 

And  she  again  to  him,  as  the  “Bride  saluted  the  Bridegroom  of  old  in  Home, 
ubi  tu  Gains,  ego  semper  Caia,  be  thou  still  Caius,  I’ll  be  Gaia. 

’Tis  a happy  state  this  indeed,  when  the  fountain  is  blessed  (saith  Solomon, 
Prov.  V.  17.)  “ and  he  rejoiceth  with  the  wife  of  his  youth,  and  she  is  to  him 
as  the  loving  hind  and  pleasant  roe,  and  he  delights  in  her  continually.”  But 
this  love  of  ours  is  immoderate,  inordinate,  and  not  to  be  comprejbended  in  any 
bounds.  It  will  not  contain  itself  within  the  union  of  marriage,  or  apply  to 
one  object,  but  is  a wandering,  extravagant,  a domineering,  a boundless,  an 
irrefragable,  a destructive  passion  : sometimes  this  burning  lust  rageth  after 
marriage,  and  then  it  is  properly  called  jealousy  ; sometimes  before,  and  then 
it  is  called  heroical  melancholy ; it  extends  sometimes  to  co-rivals,  &c.,  begets 
rapes,  incests,  murders  : Marcus  Antonins  compressit  Faustinam  sororem^ 
Caracalla  Juliam  novercam,  Nero  matrem,  Caligula  sorores,  Cyneras  Myr- 
rhamjiliam,  &c.  But  it  is  confined  within  no  terms  of  blood,  years,  sex,  or 
whatsoever  else.  Some  furiously  rage  before  they  come  to  discretion  or  age. 


d llor.  * Lucretius.  f Fonseca.  S Hor.  hPropeit.  i Simonides,  grajc.  “She  grows 
old  ill  love  and  in  years  together.”  kAusoniua  iGeryon  amicitise  symbolum.  “ ProperL  1 . 2, 

“Plutarch,  c.  30.  lloia  hisU 


500  Love-Melanclbohj.  [Part.  3.  Sec.  2. 

® Quartilla  in  Petronius  never  remembered  she  was  a maid ; and  the  wife  of 
Bath,  in  Chancer,  cracks, 

Since  I was  twelve  years  o'd,  Mieve, 

Husbands  at  KirK-avor  had  1 five. 

^Aratine  Lucretia  sold  her  maidenhead  a thousand  times  before  she  was 
twenty-four  years  old,  plus  millies  vendiclemt  virginitatem,  &c.  neque  te  celabo^ 
non  deerant  qui  ut  integram  amhirent.  Kahab,  that  harlot,  began  to  be  a pro- 
fessed quean  at  ten  years  of  age,  and  was  but  fifteen  when  she  hid  the  spies, 
as  ^ Hugh  Broughton  proves,  to  whom  Serrarius  the  Jesuit,  qucest.  6.  in  cap.  2. 
J osue,  subscribes.  Generally  women  begin  puhescere,  as  they  call  it,  or  catu- 
lire,  as  Julius  Pollux  cites,  lib.  2.  cap.  3.  onomast.  out  of  Aristophanes,  ^at 
fourteen  years  old,  then  they  do  ofier  themselves,  and  some  plainly  rage.  ®Leo 
Afer  saith,  that  in  Africa  a man  shall  scarce  find  a maid  at  fourteen  years  of 
age,  they  are  so  forward,  and  many  amongst  us  after  they  come  into  the  teens 
do  not  live  without  husbands,  but  linger.  What  pranks  in  this  kind  the  middle 
ages  have  played  is  not  to  be  recorded.  Bi  mihi  sint  centum  linguce,  sint  oraque 
centum,  no  tongue  can  sufficiently  declare,  every  story  is  full  of  men  and 
women’s  insatiable  lust,  Nero’s,  Heliogabali,  Bonosi,  &c.  ^Coelius  Amphile- 
num,  sed  Quintius  Amphelinam  depereunt,  &c.  They  neigh  after  other  men’s 
wives  (as  Jeremia  cap.  v.  8.  complaineth)  like  fed  borses,  or  range  like  town 
bulls,  raptor es  virginum  et  viduarum,  as  many  of  our  great  ones  do.  Solomon’s 
wisdom  was  extinguished  in  this  fire  of  lust,  Samson’s  strength  enervated, 
2)iety  in  Lot’s  daughters  quite  forgot,  gravity  of  priesthood  in  Eli’s  sons, 
reverend  old  age  in  the  Elders  that  would  violate  Susanna,  filial  duty  in 
Absalom  to  his  step-mother,  brotherly  love  in  Ammon  towards  his  sister. 
Human,  divine  laws,  jDrecepts,  exhortations,  fear  of  God  and  men,  fair,  foul 
means,  fame,  fortune,  shame,  disgrace,  honour  cannot  oj^pose,  stave  off,  or 
withstand  the  fury  of  it,  omnia  vincit  amor,  &c.  No  cord  nor  cable  can  so 
forcibly  draw,  or  hold  so  fast,  as  love  can  do  with  a twined  thread.  The 
scorching  beams  under  the  equinoctial,  or  extremity  of  cold  within  the  circle 
arctic,  where  the  very  seas  are  frozen,  cold  or  torrid  zone,  cannot  avoid  or 
expel  this  heat,  fury,  and  rage  of  mortal  men.  i 

“ Quo  fugis  ah  demens,  nulla  est  fuga,  tu  licet  usque 
Ad  Tauaim  fugias,  usque  sequetur  amor.” 

Of  women’s  unnatural,  ^insatiable  lust,  what  country,  what  village  doth  not 
complain  ? Mother  and  daughter  sometimes  dote  on  the  same  man,  father 
and  son,  master  and  servant,  on  one  woman. 

■ “ Sed  amor,  sed  ineffrenata  libido, 

Qcid  castum  in  terris  intentatumque  reliquit?”y 

What  breach  of  vows  and  oaths,  fury,  dotage,  madness,  might  I reckon  up  1 
Yet  this  is  more  tolerable  in  youth,  and  such  as  are  still  in  their  hot  blood  ? 
but  for  an  old  fool  to  dote,  to  see  an  old  lecher,  what  more  odious,  what  can 
be  more  absurd  ? And  yet  what  so  common  ? Who  so  furious  % ^ Amare  ea 
cetate  si  occepermt,  muUo  insaniunt  acrius.  Some  dote  then  more  than  ever 
they  did  in  their  youth.  How  many  decrepit,  hoary,  harsh,  writhen,  bursten- 
bellied,  crooked,  toothless,  bald,  blear-eyed,  inq^otent,  rotten  old  men  shall 
you  see  flickering  still  in  every  place  % One  gets  him  a young  wife,  another 
a courtezan,  and  when  he  can  scarce  lift  his  leg  over  a sill,  and  hath  one  foot 
already  in  Charon’s  boat,  when  he  hath  the  trembling  in  his  joints,  the  gout  in 

® Junonem  habeam  iratam,  si  nnquam  meminerim  me  virginem  fuisse.  Infans  enim  paribus  inquinata 
Bum  et  subinde  majoribus  me  applicui,  donee  ad  setatem  perveni ; ut  Milo  vitulum,  &c.  P Fornodidasc. 
dial,  lat  interp.  Casp.  Bartbio  e.\  Ital.  *1  Angelico  scriptur.  concentu.  *■  Epictetus,  c.  42.  mulieres 
Btatim  ab  anno  14.  movere  incipiunt,  &c.  attrectari  se  sinunt  et  exponunt.  Levinu  Lemnius.  ®Lib.  3 
fol.  126.  t Catullus.  Euripides.  “ Whithersoever  enraged  you  fly  there  is  no  escape.  Although 

you  reach  the  Taiiais,  love  will  still  pursue  you.”  ^De  mulierum  inexhausta  libidine  luxuque  insatiabili 
omiies  asque  regiones  conquer!  posse  existimo.  Steph.  5'  “ What  have  lust  and  imrestrained  desire  left 

djaste  or  inviolate  upon  earth  ? ” * Plautus 


Loves  Power  and  Extent. 


501 


Mem.  1.  Subs.  2.] 

his  feet,  a perpetual  rheum  in  hijs  head,  ‘‘a  continuate  cough,”  his  sight 
fails  him,  thick  of  hearing,  his  breath  stinks,  all  his  moisture  is  dried  up  and 
gone,  may  not  spit  from  him,  a very  child  again,  that  cannot  dress  himself,  or 
cut  his  own  meat,  yet  he  will  be  dreaming  of,  and  honing  after  wenches,  what 
can  be  more  unseemly  h Worse  it  is  in  women  than  in  men,  when  she  is  cetate 
declivis,  dlu  vidua.,  mater  olim,  parum  decore  matrimonium  sequi  videtur,  an 
old  widow,  a mother  so  long  since  (*^in  Pliny’s  opinion),  she  doth  very  unseemly 
seek  to  marry,  yet  whilst  she  is  so  ‘^old  a crone,  a beldam,  she  can  neither  see, 
nor  hear,  go  nor  stand,  a mere  ‘^carcase,  a witch,  and  scarce  feel;  she  catter- 
wauls,  and  must  have  a stallion,  a champion,  she  must  and  will  marry  again, 
and  betroth  herself  to  some  young  man,  ® that  hates  to  look  on,  but  for  her 
goods ; abhors  the  sight  of  her,  to  the  prejudice  of  her  good  name,  her  own 
undoing,  grief  of  friends,  and  ruin  of  her  children. 

But  to  enlarge  or  illustrate  this  power  and  effects  of  love,  is  to  set  a candle 
in  the  sun.  ^ It  rageth  with  all  sorts  and  conditions  of  men,  yet  is  most 
evident  among  such  as  are  young  and  lusty,  in  the  flower  of  their  years,  nobly 
descended,  high  fed,  such  as  live  idly,  and  at  ease;  and  for  that  cause  (which 
our  divines  call  burning  lust)  this  ^ferinus  insanus  amor,  this  mad  and  beastly 
passion,  as  I have  said,  is  named  by  our  physicians  heroical  love,  and  a more 
honourable  title  put  upon  it.  Amor  nobilis,  as  ^ Savanarola  styles  it,  because 
noble  men  and  women  make  a common  practice  of  it,  and  are  so  ordinarily 
affected  with  it.  Avicenna,  Ub.  3.  Fen.  1.  tract.  4.  cap.  33.  calleth  this  passion 
Ilishi,  and  defines  it  “ Ho  be  a disease  or  melancholy  vexation,  or  anguish  of 
mind,  in  which  a man  continuall}^  meditates  of  the  beauty,  gesture,  manners 
of  his  mistress,  and  troubles  himself  about  it : desiring,”  (as  Savanarola  adds) 
with  all  intentions  and  eagerness  of  mind,  “ to  compass  or  enjoy  her,  ^as  com- 
monly hunters  trouble  themselves  about  their  sports,  the  covetous  about  their 
gold  and  goods,  so  is  he  tormented  still  about  his  mistress.”  Arnoldus  Villa- 
novanus,  in  his  book  of  heroical  love,  defines  it,  “ ^ a continual  cogitation  of 
that  which  he  desires,  with  a confidence  or  hope  of  compassing  it ;”  which 
definition  his  commentator  cavils  at.  Por  continual  cogitation  is  not  the  genus 
but  a symptom  of  love ; we  continually  think  of  that  which  we  hate  and  abhor, 
as  well  as  that  which  we  love ; and  many  things  we  covet  and  desire,  without 
all  hope  of  attaining.  Carolus  a Lorme,  in  his  Questions  makes  a doubt,  A71 
amor  sit  morbus,  whether  this  heroical  love  be  a disease  : Julius  Pollux 
Onomast.  lib.  6.  cap.  44,  determines  it.  They  that  are  in  love  are  likewise 
“ sick  ; lascivus,  salax,  lasciviens,  et  qui  in  venerem.  fiirit,  vere  est  cegrotus. 
Arnoldus  will  have  it  improperly  so  called,  and  a malady  rather  of  the  body 
than  mind.  Tully,  in  his  Tusculans,  defines  it  a furious  disease  of  the  mind; 
Plato,  madness  itself.  Picinus,  his  Commentator,  cap.  12.  a species  of  mad- 
ness, “for  many  have  run  mad  for  women,”  Esdr.  iv.  26.  But  “Khasis  “a 
melancholy  passion;’*  and  most  physicians  make  it  a species  or  kind  of  melan- 
choly (as  will  appear  by  the  symptoms),  and  treat  of  it  apart;  whom  I mean 
to  imitate,  and  to  discuss  it  in  all  his  kinds,  to  examine  his  several  causes,  to 
show  his  symptoms,  indications,  prognostics,  effect,  that  so  it  may  be  with 
more  facility  cured. 

The  part  affected  in  the  meantime,  as  ° Arnoldus  supposeth,  “ is  the  former 

® Oculi  califcant,  aures  ^av-iter  audiunt,  capilli  fliiunt,  cutis  arescit,  flatus  olet,  tussis,  &c.  Cyprian.  bLib. 
8.  Epist  liuffinus.  ° Hiatque  turpis  inter  aridas  nates  podex.  d Cadaverosa  adeo  ut  ab  inferis  reversa 
videri  possit,  vult  adhuc  catullire.  ® Nam  et  matrimoniis  est  despectum  senium.  ..Sneas  Silvius.  f Quid 
toto  terrarum  orbe  communius?  quae  civitas,  quod  oppidum,  quae  t'amilia  vacat  amatorum  exemplis  ? .dineas 
Silvius.  Quis  trigesimum  annum  uatus  nullum  amoris  causa  peregit  insigne  focinus  i*  ego  de  me  facio  conjec- 
turaiu,  quern  amor  in  mille  pericula  misit.  8 Forestus,  Plato.  h Pract.  major.  Tract.  6.  cap.  1. 

Kub.  1 1.  de  jegrit.  cap.  quod  his  multum  contingat  i Haec  segritudo  est  solicitudo  melancholica  in  qua 
homo  applicat  sibi  continuam  cogitationem  super  pulchritudine  ipsius  quam  amat,  gestuum,  morum. 
k Animi  torte  accidens  quo  quis  rem  habere  nimia  aviditate  concupiscit,  ut  ludos  venatores,  aurum  et  opes 
avari.  1 Assidua  cogitatio  super  rem  desideratam,  cum  confldentia  obtineiidi,  ut  spe  apprehensum  delec- 
tabile,  &c.  “Morbus  corporis  potius  quam  aniini.  “ Amor  est  passio  melancholica.  ® Ob  calefac* 
tior.em  spirituum  par*  anterior  capitis  laborat  ob  consumptionem  humiditatis. 


503 


Love~3lc7o.7ic7ioly. 


[Part.  3.  Sec.  2. 


part  of  tlie  head  for  want  of  moisture,”  which  his  Commentator  rejects.  Lan- 
gius,  med.  epist.  lib.  1.  cap.  24.  will  have  this  passion  seated  in  the  liver,  and 
to  keep  residence  in  the  heart,  “ ^ to  proceed  first  from  the  eyes  so  carried  by 
our  spirits,  and  kindled  with  imagination  in  the  liver  and  heart coget  ainare 
jecur,  as  the  saying  is.  Medium  feret  g)er  epar,  as  Cupid  in  Anacreon.  For 
some  such  cause  belike  Homer  feigns  Titius’  liver  (who  was  enamoured  of 
Latona)  to  be  still  gnawed  by  two  vultures  day  and  night  in  hell,  “ for  that 
young  men’s  bowels  thus  enamoured,  are  so  continually  tormented  by  love.” 
Gordonius,  cap.  2.  part.  2.  will  have  the  testicles  an  immediate  subject  or 
cause,  the  liver  an  antecedent.”  Fracastorius  agrees  in  this  with  Gordonius, 
inde  primitus  imaginatio  venerea,  erectio,  &(:.  titillatissimam  partem  vocat,  itaui 
nisi  extruso  semine  gestiens  voluptas  non  cessat,  nee  assidiia  veneris  recordatio, 
add, it  Gnastivinius,  Comment.  4.  Sect.  prob.  27.  Arist.  But  ^ properly  it  is  a 
passion  of  the  brain,  as  all  other  melancholy,  by  reason  of  corrupt  imagination, 
and  so  doth  Jason  Pratensis,  c.  19.  de  morb.  cerebri  (who  writes  copiously  of 
this  erotical  love),  place  and  reckon  it  amongst  the  affections  of  the  brain. 
^ Melancthon  de  animd  confutes  those  that  make  the  liver  a part  affected,  and 
Guianerius,  Tract.  15.  cap.  13.  et  17.  though  many  put  all  the  affections  in  the 
heart,  refers  it  to  the  brain.  Ficinus,  cajo.  7.  in  Convivium  Flatonis,  “ will 
have  the  blood  to  be  the  part  affected.”  Jo.  Frietagius,  cap.  14.  noct.  med. 
supposeth  all  four  affected,  heart,  liver,  brain,  blood;  but  the  major  part  concur 
upon  the  brain,  ^ ’tis  imaginatio  IcBsa;  and  both  imagination  and  reason  are 
misaffected;  because  of  his  corrupt  judgment,  and  continual  meditation  of  that 
which  he  desires,  he  may  truly  be  said  to  be  melancholy.  If  it  be  violent,  or 
his  disease  inveterate,  as  I have  determined  in  the  precedent  partitions,  both 
imagination  and  reason  are  misaffected,  first  one  then  the  other. 


MEMB.  II. 


3ubsect.  I. — Causes  of  Heroical  Love,  Temperature,  fall  Diet,  Idleness, 
Flace,  Climate,  dec. 

Of  all  causes  the  remotest  are  stars.  ^ Ficinus,  cap.  19.  saith  they  are  most 
prone  to  this  burning  lust,  that  have  Yenus'in  Leo  in  their  horoscope,  when 
the  Moon  and  Yenus  be  mutually  aspected,  or  such  as  be  of  Yenus’  complexion. 
* Plutarch  interprets  astrologically  that  tale  of  Mars  and  Yenus,  “in  whose 
genitures  ^ and  ? are  in  conjunction,”  they  are  commonly  lascivious,  and  if 
women,  queans;  “as  the  good  wife  of  Bath  confessed  in  Chaucer;” 

I followed  aye  mine  inclination. 

By  virtue  of  my  constellation. 

But  of  all  those  astrological  aphorisms  which  I have  ever  read,  that  of  Cardan 
is  most  memorable,  for  which  howsoever  he  is  bitterly  censured  by  ^Marinus 
Marcennus,  a malapert  friar,  and  some  others  (which  ^ he  himself  suspected) 
vet  methinks  it  is  free,  downright,  plain  and  ingenuous.  In  his  ® eighth  Geni- 
ture,  or  example,  he  hath  these  words  of  himself  6 ? and  ^ in  $ dignl 
tatibus  assiduam  mihi  Venereorum  cogitationem  preesiabunt,  ita  ut  nunquam 
quiescam.  Et  paulo  post,  Cogitatio  Venereorum  me  torquet  perpetub,  et  quam 

P \ffectr.s  animi  concupiscibilis  e desiderio  rei  amatse  per  ocnlos  in  mente  concepto,  spiritus  in  corde  et 
jecore  incenden.s.  ^ Odyss.  et  Metamor.  4.  Ovid.  ^ Quod  talem  camificinam  in  adolescemum  viscei  ibus 
amor  faciat  inexplebilis.  ® Testiculi  quoad  causam  conjunctam,  epar  antecedentein,  possunt  esse  subjectunp 
t Proprib  passio  cerebri  est  ob  corruptam  imaginationem.  Cap.  de  aifectibus.  ^ Est  coiTuptio  iinagi- 
nativai  et  sestimativ®  facultatis,  ob  fonnam  fortiter  affixam,  coiTuptumque  judicium,  nt  semper  de  eo  cogitet, 
ideoque  recte  melancholicus  appellatur.  Concupiscentia  vehemens  ex  corrupto  judicio  aestimatirae  virtutis. 
y Comment,  in  convivium  Platonis.  Irretiuntur  cito  quibus  nascentibus  Venus  fuerit  in  Leone,  vel  Luna 
venerem  vehementer  aspexerit,  et  qui  eadem  complexione  sunt  praediti.  * Plerumque  amatores  sunt,  et  si 
feeminae,  meretrices,  1.  de  audiend.  » Comment,  in  Genes,  cap.  3.  b Et  si  in  hoc  parum  ii  praclara 

Infainia  stultitiaque  abero.  v^ncit  tamen  amor  veritatis.  ® Edit.  EasiL  1553.  Cum  Commentar.  m Ptolomaa 
quadrii)artitum. 


Mem.  2.  Subs.  1.] 


Causes  of  Love-Melancholy . 


503 


facto  implere  non  licuit,  aut  fecisse  potentem  puduit,  cogitatione  assidud  mentitus 
sum  voluptatem.  Et  alibi,  ob  d et  ^ dominium  et  radiorum  mixlionem,  pro-' 
fundum  fait  ingenium,  sed  lascivum,  egoque  turpi  Ubidini  deditus  et  ohsccBnus. 
"So  far  Cardan  of  himself,  quodde  se  fatetur  ideo  ^ut  utilitatem  adferat  studiosis 
hujusce  disciplincB,  and  for  this  he  is  traduced  by  Marcennus,  when  as  in  effect 
he  saith  no  more  than  what  Gregory  Nazianzen  of  old,  to  Chilo  his  scholar, 
ojferebant  se  mihivisendcBmulieres,  quarum prcecellenti  elegantid  et  decore  spec- 
tabili  tentabatur  mece  integritas  pudicitice.  Et  quidem  fiagitium  vitavi  fornica- 
tionis,  at  munditicB  virginalis  florem  arcand  cordis  cogitatione foedavi.  Sed  aa 
rem.  Aptiores  ad  masculinam  venerem  sunt  quorum  genesi  Venus  est  in  signo 
masculino,  et  in  Saturni  finibus  aut  oppositione,  &c.  Ptolomeus  in  quadripart. 
2)lura  de  his  et  specialia  habet  aphorismata,  longo  proculdubio  usu  confirmata, 
et  ab  experiential  multa  perfecta,  inquit  commentator  ejus  Cardanus.  Tho. 
Campanella,  Astrologies  lib.  4.  cap.  8.  articulis  4 and  5.  insaniam  amatoriam 
remonstrantia,  multa  praecaeteris  accumulat  aphorismata,  quae  qui  volet,  consu- 
lat.  Chiromantici  ex  cingulo  Veneris  plerumque  conjecturam  faciunt,  et  monte 
Veneris,  de  quorum  decretis,  Taisnerum,  Johan,  de  Indagine,  Goclenium,  cete- 
rosque  si  lubet,  inspicias.  Physicians  divine  wholly  from  the  temperature 
and  comj)lexion ; phlegmatic  persons  are  seldom  taken,  according  to  Ficinus 
Comment,  cap.  9 ; naturally  melancholy  less  than  they,  but  once  taken  they 
are  never  freed;  though  many  are  of  opinion  flatuous  or  hypochondriacal 
melancholy  are  most  subject  of  all  others  to  this  infirmity.  Valescus  assigns 
their  strong  imagination  for  a cause,  Bodine  abundance  of  wind,  Gordonius 
of  seed,  and  spirits,  or  atomi  in  the  seed,  which  cause  their  violent  and  furious 
passions.  Sanguine  thence  are  soon  caught,  young  folks  most  apt  to  love, 
and  by  their  good  wills,  saith  ®Lucian,  “would  have  a bout  with  every  one 
they  see the  colt’s  evil  is  common  to  all  complexions.  Theomestus  a young 
and  iusty  gallant  ackuowledgeth  (in  the  said  author)  all  this  to  be  verified 
in  him,  “ I am  so  amorously  given  ^you  may  sooner  number  the  sea-sands, 
and  snow  falling  from  the  skies,  than  my  several  loves.  Cupid  had  shot  all 
his  arrows  at  me,  I am  deluded  with  various  desires,  one  love  succeeds  an- 
other, and  that  so  soon,  that  before  one  is  ended  I begin  with  a second ; she 
that  is  last  is  still  fairest,  and  she  that  is  present  pleaseth  me  most : as  an 
hydra’s  head  my  loves  increase,  no  lolaus  can  help  me.  Mine  eyes  are  so 
moist  a refuge  and  sanctuary  of  love,  that  they  draw  all  beauties  to  them,  and 
are  never  satisfied.  I am  in  a doubt  what  fury  of  Venus  this  should  be: 
alas,  how  have  I offended  her  so  to  vex  me,  what  Hippolitus  am  I ! What 
Telchin  is  my  genius?  or  is  it  a natural  imperfection,  an  hereditary  passion  ?” 
Another  in  ^Anacreon  confesseth  that  he  had  twenty  sweethearts  in  Athens 
at  once,  fifteen  at  Corinth,  as  many  at  Thebes,  at  Lesbos,  and  at  Ehodes, 
twice  as  many  in  Ionia,  thrice  in  Caria,  twenty  thousand  in  all;  or  in  a 
word,  £/  ‘Truvra,  &c. 


“ Folia  artorum  omnium  si  Canst  connt  the  leaves  in  May, 

Isosri  referre  cuncta,  Or  sands  i’  th’  ocean  sea? 

Aut  computare  arenas  Theu  count  my  loves  I pray.” 

Jn  fequore  universas. 

Solum  meorum  amorum  ’ Va^ 

Te  fecero  logistam  ? ” 

His  ey^s  are  like  a,  balance,  apt  to  propend  each  way,  and  to  he  weighed 
down  with  every  wench’s  looks,  his  heart  a weathercock,  his  affection  tinder, 
or  napthe  itself,  which  every  fair  object,  sweet  smile,  or  mistress’s  favour  sets 
on  fire.  Guianerius,  tract.  15.  cap.  14.  refers  all  this  ^to  “the  hot  temjDera* 
ture  of  the  \ testicles,”  Ferandus  a Frenchman  in  his  Erotique  Mel.  (which 

d Fol.  445.  Easil\Edit.  * Dial,  amorum.  f Citius  maris  fluctus  et  nives  coelo  delabentes  numeraris 
quam  amorcs  meoL  alii  amores  aliis  succedunt,  ac  priusquam  desinant  priores,  incipiunt  sequentes.  Adeo 
liu.nidis  oculismeuls  inhabitat  Asylus  omnem  formam  ad  se  rapiens,  ut  nulla  satietate  expleatur.  Quaeuam 
liac  ira  Veneris,  e Xum.  xxxii.  h Qui  caliduin  testiculoruin  crasin  habent,  &c. 


504 


Love-21  dantholy. 


[Part.  3.  Sec.  2. 


‘book  came  first  to  my  hands  after  the  third  edition)  to  certain  atomi  in  the 
seed,  “ such  as  are  very  spermatic  and  full  of  seed.”  I find  the  same  in  Aristot. 
sect.  4.  17.  si  non  secernatur  semeii,  cessare  tentigines  non  possunt,  as 

Gnastivinius  his  commentator  translates  it : for  which  cause  those  young  men 
that  be  strong  set,  of  able  bodies,  are  so  subject  to  it.  Hercules  de  Saxonia 
hath  the  same  words  in  effect.  But  most  part  I say,  such  a^  are  aptest  to  love 
that  are  young  and  lusty,  live  at  ease,  stall-fed,  free  from  cares,  like  cattle  in 
a rank  pasture,  idle  and  solitary  persons,  they  must  needs  hirquitullire,  as 
Gnastivinius  recites  out  of  Censorinus  : 


**  k Mens  erit  apta  capi  turn  Quum  latissima  rerum, 
Ut  seges  in  pingui  luxuriabit  liuiuo.” 


“ The  mind  is  apt  to  lust,  and  hot  or  cold, 
As  corn  luxuriates  in  a better  mould.” 


The  place  itself  makes  much  wherein  we  live,  the  clime,  air,  and  discipline  if 
they  concur.  In  our  Misnia,  saith  Galen,  near  to  Pergainus,  thou  shalt  scarce 
hud  an  adulterer,  but  many  at  Rome,  by  reason  of  the  delights  of  the  seat. 
It  was  that  plenty  of  all  things,  which  made  ^ Corinth  so  infamous  of  old,  and 
the  opportunity  of  the  place  to  entertain  those  foreign  comers;  every  day 
strangers  came  in,  at  each  gate,  from  all  quarters.  In  that  one  temple  of 
^enus  a thousand  whores  did  prostitute  themselves,  as  Strabo  writes,  besides 
Bais  and  the  rest  of  better  note : all  nations  resorted  thither,  as  to  a school  of 
Venus.  Your  hot  and  southern  countries  are  prone  to  lust,  and  far  more  incon- 
tinent than  those  that  live  in  the  north,  as  Bodine  discourseth  at  large.  Method. 
n Asiatici,  so  are  Turks,  Greeks,  Spaniards,  Italians,  even 

all  that  latitude;  and  in  those  tracts,  such  as  are  more  fruitful,  plentiful,  and 
delicious,  as  Yalence  in  Spain,  Capua  in  Italy,  domicilium  luxus  Tully  terms 
It  and  (which  Hannibal’s  soldiers  can  witness)  Canopus  in  Eo-ypt  Sybaris 
Phoeacia,  Baise,  “Cyprus,  Lampsacus.  In  "^Naples  the  fruit  of  the  soil  and 
pleasant  air  enervate  their  bodies,  and  alter  constitutions : insomuch  that 
I lorms  calls  it,  Certamen  Bacctii  et  Veneris,  but  °Poliot  admires  it.  In  Italv 
and  Spam  they  have  tbeff  stews  in  every  great  city,  as  in  Rome,  Yenic^ 
Florence,  wherein,  some  say,  dwell  ninety  thousand  inhabitants,  of  which  ten 
thousand  are  courtezans  ; and  yet  for  all  this,  every  gentleman  almost  hath 
a peculiar  mistress ; fornications,  adulteries,  are  nowhere  so  common : urhs  est 
jam  tota  lupanar;  how  should  a man  live  honest  amongst  so  many  provocations  ^ 
now  if  vigour  of  youth,  greatness,  liberty  I mean,  and  that  impunity  of  sin 
which  grandees  take  unto  themselves  in  this  kind  shall  meet,  what  a gap  must 
It  needs  open  to  all  mann’er  of  vice,  with  what  fury  will  it  rao-e?  For  as 
Maximus  Tyrius  the  Platonist  observes,  libido  consequuta  quum  fiierit  mate- 
Tiarn  improbam  et  prcETuptam  licentiam,  et  effrenatam  audaciam,  &c.,  what 
will  not  lust  effect  in  such  persons?  For  commonly  princes  and  great  men 
make  no  scruple  at  all  of  such  matters,  but  with  that  whore  in  Spartian  quic- 
quid  hbet  licet,  think  they  may  do  what  they  list,  profess  it  publicly,  and 
rather  brag  with  Proculus  (that  writ  to  a friend  of  his  in  Rome,  P what  famous 
exploits  he  had  done  in  that  kind)  than  any  way  be  abashed  at  it.  Nicholas 
ftauders  relates  of  Henry  VIII.  (I  know  not  how  truly)  Q,md  paucas  vidit 
pule  mores  quas  non  concupierit,  et  paucissimas  concupterit  quas  non  viola- 
rit.  He  saw  very  few  m aids  that  he  did  not  desire,  and  desired  fewer  \ vhom  he 
did  not  e«.  y;’  nothing  so  familiar  amongst  them,  ’tis  most  of  their  business : 
bardanapa.  as,  \^essalina,  and  Joan  of  Naples,  are  not  com^iarable  lo  'eaner 


Causes  of  Love-Melaricholy 


505 


ni^Va 

”Hs( 

iHei'ic 


2.  Subs.  1.] 


and  women;  Solomon  of  old  had  a thousand  concubines;  Ahasuerus  his 
chs  and  keepers;  Nero  his  Tigellinus,  panders,  and  bawds;  the  Turks, 
covites,  Mogors,  Xeriffs  of  Barbaiy,  and  Persian  Sophies,  are  no  whit 
brior  to  them  in  our  times.  Delectus  jit  omnium  puellarum  toto  regr^o  formd 
2)rcestantiorum  (saith  J ovius)  joro  imperatore ; et  quas  ille  liriquit,  nohiies  liahent; 
they  press  and  muster  up  wenches  as  we  do  soldiers,  and  have  their  choice'  of 
the  rarest  beauties  their  countries  can  afford,  and  yet  all  this  cannot  keep 
them  from  adultery,  incest,  sodomy,  buggery ,.'and  such  prodigious  lusts.  We 
may  conclude,  that  if  they  be  young,  fortunate,  rich,  high-fed,  and  idle  withal, 
it  is  almost  impossible  that  they  should  live  honest,  not  rage,  and  precipitate 
themselves  into  these  inconveniences  of  burniim  lust. 


“ t Otium  et  reges  prius  et  beatas 
Perdidit  urbes.” 

Idleness  overthrows  all.  Vacuo  pectore  regnat  amor,  love  tyranniseth  in  an 
idle  person.  Arnore  abundas  .Ajitipho.  If  thou  hast  nothing  to  do, 

vidid  vel  amore  miser  torquebere Thou  shalt  be  haled  in  pieces  with  envy, 

lust,  some  passion  or  other.  Homines  nihil  agendo  male  agere  discunt;  ’tis 
Aristotle’s  simile,  “ ^as  match  or  touchwood  takes  fire,  so  doth  an  idle  person 
love.”  Quceritur  jHgistus  quare  sit  factus  adulter,  &c.,  why  was  .dSgistus  a 
whoremaster?  You  need  not  ask  a reason  of  it.  Ismenedora  stole  Baccho,  a 
woman  forced  a man,  as  ^Aurora  did  Cephalus:  no  marvel,  said  ^Plutarch, 
Luxuriansopibus  morehominum  mulieragit:  she  was  rich,  fortunate  and  jolly, 
and  doth  but  as  men  do  in  that  case,  as  J upiter  did  by  Europa,  Neptune  by 
Amymone.  The  poets  therefore  did  well  to  feign  all  shepherds  lovers,  to  give 
themselves  to  songs  and  dalliances,  because  they  lived  such  idle  lives.  Eor 
love,  as  ‘'‘Theophrastus  defines  it,  is  otiosi  animi  affectus,  an  affection  of  an 
idle  mind,  or  as  ^Seneca  describes  it,  Juventd  gignitur,  luxu  nutritur,  feriis 
alitur,  otioque  inter  Iceta  fortunes  bonce;  youth  begets  it,  riot  maintains  it, 
idleness  nourisheth  it,  &c.  which  makes  ‘^Gordonius  the  physician  cap.  20. 
part.  2.  call  this  disease  the  proper  passion  of  nobility.  Now  if  a weak 
judgment  and  a strong  apprehension  do  concur,  how,  saith  Hercules  de  Saxonia, 
shall  they  resist?  Savanarola  appropriates  it  almost  to  “ ^ monks,  friars,  and 
religious  persons,  because  they  live  solitary,  fare  daintily,  and  do  nothing 
and  well  he  may,  for  how  should  they  otherwise  choose? 

Diet  alou^fis  aW^o  cause  it : a rare  thing  to  see  a young  man  or  a woman 
that  lives  idly,  weU,  of  what  condition  soever,  not  to  be  in  love. 

®Alcibiades  was  s'llil  dallying  with  wanton  young  women,  immoderate  in  his^ 
expenses,  effeminated^  his  apparel,  ever  in  love,  but  why?  he  was  over' 
delicate  inhis  diet,  too  jl^quent  and  excessive  in  banquets,  Ubicunque  securitas, 
ibi  libido:,  do minatug';  lust  and  security  domineer  together,  as  St.  Hierome- 
averreth^:  All  whim  the  wife  of  Bath  in  Chaucer  freely  justifies, 

' r'f  For  all  to  sicker,  as  cold  engendreth  hail, 

' . A liquorish  tongue  must  have  a liquorish  tail. 

Especially  if  the^liall  further  it  by  choice  diet,  as  many  times  those  Sybarites 
and  Phseaces  'd6,  Yeed  liberally,  and  by  their  good  will  eat  nothing  else  but 
lascivious  me|tts.  ^ Vinum  imprimis  generosum,  legumen,  fabas,  radices  om^ 
nium  genervm  beneconditas,et  Largo  pipere  aspersas, car  duos  hortulanos,  lactii' 
ca^,^ eruca4,  rapfys,  porros,  ccepas,  nucem piceam,  amygdalas  dulces,  electuaria, 
syrupos,  sdccos,  cochleas,  conchas,  pisces  optime preeparatos,  aviculas,  testiculos 

■ In  iluscoT.  t Catullus  ad  Lesbiam.  Hor.  * Folit.  8.  num.  28.  ut  naptha  ad  ignem,  sic  ornty' 
ad  illbs  qui  toqiescunt  ocio.  y Pausanias  Attic,  lib.  1.  Cephalus  egregise  formas  juvenis  ab  aurora  raptiK 
quod  ejiia  amore  eapta  esset.  ^ In  amatorio.  * E Stobaeo  ser.  62,  b Amor  otiosoe  cura  est  sollis... 
tudinis.  ° Principes  plerumque  ob  licentiam  et  adfluentiara  divitiarum  istam  passionem  solent  incurrere. 
d Ardentesr  appetit  qui  otiosam  vitam  agit,  et  communiter  incurrit  haee  passio  solitaries  delitiose  viventes, 
incontin^tes,  religiosos,  &c.  ® Plutarch,  vit.  ejus.  f Vina  parant  animos  veneri.  B Sed  nihil  cracaa- 
faciunt  bulbique  salaces;  Improba  nec  prosit  jam  satureia  tibi.  Ovid. 


506 


Love-Melancholy. 


[Part.  3.  Sec.  2. 


icLWS^ 


animalmm^ova,  condimenta  diversorum generuin,  molles  lectos, pulcinari 
Et  quicquid  fere  medici  impofentid  rei  venere(B  labor  anti  prcescrihunt,  hoc 
diasatyrion  habcnt  in  delitiis,ethis  dapes  multb  delicatiores ; mulsum,  exqu}\ 
et  exoticas  fruges,  aromata,  placentas,  expresses  succos  multis ferculis  varu 
ipsumque  vinum  suavitate  Vincentes,  et  quicquid  culina,  pharmacopoeia,  aut 
qiKvque  fere  officina  siibministrare  possit.  Et  hoc  plerumque  victu  quum  se 
ganeones  infarciant,  ^ut  ille  ob  Clireseida  suam,  se  bulbis  et  cochleis  curavit; 
etiam  ad  Venerem  se  parent,  et  ad  hanc  palestram  se  exerceant,  qut  feri  pos- 
sit ut  non  misere  depereant,  ^ut  non  penitus  ijisaniant?  ^stuaus  venter  cito 
despuit  in  libidinem,  Hieronymus  ait.  ^Post  prandia,  Callyroenda.  Quis 
enim  continere  se  potest'^  ^Luxuriosa  res  vinum,  fomenium  libidinis  vocat 

I blandum  a’icmowe/w,  Bernardus;  “yewerw,  Aristophanes.  Non 
-^Etna,  non  Vesuvius  tantis  ardoribus  sestuant  ac  juveniles  medullse  vino  plenae, 
addit  “Hieronymus : unde  ob  optimum  vinum  Lamsacus  oUm  Priapo  sacer:  et 
venerandi  Bacchi  soda,  apud  “Orpheum  Venus  audit.  Hcec  si  vinum  sim- 
plex, et  per  se  sumptum  preestare  possit,  nam °quo  me  Bacche  rapis  tui 

j^lenum?  quam  non  insaniam,  quern  non  furorem  cb  cceteris  expectemus? 
^Gomesius  salem  enumerat  inter  ea  quee  intempestivam  libidinem  provocare 
solent,  et  salaciores  fieri  fagminas  ob  esum  salis  contendit : Venerem  ideo  dicunt 
ab  Oceano  ortam. 

“lUnde  tot  in  Veneta  scortorum  millia  cursant? 

' , In  promptu  causa  est,  est  Venus  oita  mari.” 


Et  bine  foeta  mater  Salacea  Oceani  conjux,  verbumque  fortasse  salax  d sale 
ejfluxit.  Mala  Bacchica  tantum  olim  in  amoribus  prcevaluerunt,  ut  coroncB  ex 
illis  statues  Bacchi  ponerentur.  ^ Cubebis  in  vino  maceratis  utuntur  Indi  Ori- 
entales  ad  Venerem  excitandam,  et  ® Surax  radice  Africani.  Chinte  radix 
eosdem  effectus  habet,  ta Usque  herbcB  meminit  mag.  nat.  lib.  2.  cap.  16.  ^Bap- 
tista  Porta  ex  India  allatcB,  cujus  mentionem  facit  et  Theophrastus.  Sed  inji- 
nita  his  similia  apud  Rhasin,  Matthiolum,  Mizaldum,  cceterosque  medicos 
occurrunt,  quorum  ideo  mentionem  feci,  ne  quis  imperitior  in  hos  scopulos 
impingat,  sed  pro  virili  tanquam  syrtes  et  cautes  consullo  effugiat. 


Subsect.  II. — Other  causes  of  Love-Melancholy,  Sight,  Beauty  from  the  Face, 
Eyes,  other  parts,  and  how  it  pierceth^^^^ 

Many  such  causes  may  be  reckoned  up,  but  they  (^dj^^^^^Kcept  oppor- 
tunity be  ofiered  of  time,  place,  and  those  other  artificial 

enticements,  as  kissing,  conference,  discourse,  such  like 

lascivious  provocations.  Kornmannus,  in  his  book  cfe^m^^^HInakes  five 
degrees  of  lust,  out  of  ^Lucian  belike,  which  he  ha^^^^^^^^^chapters, 
Visus,  Colloquium,  Convictus,  Oscula,  TactusL  Sight^^^^^^^^Athe  first 
step  of  this  unruly  love,  though  sometime  it  be  prevenf^^^^^^^^^r  hear- 
ing, or  rather  incensed.  For  there  be  those  so  apt,  cr^^^^^^^^^ile  to 
love,  that  if  they  hear  of  a proper  man,  or  woman,  they  ar9||^R9^p^  fkey 
see  them,  and  that  merely  by  relation,  as  Achilles  Tatiu^^^H^lg'  ^uch 
is  their  intemperance  and  lust,  that  they  are  as  much 
they  saw  them.  Callisthenes  a rich  young  gentleman  of 
hearing  of  ^Leucippe,  Sostratus’  fair  daughter,  was  far  in 

b Tetronius.  Curavi  me  mox  cibis  validioribus,  &c.  iUti  ille  apud 

tixorem  et  quatuor  ancillas  proximo  cubiculo  cubantes,  compressit.  k Pers.  Sat. 
tt  amor  vinumque  nihil  moderabile  suadent.  “ Lip.  ad  Olympiam.  ^ Hymno 
P De  sale  lib.  cap.  21.  4 Kornmannus  lib.  de  virginitate.  ^ Garcias  ab  horto 

® Surax  radix  ad  coitum  summe  Licit  si  quti  comedat,  aut  infusionem  bibat,  membrum 
Afer.  lib.  9.  cap.  ult.  t Quae  non  solum  edentibus  sed  et  genitale  tangentibus  tantum 
desiderent;  quoties  fere  velint,  possint;  alios  duodecies  profecisse,  alios  ad  60  vices 

Lucian.  Tom.  4.  Dial,  amorum.  ^ “ Sight,  conference,  association,  kisses,  touch, 

hominum  intemperantium  libido  est  ut  etiam  fama  ad  amandum  impellantur,  et 
uc  videntes.  ^Pormosam  Sostrato  filiam  audiens,  uxorem  cupit,  et  sola  illius  auditione 


507 


Mem.  2.  Subs.  2.]  Causes  of  Love-Melancholy. 

out  of  fame  and  common  rumour,  so  much  incensed,  that  he  would  needs  have 
her  to  be  his  wife.”  And  sometimes  by  reading  they  are  so  affected,  as  ho  in 
® Lucian  confesseth  of  himself,  “ I never  read  that  place  of  Panthea  in  Xeno- 
phon, but  I am  as  much  affected  as  if  I were  present  with  her.”  Such  persons 
•commonly  ^ feign  a kind  of  beauty  to  themselves;  and  so  did  those  three  gen- 
tlewomen in  ‘^Balthasar  Castilio  fall  in  love  with  a young  man  whom  they  never 
knew,  but  only  heard  him  commended : or  by  reading  of  a letter;  for  there  is 
s,  grace  cometh  from  hearing,  as  a moral  philosopher  informeth  us,  “ as  well 
from  sight;  and  the  species  of  love  are  received  into  the  phantasy  by  relation 
alone cupere  ah  aspectu,  sic  velle  ah  auditu,  both  senses  affect.  Inter- 
dum  et  ahsentes  amamus,  sometimes  we  love  those  that  are  absent,  saith  Phi- 
lostratus,  and  gives  instance  in  his  friend  Athenorodus,  that  loved  a maid  at 
tllorinth  whom  he  never  saw;  non  oculi  sed  mens  videt,  we  see  with  the  eyes 
of  our  understanding. 

^[lutthe  most  familiar  and  usual  cause  of  love  is  that  which  comes  by  sight, 
which  conveys  those  admirable  rays  of  beauty  and  pleasing  graces  to  the  heart. 
Plotinus  derives  love  from  sight,  quasi  opuffig.  ^Si  nescis,  oculi  sunt  in  amove 
duces,  “ the  eyes  are  the  harbingers  of  love,”  and  the  first  step  of  love  is  sight, 
as  ^Lilius  Giraldus  proves  at  large,  hist.  deor.  syntag.  13.  they  as  two  sluices 
let  in  the  influences  of  that  divine,  powerful,  soul-ravishing,  and  captivating 
beauty,  which,  as  ^one  saith,  “is  sharper  than  any  dart  or  needle,  wounds  deeper 
into  the  heart;  and  opens  a gap  through  our  eyes  to  that  lovely  wound,  which 
pierceth  the  soul  itself.”  (Ecclus.  18.)  Through  it  love  is  kindled  like  a fire. 
This  amazing,  confounding,  admirable,  amiable  beauty,  “Hhan  which  in  all 
nature’s  treasure  (saith  Isocrates)  there  is  nothing  so  majestical  and  sacred, 
nothing  so  divine,  lovely,  precious,”  ’tis  nature’s  crown,  gold  and  glory ; 
honum  si  non  summum,  de  summis  tamen  non  infrequenter  triumphans,  whose 
power  hence  may  be  discerned ; we  contemn  and  abhor  generally  such  things 
as  are  foul  and  ugly  to  behold,  account  them  filthy,  but  love  and  covet  that 
which  is  fair.  ’Tis  ^ beauty  in  all  things  which  pleaseth  and  allureth  us,  a fair 
hawk,  a fine  garment,  a goodly  building,  a fair  house,  &c.  That  Persian 
Xerxes  when  he  destroyed  all  those  temples  of  the  gods  in  Greece,  caused  that 
of  Diana,  in  integrum  servari,  to  be  spared  alone  for  that  excellent  beauty  and 
magnificence  of  it.  Inanimate  beauty  can  so  command.  ’Tis  that  which 
painters,  artificers,  orators,  all  aim  at,  as  Eriximachus  the  physician,  in  Plato 
contends,  “ ^It  was  beauty  first  that  ministered  occasion  to  art,  to  find  out  the 
knowledge  of  carving,  painting,  building,  to  find  out  models,  perspectives,  rich 
furnitures,  and  so  many  rare  inventions.”  Whiteness  in  the  lily,  red  in  the 
rose,  purple  in  the  violet,  a lustre  in  all  things  without  life,  the  clear  light  of 
the  moon,  the  bright' beams  of  the  sun,  splendour  of  gold,  purple,  sparkling 
diamond,  the  excellent  feature  of  the  horse,  the  majesty  of  the  lion,  the  colour 
of  birds,  peacocks’  tails,  the  silver  scales  of  fish,  we  behold  with  singular 
delight  and  admiration.  ““And  which  is  rich  in  plants,  delightful  in  flowers, 
wonderful  in  beasts,  but  most  glorious  in  men,”  doth  make  us  affect  and  ear- 
nestly desire  it,  as  when  we  hear  any  sweet  harmony,  an  eloquent  tongue,  see 
any  excellent  quality,  curious  work  of  man,  elaborate  art,  or  aught  that  is 
•exquisite,  there  ariseth  instantly  in  us  a longing  for  the  same.  We  love  such 
men,  but  most  part  for  comeliness  of  person ; we  call  them  gods  and  goddesses 

“■Qnoties  de  ranthea  Xcnophontis  locum  perlego,  ita  animo  alfectus  ac  si  coram  intuerer.  b Pulchrita- 
<linem  sibi  ipsis  confingunt.  Imagines.  c aulico  lib.  2.  fol.  1 16.  ’tis  a pleasant  stoiy,  and  related  at 

large  by  him.^  d Gratia  venit  ab  auditu  teque  ac  visu,  et  species  amoris  in  phantasiam  rccipiunt  sola 

relatione.  Picolomineus  grad.  8.  c.  38.  ®Lips.  cent.  2.  epist.  22.  Beautie’s  Encomions.  fPropert. 

* Amoris  primum  gradum  visus  habet,  ut  aspiciat  rem  amatam.  h Achilles  Tatius  lib.  1.  Forma  telo 

^uovis  acutior  ad  iiiferendum  vuhms,  perque  ociilos  amatorio  vulneri  aditum  patefaciens  in  animum  penetrat. 
i In  tota  ret  urn  natura  nihil  forma  divinius,  nihil  augustius,  nihil  pretiosius,  cujiis  vires  hinc  facile  intelli- 
guntur,  Ac.  k Chiist.  Fonseca.  I S.  L,  “ Bruys  prob.  1 1.  dc  forma  b Lucianos. 


508 


L ove- Melancholy. 


[Part.  3.  Sec.  2,. 


divine,  serene,  happy,  (fee.  And  of  all  mortal  men  they  alone  (“  Calcagninus- 
holds)  are  free  from  calumny  ; qui  divitiis,  magistratu  et  gloria  jiorenf,  injurid 
lacessimus,  we  backbite,  wrong,  hate  renowned,  rich,  and  happy  men,  we  repine 
at  their  felicity,  they  are  undeserving  we  think,  fortune  is  a step-mother  to  us, 
a parent  to  them.  “We  envy  (saith  ® Isocrates,)  wise,  just,  honest  men^ 
except  with  mutual  offices  and  kindnesses,  some  good  turn  or  other,  they  extort 
this  love  from  us  ; only  fair  persons  we  love  at  first  sight,  desire  their  acquaint- 
ance, and  adore  them  as  so  many  gods  : we  had  rather  serve  them  than  com- 
mand others,  and  account  ourselves  the  more  beholding  to  them,  the  more  ser- 
vice they  enjoin  us : though  they  be  otherwise  vicious,  dishonest,  we  love  them, 
favour  them,  and  are  ready  to  do  them  any  good  office  for  their  ^beauty’s  sake, 
though  they  have  no  other  good  quality  beside.  Die  igitur  6 formose  adoles- 
cens  (as  that  eloquent  Phavorinus  breaks  out  in  ^ Stobeus),  die  A utiloque,  sua~ 
vius  nectare  loqiieris;  die  6 Telemache,  vehementius  Ulysse  dicis;  die  AlcibiadeS' 
litcunque  ehrius,  libentius  tibi  licet  ebrio  auscultabimus.  “ Speak,  fair  youth, 
speak  Autiloquus,  thy  words  are  sweeter  than  nectar,  speak  0 Telemachus, 
thou  art  more  pov/erful  than  Ulysses,  speak  Alcibiades  though  drunk,  we  vvill 
willingly  hear  thee  as  thou  art.”  Faults  in  such  are  no  faults : for  when  the- 
said  Alcibiades  had  stolen  Anytus  his  gold  and  silver  plate,  he  was  so  far  from 
prosecuting  so  foul  a fact  (though  every  man  else  condemned  his  imj^udence 
and  insolency)  that  he  wished  it  had  been  more,  and  much  better  (he  loved  him 
dearly)  for  his  sweet  sake.  “ No  worth  is  eminent  in  such  lovely  persons,  all 
imperfections  hid;”  non  eniin  facile  de  his  quos  qdurimum  diligimus,  turpitu- 
dinem  suspicamur,  for  hearing,  sight,  touch,  <fec.,  our  mind  and  all  our  senses 
are  captivated,  omnes  sensus  formosus  ddectat.  Many  men  have  been  preferied 
for  their  person  alone,  chosen  kings,  as  amongst  the  Indians,  Persians,  -(Ethi- 
opians of  old ; the  properest  man  of  person  the  country  could  afford,  was  elected 
their  sovereign  lord;  Gratior  est  pulchro  veniens  e corpore  virtue,  hind  so  have 
many  other  nations  thought  and  done,  as  ® Curtis  observes  : Ingens  enim 
in  corporis  majestate  veneratio  est,  “for  there  is  a majestical  presence  in  such 
men;”  and  so  far  was  beauty  adored  amongst  them,  that  no  man  was  thought 
fit  to  reign,  that  was  not  in  all  parts  complete  and  supereminent.  Agis,  king 
of  Lacediemon,  had  like  to  have  been  deposed,  because  he  married  a little  wife, 
they  would  not  have  their  royal  issue  degenerate.  Who  would  ever  have 
thought  that  Adrian  the  Fourth,  an  English  monk’s  bastard  (as  ^Papirius 
Massovius  writes  in  his  life),  inops  d suis  relictus,  squalidus  et  miser,  a poor 
forsaken  child,  should  ever  come  to  be  pope  of  Pome?  But  why  was  it? 
Erat  acri  ingenio,  facundid  expedite,  eleganti  corpore,  facieque  Icetd  ac  hilari 
(as  he  follows  it  out  of  ^Nubrigensis,  for  he  ploughs  with  his  heifer),  “he  was 
wise,  learned,  eloquent,  of  a pleasant,  a promising  countenance,  a goodly,  pro- 
per man ; he  had,  in  a word,  a winning  look  of  his  owm,”  and  that  carried  it, 
for  that  he  was  especially  advanced.  So  “ Saul  was  a goodly  person  and 
a fair.”  Maximinus  elected  emperor,  (fee.  Branchus  the  son  of  Apollo,  whom 
he  begot  of  Jance,  Succron’s  daughter  (saith  Lactantius),  when  he  kept  King 
Admetus’  herds  in  Thessaly,  now  grown  a man,  was  an  earnest  suitor  to  his 
mother  to  know  his  frther;  the  nymph  denied  him,  because  Apollo  had  con- 
jured herto  the  contrary ; yet  overcome  by  his  importunity  at  last  shesenthimto 
his  father ; when  he  came  into  Apollo’s  presence,  malas  Eei  reverenter  osculatus, 


^ Lib.  de  calumnia.  Fonnosi  Calumnia  vacant ; dolemus  alios  meliore  loco  positos,  fortunam  nobis  nover- 
cam  illis,  &c.  ®Invidemus  sapieiitibus,  justis,  nisi  beneticiis  assidub  amorem  extorquent;  solos  formosos 
amamiis  efc  primo  velut  aspectu  benevolentia  coiyungimur,  et  eos  tanquam  Deos  colimus,  libentius  iis  servi- 
mus  quam  aliis  imperamus,  majoremque,  <fec.  P Formse  majestatem  Barbari  verentur,  nec  alii  majores 

quam  quibus  eximia  forma  natura  donata  est,  Herod,  lib.  5.  Ourtius  6.  Arist.  Polit.  ‘iSerm.  63.  Plutarch, 
vit.  ejus.  Brisonius  Strabo.  ^ “ Virtue  appears  more  gracefully  in  a lovely  personage.”  ® Lib.  5 

magnoruraque  openim  non  alios  capaces  putant  quam  quos  eximia  specie  natura  donavit,  * Lib.  de  viti.» 
poutiticum.  Kom.  “ Lib.  2.  cap.  6. 


Causes  of  Love-  Melancholy. 


509 


Mem.  2.  Subs.  2.] 


be  carried  himself  so  well,  and  was  so  fair  a young  man,  that  Apollo  was  infi- 
nitely taken  with  the  beauty  of  his  person,  he  could  scarce  look  off  him,  and 
said  he  was  worthy  of  such  parents,  gave  him  a crown  of  gold,  the  spirit  of 
'divination,  and  in  conclusion  made  him  a demi-god.  0 vis  suyerba  formce,  a 
■goddess  beauty  is,  whom  the  very  gods  adore,  nam  pulchros  dii  amant ; she  is 
Amoris  domina,  love’s  harbinger,  love’s  loadstone,  a witch,  a charm,  &c. 
Beauty  is  a dower  of  itself,  a sufficient  patrimony,  an  ample  commendation,  an 
•accurate  epistle,  as  ^ Lucian,  ^ Apuleius,  Tiraquellus,  and  some  others  conclude. 
Imperio  digna  forma,  beauty  deserves  a kingdom,  saith  Abulensis,  paradox  2. 
-cap.  110.  immortality  ; and  “ “more  have  got  this  honour  and  eternity  for  theii 
beauty,  than  for  all  other  virtues  besides  and  such 'as  are  fair,  “are  worthy 

to  be  honoured  of  God  and  men.”  That  Idalian  Ganymede  was  therefore 
fetched  by  Jupiter  into  heaven,  Hsephestion  dear  to  Alexander,  Antinous  to 
Adrian.  Plato  calls  beauty  for  that  cause  a privilege  of  nature.  Naturae  gau~ 
dentis  op)us,  nature’s  master-piece,  a dumb  comment ; Theophrastus,  a silent 
fraud ; still  rhetoric,  Carneades,  that  persuades  without  a speech,  a kingdom  with - 
'Out  a guard,  because  beautiful  persons  command  as  so  many  captains  ; So- 
crates, a tyranny,  “which  tyranniseth  over  tyrants  themselves;”  which  made 
Diogenes  belike  call  proper  women  queens,  quod  facerent  homines  quae  pjroeci- 
perent,  because  men  were  so  obedient  to  their  commands.  They  will  adore, 
cringe,  compliment,  and  bow  to  a common  wench  (if  she  be  fair)  as  if  she  were 
a noble  woman,  a countess,  a queen,  or  a goddess.  Those  intemperate  young 
men  of  Greece  erected  at  Delphos  a golden  image  with  infinite  cost,  to  the 
•eternal  memory  of  Phryne  the  courtezan,  as  fElian  relates,  for  she  was  a mo.st 
beautiful  woman,  insomuch  saith  ^ Athenseus,  that  Apelles  and  Praxiteles  drew 
Venus’s  picture  from  her.  Thus  young  men  will  adore  and  honour  beauty  ; 
nay  kings  themselves  I say  will  do  it,  and  voluntarily  submit  their  sovereignty 
to  a lovely  woman.  “Wine  is  strong,  kings  are  strong,  but  a woman 
strongest,”  1 Esd.  iv.  10.  as  Zerobabel  proved  at  large  to  King  Darius,  his 
princes  and  noblemen.  “ Kings  sit  still  and  command  sea  and  land,  A:c.,  all 
.pay  tribute  to  the  king ; but  women  make  kings  pay  tribute,  and  have  domi- 
nion over  them.”  When  they  have  got  gold  and  silver,  they  submit  all  to  a 
beautiful  woman,  give  themselves  wholly  to  her,  gape  and  gaze  on  her,  and  all 
men  desire  her  more  than  gold  or  silver,  or  any  precious  thing  : they  will  leave 
father  and  mother,  and  venture  their  lives  for  her,  labour  and  travel  to  get, 
^nd  bring  all  their  gains  to  women,  steal,  fight,  and  spoil  for  their  mistress’s 
sake.  And  no  king  so  strong,  but  a fair  woman  is  stronger  than  he  is.  “All 
things  ” (as^he  proceeds)  “fear  to  touch  the  king;  yet  I saw  him  and  Apame 
Jiis  concubine,  the  daughter  of  the  famous  Bartacus,  sitting  on  the  right  hand 
of  the  king,  and  she  took  the  crown  pff  his  head,  and  put  it  on  her  own,  and 
stroke  him  with  her  left  hand ; yet  the  king  gaped  and  gazed  on  her,  and 
when  she  laughed,  he  laughed,  and  when  she  was  angry  he  flattered  to  be 
■reconciled  to  her.”  So  beauty  commands  even  kings  themselves  ; nay  whole 
armies  and  kingdoms  are  captivated  together  with  their  kings ; ^Fo'i'ma  vincii 
urmatos,  ferrum  pulchritudo  captivat ; vincentur  specie,  qui  non  vincentur 
prcelio.  And  ’tis  a great  matter  saith  ‘^Xenophon,  “and  of  which  all  fair 
persons  may  worthily  brag,  that  a strongman  must  labour  for  his  living  if  he 
will  have  aught,  a valiant  man  must  fight  and  endanger  himself  for  it,  a wise 
man  speak,  show  himself,  and  toil ; but  a fair  and  beautiful  person  doth  all 


* Dial,  amorum  c.  2.  de  magia.  Lib  2.  connub.  cap.  27.  Virgo  formoca  et  si  oppidb  pauper,  abundb  est 
dotata.  y Isocrates  plures  ob  fortnam  immortalitatem  adept!  sunt  quam  ob  reliquas  omnes  virtutes. 
* Lucian  Tom.  4.  Choridsemon.  Qui  pulchri,  merito  apud  Deos  et^apud  homines  honore  affecti.  Muta  com- 
■mendatio,  quavis  epistoia  ad  commendandum  etficacior.  ®'Lib.  9.  Var.hist.  tanta  form®  elegantia  ut  ab 
€a  nuda,  &c.  bEsdras,  iv.  29.  ® Origen  horn.  23.  in  Numb.  Inipsos  tyrannos  tyrannidem  exercet. 

d lllud  certe  magnum  ob  quod  gloriari  possunt  formosi,  quod  robustos  necessanum  sit  laborare,  fortemperi- 
culis  se  objiccre,  sapientem,  ic. 


510  - Love-Melancholy.  [Part.  3.  Sec.  2. 

with  ease,  he  compasseth  his  desire  without  any  pains-taking  God  and  men 
heaven  and  earth  conspire  to  honour  him ; every  one  pities  him  above  other,  if 
he  be  in  need,  ®and  all  the  world  is  willing  to  do  him  good.  ^Chariclea  fell 
into  the  hand  of  pirates,  but  when  all  the  rest  were  put  to  the  edge  of  the 
sword,  she  alone  was  preserved  for  her  person.  ®When  Constantinople  was 
sacked  by  the  Turk,  Irene  escaped,  and  was  so  far  from  being  made  a captive, 
that  she  even  captivated  the  Grand  Seignior  himself.  So  did  Rosamond  insult 
over  King  Henry  the  Second. 

“ h I was  so  fair  an  object; 

AVhom  fortune  made  iny  king,  my  love  made  subj.ect; 

He  found  by  proof  tlie  privilege  of  beauty. 

That  it  had  power  to  countermand  all  duty.” 

It  captivates  the  very  gods  themselves,  Morosiora  nmnina^ 

“ i Deus  ipse  deorum 

Factus  Ob  hanc  formam  bos,  equus,  imber,  olor.’* 

And  those  mali  genii  are  taken  with  it,  as  ^I  have  already  proved.  For  mo 
sam  Barhari  verentur,  et  ad  spectum  pulchrum  immanis  animus  mansuescit. 
(Heliodor.  lib.  5.)  The  barbarians  stand  in  awe  of  a fair  woman,  and  at  a 
beautiful  aspect  a fierce  spirit  is  pacified.  Eor  when  as  Troy  was  taken,  and 
the  wars  ended  (as  Clemens  hklexandrinus  quotes  out  of  Euripides),  angry 
Menelaus  with  rage  and  fury  armed,  came  with  his  sword  drawn,  to  have  killed 
Helen,  with  his  own  hands,  as  being  the  sole  cause  of  all  those  wars  and  mise- 
ries ; but  when  he  saw  her  fair  face,  as  one  amazed  at  her  divine  beauty,  he 
let  his  weapon  fall,  and  embraced  her  besides,  he  had  no  power  to  strike  so 
sweet  a creature.  Ergo  hebetantur  enses  pulchritudine,  the  edge  of  a sharp 
sword  (as  the  saying  is)  is  dulled  with  a beautiful  aspect,  and  severity  itself  is 
overcome.  Hiperides  the  orator,  when  Phryne  his  client  was  accused  at  Athens 
for  her  lewdness,  used  no  other  defence  in  her  cause,  but  tearing  her  upper 
garment,  disclosed  her  naked  breast  to  the  judges,  with  which  comeliness  of 
her  body  and  amiable  gesture  they  were  so  moved  and  astonished,  that  they 
did  acquit  her  forthwith,  and  let  her  go.  O noble  piece  of  justice ! mine  author 
exclaims  : and  who  is  he  that  would  not  rather  lose  his  seat  and  robes,  forfeit 
his  office,  than  give  sentence  against  the  majesty  of  beauty?  Such  prero- 
gatives have  fair  persons,  and  they  alone  are  free  from  danger.  Partheno- 
pjeus  was  so  lovely  and  fair,  that  when  he  fought  in  the  Theban  wars,  if  his 
face  had  been  by  chancebare,  no  enemy  would  offer  to  strike  at  or  hurt  him, 
such  immunitiesha  th  beauty.  Beasts  themselves  are  moved  with  it.  Sinalda 
was  a woman  of  such  excellent  feature,  “and  a queen,  that  wheiishe  was  to  be 
trodden  on  by  wild  horses  for  a punishment,  “ the  wild  beasts  stood  in  admi- 
ration of  her  person,  (Saxo  Grammaticus,  lib.  8.  Dan.  hist.)  and  would  not  hurt 
her.”  Wherefore  did  that  royal  virgin  in  “ Apuleius,  when  she  ffed  from  the 
thieves’  den,  in  a desert,  make  such  an  apostrophe  to  her  ass  on  whom  she 
rode  ; (for  what  knew  she  to  the  contrary,  but  that  he  was  an  ass?)  Si  me 
parentibus  et  proco  formoso  reddideris,  quas  tibi  gratias,  quos  honores  habeboy 
quos  ciho$  exhibebo  She  would  comb  him,  dress  him,  feed  him,  and  trick 
him  every  day  herself,  and  he  should  work  no  more,  toil  no  more,  but  rest  and 
play,  (fee.  And  besides  she  would  have  a dainty  picture  drawn,  in  perpetual 
remembrance,  avirgin  riding  upon  an  ass’s  back  with  this  motto,  J sino  vectors 
regia  virgo  fugiens  caytivitatem ; why  said  she  all  this?  why  did  she  make 
such  promises  to  a dumb  beast?  but  that  she  perceived  the  poor  ass  to  be 

®.Majorem  vim  liabetadcnmmendandam  forma,  quam  accurate  scripta  epistola.  Arist.  f Heliodor. 

lib.  1.  K Knowles,  hist.  Turcica.  h Haniel  in  complaint  of  Rosamond.  i Stroza  filius  Epig.  “The 
king  of  the  gods  on  account  of  this  beauty  became  a bull,  a shower,  a swan.”  kSect.  2.  Hlem.  1.  Sub.  1. 

1 Stromatmn  L post  captain  Trojam  cum  impetu  ferretur  ad  occidendam  Helenam,  stupore  adeo  pulchri- 
tudiniscorreptus  ut  fernim  excideret,  &c.  “Tantae  formte  fuit  ut  cum  vincta  loris  feris  exposita  foret, 
equorum  calcibus  obterenda,  ipsis  jumentis  admiration!  fuit;  Isedere  noluerunt,  ^Lib.  8.  mules.  ® “ If 
you  will  restore  me  to  my  parents,  and  my  beautiful  lover,  what  thanks,  M hat  honour  shall  I owe  you,  wha} 
provender  shall  I not  supply  you  ?" 


Mem.  2.  Subs.  2.] 


Beauty  a Cause. 


511 


taken  with  her  beauty ; for  he  did  often  ohliquo  collo  pedes  puellce  decor  os  hasiare, 
kiss  her  feet  as  she  rode,  et  ad  delicatulas  voculas  tentahat  adhinnire,  offer  to  give 
consent  as  much  as  in  him  was  to  her  delicate  speeches,  and  besides  he  had 
some  feeling,  as  she  conceived  of  her  misery.  And  why  did  Theogine’s  horse 
in  Heliodorus  ^’curvet,  prance,  and  go  so  proudly,  exultans  alacriter  et  super- 
hiens,  &c.,  but  that  such  as  mine  author  supposeth,  he  was  in  love  with  his 
master?  dixisses  ipsum  equum pulchrum  intelligere pulchram  domiJie  formam? 
A fly  lighted  on  Malthius’  cheek  as  he  lay  asleep;  but  why?  Not  to  hurt 
liim,  as  a parasite  of  his,  standing  by,  well  perceived,  non  ut  pimgeret,  sed  ut 
oscularetur,  but  certainly  to  kiss  him,  as  ravished  with  his  divine  looks.  Ina- 
nimate creatures,  I suppose,  have  a touch  of  this.  When  a drop  of  ^Psyche’s 
candle  fell  on  Cupid’s  shoulder,  I think  sure  it  was  to  kiss  it.  When  Yenus 
ran  to  meet  her  rose-cheeked  Adonis,  as  an  elegant  ®poet  of  ours  sets  her  out, 

' ' “ the  bushes  in  the  way  / 

, Some  catch  her  neck,  some  kiss  her  face, 

Some  twine  about  her  legs  to  make  her  stay. 

And  all  did  covet  her  for  to  embrace.” 

Aer  ipse  amore  inficitur,  as  Heliodorus  holds,  the  air  itself  is  in  love : for 
when  Hero  played  upon  her  lute, 

“ t The  wanton  air  in  twenty  sweet  forais  danc’t 
After  her  fingers, ’’ 

and  those  lascivious  winds  stayed  Daphne  when  she  hed  from  Apollo ; 

“ nudabant  corpora  venti, 

' Obviaque  adversas  vibrabant  tiamina  vcstes.” 

Boreas  Yentus  loved  Hyaciuthus,  and  Orithya  Ericthon’s  daughter  of  Athens; 
vi  rapidt,  &c.,  he  took  her  away  by  force,  as  she  was  playing  with  other 
wenches  at  Ilissus,  and  begat  Zetes  and  Galias  his  two  sons  of  her.  That  seas 
and  waters  are  enamoured  with  this  our  beauty,  is  all  out  as  likely  as  that  of 
the  air  and  winds;  for  when  Leander  swam  in  the  Hellespont,  Neptune  with 
his  trident  did  beat  down  the  waves,  but 

“ They  still  mounted  up  intending  to  have  kiss’d  him. 

And  fell  in  drops  like  tears  because  they  missed  him  ” 

The  ^ river  Alpheus  was  in  love  with  Arethusa,  as  she  tells  the  tale  herself, 


“ viridesque  manu  siccata  capillos, 

Fluminis  Alpliei  veteres  recitavit  amores; 
Pars  ego  Nympharum,”  ^ &c. 

When  our  Thame  and  Isis  meet 


“^Oscula  mille  sonant,  connexu  brachia  pallent, 

Mutuaque  explicitis  connectunt  colla  lacertis.” 

Inachus  and  Pineus,  and  how  many  loving  rivers  can  I reckon  up,  whom 
beauty  hath  enthralled!  I say  nothing  all  this  while  of  idols  themselves  that 
have  committed  idolatry  in  this  kind,  of  looking-glasses,  that  have  been  rapt 
in  love  (if  you  will  believe  ^ poets),  when  their  ladies  and  mistresses  looked  ou 
to  dress  them. 


Et  si  non  habeo  sensum,  tna  gratia  sensum 
Exhibet,  ct  calidi  sentio  amnris  onus. 

Dirigis  hue  quotics  spectantia  lumina,  flamma 
Succendunt  inopi  saucia  membra  mihL” 


“ Though  I no  sense  at  all  of  feeling  have, 

Yet  your  sweet  looks  do  animate  and  save; 

And  when  your  speaking  eyes  do  this  way  turn, 
Methinks  my  wounded  members  live  and  burn.” 


I could  tell  you  such  another  story  of  a spindle  that  was  fired  by  a fair  lady’s 
^ looks,  or  fingers,  some  say,  I know  not  well  whether,  but  fired  it  was  by 
report,  and  of  a cold  bath  that  suddenly  smoked,  and  was  very  hot  when 
naked  Ccelia  came  into  it,  Mivamur  quis  sit  tantus  et  unde  vapor ^ &c.  But 


PiEtliiop.  1.  3.  *1  Atheneus,  lib.  8.  *■  Apuleius  Aur.  asino.  ® Shakspeare  t Marlowe. 

“ Ov.  Met.  1.  Ov.  Met.  lib.  5.  S “And  with  her  liand  wiping  off  the  drops  from  her  gieeu 

tresses  thus  began  to  relate  the  loves  of  Alpheus.  I was  formerly  an  Achaian  nymph,”  &c.  “ Leland. 

“Their  bps  resound  with  thousand  kisses,  their  arms  are  pallid  with  the  close  embrace,  and  their  necks  are 
mutually  entwined  by  their  fond  caresses.  ” Angerianus  bSilonge  aspiciens  hac  urit  lumine 

divos  atque  homines  prope,  cur  urere  lina  nequit  ? Angerianus  ® “ We  wonder  how  great  the 

iioaour  and  whence  it  comes.” 


512 


Love-Melancholy. 


[Part.  3.  Sec.  2. 


of  all  tlie  tales  in  this  kind,  that  is  the  most  memorable  of  ^ Death  himself, 
when  he  should  have  strucken  a sweet  young  virgin  with  his  dart,  he  fell  in 
love  with  the  object.  Many  more  such  could  I relate  which  are  to  be  believed 
with  a poetical  faith.  So  dumb  apd  dead  creatures  dote,  but  men  are  mad, 
stupified  many  times  at  the  first  sight  of  beauty,  amazed,  ® as  that  fisherman 
in  Aristsenetus,  that  spied  a maid  bathing  herself  by  the  sea-side. 

“ f Soluta  mihi  sunt  omnia  membra 

A capite  ad  calcem,  sensusque  omnis  periit 

De  pectore,  tarn  immensus  stupor  animam  invasit  mihi.” 

And  as  ^Lucian,  in  his  images,  confesses  of  himself,  that  he  was  at  his 
mistress’s  presence  void  of  all  sense,  immovable,  as  if  he  had  seen  a Gorgon’s 
head:  which  was  no  such  cruel  monster  (as  ^Coelius  interprets  it,  lib.  3.  cap. 
9.),  “ but  the  very  quintessence  of  beauty,”  some  fair  creature,  as  without 
doubt  the  poet  understood  in  the  first  fiction  of  it,  at  which  the  spectators 
were  amazed.  ^ Miseri  quihus  intentata  nites,  poor  wretches  are  compelled  at 
the  verj’-  sight  of  her  ravishing  looks  to  run  mad,  or  make  away  with  them- 
selves. 

” k They  wait  the  sentence  of  her  scornful  eyes ; 

And  whom  she  favours  lives,  tlie  other  dies.” 

^Heliodorus,  lib.  1.  brings  in  Thyamis  almost  besides  himself,  when  he  saw 
Chariclia  first,  and  not  daring  to  look  upon  her  a second  time,  “for  he  thought 
it  impossible  for  any  man  living  to  see  her  and  contain  himself”  The  very 
fame  of  beauty  will  fetch  them  to  it  many  miles  off  (such  an  attractive  power 
this  loadstone  hath),  and  they  will  seem  but  short,  they  will  undertake  any 
toil  or  trouble,  “ long  journeys.  Penia  or  Atalanta  shall  not  overgo  them, 
through  seas,  deserts,  mountains,  and  dangerous  places,  as  they  did  to  gaze 
on  Psyche : “ many  mortal  men  came  far  and  near  to  see  that  glorious  object 
of  her  age,”  Paris  for  Helena,  Corebiis  to  Troja. 

“ nils  Trojam  qui  foi’te  diebus 

Venerat  iusano  Cassaiidrse  insensus  amore,” 

“ who  inflamed  with  a violent  passion  for  Cassandra,  happened  then  to  be  in 
Troy.”  King  John  of  Prance,  once  prisoner  in  England,  came  to  visit  his  old 
friends  again,  crossing  the  seas;  but  the  truth  is,  his  coming  was  to  see  the 
Countess  of  Salisbury,  the  nonpareil  of  those  times,  and  his  dear  mistress. 
That  infernal  god  Pluto  came  from  hell  itself,  to  steal  Proserpine;  Achilles 
left  all  his  friends  for  Polixena’s  sake,  his  enemy’s  daughter;  and  all  the  ^ Gre- 
cian gods  forsook  their  heavenly  mansions  for  that  fair  lady,  Philo  Dioneus 
daughter’s  sake,  the  paragon  of  Greece  in  those  days;  ed  enim  venustate Juit,  ut 
earn  certatim  omnes  dii  conjugem  expeterent : “ for  she  was  of  such  surpassing 
beauty,  that  all  the  gods  contended  for  her  love.”  Formosa  divis  imperat 
puella  : “ the  beautiful  maid  commands  the  gods.”  They  will  not  only  come 
to  see,  but  as  a falcon  makes  a hungry  hawk  hover  about,  follow,  give  attend- 
ance and  service,  spend  goods,  lives,  and  all  their  fortunes  to  attain; 

“ Were  beauty  under  twenty  lock.?  kept  fast, 

Yet  love  breaks  throusb,  and  picks  them  all  at  last” 

When  fair  ^ Hero  came  abroad,  the  eyes,  hearts,  and  affections  of  her  spec- 
tators were  still  attendant  on  her. 

**  ‘1  Et  medios  inter  vultus  supereminet  omnes,  I “ ^ So  far  above  the  rest  fair  Hero  shined, 

I’erque  urbem  aspiciunt  venientein  numinis  instar.”  | And  stole  away  the  enchanted  gazer’s  mind.” 

d Idem  Anger.  * Obstupuit  mirabundus  membrorum  elegantiam,  &c,  Ep.  7.  f Stobjeus  h graeco. 

“ My  limbs  became  relaxed,  1 was  overcome  from  head  to  foot,  all  self-possession  fled,  so  great  a stupor  over- 
burdened my  mind.”  8 Parum  abfuit  quo  minus  saxum  exhomine  lactus  sum,  ipsis  statuis  immobiliorera 
me  fecit.  h Veteres  Gorgonis  fabulam  confinxerunt,  eximium  formas  decus  stupidos  reddens.  i Hor. 
Ode  5.  k Marios  Hero.  1 Aspectum  virginis  sponte  fugit  insaiius  lere,  et  impossibile  exlstlmans  ut 

eiinul  earn  aspicere  quis  possit,  et  intra  temperantias  metas  se  continere.  “ Apuleius,  1.  4.  Multi  mor- 

tales  longis  itineribus,  «kc.  Eic.  Gerbel.  1.  5.  Achaia.  ® I.  Secundus  basiorum  lib.  P Musaeus 

iUaautem  bene  inorata,  per  sdem  quocunque  vagabatur,  sequentem  mentem  habebat,  et  oculos,  et  corda 
viroi  um«  <1  Homer.  ^ Marlowe. 


Beauty  a Cause. 


513 


Mem.  2.  Subs.  2.] 


When  Peter  Aretine’s  Lncretia  came  first  to  Rome,  and  that  the  fame  of  her 
heaiVity,adu7'banarum  cleliciai’um  sectatores  venerat,nemo  7ion  ad  videndam  earn, 
&c.  were  spread  abroad,  they  came  in  (as  they  sa}^)  thick  and  threefold  to  see  her, 
and  hovered  about  her  gates,  as  they  did  of  old  to  Lais  of  Corinth,  and  Phryne 
of  Thebes.  ^ Ad  cujusjacuit  Grcecia  tola  fores,  “ at  whose  gates  lay  all  Greece.’* 
^ Every  man  sought  to  get  her  love,  some  with  gallant  and  costly  apparel, 
some  with  an  affected  pace,  some  with  music,  others  with  rich  gifts,  pleasant 
discourse,  multitude  of  followers ; others  with  letters,  vows,  and  promises,  to 
commend  themselves,  and  to  be  gracious  in  her  eyes.”  Happy  was  he  that 
could  see  her,  thrice  happy  that  enjoyed  her  company.  Charmides  ^in  Plato 
was  a proper  young  man,  in  comeliness  of  person,  ‘^and  all  good  qualities,  far 
exceeding  others;  whensoever  fair  Charmides  came  abroad,  they  seemed  all 
to  be  in  love  with  him  (as  Critias  describes  their  carriage),  and  were  troubled 
at  the  very  sight  of  him ; many  came  near  him,  many  followed  him  whereso- 
ever he  went,”  as  those  ^ formaiuiin  spectat07'es  did  Acontius,  if  at  any  time  he 
walked  abroad:  the  Athenian  lasses  stared  on  Alcibiades;  Sappho  and  the 
Mitilenean  women  on  Phaon  the  fair.  Such  lovely  sights  do  not  only  please, 
entice,  but  ravish  and  amaze.  Cleonimus,  a delicate  and  tender  youth,  present 
at  a feast  which  Androcleshis  uncle  made  in  Pirjeo  at  Athens,  when  he  sacri- 
ficed to  Mercury,  so  stupified  the  guests,  Dineas,  Aristippus,  Agasthenes,  and 
the  rest  (as  Charidemus  in  ^Lucian  relates  it),  that  they  could  not  eat  their 
meat,  they  sat  all  supper  time  gazing,  glancing  at  him,  stealing  looks,  and 
admiring  of  his  beauty.  Many  will  condemn  these  men  that  are  so  enamoured, 
for  fools;  but  some  again  commend  them  for  it;  many  reject  Paris’s  judgment, 
and  yet  Lucian  approves  of  it,  admiring  Paris  for  his  choice ; he  would  have 
done  as  much  himself,  and  by  good  desert  in  his  mind  ; beauty  is  to  be  pre- 
ferred “^before  wealth  or  wisdom.”  '’Athenseus,  Deipnosophist,  lib.  13. 
cap.  7,  holds  it  not  such  indignity  for  the  Q^rojans  or  Greeks  to  contend  ten 
years,  to  spend  so  much  labour,  lose  so  many  men’s  lives  for  Helen’s  sake, 
®for  so  fair  a lady’s  sake, 

“ Ob  talem  uxorem  cui  prasstantissima  forma, 

Xil  mortale  refert.” 

That  one  woman  was  worth  a kingdom,  a hundred  thousand  other  women,  a 
world  itself.  Well  might  ‘^Sterpsichores  be  blind  for  carping  at  so  fair  a 
creature,  and  a just  punishment  it  was.  The  same  testimony  gives  Homer  of 
the  old  men  of  Troy,  that  were  spectators  of  that  single  combat  between  Paris 
and  Menelaiis  at  the  Seian  gate,  when  Helen  stood  in  presence ; they  said  all, 
the  war  was  worthily  prolonged  and  undertaken  ® for  her  sake.  The  very 
gods  themselves  (as  Homer  and  ^ Isocrates  record)  fought  more  for  Helen  than 
they  did  against  the  giants.  When  ^ "Venus  lost  her  son  Cupid  she  made 
proclamation  by  Mercury,  that  he  that  could  bring  tidings  of  him  should  have 
seven  kisses ; a noble  reward  some  say,  and  much  better  than  so  many  golden 
talents,  seven  such  kisses  to  many  men  were  more  precious  than  seven  cities, 
or  so  many  provinces.  One  such  a kiss  alone  would  recover  a man  if  he  were 
a dying,  ^Suaviolurn  Stygia  sic  te  de  voile  reducet,  &c.  Great  Alexander 
married  Roxane,  a poor  man’s  child,  only  for  her  person.  ^ ’Twas  well  done 
of  Alexander,  and  heroically  done;  I admire  him  for  it.  Orlando  was  mad  for 
Angelica,  and  who  doth  not  condole  his  mishap  ? Thisbe  died  for  Pyramus, 


* Pemodidascalo  dial.  Ital.  Latin,  donat.  k Gasp.  Bai’thio  Geraiano.  t Propertius.  Vestium 

«plendore  et  elesantia,  ambitione  incessus,  donis,  cantilenis,  &c.,  gratiam  adipisci.  * Praj  cajteiis 

corporis  proceritate  et  egregia  indole  mirandus  apparebat,  caeteri  autem  capti  ejus  amore  videbantur,  &c. 
y Aristaenetus,  ep.  10.  ^Tom.  4.  Dial,  meretr.  respicientes  et  ad  forniam  ejus  ob'itupescentes.  a In 

Cbaridemo;  sapientiae  merito  pulchritude  praafertur  et  opibus.  b Indignum  nihil  est  Troas  fortes  et 

Achivos  tempore  tarn  longo  perpessos  esse  labore.  ®Digna  quidem  facies  pro  qua  vel  obiret  Achilles,  vel 
Priamus,  belli  causa  probanda  fuit  Proper,  lib.  2.  d Coecus  qui  Helenas  formam  carpserat.  ® Those 
mutinous  Turks  that  murmured  at  Mahomeh  when  they  saw  Irene , excused  his  absence.  Knowls.  fin 
laudem  Ilelenae  crat.  8 Apul.  miles,  lib.  4.  h Secan.  bas.  1 3.  iCurtius,  I.  1. 


514  Love-Melancholy.  [Part.  3.  Sec.  2 1 

Dido  for  ^neas ; who  doth  not  weep,  as  (before  his  conversion)  ^Austin  did  2 
in  commiseration  of  her  estate  ! she  died  for  him  ; “methinks  (as  he  said)  I f 
could  die  for  her.”  ^ 

But  this  is  not  the  matter  in  hand ; what  prerogative  this  beauty  hath,  of  '! 
what  power  and  sovereignty  it  is,  and  how  far  such  persons  that  so  much  ^ 
admire,  and  dote  upon  it,  are  to  be  justified;  no  man  doubts  of  these  matters ; 
the  question  is,  how  and  by  what  means  beauty  produceth  this  effect  1 By  ■, 
sight : the  eye  betrays  the  soul,  and  is  both  active  and  passive  in  this  business ; 'I 
it  wounds  and  is  wounded,  is  an  especial  cause  and  instrument,  both  in  the^ 
subject  and  in  the  object.  As  tears,  it  begins  in  the  eyes,  descends  to  the  : 
breast;”  it  conveys  these  beauteous  rays,  as  I have  said,  unto  the  heart.  Lft  f 
vidi  ut 'peril.  ^Marsvidet  hanc,  visamque  cupit.  Shechem  saw  Dinah  the 
daughter  of  Leah,  and  defiled  her,  Gen.  xxxiv.  3.  Jacob,  Bachel,  xxix.  17, 
“for  she  was  beautiful  and  fair.”  David  spied  Bathsheba  afar  off,  2 Sam.xi.  2.  • 
The  elders,  Susanna,  ^ as  that  Orthomenian  Strato  saw  fair  Aristoclea  the  . 
daughter  of  Theophanes,  bathing  herself  at  that  Hercyne  well  in  Lebadea,  and 
were  captivated  in  an  instant.  Viderunt  ocidi,  rapuemnt  pectora  flammce; 
Ammon  fell  sick  for  Thamar’s  sake,  2 Sam.  xiii.  2.  The  beauty  of  Esther 
was  such,  that  she  found  favour  not  only  in  the  sight  of  Ahasuerus,  “but  of  all 
those  that  looked  upon  her.”  Gersoii,  Origen,  and  some  others,  contended 
that  Christ  himself  was  the  fairest  of  the  sons  of  men,  and  Joseph  next  unto  ^ 
him,  speciosus  prcB  filiis  hominum,  and  they  will  have  it  literally  taken;  his  ! 
ery  person  was  such,  that  he  found  grace  and  favour  of  all  those  that  looked  • 
upon  him.  Joseph  was  so  fair,  that,  as  the  ordinary  gloss  hath  it,  Jilice 
decurrerent  per  murum,  et  ad  fenestras,  they  ran  to  the  top  of  the  walls  and  to  ’ 
the  windows  to  gaze  on  him,  as  we  do  commonly  to  see  some  great  personage  ■ 
go  by:  and  so  Matthew  Paris  describes  Matilda  the  Empress  going  through  ? 
Cullen.  °P.  Morales  the  Jesuit  saith  as  much  of  the  Virgin  Mary.  Antony 
no  sooner  saw  Cleopatra,  but,  saith  Appian,  lih.  1,  he  was  enamoured  of  her. 

^ Theseus  at  the  first  sight  of  Helen  was  so  besotted,  that  he  esteemed  himself  i 
the  happiest  man  in  the  world  if  he  might  enjoy  her,  and  to  that  purpose 
kneeled  down,  and  made  his  pathetical  prayers  rnito  the  gods.  ‘^Charicles,  by  j 
chance,  espying  that  curious  picture  of  smiling  Venus  naked  in  her  ten  pie,  \ 
stood  a great  while  gazing,  as  one  amazed;  at  length,  he  brake  into  that  mad  j 
passionate  speech,  “ O fortunate  god  Mars,  that  wast  bound  in  chains,  and  ^ 
made  ridiculous  for  her  sake!”  He  could  not  contain  himself,  but  kisstd  her  i 
picture,  I know  not  how  oft,  and  heartily  desired  to  be  so  disgraced  as  Mars  j 
was.  And  what  did  he  that  his  betters  had  not  done  before  him  % 

“ ^ atque  aliquis  de  diis  non  tristibus  optat 

Sic  fieri  turpis” 

When  V enus  came  first  to  heaven,  her  comeliness  was  such,  that  (as  mine 
author  saith)  “®all  the  gods  came  flocking  about,  and  saluted  her,  each  of 
them  went  to  J upiter,  and  desired  he  might  have  her  to  be  his  wife.”  When 
fair  ^ Antilochus  came  in  presence,  as  a candle  in  the  dark  his  beauty  shined, 
all  men’s  eyes  (as  Xenophon  describes  the  manner  of  it)  “'were  instantly  fixed 
on  him,  and  moved  at  the  sight,  insomuch  that  they  could  not  conceal  them- 
selves, but  in  gesture  or  looks  it  was  discerned  and  expressed.”  Those  other 
senses,  hearing  touching,  may  much  penetrate  and  afiect,  but  none  so  much, 
lione  so  forcible  as  sight.  Forma  Briseis  mediis  in  armis  movit  Achilleni, 
Achilles  was  moved  in  tlie  midst  of  a battle  by  fair  Briseis,  Ajax  by  Tecmessa  ; 


kConfes-sL  1 Seneca,  amor  in  oculis  oritur.  “Ovid.  Fast.  ^^PlutarcJi,  ® Lib.  de  pulchrit 
Jesu  et  Mariae.  P Lucian  Charidemon  supra  omnes  mortales  felicissimum  si hacfrui  posset.  ^Lucian 
amor.  Insanum  quiddam  ac  furibundum  exclamans.  0 fortunatissime  deorum  Mars  qui  propter  hanc 
vinctus  fuisti.  ^ Ov.  Met  1.  3.  ® Omnes  dii  complexi  sunt,  et  in  uxorem  sibi  petierunt,  Nat 

Comes  de  Venere.  t Ut  cum  lux  noctis  affulget  omnium  oculos  incurrit:  sic  Antiloquus,  Ac 


Mem.  2.  Subs.  2.| 


Beauty  a Cause. 


511 


Judith  captivated  that  great  Captain  Holofernes : Dalilah,  Samson  3 Rosa- 
mund, “Henry  the  Second;  Roxolana,  Solyman  the  Magnificent,  &c. 

“ * NjxS  Ss  xal  cilifuv 
^ Ka;  7fUf  xaX^  t;j  0J;ra.” 

^•A  fair  woman  overcomes  fire  and  sword.” 


“y  Nought  under  heaven  so  strongly  doth  allure 
The  sense  of  man  and  all  his  mind  possess, 

As  beauty’s  loveliest  bait,  that  doth  procure 
Great  warriors  erst  their  rigour  to  suppress, 
And  mighty  hands  forget  their  manliness, 


Driven  with  the  power  of  an  heart-burning  eye^ 
And  lapt  in  flowers  of  a golden  tress, 

That  can  with  melting  pleasure  mollify 
Their  harden’d  hearts  inur’d  to  crueltv.” 


Clitiphon  ingenuously  confesseth,  that  he  no  sooner  came  in  Leucippe’a 
pre.sence,  but  that  he  did  corde  tremere,  et  oculls  lascivius  intueri ; ^he  was 
wounded  at  the  first  sight,  his  heart  panted,  and  he  could  not  possibly  turn  his 
eyes  from  her.  So  doth  Calysirisin  Heliodorus,  lib.  2.  Isis  Priest,  a reverend 
old  man,  complain,  who  by  chance  at  Memphis  seeing  that  Thracian  Rodophe, 
might  not  hold  his  eyes  off  her : will  not  conceal  it,  she  overcame  me 

with  her  presence,  and  quite  assaulted  my  continency  which  I had  kept  unto 
mine  old  age ; I resisted  a long  time  my  bodily  eyes  with  the  eyes  of  my 
understanding;  at  last  I was  conquered,  and  as  in  a tempest  carried  head- 
long.” « Xenophiles,  a philosopher,  railed  at  women  downright  for  many 
years  together,  scorned,  hated,  scoffed  at  them ; coming  at  last  into  Daphnis 
a fair  maid’s  company  (as  he  condoles  his  mishap  to  his  friend  Demaritis), 
though  free  before,  Intactiis  nullis  ante  cupidinibus,  was  far  in  love,  and  quite 
overcome  upon  a sudden  Victus  sum  fateor  a Daphnide,  &c.  1 confess  I 

am  taken, 


“dSola  liaec  inflexit  sensus,  animumque  labentem 
Impulit” 

I could  hold  out  no  longer.  Such  another  mishap,  but  worse,  had  Stratocle.'s 
the  physician,  that  blear-eyed  old  man,  muco  plenus  (so  e Prodromus  describes 
him) ; he  was  a severe  woman’s-hater  all  his  life,  foecla  et  contumeliosa  semper 
in  fceminas  profatus,  a bitter  persecutor  of  the  whole  sex,  humanas  aspides  et 
viperas  appellebat,  he  forswore  them  all  still,  and  mocked  theiit  wheresoever  he 
came,  in  such  vile  terms,  ut  matrem  et  sorores  odisses,  that  if  thou  hadst  heard 
him,  thou  wouldst  have  loathed  thine  own  mother  and  sisters  for  his  word’s 
sake.  Yet  this  old  doting  fool  was  taken  at  last  with  that  celestial  and  divine 
look  of  Myrilla,  the  daughter  of  Anticles  the  gardener,  that  smirking  wench, 
that  he  shaved  off  his  bushy  beard,  painted  his  face,  ^curled  his  hair,  wore  a 
laurel  crown  to  cover  his  bald  pate,  and  for  her  love  besides  was  ready  to  run 
mad.  For  the  very  day  that  he  married  he  was  so  furious,  ut  solis  occasum 
minus  expectare  posset  ( a terrible,  a monstrous  long  day),  he  could  not  stay  till 
it  was  night,  sed  omnibus  insalutatis  in  thalamum  festinans  irrupit^  the  meat 
scarce  out  of  his  mouth,  without  any  leave  taking,  he  would  needs  go  presently 
to  bed.  What  young  man,  therefore,  if  old  men  be  so  intemperate,  can  secure 
himself?  Who  can  say  I will  not  be  taken  with  a beautiful  object?  I can, 
I will  contain.  No,  saith  ^ Lucian'of  his  mistress,  she  is  so  fair,  that  if  thou 
dost  but  see  her,  she  will  stupify  thee,  kill  thee  straight,  and.  Medusa  like, 
turn  thee  to  a stone ; thou  canst  not  pull  thine  eyes  from  her,  but  as  an 
adamant  doth  iron,  she  will  carry  thee  bound  headlong  whither  she  will  herself, 
infect  thee  like  a basilisk.  It  holds  both  in  men  and  women.  Dido  was 


“Delevitomnes  exanimo  mulieres.  *Xani  vincit  et  velignem,  feiTumque  si  qua  pulchra  est.  Anacreon,  5 
y Spenser  in  his  Faerie  Queene.  ^Achilles  Tatius,  lib.  1.  ^ Statim  ac  earn  contemplatus  sum,  occidi  ; 

oculos  a virgine  avertere  conatus  sum,  sed  illi  repugnabant.  b Pudet  dicere,  non  celabo  tamen.  Memphiia 
veniens  me  vicit,  et  continentiam  expugnavit,  quam  ad  senectutem  usque  servaram ; oculis  corporis,  &c. 
° Nunc  primum  circa  hanc  anxius  anirai  hsereo.  AristEEuetus.  ep.  17.  dVirgASn.  4.  “She  alone  hath 
captivated  ray  feelings,  and  fixed  my  wavering  mind.’’  ®Amaranto  dial.  f Comasque  ad  speculum 
disposuit.  8 Imag.  Polistrato.  Si  illam  saltern  intuearis,  statuis  immobiliorem  te  faciet : si  conspexeris 
earn,  non  relinquetur  facultas  oculos  ab  ea  amovendi;  abducet  te  alligatum  quocunque  voluerit,  ut  ferrum 
ad  se  trahere  ferunt  adamantem. 


616  Love- Melancholy.  [Part.  3.  Sec.  2. 

amazed  at  ^aeas’  presence  ; Obstupuit  primo  aspectu  Sidonia  Lido  ; and  as 
lie  feelingly  verified  out  of  his  experience ; 

“ h Quam  ego  postquara  vidi,  non  ita  amavi  ut  sani  solent  I “ I lov’d  her  not  as  others  soberly, 

Homines,  sed  eodem  pacto  ut  insani  solent.”  1 as  a madman  rageth,  so  did  I.” 

So  Museus  of  Leander,  nusquam  lumen  detorquet  ah  ilia ; and  ^ Chaucer  of 
Palamon, 

He  cast  his  eye  upon  Emilia, 

And  therewith  he  blent  and  cried  ha,  ha. 

As  though  he  had  been  stroke  unto  the  hearta. 

If  you  desire  to  know  more  particularly  what  this  beauty  is,  how  it  dotfi 
Injluere,  how  it  doth  fascinate  (for,  as  all  hold,  love  is  a fascination),  thus  in 
brief.  “^This  comeliness  or  beauty  ariseth  from  the  due  proportion  of  the 
whole,  or  from  each  several  part.”  For  an  exact  delineation  of  which,  I refer 
you  to  poets,  historiographers,  and  those  amorous  writers,  to  Lucian’s  Images, 
and  Charidemus,  Xenophon’s  description  of  Panthea,  Petronius  Catalectes, 
Heliodorus  Chariclia,  Tacius  Leucippe,  Longa  Sophista’s  Daphnis  and  Cloe, 
Theodorus  Prodromushis  Phodanthes,  Aristaenetus  and  Philostratus  Epistles, 
Balthasar  Castilio,  lib.  4 de  aulico,  Laurentius,  cap.  10,  de  melan.  .<:Eneas 
Sylvius  his  Lucretia,  and  every  poet  almost,  which  have  most  accurately  de- 
scribed a perfect  beauty,  an  absolute  feature,  and  that  through  every  member, 
both  in  men  and  women.  Each  part  must  concur  to  the  perfection  of  it;  for 
as  Seneca  saith,  Ep.  33.  lib.  4.  Non  est  formosa  mulier  cujus  crus  laudatur 
el  brachium,  sed  ilia  cujus  simiil  universa Jades  admirationem  singulis  partibus 
dedil ; “She  is  no  fair  woman,  whose  arm,  thigh,  &c.  are  commended,  except 
the  face  and  all  the  other  parts  be  correspondent.”  And  the  face  especially 
gives  a lustre  to  the  rest:  the  face  is  it  that  commonly  denominates  a fair  or 
foul : arx  formoe  facies,  the  face  is  beauty’s  tower ; and  though  the  other 
parts  be  deformed,  yet  a good  face  carries  it  {facies  non  uxor  amatur),  that 
alone  is  most  part  respected,  principally  valued,  deliciis  suis  ferox,  and  of  itself 
able  to  captivate. 

“1  Urit  te  Glycerae  nitor, 

Urit  grata  protervitas, 

Et  vultus  nimiiim  lubricus  aspicL” 

**  Glycera’s  too  fair  a face  was  it  that  set  him  on  fire,  too  fine  to  be  beheld.” 
When  “ Chserea  saw  the  singing  wench’s  sweet  looks,  he  was  so  taken,  that 
he  cried  out,  0 faciem  pulchram,  dtleo  omnes  dehinc  ex  animo  mulieres,  taedet 
quotidianarum  harum Jormaruin  / “O  fair  face,  I’ll  never  love  any  but  her, 
look  on  any  other  hereafter  but  her ; I am  weary  of  these  ordinary  beauties,  away 

with  them.”  The  more  he  sees  her,  the  worse  he  is, uritque  videndo  as 

in  a burning-glass,  the  sunbeams  are  re-collected  to  a centre,  the  rays  of  love 
are  projected  from  her  eyes.  It  was  .Eneas’s  countenance  ravished  Queen 
Dido,  Os  humerosque  Deo  sirnilis,  he  had  an  angelical  face. 

“ sacros  vultus  Baccho  vel  Apolline  dignos,  I “ 0 sacred  looks,  befitting  majesty, 

Quos  vir,  quostutb  focmina  nulla  videt ! ” | Which  never  mortal  wight  could  salely  see.” 

Although  for  the  greater  part  this  beauty  be  most  eminent  in  the  face,  yet 
many  times  those  other  members  yield  a most  pleasing  grace,  and  are  alohe 
sufficient  to  enamour.  A high  brow  like  unto  the  bright  heavens,  cceli  pul- 
cherrimaplaga,  Frons  uhi  vivit  honor,  frons  uhi  ludil  amor,  whiteand  smooth 
like  the  polished  alabaster,  a pair  of  cheeks  of  vermilion  colour,  in  which  love 
lodgeth  ; ^ A mop  qui  mollibus  genis  puellce  pernoctas  : a coral  lip,  suaviorum 
delubrum,  in  which  Basia  rnitle  patent,  hasia  mille  latent,  “A  thousand  appear, 
as  many  are  concealed;”  gratiarum  sedes  gratissima;  a sweet-smelling  fiower, 

h Plaut.  Merc.  i In  the  Knight’s  Tale.  k Ex  debita  totius  proporMone  aptaqne  partium  compo. 

si.ione.  Piccolomineus.  1 Hor.  Od.  19.  lib.  1.  “ ier.  Eunuch.  Act  2.  seen.  3.  “ Petronius  CatalL 

'^oohocles,  Antigone. 


Mem.  2.  Subs.  2,]  Beauty  a Cau^e. 

from  which  bees  may  gather  honey,  ^ MelUlegce  volucres  quid  adhuc  cava  thyinrt 
o'ofiasdue.  tfec. 


“ Omnes  ad  dominae  Ubra  venite  meae, 
Ilia  rosas  si)irat,”  &c. 


A white  and  round  neck,  that  via  lactea,  dimple  in  ohe  chin,  black  eye-brows, 
Cupidinis  arcus,  sweet  breath,  white  and  even  teeth,  which  some  call  the  sale- 
piece,  a fine  soft  round  pap,  gives  an  excellent  grace,  ^ Quale  decus  tumidia 
Pario  de  marmore  mam  nils  !"  ^and  make  a pleasant  valley  lacteum  sinum 
between  two  chalky  hills,  Sororiantes  papillulas,  et  ad  pruritum  frigldos  ama- 
tores  solo  aspectu  excitantes.  Unde  is,  ^ Forma  papillarum  quam  fuit  apta 
premi  I — Again  Urebant  oculos  durce  stantesque  mamillcB.  A flaxen  hair  ; 
golden  hair  was  even  in  great  account,  for  which  Virgil  commends  Dido,  Aom- 
dum  sustiderat  Jlavum  Proserpinina  crinem,  Et  crines  nodantur  in  aurum. 
Apollonius  {Argonaut,  lib.  4.  Jasonis Jlava  coma  incendit  cor  Medece)  will  have 
Jason’s  golden  hair  to  be  the  main  cause  of  Medea’s  dotage  on  him.  Castor 
and  Pollux  were  both  yellow  haired.  Paris,  Menelaiis,  and  most  amorous 
young  men,  have  been  such  in  all  ages,  molles  ac  suaves,  as  Baptista  Porta 
infers,  ^ Physiog.  lib.  2.  lovely  to  behold.  Homer  so  commends  Helen,  makes 
Patroclus  and  Achilles  both  yellow  haired:  Pulchricoma  Venus,  and  Cupid 
himself  was  yellow  haired,  in  aurum  coruscante  et  crispante  capillo,  like  that 
neat  picture  of  Narcissus  in  Callistratus;  for  so  “Psyche  spied  him  asleep, 
Briseis,  Polixena,  dec.  jiavicomce  omnes, 

“and  Hero  tlie  fair, 

Wliom  young  Apollo  courted  for  her  hair.” 

Leland  commends  Guithera,  King  Arthur’s  wife,  for  a fairflaxen  hair : so  Paulus 
^inilius  sets  out  Clodeveus,  that  lovely  king  of  France.  ^ Synesius  holds 
every  efieminate  fellow  or  adulterer  is  fair  haired : and  Apuleius  adds  that 
Venus  herself,  goddess  of  love,  cannot  delight,  “^though  she  come  accompa- 
nied with  the  graces,  and  all  Cupid’s  train  to  attend  upon  her,  girt  with  her 
own  girdle,  and  smell  of  cinnamon  and  balm,  yet  if  she  be  bald  or  badhaired, 
she  cannot  please  her  Vulcan.”  Which  belike  makes  our  Venetian  ladies  at 
this  day  to  counterfeit  yellow  hair  so  much,  great  women  to  calamistrate  and 
curl  it  up,  vihrantes  ad  gratiam  crines,  et  tot  orhibus  in  captivitatem  Jlexos,  to 
adorn  their  heads  with  spangles,  pearls,  and  made-flowers;  and  all  courtiers 
to  eflect  a pleasing  grace  in  this  kind.  In  a word,  “^the  hairs  are  Cupid’s 
nets,  to  catch  all  comers,  a brushy  wood,  in  which  Cupid  builds  his  nest,  and 
under  whose  shadow  all  loves  a thousand  several  ways  sport  themselves.” 

A little  soft  hand,  pretty  little  mouth,  small,  fine,  long  fingers,  Gratice  quoe. 

digitis ’tis  that  which  Apollo  did  admire  in  Daphne, lauded  digitosque 

manusque;  a straight  and  slender  body,  a small  foot,  and  well-proportioned 
leg,  hath  an  excellent  lustre,  ‘'^Cui  totum  incumhit  corpus  uti  fundamento  cedes, 
Clearchus  vowed  to  his  friend  Amyander  in  ^^Aristoenetus,  that  the  most  attrac- 
tive part  in  his  mistress,  to  make  him  love  and  like  her  first,  was  her  pretty 
leg  and  foot : a soft  and  white  skin,  &c.  have  their  peculiar  graces,  '^Nebula 
hand  est  mollior  ac  hujus  cutis  est,  cedipol  papillam  bellulam.  Though  in  men 

these  parts  are  not  so  much  respected;  a grim  Saracen  sometimes, nudus 

membra  Pyraemon,  a martial  hirsute  face  pleaseth  best;  a black  man  is  a 
pearl  in  a fair  woman’s  eye,  and  is  as  acceptable  as  ^lame  Vulcan  was  to 


P Jo.  Secundus  bas.  19.  ‘iLoech.'Eiis.  ^Arandus.  Vallis  amoenissinia  b duobus  montibus  composifa 

riveis.  ® Ovid.  t FoL  77.  Dapsilcs  hilares  amatores,  &c.  “ When  Cupid  slept.  Cassariem  aureara 
habentem,  iibi  Psyche  vidit,  mollemque  ex  ambrosia  cersdeem  inspexit,  crines  crispos,  purpureas  genas  can- 
didasque,  &c.  Apuleius.  ^ In  laudem  calvi ; splendida  coma  quisque  adulter  est ; allicit  aurea  coma. 

Venus  ipsa  non  placcret  comis  nudata,  capite  spoliata,  si  qualis  ipsa  Venus  cum  fuit  virgo  omni  gratiarum 
choro  siipata,  et  toto  cupidiiium  populo  concinnata,  baltheo  suo  cinct^  cinnama  fra^-ans,  et  balsama,  si  calva 
processerit,  placere  non  potest  Vulcano  suo.  * Arandus.  Capilli  retia  Cupidinis,'  sylva  csedua,  in  qua 

nidificat  Cupido,  sub  cujus  umbra  araores  mille  modis  se  excrcent.  ^Tbeod.  Prodromus  Amor.  lib.  1. 

bEpist.  72.  Ubi  pulchram  tibiam,  bene  compactum  lenuemque  pedem  vidL  ® Plant.  Cas.  dClaudua 


Love 'Melancholy. 


Love 'Melancholy.  [Part.  3.  Sec.  2. 

Venus;  for  ho  being  a sweaty  fuliginous  blacksmith,  was  dearly  beloved  of 
her,  when  fair  Apollo,  nimble  Mercury  were  rejected,  and  the  rest  of  the 
sweet-faced  gods  forsaken.  Many  women  (as  Petronius  ^observes)  sordibus 
caJsnt  (as  many  men  are  more  moved  with  kitchen  wenches,  and  a poor  market 
maid,  than  all  these  illustrious  court  and  city  dames)  will  sooner  dote  upon  a 
slave,  a servant,  a dirt  dauber,  a brontes,  a cook,  a player,  if  they  see  his  naked 
legs  or  arms,  thorsaque  brachia,^  &c.,  like  that  huntsman  Meleager  in  Philo- 
stratus,  though  he  be  all  in  rags,  obscene  and  dirty,  besmeared  like  a ruddleman, 
a gipsy,  or  a chimney-sweeper,  than  upon  a noble  gallant,  Nireus,  Ephestion, 
Alcibiades,  or  those  embroidered  courtiers  full  of  silk  and  gold.  ^Justine’s 
■wife,  a citizen  of  Rome,  fell  in  love  with  Pylades  a player,  and  was  ready  to 
run  mad  for  him,  had  not  Galen  himself  helped  her  by  chance.  Faustina  the 
empress  doted  on  a fencer. 

Not  one  of  a thousand  falls  in  love,  but  there  is  some  peculiar  part  or  other 
which  pleaseth  most,  and  inflames  him  above  the  rest.  ^ A company  of  young 
philosoiDhers  on  a time  fell  at  variance,  which  part  of  a woman  was  most  desi- 
rable and  pleased  best?  some  said  the  forehead,  some  the  teeth,  some  the 
eyes,  cheeks,  lips,  neck,  chin,  &c.,  the  controversy  was  referred  to  Lais  of 
[ Corinth  to  decide;  but  she,  smiling,  said,  they  were  a company  of  fooIT;  for 
suppose  they  had  her  where  they  wished,  what  w'ould  they  ^ first  seek?  Yet 
this  notwithstanding  I do  easily  grant,  neque  quis  vestrum  negaverit  opinoTf 
all  parts  are  attractive,  but  especially  ^ the  eyes,^ 


' videt  igne  micantes, 


Sideribus  similes  oculos" 

which  are  love’s  fowlers;  ^aucupium  amoris^  the  shoeing  horns,  “the  hooks 
of  love  (as  Arandus  will),  the  guides,  touchstone,  judges,  that  in  a moment 
cure  mad  men,  and  make  sound  folks  mad,  the  watchmen  of  the  body ; what 
do  they  not?”  How  vex  they  not?  All  this  is  true,  and  (which  Athenseus 
lib.  13.  dip.  cap.  5.  and  Tatius  hold)  they  are  the  chief  seats  of  love,  and  James 
Lernutius“  hath  facetely  expressed  in  an  elegant  ode  of  his, 


“ Amorem  ocellis  flammeolls  hera 
Vidi  insidentem,  credite  posteri, 
Fratrcsque  circum  ludibundos 
Cura  pharetra  volitare  et  arcu,” 


“ I saw  Love  sitting  in  my  mistress’  eyes 
Sparkling,  believe  it  all  posterity, 

And  his  attendants  playing  round  about, 
With  bow  and  arrows  ready  for  to  fly, 


Scaliger  calls  the  eyes,  “^Cupid’s  arrows;  the  tongue,  the  lightning  of  love; 
the  paps,  the  tents;” ^ Balthasar  Castilio,  the  causes,  the  chariots,  the  lamps 
of  love, 

“ aemnla  lumina  stellis,  | “ Eyes  emulating  stars  in  light, 

Lumina  qu£e  possent  sollicitare  deos,”  ) Enticing  gods  at  the  first  sight ; ” 

Love’s  orators,  Petronius. 


‘ 0 sweet  and  pretty  speaking  eyes. 
Where  Venus,  love,  and  pleasure  lies.” 


“ O blandos  oculos,  et  6 facetos, 

Et  quadam  propria  nota  loqnaces 
Illic  est  Venus,  et  leves  amoves, 

Atque  ipsa  in  medio  sedet  voluptas.” 

Love’s  torches,  touch-box,  napthe  and  matches,  ^Tibullus. 

“ lllius  ex  oculis  quum  vult  exurere  divos,  I ” Tart  Love  Avhen  he  will  set  the  gods  on  fire, 
Accendit  geminas  lampades  acer  amor.”  I Lightens  the  eyes  as  torches  to  desire.” 

Leander,  at  the  first  sight  of  Hero’s  eyes,  was  incensed,  saith  Musseus, 

Simul  in  ^ oculorum  radiis  crescebat  fax  amorum,  “ Love’s  torches  ’gin  to  burn  first  in  her  eyes, 


Et  cor  fervebat  invecti  ignis  impetu; 
Pulchritudo  enim  Celebris  immaculatae  foeminae, 
Acutior  hominibus  est  veloci  sagitta. 

Oculus  verb  via  est,  ab  oculi  ictibus 
Vulnus  dilabitur,  et  in  praecordia  viri  manat.” 


And  set  his  heirt  on  fire  which  never  dies: 
For  the  fair  beauty  of  a virgin  pure 
Is  sharper  than  a dart,  and  doth  inure 
A deeper  wound,  which  pierceth  to  the  heart 
By  the  ej'es,  and  causeth  such  a cruel  smart.” 


® FoL  5.  Si  servum  viderint,  aut  flatorem  altius  cinctum,  aut  pulvere  perfusura,  aut  histrionem  in  scenam 

traductum,  &c.  f Me  pulchra  fateor  carere  forma,  verum  luculenta nostra  est.  Petronius  Catal.  de  Priapo. 

B Galen.  h Calcagninus  Apoiogis.  Quae  pars  maxime  desiderabilis  ? Alius  frontem,  alius  genas,  Ac. 

i Inter  foemineum.  k Hensius.  1 Sunt  enim  oculi,  praecipuae  pulchritudinis  sedes.  lib.  6.  ™ Araoris 

hami,  duces,  judices  et  indices  qui  momento  insanos  sanant,  sanos  insanire  cogunt,  oculatissimi  corporis 
excubitores,  quid  non  agunt?  Quid  uon  cogunt?  Ocelli  carm.  17.  cujus  et  Lipsius  epist.  quaest.  lib.  3. 

cap.  11.  meminit  ob  elegantiam.  Cynthia  prima  suis  miserum  rae  cepit  ocellis,  contactura  nullis  ante 

cupidinibus.  Propert.  1.  1.  PIncatalect.  De  Sulpicio,  lib.  4.  ^ Pulchritudo  ipsa  per  occultos 

radios  in  pectus  amantis  dimanans  amatse  rei  formam  insculpsit,  Tatius,  1 . 5. 


Beauty  a Cause. 


519 


Mem.  2.  Subs.  2.] 


*A  modern  poet  brings  in  Amnon  complaining  of  Tbamar, 


“ et  me  fascino 

Occidit  illo  risus  et  form«  lepos, 

Ille  nitor,  ilia  gratia,  et  verus  decor, 

Illae  ffimulfintes  purpuram,  et  ® rosas  genje, 
Oculique  vinctaeque  aureo  nodo  comae.” 


“ It  was  thy  beauty,  ’twas  thy  pleasing  fmilc, 
Thy  grace  and  comeliness  did  me  beguile ; 
Thy  rose-like  cheeks,  and  unto  purple  fair 
Thy  lovely  eyes  and  golden  knotted  hair.” 


*^Pliilostratus  Lemnius  cries  out  on  bis  mistress’s  basilisk  eyes,  ardentes  faces, 
those  two  burning  glasses,  they  had  so  inflamed  his  soul,  that  no  water  could 
quench  it.  “ What  a tyranny  (saith  he),  what  a penetration  of  bodies  is  this  ! 
thou  drawest  with  violence,  and  swallowest  me  up,  as  Charybdis  doth  sailors 
with  thy  rocky  eyes : he  that  falls  into  this  gulf  of  love,  can  never  get  out.” 
Let  this  be  the  corollary  then,  the  strongest  beams  of  beauty  are  still  darted 
from  the  eyes. 


“ Nam  quis  lumina  tanta,  tanta  i **  For  who  such  eyes  with  his  can  see. 

Posset  luminibus  suis  tueri.  And  not  forthwith  enamour'd  be. ' ” 

Non  statim  trepidansque,  palpitansque,  j 

Prse  desiderii  aestuantis  aura  ?”  &c.  . 


And  as  men  catch  dotterels  by  putting  out  a leg  or  an  arm,  with  those  mutual 
glances  of  the  eyes  they  first  inveigle  one  another.  ^Cynthia  prima  suis  mise- 
rum  me  cep  it  ocellis.  Of  all  eyes  (by  the  way)  black  are  most  amiable, 
enticing  and  fairer,  which  the  poet  observes  in  commending  of  his  mistress. 

Spectandum  nigris  oculis,  nigroque  capillof  which  Hesiod  admires  in  his 
Alcmena, 


“ ^Cujus  h vertice  nigricantibus  oculis  I “ From  her  black  eyes,  and  from  her  golden  face, 

Tale  quiddam  spirat  ac  ab  aurea  Venere.”  \ As  if  from  Venus  came  a lovely  grace.” 

and  ^Triton  in  his  Milsene nigra  oculos  formosa  mild..  ^Horner  useth 

that  epithet  of  ox-eyed,  in  describing  Juno,  because  a round  black  eye  is  the 
best,  the  son  of  beauty,  and  farthest  from  black  the  worse:  which  “Polydore 
Virgil  taxeth  in  our  nation ; A ngli  ut  plurimum  ccesiis  oculis,  we  have  gray  eyes 
for  the  most  part.  Baptista  Porta,  Physiognom.  lib.  3.  puts  gray  colour  upon 
children,  they  be  childish  eyes,  dull  and  heavy.  Many  commend  on  the  other 
side  Spanish  ladies,  and  those  Greek  dames  at  this  day,  for  the  blackness  ol 
their  eyes,  as  Porta  doth  his  Neapolitan  young  wives.  Suetonius  describes 
Julius  CfBsar  to  have  been  nigris  vegetisque  oculis  micantibus,  of  a black  quick 
sparkling  eye ; and  although  Averroes  in  his  Colliget  will  have  such  persons 
timorous,  yet  without  question  they  are  most  amorous. 

Now  last  of  all,  I will  show  you  by  what  means  beauty  doth  fascinate,  be- 
witch, as  some  hold,  and  work  upon  the  soul  of  a man  by  the  eye.  Por 
certainly  I am  of  the  poet’s  mind,  love  doth  bewitch  and  strangely  change  us. 


“ ® Ludit  amor  sensus,  oculos  perstringit,  et  aufert 
Liberlatem  animi.  mira  nos  fascinat  arte. 

Credo  aliquis  daemon  subiens  praecordia  flammam 
Concitat,  et  raptam  tollit  de  cardine  mentem.” 


“ Love  mocks  our  senses,  curbs  our  liberties. 

And  doth  bewitch  us  with  his  art  and  rings, 

I think  some  devil  gets  into  our  entrails,  [hinges.’* 
And  kindles  coals,  and  heaves  our  souls  from  th» 


Heliodorus,  lib.  3.  proves  at  large,  ^that  love  is  witchcraft,  “it  gets  in  at  our 
eyes,  pores,  nostrils,  engenders  the  same  qualities  and  aflections  in  us,  as  were 
in  the  party  whence  it  came.”  The  manner  of  the  fascination,  as  Ficinus 
10.  cap.  com.  in  Plat,  declares  it,  is  thus;  “Mortal  men  are  then  e323ecially 
bewitched,  when  as  by  often  gazing  one  on  the  other,  they  direct  sight  to 
sight,  join  eye  to  eye,  and  so  drink  and  suck  in  love  between  them;  for  the 
beginning  of  this  disease  is  the  eye.  And  therefore  he  that  hath  a clear  eye, 
though  he  be  otherwise  deformed,  by  often  looking  uponhim,  will  makeone  mad, 
and  tie  him  fast  to  him  by  the  eye.”  Leonard.  Varius,  lib.  1.  cap.  2.  de  fas- 


* Jacob  Cornelius  Amnon.  Tragaed.  Act.  1.  sc.  1.  ® Rosae  formosarum  oculis  nascuntur,  et  hilaritaa 

vultus  elegantiae  corona-  Philostratus  deliciis.  t Epist.  et  in  deliciis,  abi  et  oppugnationem  relinque,  quam 
tiamma  non  estinguit ; nam  ab  amore  ipsa  flamma  sentit  incendium  : quae  corporum  penetratio,  quae  tyrannis 
haec  ? &c.  Loecheus  Panthea,  * Propertius.  “ The  \vTetched  Cynthia  first  captivates  with  her 

sparkling  eyes.**  yOvid.  amorum,  lib.  2.  eleg.  4.  'Scut.  HercuL  ^Calcagninus  dial  b Iliad  1. 
® Hist.  lib.  I d Sands’ relation,  fol.  67.  ® Mantuan.  f Amor  per  oculos,  nares,  poros  influens, 

&c.  Mortales  turn  summopere  fascinantur  quando  frequentissimo  intuitu  aciem  dirigentes,  &c.  Ideo  si  quia 
nitore  polleat  oculorum,  <fcc. 


520 


T.ove-Melancliohj. 


[Part.  3.  Sec.  2. 


cinat.  telletli  us,  that  by  this  interview,  “^the  purer  spirits  are  infected,”  tlie 
one  eye  pierceth  through  the  other  with  his  rays,  which  he  sends  forth,  and 
many  nien  have  those  excellent  piercing  eyes,  that,  which  Suetonius  relates  of 
Augustus,  their  brightness  is  such,  they  compel  tlieir  spectators  to  look  off, 
and  can  no  more  endure  them  than  the  sunbeams.  ‘^Barradius,  lib.  6.  cap.  10. 
de  Ilarmonia  Evangel,  reports  as  much  of  our  Saviour  Clu'ist,  and  ^ Peter 
Morales  of  the  Virgin  Mary,  whom  Nicephorus  describes  likewise  to  have  been 
yellow-haired,  of  a wheat  colour,  but  of  a most  amiable  and  piercing  eye.  The 
rays,  as  some  think,  sent  from  the  eyes,  carry  certain  spiritual  vapours  with 
them,  and  so  infect  the  other  party,  and  that  in  a moment.  I know,  they  that 
hold  visio Jit  intramittendo,  will  make  a doubt  of  this;  but  Ficinus  proves  iz 
from  blear-eyes.  “^That  by  sight  alone,  make  others  blear-eyed;  and  it  is 
more  than  manifest,  tliat  the  vapour  of  the  corrupt  blood  doth  get  in  toge- 
ther with  the  rays,  and  so  by  the  contagion  the  spectators’  eyes  are  infected.” 
Other  arguments  there  are  of  a basilisk,  that  kills  afar  off  by  sight,  as  that 
Ephesian  did  of  whom  ^Philostratus  speaks,  of  so  pernicious  an  eye,  he 
poisoned  all  he  looked  steadily  on:  and  that  other  argument,  menstruce 
fcemince,  out  of  Aristotle’s  problems,  morbosce  Capivaccius  adds,  and  ™Sep- 
talius  the  commentator,  that  contaminate  a looking-glass  with  beholding 
it.  “ ^^So  the  beams  that  come  from  the  agent’s  heart,  by  the  eyes,  infect  the 
spirits  about  the  patients,  inwardly  wound,  and  thence  the  spirits  infect  the 
blood.”  To  this  effect  she  complained  in  °Apuleius,  “Thou  art  the  cause  of 
my  grief,  thy  eyes  piercing  through  mine  eyes  to  mine  inner  parts,  have  set  my 
bowels  on  fire,  and  therefore  pity  me  that  am  now  ready  to  die  for  thy  sake.” 
Ficinus  illustrates  this  with  a familiar  example  of  that  Marrhusian  Phaedrus 
and  Theban  Lycias,  “^Lycias  he  stares  on  Phaedrus’  face,  and  Phaedrus 
fastens  the  balls  of  his  eyes  upon  Lycias,  and  \i‘ifch  those  sparkling  rays  sends 
out  his  spirits.  The  beams  of  Phaedrus’  eyes  are  easily  mingled  with  the 
beams  of  Lycias’,  and  spirits  are  joined  to  spirits.  This  vapour  begot  in  Phae- 
drus’ heart,  enters  into  Lycias’  bowels : and  that  which  ic  A gi*eater  wonder, 
Phaedrus’  blood  is  in  Lycias’  heart,  and  thence  come  those  ordinary  love- 
speeches,  my  sweetheart  Phaedrus,  and  mine  own  self,  my  dear  bowels.  And 
Phaedrus  again  to  Lycias,  O my  light,  my  joy,  my  soul,  my  life.  Phaedrus 
follows  Lycias,  because  his  heart  would  have  his  spirits,  and  Lycias  follows 
Phaedrus,  because  he  loves  the  seat  of  his  spirits;  both  follow ; but  Lycias  the 
earnester  of  the  two ; the  river  hath  more  need  of  the  fountain,  than  the  foun- 
tain of  the  river;  as  iron  is  drawn  to  that  which  is  touched  with  a loadstone, 
but  draws  not  it  again ; so  Lycias  draws  Phaedrus.”  But  how  comes  it  to 
pass  then,  that  the  blind  man  loves  that  never  saw?  We  read  in  the 
Lives  of  the  Fathers,  a story  of  a child  that  was  brought  up  in  the  wilderness, 
from  his  infancy,  by  an  old  hermit : now  come  to  man’s  estate,  he  saw  by 
chance  two  comely  women  wandering  in  tlie  woods : he  asked  the  old  man 
what  creatures  they  were,  he  told  him  fairies ; after  a while  talking  obith',  the 
hermit  demanded  of  him,  which  was  the  pleasantest  sight  that  ever  he  saw  in 
his  life?  He  readily  replied,  tlie  two  ^fairies  he  spied  in  the  wilderness.  So 
that,  without  doubt,  there  is  some  secret  loadstone  in  a beautiful  woman,  a 


^Splrftiis  punorcp  fHsdiiantitr,  oerilns  ?l  se  radios  enilttit,  4tc.  h Lib.  dc  pulch.  Jes.  et  Jlar. 

rLib.  2.  c.  ‘IS.  coloiv,  triticain  refdreiue,  crine  diva,  acribus  ociilis.  ii Lippi  solo  intuitu  alios lippos 

faciunt,  et  patet  una  cum  radio  vaporem  corrupti  sanguinis  emanare,  oujus  contagione  oculos  spectantis 
Inficitur.  i Vita  Apollon.  ™ Comment,  in  Aristot  Probl.  “ Sic  radius  a corde  percutienris 

missus,  regimen  propi  ium  repetit,  cor  vulnerat,  per  oculos  et  sanguinem  inficit  et  spiritus,  subtili  quadam  vi. 
Castil.  lib.  3.  de  aulico.  ®Lib.  10.  Causa  omnis  et  origo  omnis  praesentis  doloiis  tute  es;  isti  enim  tui 
oculi,  per  meos  oculos  ad  intima  delapsi  prsecordia,  acemmum  meis  medullis  comraovent  incendium ; ergo 
iniserere  tui  causii  pereuntis.  P Lycias  in  Fhaedri  vultura  inliiat,  Phaedrus  in  oculos  Lyciae  scintillas 

suorum  defigit  oculornm;  cumque  scintillis,  Ac.  Sequitur  Phaedrus  Lyciani,  quia  cor  suum  petit  spiritum; 
Plncdrum  Lycias,  quia  spiiitus  propriam  sedem  postulat.  Verum  Lycias,  Ac.  Dxmonia  inquit  qu-B  in 

hoc  Eremo  iiuper  occurreb.iiit. 


f Mem.  2.  Subs.  3.]  Arlificlal  Allurements.  521 

magnetic  power,  a natural  inbred  affection,  which  moves  our  concupiscence,  and 
aa  he  sings, 

“ Jlethinks  T have  a mistress  yet  to  come, 

And  still  I seek,  I love,  I know  not  whom.” 

’Tis  true  indeed  of  natural  and  chaste  love,  but  not  of  this  heroical  passion,  or 
rather  brutish  burning  lust  of  which  we  treat ; we  speak  of  wandering,  wanton, 
adulterous  eyes,  which,  as  ^he  saith,  ‘die  still  in  wait  as  so  many  soldiers, 
and  when  they  spy  an  innocent  spectator  fixed  on  them,  shoot  him  through, 
and  presently  bewitch  him  : especially  when  they  shall  gaze  and  gloat,  as 
wanton  lovers  do  one  upon  another,  and  with  a pleasant  eye  conflict  participate 
each  other’s  souls.”  Hence  you  may  perceive  how  easily  and  how  quickly  we 
may  be  taken  in  love;  since  at  the  twinkling  of  an  eye,  Phaedrus’  spirits  may 
so  perniciously  infect  Lycias’  blood.  Neither  is  it  any  wonder,  if  we  but 
consider  how  many  other  diseases  closely,  and  as  suddenly  are  caught  by  infec- 
tion, plague,  itch,  scabs,  flux,”  &c.  The  spirits  taken  in,  will  not  let  him  rest 
that  hath  received  them,  but  egg  him  on.  “^Idque  corpus  mens  unde 
estsaucia  amore  ; and  we  may  manifestly  perceive  a strange  eduction  of  spirits, 
by  such  as  bleed  at  nose  after  they  be  dead,  at  the  presence  of  the  murderer  ; 
but  read  more  of  this  in  Lemnius,  lib.  2.  de  occult,  nat.  mir.  cap.  7.  Yalleriola 
lib.  2.  ohserv.  cap.  7.  Yalesius  controv.  Ficinus,  Cardan,  Labavius  de  cruentis 
cadaveribus,  &c. 


Subsect.  III. — Artificial  allurements  of  Love,  Causes  and  Provocations  to 
Lust ; Gestures,  Clothes,  Dower,  Aw. 


Natural  beauty  is  a stronger  loadstone  of  itself,  as  you  have  heard,  a great 
temptation,  and  pierceth  to  the  very  heart ; forma  verecundee  nocuit  mihi 
visa  puellce ; but  much  more  when  those  artificial  enticements  and  provocations 
of  gestures,  clothes,  jewels,  pigments,  exornations,  shall  be  annexed  unto  it ; 
those  other  circumstances,  opportunity  of  time  and  place  shall  concur,  which 
of  themselves  alone  were  all  sufficient,  each  one  in  particular  to  produce  this 
effect.  It  is  a question  much  controverted  by  some  wise  men,  forma  debeat 
plies  arti  an  natarce  1 Whether  natural  or  artificial  objects  be  more  powerful  ? 
but  not  decided : for  my  part  I am  of  opinion,  that  though  beauty  itself  be  a 
great  motive,  and  give  an  excellent  lustre  in  sordibus,  in  beggary,  as  a jewel 
on  a dunghill  will  shine  and  cast  his  rays,  it  cannot  be  suppressed,  which 
Heliodorus  feigns  of  Chariclia,  though  she  were  in  beggar’s  weeds ; yet  as  it  is 
used,  artificial  is  of  more  force,  and  much  to  be  preferred. 


^ Sic  dentata  sibi  videtur 
Emptis  ossibus  Indicoque  cornu  ; 
Sic  quas  nigrior  est  cadence  moro, 
Cerussata  sibi  placet  Lyclioris.” 


“So  toothless  iEgle  seems  a pretty  one, 

Set  out  with  new-bought  teeth  of  Indy  bone: 
So  foul  Lychoris  blacker  than  berry 
Herself  admires,  now  finer  than  cherry.” 


John  Lerius  the  Burgundian,  cap.  8.  hist,  navigat.  in  Brazil,  is  altogether  on 
my  side.  For  whereas  (saith  he)  at  our  coming  to  Brazil,  we  found  both  men 
and  women  naked  as  they  were  born,  without  any  covering,  so  much  as  of  their 
privities,  and  could  not  be  persuaded,  by  our  Frenchmen  that  lived  a year  with 
them,  to  wear  any,  “^Many  will  think  that  our  so  long  commerce  with  naked 
women,  must  needs  be  a great  provocation  to  lust;”  but  he  concludes  other- 
wise, that  their  nakedness  did  much  less  entice  them  to  lasciviousness,  than 
our  women’s  clothes.  “ And  I dare  boldly  affirm  (saith  he)  that  those  glitter- 
ing attires,  counterfeit  colours,  headgears,  curled  hairs,  plaited  coats,  cloaks. 


^ Castillo  de  aulico,  I.  .3.  fol.  223.  OcuM  ut  milites  in  insidiis  semper  rccubant,  et  snbito  ad  visum  sagittas 
emittunt,  &c.  ®Nec  minim  si  reliqiios  morbos  qui  ex  contagione  nascuiitur  consideremus,  pestem,  pru- 
ritum,  scabiem,  &c.  t Lucretius.  “ And  the  body  naturally  seeks  whence  it  is  that  the  mind  is  so  wounded 
by  love.”  “ In  beauty,  that  of  favour  is  preferred  before  that  of  colours,  and  decent  motion  is  more  than 
lhat  of  favour.  Bacon’s  Essays.  ^ Mailialis.  ^ Multi  tacite  opinantur  commerciura  illud  adeo  frequens 

cum  barbaris  nudis,  ac  presertim  cum  foeminis,  ad  libidinem  provocare,  at  minus  multo  noxia  illorum  nuditaa 
quani  nostrarura  feeinina.'^^  -’ultus.  Ausun  asseverare  splendidum  ilium  cultum,  fucos,  &c. 


522 


Love-Melancholy. 


[Part;  3,  Sec.  2. 


gowns,  costly  stomacliers,  guarded  and  loose  garments,  and  all  those  other 
accoutrements,  wherewith  our  countrywomen  counterfeit  a beauty,  and  so  curi- 
ously set  out  themselves,  cause  more  inconvenience  in  this  kind,  than  that 
barbarian  homeliness,  although  they  be  no  whit  inferior  unto  them  in  beauty. 
I could  evince  the  truth  of  this  by  many  other  arguments,  but  I appeal  (saith  he) 
to  my  companions  at  that  present,  wliich  were  all  of  the  same  mind,”  His 
countryman,  Montaigne,  in  his  essays,  is  of  the  same  opinion,  and  so  are  many 
others;  out  of  whose  assertions  thus  much  in  brief  we  may  conclude,  that 
beauty  is  more  beholden  to  art  than  nature,  and  stronger  provocations  pro- 
ceed from  outward  ornaments,  than  such  as  nature  hath  provided.  It  is  true 
that  those  fair  sparkling  eyes,  white  neck,  coral  lips,  turgent  paps,  rose- 
coloured  cheeks,  &c.,  of  themselves  are  potent  enticers  ; but  when  a comely, 
artificial,  well-composed  look,  pleasing  gesture,  an  affected  carriage  shall  be 
added,  it  must  needs  be  far  more  forcible  than  it  was,  when  those  curious 
needleworks,  variety  of  colours,  purest  dyes,  jewels,  spangles,  pendants,  lawn, 
lace,  tiffanies,  fair  and  fine  linen,  embroideries,  calamistrations,  ointments,  &c. 
shall  be  added,  they  will  make  the  veriest  dowdy  otherwise,  a goddess,  when 
nature  shall  be  furthered  by  art.  For  it  is  not  the  eye  of  itself  that  enticeth 
to  lust,  but  an  ‘'adulterous  eye,”  as  Peter  terms  it,  2.  ii.  14.  a wanton,  a 
rolling,  lascivious  eye:  a wandering  eye,  which  Isaiah  taxeth,  hi.  16.  Christ 
himself,  and  the  Virgin  Mary,  had  most  beautiful  eyes,  as  amiable  eyes  as 
any  persons,  saith  ^ Baradius,  that  ever  lived,  but  withal  so  modest,  so  chaste, 
that  whosoever  looked  on  them  was  freed  from  that  passion  of  burning  lust, 
if  we  may  believe  ^Gerson  and  ^Bonaventure : there  was  no  such  antidote 
against  it,  as  the  Virgin  Mary’s  face ; ’tis  not  the  eye,  but  carriage  of  it,  as 
they  useth  it,  that  cause th  such  effects.  When  Pallas,  Juno,  Venus,  were  to 
win  Paris’  favour  for  the  golden  apple,  as  it  is  elegantly  described  in  that 
pleasant  interlude  of  ®Apuleius,  Juno  came  with  majesty  upon  the  stage, 
Minerva  gravity,  but  Venus  dvlce  suhridens,  constitit  amcene  ; et  gratissimce 
Gratice  deam  propitiantes,  &c.  came  in  smiling  with  her  gracious  graces  and 
exquisite  music,  as  if  she  had  danced,  et  nonnunquam  saltare  soils  oculis,  and 
which  was  the  main  matter  of  all,  she  danced  with  her  rolling  eyes : they 
were  the  brokers  and  harbingers  of  her  suite.  * So  she  makes  her  brags  in  a 
modern  poet, 

“ d Soon  could  I make  my  brow  to  tyrannise, 

And  force  the  world  do  homage  to  mine  eyes.” 

The  eye  is  a secret  orator,  the  first  bawd,  Amoris  porta,  and  with  private 
looks,  winking,  glances  and  smiles,  as  so  many  dialogues  they  make  up  the 
match  many  times,  and  understand  one  another’s  meanings,  before  they  come 
to  speak  a word.  ®Eurialus  and  Lucretia  were  so  mutually  enamoured  by 
the  eye,  aud  prepared  to  give  each  other  entertainm.ent,  before  ever  they  had 
conference : he  asked  her  good  will  with  his  eyes ; she  did  suffragari,  and 
gave  consent  with  a pleasant  look.  That  ^ Thracian  Kodolphe  w'as  so  excellent 
at  this  dumb  rhetoric,  “that  if  she  had  but  looked  upon  any  one  almost  (saith 
Calsiris)  she  would  have  bewitched  him,  and  he  could  not  possibly  escape  it.” 
For  as  ^^Salvianus  observes,  “ the  eyes  are  the  windows  of  our  souls,  by  which 
as  so  many  channels,  all  dishonest  concupiscence  gets  into  our  hearts.”  They 
reveal  our  thoughts,  and  as  they  say,  frons  aniini  index,  but  the  eye  of  the 
countenance,  ^ Quid  procacibus  intaere  ocellis  1 &c.  I may  say  the  same  of 
smiling,  gait,  nakedness  of  pa,rts,  plausible  gestures,  &c.  To  laugh  is  the 

* Plarmo.  evangel,  lib.  6.  cap.  6.  Serm.  dc  concep.  virg.  Physiognomia  virginis  omnes  movet  ad  castU 

tatem.  b3.  sent.  d.  3.  q.  3.  mirum,  virgo  fonnosissima,  sed  a nemine  conciipita.  ° Met.  10. 

d Rosamond’s  complaint,  by  Sam.  DanieL  ® jEneas  Silv.  f Heliodor.  1.  2.  Rodolphe  Thracia  tarn 

Inevitabili  fascino  instructa,  tain  exacte  oculis  intuens  attraxit,  ut  si  in  illam  quis  incidisset,  fieri  non  posset 
<iuin  caperetur.  8 Lib.  3.  de  providentia:  Animi  fenestrai  oculi,  et  omnis  improba  cupiditas  per  ocello« 

t'lnquam  canalftS  introit.  b Buchanan. 


Mem.  2,  Subs.  3.] 


Artificial  Allurements. 


523 


proper  passion  of  a man,  an  ordinary  thing  to  smile;  but  those  counterfeit, 
composed,  affected,  artificial  and  reciprocal,  those  counter-smiles  are  the  dumb 
shows  and  prognostics  of  greater  matters,  which  they  most  part  use,  to  in- 
veigle and  deceive ; though  many  fond  lovers  again  are  so  frequently  mis- 
taken, and  led  into  a fool’s  paradise.  Eor  if  they  see  but  a fair  maid  laugh, 
or  show  a pleasant  countenance,  use  some  gracious  words  or  gestures,  they 
apply  it  all  to  themselves,  as  done  in  their  favour;  sure  she  loves  them,  she 
is  willing,  coming,  tkc. 

“ Stultus  quando  videt  quod  pulchra  puellala  ridet,  I “ When  a fool  sees  a fair  maid  for  to  smile, 

Turn  fatiuis  credit  se  quod  amare  velit ; ” [ He  thinks  she  loves  him,  ’tis  but  to  beguile.” 

They  make  an  art  of  it,  as  the  poet  telleth  us, 

“i  Quis  credat?  discunt  etiam  ridere  puellae,  I “ "Who  can  believe?  to  laugh  maids  make  an  art, 

Quaeritur  atque  illis  hac  quoque  parte  decor.”  j And  seek  a pleasant  grace  to  that  same  pait.” 

And  ’tis  as  great  an  enticement  as  any  of  the  rest, 

“k  subrisit  molle  puella, 

Cor  tibi  rite  salit.” 

“ She  makes  thine  heart  leap  with  ^a  pleasing  gentle  smile  of  hers.” 

“ ™ Dulce  ridentem  Lalagen  amabo, 

Dulce  loquentem,” 

“ I love  Lalage  as  much  for  smiling,  as  for  discoursing,”  delectata  ilia  visit 
tarn  hlandum,  as  he  said  in  Petronius  of  his  mistress,  being  well  pleased,  she 
gave  so  sweet  a smile.  It  won  Ismenius,  as  he  “ confesseth,  Ismene  subrisit 
aniatorium,  Ismene  smiled  so  lovingly  the  second  time  I saw  her,  that  I could 
not  choose  but  admire  her:  and  Galla’s  sweet  smile  quite  overcame  °Faustus 
the  shepherd.  Me  aspiciens  motis  hlande  subrisit  ocellis.  All  other  gestures  of 
the  body  will  enforce  as  much.  Daphnis  in  ‘^Lucian  was  a poor  tattered  wench 
when  I knew  her  first,  said  Corbile,  pannosa  et  lacera,  but  now  she  is  a stately 
piece  indeed,  hath  her  maids  to  attend  her,  brave  attires,  money  in  her  purse, 
<tc.,  and  will  you  know  how  this  came  to  pass?  “ by  setting  out  herself  after 
the  best  fashion,  by  her  pleasant  carriage,  affability,  sweet  smiling  upon  all,” 
ttc.  Many  women  dote  upon  a man  for  his  compliment  only,  and  good  be- 
haviour, they, are  won  in  an  instant;  too  credulous  to  believe  that  every  light 
wanton  suitor,  who  sees  or  makes  love  to  them,  is  instantly  enamoured,  ho 
certainly  dotes  on,  admires  them,  will  surely  marry,  when  as  he  means  nothing 
lo'^s,  ’tis  his  ordinary  carriage  in  all  such  companies.  So  both  delude  each 
other  by  such  outward  shows;  and  amongst  the  rest,  an  upright,  a comely 
grace,  courtesies,  gentle  salutations,  cringes,  a mincing  gait,  a decent  and  an 
affected  pace,  are  most  powerful  enticers,  and  which  the  prophet  Isaiah,  a 
■courtier  himself,  and  a great  observer,  objected  to  the  daughters  of  Zion,  iff. 
IG.  “they  minced  as  they  went,  and  made  a tinkling  with  their  feet.”  To 
say  the  truth,  what  can  they  not  effect  by  such  means  ? 

“Whilst  nature  decks  them  in  their  best  attires 
. Of  youth  and  be?iuty  which  the  world  admires.” 

“^Urit voce,  manu,  gressu,  pectore,  f route,  oculis.'^  When  art  shall  be 

annexed  to  beauty,  when  wiles  and  guiles  shall  concur;  for  to  speak  as  it  is, 
love  is  a kind  of  legerdemain;  me?:e  juggling,  a fascination.  When  they  show 
theirfair  hand,  fine  foot  and  leg  withal,  sui  desiderium  nobis  relinquunt, 

saith  ^'Balthasar  Castilio,  lib.  1.  they  set  us  a longing,  “and  so  when  they 
pull  up  their  petticoats  and  outward  garments,”  as  usually  they  do  to  show 
their  fine  stockings,  and  those  of  purest  silken  dye,  gold  fringes,  laces,  em- 
oroiderings  (it  shall  go’  hard  but  when  they  go  to  church,  or  to  any  other 
place,  all  shall  be  seen),  ’tis  but  a springe  to  catch  woodcocks ; and  as  ® Chry- 

i Ovid  de  arte  amandi.  k Pers.  3.  Sat  1 Vel  centum  Charites  ridere  putaret,  Museus  of  Hera 

Hor.  Od.  22.  lib.  1.  Eustathius,  1.  5.  “Mantuan.  P Tom.  4.  merit,  dial.  Exornando  seipsam 

clcffanter,  facilem  et  hllarem  se  gerendo  erga  cunctos,  ridendo  suave  ac  blandum  quid,  &c.  *1  Angerianus. 

*■  Vel  si  forte  vestimentum  de  industria  elevetur,  ut  pedum  ac  tibiarum  pars  aliqua  conspiciatuc,  dum  tern- 
plum  ant  locum  aliquein  adierit.  ®Sermone,  quod  non  foemin*  viris  cohabitent.  Kon  loquuta  es  Lingua, 

bed  loquuta  es  gressu:  non  loquuta  es  voce,  sed  oculls  loquuta  es  clarius  quiim  voce. 


524 


Love- Melancholy,  [Part  3.  Sec.  2. 

sostom  telleth  them  downright,  “ though  they  say  nothing  with  their  mouths,, 
they  speak  in  their  gait,  they  speak  with  their  eyes,  they  speak  in  the  car- 
riage of  their  bodies.”  And  what  shall  we  say  otherwise  of  that  baring  of 
their  necks,  shohlders,  naked  breasts,  arms  and  wrists,  to  what  end  are  they 
but  only  to  tempt  men  to  lust ! 

“ tNam  quid  lajteoliis  sinus,  et  ipsas 
Praj  te  fers  sine  linteo  papillas? 

Hoc  est  dicere,  posce,  posce,  trado; 

' Hoc  est  ad  Veuerera  vocare  amantes.” 

Tliere  needs  no  more,  as  '^Fredericus  Matenesius  well  observes,  but  a crier  to 
go  before  them  so  dressed,  to  bid  us  look  out,  a trumpet  to  sound,  or  for  de- 
fect a sow-gelder  to  blow, 


* Look  out,  look  out  and  see 
What  object  tliis  may  be 
That  doth  perstringe  mine  eye; 
A gallant  lady  goes 


In  rich  and  gaudy  clothes. 

But  whither  away  God  knows, 

look  out,  <fcc.,  ut  quae  sequuntur' 


or  to  what  end  and  purpose?  But  to  leave  all  these  fantastical  raptures.  I’ll 
prosecute  my  intended  theme.  Nakedness,  as  I have  said,  is  an  odious  thing 
of  itself,  remedium  amoris;  yet  it  may  be  so  used,  in  part,  and  at  set  times, 
that  there  can  be  no  such  enticement  as  it  is ; 


“ y Nec  mihi  cincta  Diana  placet,  nec  nuda  Cythere, 

Ilia  voluptatis  nil  habet,  h®c  nimium.” 

David  so  espied  Bathsheba,  the  elders  Susanna:  * Apelles  was  enamoured 
with  Campaspe,  when  he  was  to  paint  her  naked.  Tiberius  ^7^  cap.  42. 
supped  with  Sestius  Gallus  an  old  lecher,  lihidinoso  sene,  ed  lege  ut  nudce puelloe 
administrarent : some  say  as  much  of  Nero,  and  Pont  us  Huter  of  Carolus 
Pugnax.  Amongst  the  Babylonians  it  was  the  custom  of  some  lascivious  queans 
to  dance  frisking  in  that  fashion,  saith  Curtius,  lib.  5.  and  Sardus  de  mor.  gent, 
lib.  1.  writes  of  others  to  that  effect.  The  ^Tuscans  at  some  set  banquets  had 
naked  women  to  attend  upon  them,  which  Leonicus  de  Varia  hist.  lib.  3.  cap. 
96.  confirms  of  such  other  bawdy  nations.  Nero  would  have  filthy  pictures 
still  hanging  in  liis  chamber,  which  is  too  commonly  used  in  our  times,  and 
Heliogabalus,  etiam  coram  agentes,  ut  ad  venerem  incitarent:  So  things  may 
be  abused.  A servant  maid  in  Aristienetus  spied  her  master  and  mistress 
through  the  key-hole  ^ merrily  disposed ; upon  the  sight  she  fell  in  love  with 
her  master.  ‘^Antoninus  Caracalla  observed  his  mother-in-law  with  her 
breasts  amorously  laid  open,  he  was  so  much  moved,  that  he  said  Ah  si  liceret, 
O that  I might;  which  she  by  chance  overhearing,  replied  as  impudently, 
^ Quicquidlibet  licet,  thou  mayest  do  what  thou  wilt:  and  upon  that  tempta- 
tion he  married  her:  this  object  was  not  in  cause,  not  the  thing  itself,  but 
that  uu^eemly,  indecent  carriage  of  it. 

When  you  have  all  done,  veniunt  cl  veste  sagittce,  the  greatest  provocations 
of  lust  are  from  our  apparel;  God  makes,  they  say,  man  shapes,  and  there  is 
no  motive  like  unto  it ; 

l “ ® Wliich  doth  even  beauty  beautify, 

\ And  most  bewitch  a wretched  eye.” 

a filthy  knave,  a deformed  quean,  a crooked  carcass,  a maukin,  a witch,  a 
rotten  post,  a hedgestake  may  be  so  set  out  and  tricked  up,  that  it  shall 
make  as  fair  a show,  as  much  enamour  as  the  rest : many  a silly  fellow  is  so- 
taken.  Frimum  lu^arice  aucupiam,  one  calls  it,  the  first  snare  of  lust; 

tjovianus  Pontanus  Baiar.  lib.  1.  ad  Ilerminnem.  “For  why  do  you  exhibit  your  ‘milky  way,’  your 
uncovered  bosoms?  What  else  is  it  but  to  say  plaiidy,  Ask  mo,  ask  me,  I will  surrender;  and  what  is  that 
but  love’s  call  ?”  De  luxu  vestium  discurs.  6.  Nihil  aliud  deest  nisi  ut  praeco  vos  praecedat,  Ac. 

^ If  you  can  tell  how,  you  may  sing  this  to  the  tune  a sow-gelder  blows.  7 Auson.  epig.  28.  “ Neither 

draped  Diana  nor  naked  Venus  pleases  me.  One  has  too  much  voluptuousness  about  hei,  the  other  none.”’ 
*Plin.  lib.  33.  cap.  10.  Gampaspen  nudam  picturus  Apelles,  amore  cjus  illaqueatus  est.  * In  Tyrrhenia 
conviviis  nudae  mulieres  niinistrabant.  b Amatoria  miscentes  vidit,  et  in  ipsis  complcxibus  audit,  Ac. 

‘iniersit  inde  cupido  in  pectus  virginis.  ® Epist.  7.  Ub.  2.  d Spartiau.  ® Sidiiev’.s  Arcadia. 


Mem.  2 Sabs.  3.] 


Artificial  Allarements. 


^ Bossus,  aucupium  aminarum,  lethalein  arunditieni,  a fatal  roed,  the  greatest 
bawd^y^r^e  le/iocinium,  sanguineis  lachrymis  deplorandum,  saith  ^ Matoiiesius, 
and  with  tears  of  blood  to  be  deplored.  Nob  that  comeliness  of  clothes  is 
therefore  to  be  condemned,  and  those  usual  ornaments  : there  is  a decency 
and  decorum  in  this  as  well  as  in  other  things,  fit  to  be  used  becoming  several 
persons,  and  befitting  their  estates  ; he  is  only  fantastical  that  is  not  in  fashion, 
and  like  an  old  image  in  arras  hangings,  when  a manner  of  attire  is  generally 
received  ; but  when  they  are  so  new-fangled,  so  unstaid,  so  prodigious  in  their 
attires,  beyond  their  means  and  fortunes,  unbefitting  their  age,  place,  quality, 
condition,  what  should  we  otherwise  think  of  them  1 Why  do  they  adorn 
themselves  with  so  many  colours  of  herbs,  fictitious  flowers,  curious  needle- 
works, quaint  devices,  sweet  smelling  odours,  with  those  inestimable  riches  of 
precious  stones,  pearls,  rubies,  diamonds,  emeralds,  &c.  % Why  do  they  crown 
themselves  with  gold  and  silver,  use  coronets  and  tires  of  several  fashions, 
deck  themselves  with  pendants,  bracelets,  ear-rings,  chains,  girdles,  rings,  pins, 
spangles,  embroideries,  shadows,  rebatoes,  versicolour  ribands  ? why  do  they 
make  such  glorious  shows,  with  their  scarfs,  feathers,  fans,  masks,  furs,  laces, 
tifianies,  ruffs,  falls,  calls,  cuffs,  damasks,  velvets,  tinsels,  cloth  of  gold,  silver 
tissue  1 with  colours  of  heavens,  stars,  planets  : the  strength  of  metals,  stones, 
odours,  flowers,  birds,  beasts,  fidies,  and  whatsoever  Africa,  Asia,  America, 
sea,  land,  art  and  industry  of  man  can  afford  ] Why  do  they  use  and  covet 
such  novelty  of  inventions ; such  new-fangled  tires,  and  spend  such  inesti- 
mable sums  on  them  1 “ To  what  end  are  those  crisped,  false  hairs,  painted 
faces,”  as  ^the  satirist  observes,  “ such  a composed  gait,  not  a step  awry?” 
Why  are  they  like  so  many  Sybarites,  or  Nero’s  Poppae,  Ahasuerus  ’ concu- 
bines, so  costly,  so  long  a dressing,  as  Caesar  was  marshalling  his  army,  or  a 
hawk  in  pruning  ? ‘ Dam  moUuatar,  dam  comantar,  annus  est : a.  ^ gardener 
takes  not  so  much  delight  or  pains  in  his  garden,  a horseman  to  dress  his 
horse,  scour  his  armour,  a mariner  about  his  ship,  a merchant  his  shop  and 
shop-book,  as  they  do  about  their  faces,  and  all  those  other  parts  : such  set- 
ting up  with  corks,  straightening  with  whalebones  ; why  is  it,  but  as  a day  net 
catcheth  larks,  to  make  young  men  stoop  unto  them  ? Philocarus,  a gallant 
ill  Arista3netus,  advised  his  friend  Polioenus  to  take  heed  of  such  enticements, 
“ ^for  it  was  the  sweet  sound  and  motion  of  his  mistress’s  spangles  and  brace- 
lets, the  smell  of  her  ointments,  that  captivated  him  first.  Ilia  fait  mentis  prinia 
ruina  mece.  Quid  sibi  vult  pixidum  turhu,  saith  “Lucian,  “to  what  use  are 
pins,  pots,  glasses,  ointments,  irons,  combs,  bodkins,  setting-sticks  ? why 
bestow  they  all  their  patrimonies  and  husbands’  yearly  revenues  on  such 
fooleries  ?”  '^bina  patrinionia  singulis  auribus;  “ wliy  use  they  dragons,  wa^ps, 
snakes,  for  chains,  enamelled  jewels  on  their  necks,  ears?”  dignuni  potius 
foret  ferro  manusistas  religari,  atqueutinani  monilia  vere  dracones  essent : they 
had  more  need  some  of  them  be  tied  in  bedlam  with  iron  chains,  have  a whip 
for  a fiin,  and  hair-cloths  next  to  their  skins,  and  instead  of  wrought  smocks, 
have  their  cheeks  stigmatised  with  a hot-iron  ; I say,  some  of  our  Jezebels, 
instead  of  painting,  if  they  were  well  served.  But  why  is  all  this  labour,  all 
this  cost,  preparation,  riding,  running,  far-fetched,  and  dear  bought  stuft'? 
“ ‘^Because  forsooth  they  would  be  fair  and  fine,  and  where  nature  is  defec- 
tive, supply  it  by  art.”  Sanguine  quee  vero  non  rubet,  arte  rubet,  (Ovid)  ; and 

fDe  immod.  mulier.  cultu.  KDiscurs.  6.  de  liixu  vestium.  h Petronius,  fol.  95.  quo  spectant  flexse 
comae?  (pio  facies  medicaniine  attrita  et  oculorum  mollis  petulantia?  quo  incessus  tarn  compositus,  &c. 
i I’er.  “ They  take  a year  to  deck  and  comb  themselves.”  k p,  Aretina  Hortulamis  non  ita  exercetur 
visendis  hortis,  eques  equis,  armis,  nauta  navibus,  «fcc  1 Epist.  4.  Sonus  avmlllarum  bene  sonantium, 
odor  unguentorum,  &c.  “ Tom.  4.  dial.  Amor,  vascula  plena  mullae  infelicitatis  omiiem  maritorum 

opulentiam  in  haec  impendunt,  dracones,  pro  monilibus  habent,  qui  utinam  vere  dracones  essent.  Lucian. 
^ Seneca.  ® Castilio,  de  aulic.  lib.  1.  Mulieribus  omnibus  hoc  imprimis  in  votis  est,  ut  formosae  sint,  aut 
reipsa  non  sint,  videantur  tarn en  esse  ; et  si  qua  parte  natura  defuit,  artis  suppetias  adjungunt : unde  illae 
faciei  unctioncs,  dolor  et  cruciatus  in  arctandis  corporibu-,  »xc.  h Ovid,  epist.  IMed.  Jasoiii. 


Love-Melancholy. 


-6 


[Part.  3.  Sec.  2. 


to  that  purpose  they  anoint  and  paint  their  faces,  to  make  Helen  of  Hecuba 

parvmnque  exortamque  p/uellam — Europen*  To  this  intent  they  crush  in 

their  feet  and  bodies,  hurt  and  crucify  themselves,  sometimes  in  lax  clothes,  a 
hundred  yards  I think  in  a gown,  a sleeve,  and  sometimes  again  so  close,  ut 
nudos  exprimant  artus.  ‘^Now  long  tails  and  trains,  and  then  short,  up, 
down,  high,  low,  thick,  thin,  &c. ; now  little  or  no  bands,  then  as  big  as  cart 
wheels  ; now  loose  bodies,  then  great  fardingales  and  close  girt,  &c.  Why  is 
all  this,  but  with  the  whore  in  the  Proverbs,  to  intoxicate  some  or  other  ] 
ocidorum  deeipulam,  '’one  therefore  calls  it,  et  indicem  libidinis,  the  trap  of 
pist,  and  sure  token,  as  an  ivy-bush  is  to  a tavern. 


Qubd  piilcliros  Glycere  suraas  de  pixide  vultus. 
Quod  tibi  compositae  nec  sine  lege  comae  : 
Qubd  niteat  digitis  adamas,  Beryllus  in  aure, 
Non  sum  divinus,  sed  scio  quid  cupias." 


O Glycere,  in  that  you  paint  so  much, 

Your  hair  is  so  bedeckt  in  order  such. 

With  rings  on  fingers,  bracelets  in  your  ear, 
Although  no  prophet,  tell  I can,  I fear.” 


To  be  admired,  to  be  gazed  on,  to  circumvent  some  novice  ; as  many  times 
they  do,  that  instead  of  a lady  he  loves  a cap  and  a feather,  instead  of  a maid 
that  should  have  verum  colorem,  corpus  solidum  et  sued  plenum  (as  Chserea 
describes  his  mistress  in  the  ®poet),  a painted  face,  a ruff-band,  fair  and  fine 
linen,  a coronet,  a flower  Naturesque  putat  quod  fuit  artijicis),  a wrought 
waistcoat  he  dotes  on,  or  a pied  petticoat,  a pure  dye  instead  of  a proper 
woman.  For  generally,  as  with  rich-furred  conies,  their  cases  are  far  better 
than  their  bodies,  and  like  the  bark  of  a cinnamon  tree,  which  is  deare  rthan 
the  whole  bulk,  their  outward  accoutrements  are  far  more  precious  than  their 
inward  endowments.  ’Tis  too  commonly  so. 


“ ” Auferimur  cultu  et  gemmis,  auroque  teguntur  “ With  gold  and  jewels  all  is  covered. 

Omnia ; pars  minima  est  ipsa  puella  sui.”  And  with  a strange  lire  we  are  won, 

(While  she’s  the  least  part  of  herself) 

And  with  such  baubles  quite  undone.” 

Why  do  they  keep  in  so  long  together,  a whole  winter  sometimes,  and  will 
not  be  seen  but  by  torch  or  candlelight,  and  come  abroad  with  all  the  pre- 
paration may  be,  when  they  have  no  business,  but  only  to  show  themselves  ? 
Spectatum  veniunt,  veniunt  spectentur  ut  ipsce. 

“ * For  what  is  beauty  if  it  be  not  seen. 

Or  what  is't  to  be  seen,  if  not  admir’d. 

And  though  admir’d,  unless  in  love  desir’d  ? * 

why  do  they  go  with  such  counterfeit  gait,  which  ^ Philo  Judaeus  reprehends 
them  for,  and  use  (I  say  it  again)  such  gestures,  apish,  ridiculous,  indecent 
attires,  sybaritical  tricks,  fucos  genis,  purpurissam  venis,  cerussam  fronti,  leges 
ocidis,  &c.,  use  those  sweet  perfumes,  powders,  and  ointments  in  public,  flock 
to  hear  sermons  so  frequent,  is  it  for  devotion  '?  or  rather,  as  ^ Basil  tells  them, 
to  meet  their  sweethearts,  and  see  fashions  ; for  as  he  saith,  commonly  they 
come  so  provided  to  that  place,  with  such  curious  compliments,  with  such 
gestures  and  tires,  as  if  they  should  go  to  a dancing-school,  a stage-play,  or 
bawdy-house,  fitter  than  a church. 

“ When  such  a she-priest  comes  her  mass  to  say. 

Twenty  to  one  they  all  forget  to  pray.” 

“ They  make  those  holy  temples,  consecrated  to  godly  martyrs  and  religious 
uses,  the  shops  of  impudence,  dens  of  whores  and  thieves,  and  little  better 
than  brothel  houses.”  When  we  shall  see  these  things  daily  done,  their  hus- 
bands bankrupts,  if  not  cornutos,  their  wives  light  housewives,  daughters  dis- 
honest ; and  hear  of  such  dissolute  acts,  as  daily  we  do,  how  should  we  think 
otherwise  1 what  is  their  end,  but  to  deceive  and  inveigle  young  men  ? As 

*“A  distorted  dwarf,  an  Europa.”  iModo  caudatus  tunicas,  ^c.  Bossus.  ^Scribanius,  philos. 
Christ,  cap.  G.  s q-er.  Eunuc.  Act.  2.  seen.  3.  t Stroza  fil.  ^ Ovid.  ^ S.  Daniel.  y Lib.  de- 

victimis.  Fracto  incessu,  obtuitu  lascivo,  calamistrata,  cincinnata,  fucata,  recens  lota,  purpurissata,  pre- 
tiosoque  amicta  palliolo,  spirans  unguenta,  ut  juvenum  animos  circumveniat.  * Orat  in  ebrios.  Impu- 

denter  se  masculorum  aspectibus  exponunt,  insolenter  comas  jactantes,  trahunt  tunicas  pedibuscollidentes, 
oculoquo  petulanti,  risu  effuso,  ad  tripudium  insanientes,  omnem  adolescentum  intemperantiam  in  se  provo- 
cantes.  idque  in  templis  memorije  martyrum  consecratis  ; pomoerium  civitatis  otficiiiam  fecerunt  impudentias 


Artificial  Allurements. 


527 


Mem.  2.  Subs.  3,] 


tow'  takes  fire,  such  enticing  objects  produce  their  effect,  how  can  it  be  altered  ? 
When  V enus  stood  before  Anchises  (as  “ Homer  feigns  in  one  of  his  hymns) 
in  her  costly  robes,  he  was  instantly  taken, 


“ Ciim  ante  ipsum  staret  Jovis  Alia,  videns  earn 
Anchises,  admirabatur  formam,  et  stupendas  vestes; 
Erat  enim  induta  peplo,  igneis  radiis  splendidiore ; 
Habebat  quoque  torques  fulgidos,  flexiles  haelices, 
Tenerum  collum  ambiebant  monilia  pulchra, 

Aurea,  variegata.” 


I When  Venus  stood  before  Anchises  first, 

I He  was  amazed  to  see  her  in  her  tires ; 

For  she  had  on  a hood  as  red  as  fire, 

And  glittering  chains,  and  ivy-twisted  spires, 
About  her  tender  neck  were  costly  brooches. 
And  necklaces  of  gold,  enamell’d  ouches.” 


So  when  Medea  came  in  presence  of  Jason  first,  attended  by  her  nymphs  and 
ladies,  as  she  is  described  by  '^Apollonius, 

“ Cunctas  verb  ignis  instar  sequebatur  splendor,  | “ A lustre  followed  them  like  flaming  fire, 

Tantum  ab  aureis  fimbriis  resplendebat  jubar.  And  from  their  golden  borders  came  such  beams, 

Accenditque  in  oculis  dulce  desiderium.”  1 Which  in  his  eyes  provok’d  a sweet  desire.” 

Such  a relation  we  have  in  ® Plutarch,  when  the  queens  came  and  ofiered  them- 
selves to  Antony,  “ ^ with  diverse  presents,  and  enticing  ornaments,  Asiatic 
allurements  with  such  wonderful  joy  and  festivity,  they  did  so  inveigle  the 
Homans,  that  no  man  could  contain  himself,  all  was  turned  to  delight  and 
pleasure.  The  women  transformed  themselves  to  Bacchus  shapes,  the  men- 
children  to  Satyrs  and  Pans  ; but  Antony  himself  was  quite  besotted  with 
Cleopatra’s  sw^eet  speeches,  philters,  beauty,  pleasing  tires : for  when  she  sailed 
along  the  river  Cydnus,  with  such  incredible  pomp  in  a gilded  ship,  herself 
dressed  like  Yenus,  her  maids  like  the  Graces,  her  pages  like  so  many  Cupids, 
Anthony  was  amazed,  and  rapt  beyond  himself.”  Heliodorus,  lib.  1.  brings  in 
Dameneta,  stepmother  to  Cnemon,  “whom  she®  saw  in  his  scarfs,  rings,  robes, 
and  coronet,  quite  mad  for  the  love  of  him.”  It  was  Judith’s  pantofles  that 
ravished  the  eyes  of  Holofernes.  And  ^Cardan  is  not  ashamed  to  confess, 
that  seeing  his  wife  the  first  time  all  in  white,  he  did  admire  and  instantly 
love  her.  If  these  outward  ornaments  were  not  of  such  force,  why  doth^JSTaomi 
give  Puth  counsel  how  to  please  Boaz?  and '^Judith,  seeking  to  captivate 
Holofernes,  washed  and  anointed  herself  with  sweet  ointments,  dressed  her 
hair,  and  put  on  costly  attires.  The  riot  in  this  kind  hath  been  excessive  in 
times  past ; no  man  almost  came  abroad,  but  curled  and  anointed, 

“ 1 Et  matutino  sudans  Crispinus  amomo. 

Quantum  vix  redolent  duo  funera,” 

“ one  spent  as  much  as  two  funerals  at  once,  and  with  perfumed  hsilrsf^  efi'osa 
canos  odorati  capillos  A ssyriaque  nardo.  What  strange  things  doth  'Sueton. 
relate  in  this  matter  of  Caligula’s  riot  % And  Pliny,  lib.  12.  & 13.  Bead  more 
in  Dioscorides,  Ulmus,  Arnoldus,  Bandoletius  de  fuco  et  decoratione  ; for  it  is 
now  an  art,  as  it  was  of  old  (so  “ Seneca  records),  ojficince  sunt  adores  coqv.en- 
tium.  Women  are  bad  and  men  worse,  no  difference  at  all  between  their  and 
our  times  ; ““good  manners  (as  Seneca  complains)  are  extinct  with  wanton- 
ness, in  tricking  up  themselves  men  go  beyond  women,  they  wear  harlots’ 
colours,  and  do  not  walk,  but  jet  and  dance,”  hie  mulier^  hcec  vir,  more  like 
players,  butterflies,  baboons,  apes,  antic-s,  than  men.  So  ridiculous,  moreover, 
we  are  in  our  attires,  and  for  cost  so  excessive,  that  as  Hierome  said  of  old, 
lino  jilio  villarum  insunt  pretia,  uno  lino  decies  sestertium  inseritur;  ’tis  an 
ordinary  thing  to  put  a thousand  oaks  and  a hundred  oxen  into  a suit  of  apparel, 
to  wear  a whole  manor  on  his  back.  What  with  shoe-ties,  hangers,  points, 
caps  and  feathers,  scarfs,  bands,  cuffs,  &c.,  in  a short  space  their  whole  patri- 
monies are  consumed.  Heliogabalus  is  taxed  by  Lamj>ridius,  and  admired  in 


* Hymno  Veneri  dicato.  b Argonaut.  1.  4..  ® Vit.  Anton,  d Regia  domo  omatuque  certantes,  sese  ac 
formam  suam  Antonio  offerentes,  &c.  Cum  omatu  et  incredibili  pompa  per  Cydnum  fluvium  navigarent 
aurata  puppi,  ipsa  ad  similitudinem  Veneris  omata,  puellse  Gratiis  similes,  pueri  Cupidinibus,  Antonius  ad 
visum  stupefactus.  ® Amictum  Chlamyde  et  coronis  quum  primum  aspexit  Cnemonem,  ex  potestate 

mentis  excidit.  t Lib.  de  lib.  prop.  8 Ruth,  iii.  3.  hCap.  ix.  6,  iJuv.  Sat.  6.  kHor.  lib.  2.  Od.l  1. 
iCap.  27.  “ Epist.  90.  “Quicquid  est  boni  moris  levitate  extinguitur,  et  politura  corporis  muliebres 

munditias  antecessimus,  colofes  meretricios  viri  sumimus,  tenero  et  moUi  gradu  suspendimus  gradum,  non 
ambulamus,  nat.  quoest.lib.  7.  cap.  31. 


528 


Love- Mela  achohj. 


[Part.  3.  Sec.  2. 


his  age  for  wearing  jewels  in  his  shoes,  a common  thing  in  our  times,  not  for 
emperors  and  princes,  but  almost  for  serving  men  and  tailors ; all  the  flowers, 
stars,  constellations,  gold  and  precious  stones  do  condescend  to  set  out  their 
shoes.  To  repress  the  luxury  of  those  Koman  matrons,  there  was  ®Lex  Valeria 
and  Oppia,  sLnd  a Cato  to  contradict ; but  no  laws  will  serve  to  repress  the  pride 
and  insolency  of  our  days,  the  prodigious  riot  in  this  kind.  Lucullus’s  ward- 
robe is  put  down  by  our  ordinary  citizens;  and  a cobbler’s  wife  in  Venice,  a 
courtesan  in  Florence,  is  no  whit  inferior  to  a queen,  if  our  geographers  say 
true:  and  why  is  all  this  1 “Why  do  they  glory  in  their  jewels  (as  ^ he  saith) 
or  exult  and  triumph  in  the  beauty  of  clothes  ? why  is  all  this  cost  ? to  incite 
men  the  sooner  to  burning  lust.  They  pretend  decency  and  ornament ; but 
let  them  take  heed,  that  while  they  set  out  their  bodies  they  do  not  damn  their 
souls;”  ’tis  ‘^Bernard’s  counsel:  “shine  in  jewels,  stink  in  conditions  ; have 
purple  robes,  and  a torn  conscience.”  Let  them  take  heed  of  Isaiah’s  pro- 
phecy, that  their  slippers  and  attires  be  not  taken  from  them,  sweet  balls, 
bracelets,  ear-rings,  veils,  wimples,  crisping-pins,  glasses,  fine  linen,  hoods, 
lawns,  and  sweet  savours,  they  become  not  bald,  burned,  and  stink  upon  a 
sudden.  And  let  maids  beware,  as  ‘Cyprian  adviseth,  “that  while  they 
wander  too  loosely  abroad,  they  lose  not  their  virginities :”  and  like  Egyptian 
temples,  seem  fair  without,  but  prove  rotten  carcases  within.  How  mucli 
better  were  it  for  them  to  follow  that  good  counsel  of  Tertullian?  “ ®To  have 
their  eyes  painted  with  chastity,  the  Woid  of  God  inserted  into  their  ears, 
Christ’s  yoke  tied  to  the  hair,  to  subject  themselves  to  their  husbands.  If 
they  would  do  so,  they  should  be  comely  enough,  clothe  themselves  with  the 
silk  of  sanctity,  damask  of  devotion,  purple  of  piety  and  chastity,  and  so  painted, 
they  shall  have  God  himself  to  be  a suitor:”  “let  whores  and  queans  prank  up 
themselves,  ^let  them  paint  their  faces  with  minion  and  ceruse,  they  are  but 
fuels  of  lust,  and  signs  of  a corrupt  soul : if  ye  be  good,  honest,  virtuous,  and 
religious  matrons,  let  sobriety,  modesty  and  chastity  be  your  honour,  and  God 
himself  your  love  and  desire.”  Mulier  recte  olet,  uhi  nihil  olet,  then  a woman 
smells  best,  when  she  hath  no  perfume  at  all;  no  crown,  chain,  or  jewel 
(Guivarra  adds)  is  such  an  ornament  to  a virgin,  or  virtuous  woman,  quam 
virgini  pudor,  as  chastity  is:  more  credit  in  a wise  man’s  eye  and  judgment 
they  get  by  their  plainness,  and  seem  fairer  than  they  that  are  set  out  with 
baubles,  as  a butcher’s  meat  is  with  pricks,  pufied  up,  and  adorned  like  so 
many  jays  with  variety  of  colours.  It  is  reported  of  Cornelia,  that  virtuous 
Homan  lady,  great  Scipio’s  daughter,  Titus  Sempronius’  wife  and  the  mother 
of  the  Gracchi,  that  being  by  chance  in  company  with  a companion,  a strange 
gentlewoman  (some  light  housewife  belike,  that  was  dressed  like  a May  lady, 
and,  as  most  of  our  gentlewomen  are,  “was  ‘‘more  solicitous  of  her  head-tire  than 
of  her  health,  that  spent  her  time  between  a comb  and  a glass,  and  had  rather 
be  fair  than  honest  (as  Cato  said),  and  have  the  commonwealth  turned  topsy- 
turvy than  her  tires  marred) ;”  and  she  did  nought  but  brag  of  her  fine  robes 
and  jewels,  and  provoked  the  Homan  matron  to  show  hers:  Cornelia  kept  her 
in  talk  till  her  children  came  from  school,  and  these,  said  she,  are  my  jewels, 
and  so  deluded  and  put  oflf  a proud,  vain,  fantastical,  housewife.  How  much 

® Liv.  lib.  4.  dec.  4.  PQuid  exultas  in  pulchritudine  panni?  Quid  gloriaris  in  gemmls  ut  facilius  invites 
ad  libidinosum  incendium  ? Mat.  Bossus  de  iminoder.  mulier.  cultu.  <1  Epist.  113.  fulgent  monilibus, 

moribus  sordent,  purpurata  vestis,  conscientia  pannosa,  cap.  3.  17.  De  virginali  habitu ; dum  ornari 

<’ultius,  dum  evagari  virgiiies  volunt,  desinunt  esse  virgiiies.  Clemens  Alexandrinus,  lib.  de  pulchr.  animac, 
ibid.  ® Lib.2.  de  cultu  mulierum,  oculos  depictos  verecundia,  inferentes  in  aures  sermonem  dei,  annectentes 
crinibus  jugum  Christ),  Ciiput  maritis  subjicieutes,  sic  facile  et  satis  eritis  oniata:  vestite  vos  serico  pro- 
bltatis,  byssino  sanctitatis,  purpui’a  pudicitiae ; taliter  pigraentata?  deum  habebitis  amatorem.  tSuas 

fc  ibeant  Komanaa  lascivias  ; purpurissa,  ac  cerussa  ora  perungant,  fomenta  libidinum,  et  comipte  mentis 
indicia;  vestrum  ornamentum  deus  sit,  pudiciti^  virtutis  studium.  Bossus  Plautus.  '‘^llicitiores 

d(‘.  capitis  sui  dccore  quam  de  salute,  inter  pectinem  et  speculum  diem  perdunt,  concinniores  esse  malunt 
T a,.iu  honestiores,  et  rcn<pub.  minus  turbari  curant  quam  comam.  Seneca. 


Mem.  2.  Subs.  3.] 


Artificial  Alluremmts. 


529 


better  were  it  for  our  matrons  to  do  as  she  did,  to  go  civilly  and  decently, 
^ I lonestcB  muUeris  instar  quce  utitar  auro  pro  eo  quod  est,  ad  ea  tantum  quibus 
opus  est,  to  use  gold  as  it  is  gold,  and  for  that  use  it  serves,  and  when  they 
need  it,  than  to  consume  it  in  riot,  beggar  their  husbands,  prostitute  them- 
selves, inveigle  others,  and  peradventure  damn  their  own  souls  ? How  much 
more  would  it  be  to  their  honour  and  credit  1 Thus  doing,  as  Hierom  said 
of  Blesilla,  “^Furiiis  did  not  so  triumph  over  the  Gauls,  Papyrius  of  the  Sam- 
nites,  Scipio  of  Numantia,  as  she  did  by  her  temperance pulla  semper  veste, 
&c.,  they  should  insult  and  domineer  over  lust,  folly,  vain-glory,  all  such  in- 
ordinate, furious  and  unruly  passions. 

But  I am  over  tedious,!  confess,  and  whilst  I stand  gaping  after  fine  clothes, 
there  is  another  great  allurement  (in  the  world’s  eye  at  least),  which  had  like 
to  have  stolen  out  of  sight,  and  that  is  money,  veniunt  d dote  sagittce,  money 
makes  the  match;  ^Movh  d^yvpov  ’tis  like  sauce  to  their  meat,  cum 

came  condimentum,  a good  dowry  with  a wife.  Many  men  if  they  do  hear  but 
of  a great  portion,  a rich  heir,  are  more  mad  than  if  they  had  all  the  beauteous 
ornaments,  and  tliose  good  parts  art  and  nature  can  afford,  they  “care  not 
for  honesty,  bringing  up,  birth,  beauty,  person,  but  for  money. 


b Canes  et  equos  (3  Cyme)  quaerimus 
Nobiles,  et  a bona  progenie; 

Malara  vero  uxorem,  inalique  patris  flliara 
Ducere  non  curat  vir  bonus, 

Modo  ei  magnam  dotem  afferat.’’ 


“ Our  dogs  and  horses  still  from  the  best  breed 
We  carefully  seek,  and  well  may  they  speed : 
But  for  our  wives,  so  they  prove  wealthy. 
Fair  or  foul,  we  care  not  what  they  be.” 


If  she  be  rich,  then  she  is  fair,  fine,  absolute  and  perfect,  then  they  burn  like 
fire,  they  love  her  dearly,  like  pig  and  pie,  and  are  ready  to  hang  themselves 
if  they  may  not  have  her.  Nothing  so  familiar  in  these  days,  as  for  a young 
man  to  marry  an  old  wife,  as  they  say,  for  a piece  of  gold;  asinum  auro  onus- 
turn;  and  though  she  be  an  old  crone,  and  have  never  a tooth  in  her  head, 
neither  good  conditions,  nor  a good  face,  a natural  fool,  but  only  rich,  she  shall 
have  twenty  young  gallants  to  be  suitors  in  an  instant.  As  she  said  in  Sue- 
tonius, non  me,  sed  mea  ambiunt,  ’tis  not  for  her  sake,  but  for  her  lands  or 
money;  and  an  excellent  match  it  were  (as  he  added)  if  she  were  away.  So 
on  the  other  side,  many  a young  lovely  maid  will  cast  away  herself  upon  an 
old,  doting,  decrepit  dizzard, 

I 

“ ® Bis  puer  effoeto  quamvis  balbntiat  ore,  ' 

Prima  legit  rarse  tarn  culta  roseta  pucllaa,” 

that  is  rheumatic  and  gouty,  hath  some  twenty  diseases,  perhaps  but  one  eye, 
one  leg,  never  a nose,  no  hair  on  his  head,  wit  in  his  brains,  nor  honesty,  if 
he  have  land  or  money,  she  will  have  him  before  all  other  suitors,  ^ Dummodo 
sit  dives  barbarus  iile  placet.  “ If  he  be  rich,  he  is  the  man,”  a fine  man,  and 
a proper  man,  she  will  go  to  Jacaktres  or  Tidore  with  him;  Galesimus  de 
monte  aureo.  Sir  Giles  Goosecap,  Sir  Amorous  La-Fool,  shall  have  her. 
And  as  Philemasium  in  A.ristaenetus  told  Emmusus,  absque  argento  omnia 
va.na,  hang  him  that  hath  no  money,  ’tis  to  no  purpose  to  talk  of  marriage 
without  means,”  ^trouble  me  not  with  such  motions;  let  others  do  as  they 
will,  “ I’ll  be  sure  to  have  one  shall  maintain  me  fine  and  brave.”  Most  are 
of  her  mind,  ^De  moribus  ultima  fiet  questio,  for  his  conditions,  she  shall 
inquire  after  them  another  time,  or  when  all  is  done,  the  match  made,  and 
every  body  gone  home.  ^Lucian’s  Lycia  was  a proper  young  maid,  and  had 
many  fine  gentlemen  to  her  suitors ; Ethecles,  a senator’s  son,  Melissus,  a 
merchant,  &c. ; but  she  forsook  them  all  for  one  Passius,  a base,  hirsute,  bald- 


* I-ucian.  y Non  sic  Fui  ius  de  Gallis,  non  Papyrius  de  Samnitibus,  Scipio  de  Numantia  triumphavit, 
lie  illase  vincendo  in  hac  parte.  '‘Anacreon.  4.  solum  intueraur  aurum.  Asses  tecum  si  vis  vivere 
niecum.  bTheognis.  ® Chaloner.  1.  9.  de  Repub.  Ang.  d Uxorem  ducat  Danaen,  <fec.  ® Ovid. 
i Epist.  14.  formam  spectant  alii  per  gratias,  ego  pecuniam,  &c.  ne  mihi  negotium  facesse.  8 Qui 
caret  argento,  frustra  utitur  argumento.  h Juvenalis.  i Tom.  4.  merit,  dial,  inultos  amatorcs  rejeot, 
quia  pater  ejus  nuper  mortuus,  ac  dominus  ipse  factus  bonorum  emnium. 

2 M 


530 


Love-Melancholy. 


[Part.  3.  Sec.  2. 


pated  knave ; but  why  was  it  ? “ His  father  lately  died  and  left  him  sole 

heir  of  his  goods  and  lands.”  This  is  not  amongst  your  dust  worms  alone, 
poor  snakes  that  will  prostitute  their  souls  for  money,  but  with  this  bait  you 
may  catch  our  most  potent,  puissant,  and  illustrious  princes.  That  proud 
upstart  domineering  Bishop  of  Ely,  in  the  time  of  Bichard  the  First,  viceroy 
in  his  absence,  as  ^Nubrigensis  relates  it,  to  fortify  himself,  and  maintain  hi:i 
greatness,  propinquarum  suaruni  connubiis,  plurimos  sibi  potentes  et  nobilei 
devincire  curavit,  married  his  poor  kinswomen  (which  came  forth  of  Normandy 
by  droves)  to  the  chiefest  nobles  of  the  land,  and  they  were  glad  to  accept 
of  such  matches,  fair  or  foul,  for  themselves,  their  sons,  nephews,  &c.  Et 
quis  tam prceclaram  ajffiniiaiem  sub  spe  magnce  promotionls  non  optaretl  Who 
would  not  have  done  as  much  for  money  and  preferment?  as  mine  author  ’adds. 
Vortiger,  King  of  Britain,  married  Bowena  the  daughter  of  Hengist  the  Saxon 
prince,  his  mortal  enemy ; but  wherefore  1 she  had  Kent  for  her  dowry, 
lagello,  the  great  Duke  of  Lithuania,  1386,  was  mightily  enamoured  on 
Hedenga,  insomuch  that  he  turned  Christian  from  a Pagan,  and  was  baptized 
himself  by  the  name  of  UladLslaus,  and  all  his  subjects  for  her  sake : but  why 
was  it  ? she  was  daughter  and  heir  of  Poland,  and  his  desire  was  to  have  both 
kingdoms  incorporated  into  one.  Charles  the  Great  was  an  earnest  suitor  to 
Irene  the  Empress,  but,  saith  “Zonarus,  ob  regnum,  to  annex  the  empire  of 
the  East  to  that  of  the  West.  Zet  what  is  the  event  of  all  such  matches,  that 
are  so  made  for  money,  goods,  by  deceit,  or  for  burning  lust,  quos  fceda  libido 
conjunxit,  what  follows  ? they  are  almost  mad  at  first,  liut  ’tis  a mere  flash; 
as  chaff  and  straw  soon  fired,  burn  vehemently  for  a while,  yet  out  in  a 
moment;  so  are  all  such  matches  made  by  those  allurements  of  burning  lust; 
where  there  is  no  respect  of  honesty,  parentage,  virtue,  religion,  education, 
and  the  like,  they  are  extinguished  in  an  instant,  and  instead  of  love  comes 
hate;  for  joy,  repentance  and  desperation  itself  Franciscus  Barbaras  in  his 
first  book  de  re  uxorid,  c.  5,  hath  a story  of  one  Philip  of  Padua  that  fell  in 
love  with  a common  whore,  and  was  now  ready  to  run  mad  for  her;  his  father 
having  no  more  sons  let  him  enjoy  her;  “^but  after  a few  days,  the  young 
man  began  to  loath,  could  not  so  much  as  endure  the  sight  of  her,  and  from  one 
madness  fell  into  another.”  Such  event  commonly  have  all  these  lovers;  and 
he  that  so  marries,  or  for  such  respects,  let  them  look  for  no  better  success 
than  Menelaus  had  with  Helen,  Vulcan  with  Venus,  Theseus  with  Phaedra, 
Minos  with  Pasiphae,  and  Claudius  with  M essalina ; shame,  sorrow,  misery, 
melancholy,  discontent. 

Subsect.  IV. — Importunity  and  Opportunity  of  Time,  Place,  Conference, 

Discourse,  Singing,  Dancing,  Music,  Amorous  Tales,  Objects,  Kissing,  Fa- 

miliarity,  Tokens,  Presents,  Bribes,  Promises,  Protestations,  Tears,  ^'C. 

All  these  allurements  hitherto  are  afar  oflT,  and  at  a distance;  I will  come 
nearer  to  those  other  degrees  of  love,  which  are  conference,  kissing,  dalliance, 
discourse,  singing,  dancing,  amorous  tales,  objects,  presents,  &c.,  which  as  so 
many  Sjrens  steal  away  the  hearts  of  men  and  women.  For,  as  Tacitus 
observes,  1.  2,  “°It  is  no  sufficient  trial  of  a maid’s  affection  by  her  eyes 
alone,  but  you  must  say  something  that  shall  be  more  available,  and  use  such 
other  forcible  engines;  therefore  take  her  by  the  hand,  wring  her  fingers 

kLib.  3.  cap.  14.  quis  nobilium  eo  tempore,  sibi  aut  filio  aut  nepoti  uxorem  accipere  cupiens,  oblatam  sibi 
oliquara  propinquarum  ejus  non  acciperet  obviis  manibus?  Quarum  turbam  acciverat  e Xorinannia  in 
Angliam  ejus  rei  gratia.  1 Alexander  Gaguinus  Sarmat.  Europ.  descript.  Tom.  3.  Annal.  Libido 
statim  deferbuit,  fastidium  csepit,  et  quodineatantopereadamavitaspernatur,  etabaegritudine  liLeratus  in 
angorem  incidit.  ® De  puellae  voluntate  periculum  facere  solis  oculis  non  est  satis,  sed  efficacius  aliquid 
agere  oportet,  ibique  etiam  machinam  alteram  adhibere : itaque  manus  tange.  digitos  constringe,  atque 
inter  stringendum  suspira;  si  hsec  agentem  sequo  se  animo  feret,  neque  facta  hujusmodi  aspernabitur,  turn 
vero  dominam  appella,  ej usque  collum  suaviare. 


Mem.  2.  Subs.  4.] 


Artificial  Allurements. 


631 


hard,  and  sigh  withal ; if  she  accept  this  in  good  part,  and  seem  not  to  be 
much  averse,  then  call  her  mistress,  take  her  about  the  neck  and  kiss  her,” 
&c.  But  this  cannot  be  done  except  they  first  get  opportunity  of  living,  or 
coming  together,  ingress,  egress,  and  regress;  letters  and  commendations 
may  do  much,  outward  gestures  and  actions : but  when  they  come  to  live 
near  one  another,  in  the  same  street,  village,  or  together  in  a house,  love  is 
kindled  on  a sudden.  Many  a serving-man  by  reason  of  this  opportunity  and 
importunity  inveigles  his  master’s  daughter,  many  a gallant  loves  a dowdy, 
many  a gentleman  runs  upon  his  wife’s  maids;  many  ladies  dote  upon  their 
men,  as  the  queen  in  A.riosto  did  upon  the  dwarf,  many  matches  are  so  made 
in  haste,  and  they  are  compelled  as  it  were  by  ^necessity  so  to  love,  which  had 
they  been  free,  come  in  company  of  others,  seen  that  variety  which  many 
places  afibrd,  or  compared  them  to  a third,  would  never  have  looked  one  upon 
another.  Or  had  not  that  opportunity  of  discourse  and  familiarity  been  offered, 
they  would  have  loathed  and  contemned  those  whom,  for  want  of  better  choice 
and  other  objects,  they  are  fatally  driven  on,  and  by  reason  of  their  hot  blood, 
idle  life,  full  diet,  &c.,  are  forced  to  dote  upon  them  that  come  next.  And 
many  times  those  which  at  the  first  sight  cannot  fancy  or  afiect  each  other, 
but  are  harsh  and  ready  to  disagree,  ofiended  with  each  other’s  carriage,  like 
Benedict  and  Beatrice  in  the  ^comedy,  and  in  whom  they  find  many  faults, 
by  this  living  together  in  a house,  conference,  kissing,  colling,  and  such  like 
allurements,  begin  at  last  to  dote  insensibly  one  upon  another. 

It  was  the  greatest  motive  that  Potiphar’s  wife  had  to  dote  upon  Joseph, 
and  Clitiphon  upon  Leucippe  his  uncle’s  daughter,  because  the  plague  being 
at  Bizance,  it  was  his  fortune  for  a time  to  sojourn  with  her,  to  sit  next  her  at 
the  table,  ai  he  tells  the  tale  himself  in  Tatius,  lih.  2.  (which,  though  it  be  but 
a fiction,  is  grounded  upon  good  observation,  and  doth  well  express  the  passions 
of  lovers,)  he  had  opportunity  to  take  her  by  the  hand,  and  after  a while  to 
kiss,  and  handle  her  paps,  &c.,  ® which  made  him  almost  mad.  Ismenius  the 
orator  makes  the  like  confession  in  Eustathius,  lih.  1,  when  he  came  first  to 
Sosthene’s  house,  and  sat  at  table  with  Cratistes  his  friend,  Ismene,  Sosthene’s 
daughter,  waiting  on  them  “ with  her  breasts  open,  arms  half  bare,”  Nuda 
pedem,  discincta  sinum,  spoliata  lacertos:  after  the  Greek  fashion  in  those 
times, — ” nudos  media  plus  parte  lacertos,  as  Daphne  was  when  she  fied  from 
Phoebus  (which  moved  him  much),  was  ever  ready  to  give  attendance  on  him, 
to  fill  him  drink,  lier  eyes  were  never  ofi‘  him,  rogabundi  oculi,  those  speaking 
eye',  courting  eyes,  enchanting  eyes;  but  she  was  still  smiling  on  him,  and 
when  they  were  risen,  that  she  had  got  a little  opportunity,  “ ^ she  cam© 
and  drank  to  him,  and  withal  trod  upon  his  toes,  and  would  come  and  go,  and 
when  she  could  not  speak  for  the  company,  she  would  wring  his  hand,”  and 
blush  when  she  met  him : and  by  this  means  first  she  overcame  him  (bibens 
amoreni  haui'iebam  simul),  she  would  kiss  the  cup  and  drink  to  him,  and 
smile,  “ and  drink  where  he  drank  on  that  side  of  the  cup,”  by  which  mutual 
compressions,  kissings,  wringing  of  hands,  treading  of  feet,  &c.  Ipsam  mihi 
videbar  sorbillare  virginem,  I sipped  and  sipped  so  long,  till  at  length  I was 
drunk  in  love  upon  a sudden.  Philocharinus,  in  ^Aristsenetus,  met  a fair 
maid  by  chance,  a mere  stranger  to  him,  he  looked  back  at  her,  she  looked 
back  at  him  again,  and  smiled  withal. 

“ “ Ille  dies  lethi  primus,  primusque  malorum 
Causa  fuit” 


P Hungry  dogs  will  eat  dirty  puddings.  <1  Shakspeare.  Tatius,  lib.  1.  "In  mammarura  attractu, 
non  aspernanda  inest  jucunditas,  et  attrectatus,  <fec.  t Mantuan.  "Ovid.  1.  Met.  * Manus  ad 

cubitum  nudii,  coram  astans,  fortius  intuita,  tenuem  de  pectore  spiritum  ducens,  digitum  meum  pressit, 
et  bibens  pedem  pressit;  mutnoe  compressiones  corporum,  labiorum  commixtiones,  pedum  connexiones,  <tc. 

Et  bibit  eodem  loco,  &o.  ^ Epist.  4.  Respexi,  respexit  et  ilia  subriaens,  &c.  * Vir  iEn.  4.  “That  was  ^ 

the  first  hour  of  destruction,  and  the  first  beginning  of  my  miseries.”  • 


L ove-  M elancholy. 


582 


| Part.  3.  Sec.  2, 


It  was  the  sole  cause  of  liis  farther  acquaintance,  and  love  that  undid  him. 
*0  nullis  tutum  credere  hlanditiis. 

This  opportunity  of  time  and  place,  with  their  circumstances,  are  so  forcible 
motives,  that  it  is  impossible  almost  for  two  young  folks  equal  in  years  to  live 
together,  and  not  be  in  love,  especially  in  great  houses,  princes’  courts,  where  i 
they  are  idle  in  summo  gradu,  fare  well,  live  at  ease,  and  cannot  tell  other- 
wise how  to  spend  their  time.  ^ Illic  llippolitum  pone,  Priapus  erit.  Achilles 
was  sent  by  his  mother  Thetis  to  the  island  of  Scyros  in  the  ^gean  sea  (where 
Lycomedes  then  reigned)  iu  his  nonage  to  be  brought  up ; to  avoid  that  hard  I 
destiny  of  the  oracle  (he  should  be  slain  at  the  siege  of  Troy) : and  for  that  | 
cause  was  nurtured  in  Geneseo,  amongst  the  king’s  children  in  a woman’s  | 
habit : but  see  the  event : he  compressed  Deidamia,  the  king’s  fair  daughter,  I 
and  had  a fine  son,  called  Pyrrhus,  by  her.  Peter  Abelard  the  philosopher, 
as  he  tells  the  tale  himself,  being  set  by  Fulbertus  her  uncle  to  teach  Heloise 
his  lovely  niece,  and  to  that  jDurpose  sojourned  in  his  house,  and  had  committed 
agnamtenellam  famelico  lupo,  I use  his  own  words,  he  soon  got  her  good  will, 
plura  erant  oscula  quam  sententice,  and  he  read  more  of  love  than  any  other 
lecture;  such  pretty  feats  can  opportunity  plea;  primum  dorno  conjuncti,  hide 
animis,  &c.  But  when  as  I say,  nox,  vinum,  et  adolescentia,  youth,  wine,  and  . 
night,  shall  concur,  nox  ainoris  et  quietis  conscia,  ’tis  a wonder  they  be  not  all 
plunged  over  head  and  ears  in  love;  for  youth  is  benigna  in  amorem,  et  prona  \ 
materies,  a very  combustible  matter,  naptha  itself,  the  fuel  of  love’s  fire,  and  ' 
most  apt  to  kindle  it.  If  there  be  seven  servants  in  an  ordinary  house,  you  * 
shall  have  three  couple  in  some  good  liking  at  least,  and  amongst  idle  persons 
how  should  it  be  otherwise?  “ Living  at  “ Home,  saith  Aretine’s  Lucretia,  in  ^ 
the  flower  of  my  fortunes,  rich,  fair,  young,  and  so  well  brought  up,  my  con-  . 
versation,  age,  beauty,  fortune,  made  all  the  world  admire  and  love  me,” 
Night  alone,  that  one  occasion,  is  enough  to  set  all  on  fire,  and  they  are  so 
cunning  in  great  houses,  that  they  make  their  best  advantage  of  it : Many  a 
gentlewoman,  that  is  guilty  to  herself  of  her  imperfections,  paintings,  irnpos-  I 
tures,  will  not  willingly  be  seen  by  day,  but  as  ^Castilio  noteth,  in  the  night,  | 
Diem  ut  glis  odit,  tcedarum  lucem  super  omnia  mavvdt,  she  hateth  the  day  like  i 
a dormouse,  and  above  all  things  loves  torches  and  candlelight,  and  if  she< 
must  come  abroad  in  the  day,  she  covets,  as  ® in  a mercer’s  shop,  a very 
obfuscate  and  obscure  sight.  And  good  reason  she  hath  for  it : Node  latent  \ 
rnendoe,  and  many  an  amorous  gull  is  fetched  over  by  that  means.  Gomesius  ‘ 
lib.  3.  de  sale  gen.  c.  22.  gives  instance  in  a Florentine  gentleman,  that  was  so 
deceived  with  a wife,  she  was  so  radiantly  set  out  with  rings  and  jewels,  lawns, 
scarfs,  laces,  gold,  spangles,  and  gaudy  devices,  that  the  young  man  took  hei 
to  be  a goddess  (for  he  never  saw  her  but  by  torchlight) ; but  after  the  wedding 
Bolemnities,  when  as  he  viewed  her  die  next  morning  without  her  tires,  and  in 
a clear  day,  she  was  so  deformed,  a lean,  yellow,  shrivelled,  &c.,  such  a beastly 
creature  in  his  eyes,  that  he  could  not  endure  to  look  upon  her.  Such 
matches  are  frequently  made  in  Italy,  where  they  have  no  other  opportunity  to 
woo  but  when  they  go  to  church,  or,  as  ^in  Turkey,  see  them  at  a distance,  they 
must  interchange  few  or  no  words,  till  such  time  they  come  to  be  married, 
and  then  as  Sardus,  lib.  1.  cap.  3.  de  morb.  gent,  and  ® Bohemus  relate  of  those 
old  Lacedemonians,  “ the  bride  is  brought  into  the  chamber,  with  her  hair 
girt  about,  her,  the  bridegroom  comes  in  and  unties  the  knot,  and  must  not  see 
her  at  all  by  daylight  till  such  time  as  he  is  made  a father  by  her.”  In  those 


^ Propertiua.  b Ovid.  amor.  lib.  2.  eleg.  2.  “ Place  modesty  itself  in  such  a situation,  desire  will  intrude.  ^ 
• itomae  vivens  floie  fortunae,  et  opulentiae  msae,  aetas,  forma,  gratia  conversationis,  maxime  me  fecerunt 
expetibilem,  &C.  d De  Aulic.  1.  1 . foL  63.  « Ut  adulterini  mercatorum  panni.  f Busbeq.  epist 

s Paranympha  in  cubiculum  adducta  capillos  ad  cutim  referebat ; sponsus  inde  ad  earn  ingressus  cingulum 
soivebat,  nec  prius  sponsain  aspexit  interdiu  quam  ex  ilia  factus  esset  pater. 


Artificial  Allurements. 


533 


Mem.  2.  Subs.  4.] 


hotter  countries  these  are  ordinary  practices  at  this  day;  but  in  our  northern 
parts,  amongst  Germans,  Danes,  French,  and  Britons,  the  continent  of  Scandia 
and  the  rest,  we  assume  more  liberty  in  such  cases ; we  allow  them,  as  Bo- 
hemus  saith,  to  kiss  coming  and  going,  et  inodo  ahsit  lascivia,  in  cauponem 
ducere,  to  talk  merrily,  sport,  play,  sing,  and  dance,  so  that  it  be  modestly 
done,  go  to  the  alehouse  and  tavern  together.  And  ’tis  not  amiss,  though 
* Chrysostom,  Cyprian,  Hierome,  and  some  other  of  the  fathers  speak  bitterly 
against  it;  but  that  is  the  abuse  which  is  commonly  seen  at  some  drunken 
matches,  dissolute  meetings,  or  great  unruly  feasts.  “ ^ A young,  pittivanted, 
trim-bearded  fellow ’’saith  Hierome,  “will  come  with  a company  of  compliments, 
and  hold  you  up  by  the  arm  as  you  go,  and  wringing  your  fingers,  will  so  be 
enticed,  or  entice:  one  drinks  to  you,  another  embraceth,  a third  kisseth,  and 
all  this  while  the  fiddler  plays  or  sings  a lascivious  song;  a fourth  singles  you 
out  to  dance,  ^one  speaks  by  beck  and  signs,  and  that  which  he  dares  not  say, 
signifies  by  passions;  amongst  so  many  and  so  great  provocations  of  pleasure, 
lust  conquers  the  most  hard  and  crabbed  minds,  and  scarce  can  a man  live 
honest  amongst  feastings,  and  sports,  or  at  such  great  meetings.”  For  as  he 
goes  on,  “ “ she  walks  along,  and  with  the  ruffling  of  her  clothes,  makes  men 
look  at  her,  her  shoes  creak,  her  paps  tied  up,  her  waist  pulled  in  to  make  her 
look  small,  she  is  straight  girde^  her  hairs  hang  loose  about  her  ears,  her 
upper  garment  sometimes  falls,  and  sometimes  tarries  to  show  her  naked 
shoulders,  and  as  if  she  would  not  be  seen,  she  covers  that  in  all  haste,  which 
voluntarily  she  showed.  “ And  not  at  feasts,  plays,  pageants,  and  such 
assemblies,  “ but  as  Chrysostom  objects,  these  tricks  are  put  in  practice  “at 
service  time  in  churches,  and  at  the  communion  itself”  If  such  dumb  shows, 
signs,  and  more  obscure  significations  of  love  can  so  move,  what  shall  they  do 
tliat  have  full  liberty  to  sing,  dance,  kiss,  coll,  to  use  all  manner  of  discourse 
and  dalliance!  What  shall  he  do  that  is  beleaguered  on  all  sides  1 


Quern  tot,  tain  rosejE  petiint  puellas, 

Quein  cultae  cupiunt  nurus,  amorque 
Oinnis  undique  et  undecunque  et  usque, 
Oinnis  ambit  Amor,  Venusque  Hyraenque.’ 


“ After  whom  so  many  rosy  maids  inquire, 
Whom  dainty  dames  and  loving  wights  desire. 
In  every  place,  still,  and  at  all  times  sue. 
Whom  gods  and  gentle  goddesses  do  woo.” 


How  shall  he  contain  ? The  very  tone  of  some  of  their  voices,  a pretty  pleasing 
speech,  an  affected  tone  they  use,  is  able  of  itself  to  captivate  a young  man ; 
but  when  a good  wit  shall  concur,  art  and  eloquence,  fascinating  speech, 
pleasant  discourse,  sweet  gestures,  the  Syrens  themselves  cannot  so  enchant. 
^ P.  Jovius  commends  his  Italian  countrywomen,  to  have  an  excellent  faculty 
in  this  kind,  above  all  other  nations,  and  amongst  them  the  Florentine  ladies : 
some  prefer  Boman  and  Venetian  courtesans,  they  have  such  pleasing  tongues, 
and  such  ^ elegancy  of  speech,  that  they  are  able  to  overcome  a saint, 
facie  multis  vox  sua  lena  fait.  Tantd  gratid  vocis  famam  conciliabat,  saith 
Petronius  ^in  his  fragment  of  pure  impurities,  I mean  his  Satyricon,  tarn  dulcis 
sonus  permulcebat  aera,  ut  putares  inter  auras  cantare  Syrenum  concordiam; 
she  sang  so  sweetly  that  she  charmed  the  air,  and  thou  wouldst  have  thought 
thou  hadst  heard  a concert  of  Syrens.  “ O good  God,  when  Lais  speaks,  how 
sweet  it  is !”  Philocolus  exclaims  in  Aristsenetus,  to  hear  a fair  young  gentle- 
woman play  upon  the  virginals,  lute,  viol,  and  sing  to  it,  which  as  Gellius 
observes,  Ub.  1.  cap.  11.  are  lascivientium  delicim,  the  chief  delight  of  lovers. 


i Serm.  cout.  concub.  k Lib.  2.  epist.  ad  fillum,  et  vlrginem  et  matrem  viduam  eplst.  10.  dabit  tibi 

barbatulus  quispiam  manum,  sustentabit  lassam,  et  pressis  digitis  aut  tentabitur  aut  tentabit,  &c.  1 Loque- 

tur  alius  nutibus,  et  quicquid  metuit  dicere,  significabit  aifectibus.  Inter  has  tantas  voluptatum  illecebraa 
etiam  ferreas  mentes  libido  domat.  Difficilb  inter  epulas  servatur  pudicitia.  “ Clamore  vestium  ad 

6e  juvenes  vocat;  capilli  facioliscomprimimtur  crispati,  cingulo  pectus  arctatur,  capilli  vel  in  frontem,  vel  in 
anres  defluunt:  palliolum  interdum  cadit,  ut  nudet  humeros,  et  quasi  videri  noluerit,  festinans  celat,  quod 
volens  detexerit.  “ Serm.  coni,  concub.  In  sancto  et  reverendo  sacraraentorum  tempore  multas 

occasiones,  ut  illisplaceant  qui  eas  vident,  praebent.  opont.  Baia.  1.  1.  PDescr.  Brit.  ‘iRea 

est  blanda  canor,  discunt  cantare  puellae  profacie,  &c;  Ovid.  3.  de  art.  amandL  ^ Epist.  1.  1.  Cam 

loquitur  Lais,  quanta,  0 dii  boni,  vocis  ejua  dulcedoJ 


53^ 


Love-Melancholy. 


[Part.  3.  Sec. 


must  needs  be  a great  enticement.  Partlienis  was  so  taken.  ' Mi  vox  ista 
avm  ]w.untab  aure  amrrmm;  0 sister  Harpedona  (she  laments)  I am  undol^ 
how  sweetly  he  sings,  1 11  speak  a bold  word,  he  is  the  properest  man  that 
ever  I saw  in  my  life;  O how  sweetly  he  sings,  I die  for  his^ke,  O that  he 

would  lovft  TTIA  HfTtnn  I”  i ’ T. 


„ , ’ll'.  '2=’  didst  but  hear  her  sing,  saith  “Lucian 

thou  wouldst  forget  father  and  mother,  forsake  all  thy  friends,  and  follow 
her.  Helena  13  highly  commended  by  Theocritus  the  poet  for  her  sweet 

Edymon,'^  “““  Daphnis  in  the  same 

“ Quam  (ibi  os  duke  est,  et  vox  amabilis,  6 Daphni,  I “How  sweet  afaop  hMh  UonUno  , , 

jacu..a.u»  est  audlre  tecanentem.  qaam  mel  lingerel”  | Honey  i'selft  pfelfe  ’ 

A sweet  voice  and  music  are  powerful  enticers.  Those  Samian  sinvin» 
and  Agathocleia,rejri;s  diadematibus  insuMruid, 
insulted  over  kings  them^lves,  as  Plutarch  contends.  Centum  lummibm 
ciwtum,  ca^t  Argus  h^ebat,  Mgas  had  a hundred  eyes,  all  so  charmed  by  one 
silly  pipe,  that  he  lost  his  head.  Clitiphon  complains  in  ” Tatius  of  Leucipne’s 
sweet  tunes,  “he  heard  her  play  by  chance  upon  the  lute,  and  sing  a pretty 
song  to  It  in  commendations  of  a rose,  out  of  old  Anacreon  belike;  ^ ^ 


‘ Rosa  honor  decusque  florum, 
Rosa  llos  odorque  divum, 
Hominum  rosa  est  voluptas, 
Decus  ilia  Gratiarum, 
Florente  amoris  hora, 

Rosa  suavium  Diones,”  &c. 


“ Rose  the  fairest  of  all  flowers, 
Rose  delight  of  higher  powers, 
IRose  the  joy  ofmortal  men, 

Rose  the  pleasure  of  flue  women. 
Rose  the  Grace’s  ornament. 

Rose  Dio  lie’s  sweet  content.” 


rr  . 1 • rr  1.  XT  1 a . Luoiie  s sweet  content.” 

To  th  is  efiect  the  lo  vely  virgin  with  a melodious  air  upon  her  golden  wired  harp 
bevond  and  that  transported  him 

so  muS  Ins  good  parts,  which  delighted  Medea 

— ; — “ ^ Delectabatur  enim 

Animus  simul  forma  dulcibusque  verbis.” 

It  was  Cleopatra’s  sweet  voice  and  pleasant  speecli  which  inveigled  Antony 

t Dll'"’  R " Verba  Ugant  hominem,  ut  taurorum  cornua 

fanes  as  bulls  horns  are  bound  with  ropes,  so  are  men’s  hearts  with  pleasant 
words.  Her  words  burn  as  fire,”  Eccles.  ix.  10.  Koxalana  bewitched 
Solyman  the  Magnificent,  and  Shore’s  wife  by  this  engine  overcame  Edward  ' 
toe  Jj  ourtn,  Omnibus  una  omnes  surripuit  Veneres.  The  wife  of  Bath  in 
viiaucer  confesseth  all  this  out  of  her  experience. 

Some  folk  desire  us  for  riches. 

Some  for  shape,  some  forfaitmess. 

Some  for  that  she  can  sing  or  dance. 

Some  for  gentleness,  or  for  dalliance. 

Peter  Aretine  s Lncretia  telleth  as  much  and  more  of  herself,  “ I counter- 
leited  honesty , as  if  I had  been  virgo  virginissima,  more  than  a vestal  vircyin  I 
looked  like  a wife  I was  so  demure  and  chaste,  I did  add  such  gestures,  tunes 
speeches,  signs  and  motions  upon  all  occasions,  that  my  spectators  and  auditors 
were  stupified,  enchanted,  fastened  all  to  their  places,  like  so  many  stocks  and 
stones  Many  silly  gentlewomen  are  fetched  over  in  like  sort,  by  a company  • 
of  gulls  and  swaggering  companions,  that  frequently  belie  noblemen’s  favours 

rliymingCoribantiasmi,ThrasoneanIlhadomaDtesorBombomachides,thathave 

nothing  in  them  but  a few  player’s  ends  and  compliments,  vain  braggadocians,  . 
impudent  intruders,  that  can  discourse  at  table  of  knights  and  lords’  combats,  like  ' 

b-h  9 re‘''"™ates  my  soul  through  my  covetous  ears.”  t Arist-enf tus. 


Artificial  Allurements. 


535 


Meal.  2.  Subs.  4.] 


‘^Lucian’s  Leontiscus,  of  other  men’s  travels,  brave  ad\  entu res,  and  such  com- 
mon trivial  news,  ride,  dance,  sing  old  ballad  tunes,  and  wear  their  clothes  in 
fashion,  with  a good  grace;  a fine  sweet  gentleman,  a proper  man,  who  could 
not  love  him  ! She  will  have  him  though  all  her  friends  say  no,  though  she 
beg  with  him.  Some  again  are  incensed  by  reading  amorous  toys,  Amadis  de 
Gaul,  Palmerin  de  Oliva,  the  Knight  of  the  Sun,  &c.,  or  hearing  such  tales  of 
® lovers,  descriptions  of  their  persons,  lascivious  discourses,  such  as  Astyanassa, 
Helen’s  waiting-woman,  by  the  report  of  Suidas,writ  of  (AAficvariis  concuhitus 
modis,  and  after  her  Philenis  and  Elephantine;  or  those  light  tracts  oi 
^Aristides  Milesius  (mentioned  by  Plutarch)  and  found  by  the  Persians  in 
Crassus’  army  amongst  the  spoils,  Aretine’s  dialogues,  with  ditties,  love-songs, 
&c.,  must  needs  set  them  on  fire,  with  such  like  pictures,  as  those  of  Aretiiie, 
or  wanton  objects  of  what  kind  soever;  “no  stronger  engine  than  to  hear  or 
read  of  love  toys,  fables  and  discourses  (^one  saith),  and  many  by  this  means 
are  quite  mad.”  At  Abdera  in  Thrace  (Andromeda  one  of  Euripides’  trage- 
dies being  played)  the  spectators  were  so  much  moved  with  the  object,  and 
those  pathetical  love  speeches  of  Perseus,  amongst  the  rest,  “ 0 Cupid,  Prince 
of  Gods  and  men,”  &c.,  that  every  man  almost  a good  while  after  spake  pure 
iambics,  and  raved  still  on  Perseus’  speech,  “ O Cupid,  Prince  of  Gods  and 
men.”  As  carmen,  boys  and  apprentices,  when  a new  song  is  published  with 
us,  go  singing  that  new  tune  still  in  the  streets,  they  continually  acted  that 
tragical  part  of  Perseus,  and  in  every  man’s  mouth  was  “ O Cupid,”  in  every 
sti-eet,  “ 0 Cupid,”  in  every  house  almost,  “ O Cupid  Prince  of  Gods  and 
men,”  pronouncing  still  like  stage-players,  “0  Cupid;”  they  were  so 
possessed  all  with  that  rapture,  and  thought  of  that  pathetical  love  speech, 
they  could  not  a long  time  after  forget,  or  drive  it  out  of  their  minds,  but  “O 
Cupid,  Prince  of  Gods  and  men,”  was  ever  in  their  mouths.  This  belike  made 
Aristotle,  Polit.  lib.  7.  cap.  18.  forbid  young  men  to  see  comedies,  or  to  hear 
amorous  tales. 


“ b Hsec  igitur  Juvenes  nequam  facilesque  puellaa 
Inspiciant  ” 

“ let  not  young  folks  meddle  at  all  with  such  matters.”  And  this  made  the 
Homans,  as  ^Vitruvius  relates,  put  Venus’  temple  in  the  suburbs,  eoj/ra  muruniy 
7ie  adolescentes  venereis  insuescant,  to  avoid  all  occasions  and  objects.  Eor 
what  will  not  such  an  object  do?  Ismenius,  as  he  walked  in  Sosthene’s  garden, 
being  now  in  love,  when  he  saw  so  many  ^lascivious  pictures,  Thetis’  marriage, 
and  I know  not  what,  was  almost  beside  himself  And  to  say  truth,  with  a 
lascivious  object 'who  is  not  moved,  to  see  others  dally,  kiss,  dance?  And 
much  more  when  he  shall  come  to  be  an  actor  himself. 

To  kiss  and  be  kissed,  which,  amongst  other  lascivious  provocations,  is  as  a 
burden  in  a song,  and  a most  forcible  battery,  as  infectious,  ^Xenophon  thinks, 
as  the  poison  of  a spider;  a great  allurement,  a fire  itself,  procemium  aui 
anticoenium,  the  prologue  of  burning  lust  (as  Apuleius  adds),  lust  itsell^ 
Venus  quinta  parte  sui  nectaris  imhuit^  a strong  assault,  that  conquers  cap- 
tains, and  those  all  commanding  forces  Domasque  Ferro  sed  domaris  osculo). 
° Aretine’s  Lucretia,  when  she  would  in  kindness  overcome  a suitor  of  hers, 
and  have  her  desire  of  liim,  “ took  him  about  the  neck,  and  kissed  him  again 
and  again,”  and  to  that,  which  she  could  not  otherwise  effect,  she  made  him 
so  speedily  and  willingly  condescend.  And  ’tis  a continual  assault, ^hoc 

d Tom.  4.  dial,  merit.  ® Amatorius  sermo  vehemens  vehementis  cupiditatis  incitatio  est,  Tatius,  J.  1. 
f De  luxuria  et  deliciis  compositi.  8 ^neas  Sylvius.  Nulla  machina  validior  quam  lectio  lascivse  liistoria} ; 
taepe  etiam  hujusmodi  fabulis  ad  furorem  incenduntur.  h Martial.  1.  4.  iLib.  1.  c.  7.  kEusta- 

thius,  1.  1.  Pictui'se  parant  animum  ad  Venerem,  <fec.  Horatius  ad  res  venereas  intemperantior  traditur ; 
ram  cubiculo  suo  sic  specula  dicitur  liabuisse  disposita,  ut  quocunque  respexisset  imaginem  coitus  referrent. 
Suetonius  vit.  ejus.  1 Osculum  ut  phylangium  inficit.  “ Hor.  “Venus  hath  imbued  with  the 

quintessence  of  her  nectar.”  “ Heinsius.  “You  may  conquer  with  the  sword,  but  you  are  conquered  by 

® Applico  me  illi  proximus  et  spisse  deosculata  saguin  peto  P Petronius  catalect. 


536 


Love-Melancholu. 


[Part.  8.  Sec.  2. 


71071  deficit  incipitque  semper,  always  fresh,  and  ready  to  begin  as  at  first, 
hasium  nullo  fine  terminatur,  sed  semper  recens  est,  and  Lath  a fiery  touch 
with  it. 

Tenta  modd  tangere  corpus, 

Jam  tuo  mellitluo  membra  calore  fluent.” 

Especially  when  they  shall  be  lasciviously  given,  as  he  feelingly  said,  '^et  me 
prcBssulum  deosculata  Fotis,  Catenatis  lacertis,  ^ Ohtorto  valgiter  lahello. 


“'^Valgiis  suaviis,  I Anima  tunc  segra  et  saucia 

Dum  semiulco  suavio  I Concunit  ad  labia  mihl" 

Meam  puellam  suavior,  } 

The  soul  and  all  is  moved;  ^ Jam pluribus  osculis  lahra  crepitahant,  animarum 
quoque  mixturam  facientes,  inter  mutuos  complexus  animas  anhelantes, 


“yHaesimus  calentes 

Et  transfudimus  hinc  et  hinc  labeUis 
Errantes  animas,  valete  curse.” 

“ They  breathe  out  their  souls  and  spirits  together  with  their  kisses,”  saith 
^Balthasar  Castilio,  “change  hearts  and  spirits,  and  mingle  afiections  as  they 
do  kisses,  and  it  is  rather  a connection  of  the  mind  than  of  the  body.”  And 
although  these  kisses  be  delightsome  and  pleasant.  Ambrosial  kisses, 
olum  dulci  dulcius  Ambrosia.,  such  as  ^ Ganymede  gave  3 Vipitex,  Nectare  sua~ 
vius,  sweeter  than  ®nectar,  balsam,  honey,  ^ Oscula  merum  amorem  stillantia, 
lo ve-di*opping  kisses ; ‘ for 

“ The  gilliflower,  the  rose  is  not  so  sweet, 

As  sugared  kisses  be  when  lovers  meet:  ” 

Fet  they  leave  an  irksome  impression,  like  that  of  aloes  or  gall. 


“ ® Ut  ml  ex  Ambrosia  mutatum  jam  foret  illud 
Suaviolum  tiiati  tristius  heUeboro.” 

They  are  deceitful  kisses, 

“fQuid  me  mollibus  implicas  lacertis? 

Quid  fallacibus  osculis  inescas  ? ” &c. 


“ At  first  Ambrose  itself  was  not  sweeter, 
At  last  black  hellebore  was  not  so  bitter.” 


“Why  dost  within  thine  arms  me  lap. 
And  with  false  kisses  me  entrap  ? ” 


They  are  destructive,  and  the  more  the  worse:  ^Et  qiice  me  perdunt,  oscula 
mille  dab  at,  they  are  the  bane  of  these  miserable  lovers.  There  be  honest 
kisses,  I deny  not,  osculum  charitatis,  friendly  kisses,  modest  kisses,  vestal- 
virgin  kisses,  ojQ&cious  and  ceremonial  kisses,  &c.  Osculi  sensus,  bi'achiorvm 
amplexus,  kissing  and  embracing  are  proper  gifts  of  Nature  to  a man;  but 
these  are  too  lascivious  kisses,  ^ Implicuitque  suos  circum  mea  colla  lacertos,kc. 
too  continuate  and  too  violent,  ^Brachia  non  hederce,  non  vincunt  oscula 
conchce;  they  cling  like  ivy,  close  as  an  oyster,  bill  as  doves,  meretricious 
kisses,  biting  of  lips,  cum  additamento : Tam  impresso  ore  (saith  ^Lucian  ut 
vix  labia  detrahant,  inter  deosculandum  mordicantes,  turn  et  os  aperientcs  quo- 
que et  mammas  attrectantes,  &c.  such  kisses  as  she  gave  to  Gy  ton,  innun,  era 
oscula  dedit  non  repugnanfi  puero,  cerviccm  invadens,  innumerable  kisses,  &c. 
More  than  kisses,  or  too  homely  kisses : as  those  that  ^he  spake  oi,Accepturus 
ab  ipsa  venere  7 suavia,  &c.  with  such  other  obscenities  that  vain  loveis  use, 
which  are  abominable  and  pernicious.  If,  as  Peter  de  Ledesmo  cas.  cons,  holds, 
every  kiss  a man  gives  his  wife  after  marriage,  be  mortale  peccatum,  a mortal 
sin,  or  that  of  "^Hierome,  Adulter  est  quisquis  in  uxorem  suam  ardenllof 
est  arnator;  or  that  of  Thomas  Secund.  qucest.  151.  artic.  4.  contactus  et 


^ Catullus  ad  Lesbiam : da  mihl  basia  mille,  delude  centum,  &c.  Petronius.  “ Only  attempt  to 

touch  her  person,  and  immediately  your  members  will  be  filled  with  a glow  of  delicious  warmth.”  ® Apu- 
leius,  1.  10.  et  Catalect.  t Petronius.  '^Apuleius.  ^ Petronius  Proselios  ad  Circen.  y Petronius. 
* Animus  conjungitur,  et  spiritus  etiam  noster  per  osculum  eflfluit;  alternatim  se  in  utriusque  corpus  infun- 
dentes  coinmiscent;  animae  potius  quam  corporis  connectio.  ^CatuUus.  b Lucian.  Tom.  4. 

®Non  dat  basia,  dat  Nera  nectar,  dat  rores  animae  suaveolentes,  dat  nardum.  thymumque,  cinnamumque  et 
mel,  &C.  Secund  us  bas.  4.  d Eustathius,  lib.  4.  ® Catullus.  /Buchanan.  8 0vld.artant 

Eleg.  18.  hOvid.  “She  folded  her  anus  around  my  neck.”  i Cum  capita  liment  solitis  morsiunculis, 
et  cum  mummillanim  pressiunculis.  Lip.  od.  ant.  lec.  lib.  3.  k Tom.  4.  dial,  meretr.  lApuleius- 
Miles  6.  Et  unum  blandientis  linguae  admulsum  longe  mellitum:  et  post  lib.  11.  Arctius  earn  complexus 
c.Tpi  suaviavi  jamque  pariler  patentis  oris  inhalltu  cinnameo  et  occursantis  linguae  illisu  nectaieo^ 
“Lib.  1.  ad  vers.  Jovin.  cap.  30. 


Artificial  Allurements. 


537 


Mem.  2.  Sub.s.  4.] 


osculum  sit  mortale  ijeccatum^  or  tliat  of  Durand.  Rational,  lih.  1.  cap.  10. 
ahstinere  dehent  conjuges  ct  complexu,  toto  tempore  quo  solennitas  nuptiarum 
interdicitur,  what  shall  become  of  all  such  “immodest  kisses  and  obscene 
actions,  the  forerunners  of  brutish  lust,  if  not  lust  itself!  What  shall  become 
of  them  that  often  abuse  their  own  wives?  But  what  have  I to  do  with 
this? 

That  which  I aim  at,  is  to  show  you  the  progress  of  this  burning  lust;  to 
epitomize  therefore  all  this  which  I have  hitherto  said,  with  a familiar  example 
out  of  that  elegant  Musseus,  observe  but  with  me  those  amorous  proceedings 
of  Leander  and  Hero : they  began  first  to  look  one  on  another  with  a lascivious 
look, 

“ Obliqub  i-ntuens  inde  nutibus, 

Nutibusmutuisinducens  in  errorem  mentem  pucllae. 

Et  ilia  e contra  nutibus  mutuis  juvenis 
Leandri  quod  amorem  non  renuit,  &c.  Inde 
Adibat  in  tenebris  tacitb  quidem  stringens 
Eoseos  puellai  digitos,  ex  imo  suspirabat 

Vchementer Inde 

Virginis  autem  bend  olens  collum  osculatus. 

Tale  vcrbum  ait  amoris  ictus  stimulo, 

Preccs  audit  et  amoris  miserere  mei,  &c. 

Sic  fatus  recusantis  persuasit  mentem  puelte.” 

The  same  proceeding  is  elegantly  described  by  Apollonius  in  his  Argonautics, 
between  Jason  and  Medea,  by  Eustathius  in  the  ten  books  of  the  loves  of 
Ismenius  and  Ismene,  Achilles  Tatius  between  his  Clitophon  and  Leucippe, 
Chaucer’s  neat  poem  of  Troilus  and  Cresseide;  and  in  that  notable  tale  in 
Petronius  of  a soldier  and  a gentlewoman  of  Ephesus',  that  was  so  famous  all 
over  Asia  for  her  chastity,  and  that  mourned  for  her  husband : the  soldier 

wooed  her  with  such  rhetoric  as  lovers  use  to  do, placitone  etiam  pug  nobis 

amori?  &c.  at  frangi  pertinaciam  jjassa  est,  he  got  her  good  will,  not 
only  to  satisfy  his  lust,  “but  to  hang  her  dead  husband’s  body  on  the  cross 
(which  he  watched  instead  of  the  thief’s  that  was  newly  stolen  away),  whilst 
he  wooed  her  in  her  cabin.  These  are  tales,  you  will  say,  but  they  have  most 
significant  morals,  and  do  well  express  those  ordinary  proceedings  of  doting 
lovers. 

Many  such  allurements  there  are,  nods,  jests,  winks,  smiles,  wrestlings, 
tokens,  favours,  symbols,  letters,  valentines,  &c.  For  which  cause  belike. 
Godfridus,  lib.  2.  de  amor,  would  not  have  women  learn  to  'write.  Many  such 
provocations  are  used  when  they  come  in  presence,  ^they  will,  and  will  not, 

“ JIalo  me  Galatea  petit  lasciva  puella,  “ My  mistress  with  an  apple  woos  me, 

Et  fugit  ad  salices,  et  se  cupit  ante  videri.*  And  hastily  to  covert  goes 

To  hide  herself,  but  would  be  seen 
With  all  her  heart  before,  God  knows.**’ 

Hero  so  tripped  away  from  Leander  as  one  displeased, 

“ 9 Yet  as  she  went  full  often  look’d  behind, 

And  many  poor  excuses  did  she  find 
To  linger  by  the  way,” 

but  if  he  chance  to  overtake  her,  she  is  most  averse,  nice  and  coy, 

“ Denegat  et  pugnat,  sed  vult  super  omnia  vinci.”  I “ She  seems  not  won,  but  won  she  is  at  length, 

J In  such  wars  women  use  but  half  their  strength.* 

Sometimes  they  lie  open  and  are  most  tractable  and  coming,  apt,  yielding,  and 
willing  to  embi’ace,  to  take  a green  gown,  with  that  shepherdess  in  Theocritu3> 
Edyl.  27.  to  let  their  coats,  &c.,  to  play  and  dally,  at  such  seasons,  and  to 
some,  as  they  spy  their  advantage;  and  then  coy,  close  again,  so  nico,  so 
surly,  so  demure,  you  had  much  better  tame  a colt,  catch  or  ride  a wild  horse, 
than  get  her  favour,  or  win  her  love,  not  a look,  not  a smile,  not  a kiss  for  a 


“ With  becks  and  nods  he  first  began 
To  try  the  wench’s  mind, 

With  becks  and  nods  and  smiles  again 
An  answer  he  did  find. 

And  in  the  dark  he  took  her  by  the  hand, 

And  wrung  it  hard,  and  sighed  grievous!}'. 

And  kiss’d  her  too,  and  woo’d  her  as  he  might, 
With  pity  me,  sweetheart,  or  else  I die. 

And  with  such  words  and  gestures  as  tliere  past, 
He  won  his  mistress’  favour  at  the  last.” 


°Oscula  qui  sumpsit,  si  non  et  cetera  snmpsit,  Ac.  ® Corpus  placuit  mariti  sui  tolli  ex  area,  atque- 
illi  quae  vacabat  cruci  adfigi.  P Kovi  ingenium  mulierum,  nolunt  ubi  velis,  ubl  nolis  cupiunt  ultro.  Ter. 
Eunuc.  act.  4.  sc.  7.  1 Marlowe. 


538 


Love-M elancholy. 


[Part.  3.  Sec.  2. 


kingdom.  ^ Aretine’s  Lucretia  was  an  excellent  artisan  in  this  kind,  as  she 
tells  her  own  tale,  “ Though  I was  by  nature  and  art  most  beautiful  and  fair, 
yet  by  these  tricks  I seemed  to  be  far  more  amiable  than  I was,  for  that  which 
men  earnestly  seek  and  cannot  attain,  draws  on  their  affection  with  a most 
furious  desire.  I had  a suitor  loved  me  dearly  (said  she),  and  the  ® more  he 
gave  me,  the  more  eagerly  he  wooed  me,  the  more  I seemed  to  neglect,  to 
scorn  him,  and  which  I commonly  gave  others,  I would  not  let  him  see  me, 
converse  with  me,  no,  not  have  a kiss.  To  gull  him  the  more,  and  fetch  him 
over  (for  him  only  I aimed  at)  I personated  my  own  servant  to  bring  in  a 
present  from  a Spanish  count,  whilst  he  was  in  my  company,  as  if  he  had  been 
the  count’s  servant,  which  he  did  excellently  well  perform : ^ Comes  de  monte 
Turco,  ‘ my  lord  and  master  hath  sent  your  ladyship  a small  present,  and  part 
of  his  hunting,  a piece  of  venison,  a pheasant,  a few  partridges,  &c.’  (all  which 
she  bought  with  her  own  money),  ‘ commends  his  love  and  service  to  you, 
desiring  you  to  accept  of  it  in  good  part,  and  he  means  very  shortly  to  come 
and  see  you.’”  Withal  she  showed  him  rings,  gloves,  scarfs,  coronets  which 
others  had  sent  her,  when  there  was  no  such  matter,  but  only  to  circumvent 
him.  “ By  these  means  (as  she  concludes)  “ I made  the  poor  gentleman  so  mad, 
that  he  was  ready  to  spend  himself,  and  venture  his  dearest  blood  for  my 
sake.”  Philinna,  in  ^Lucian,  practised  all  this  long  before,  as  it  shall  appear 
unto  you  by  her  discourse;  for  when  Diphilus  her  sweetheart  came  to  see  her 
(as  his  daily  custom  was)  she  frowned  upon  him,  would  not  vouchsafe  him  her 
company,  but  kissed  Lamprius  his  co-rival,  at  the  same  time  ^before  his  face : 
but  why  was  it  ? To  make  him  (as  she  telleth  her  mother  that  chid  her  for  it) 
more  jealous;  to  whet  his  love,  to  come  with  a greater  appetite,  and  to 
know  that  her  favour  was  not  so  easy  to  be  had.  Many  other  tricks  she  used 
besides  this  (as  she  there  confesseth),  for  she  would  fall  out  with,  and  anger 
him  of  set  purpose,  pick  quarrels  upon  no  occasion,  because  she  would  be 
reconciled  to  him  again.  Amantium  irce  amoris  redintegratio,  as  the  old 
saying  is,  the  falling  out  of  lovers  is  the  renewing  of  love ; and  according  to 
that  of  Aristaenetus,  amoriim  post  injurias  delicice,  love  is  increased 

by  injuries,  as  the  sunbeams  are  more  gracious  after  a cloud.  And  surely  this 
aphorism  is  most  true;  for  as  Ampelis  informs  Crisis  in  the  .said  Lucian,  “^If 
a lover  be  not  jealous,  angry,  waspish,  apt  to  fall  out,  sigh  and  swear,  he  is  no 
true  lover.”  To  kiss  and  coll,  hang  about  her  neck,  protest,  swear  and  wish, 
are  but  ordinary  symptoms,  incipientis  adhuc  et  crescentis  amoris  signa;  but 
if  he  be  jealous,  angry,  apt  to  mistake,  &c.,  bene  speres  licet,  sweet  sister  he 
is  thine  ovm;  yet  if  you  let  him  alone,  humour  him,  please  him,  &c.,  and 
that  he  perceive  once  he  hath  you  sure,  without  any  co-rival,  his  love  will 
languish,  and  he  will  not  care  so  much  for  you.  Hitherto  (saith  she)  can  I 
speak  out  of  experience;  Demophantus  a rich  fellow  was  a suitor  of  mine,  I 
seemed  to  neglect  him,  and  gave  better  entertainment  to  Calliades  the  painter 
before  his  face,  principio  abiit,  verbis  me  insectatus  at  first  he  went  away  all 
in  a chafe,  cursing  and  swearing,  but  at  last  he  came  submitting  himself,  vow- 
ing and  protesting  he  loved  me  most  dearly,  I should  have  all  he  had,  and  that 
he  would  kill  himself  for  my  sake.  Therefore  I advise  thee  (dear  sister  Crisis) 
and  all  maids,  not  to  use  your  suitors  over  kindly;  iiisolentes  enim  sunt  hoc 
cum  sentiunt,  ’twill  make  them  proud  and  insolent ; but  now  and  then  reject 


Pornodidascolo  dial.  Ital.  Latin.  Donat,  h Gasp.  Barthio  Germane  Quanquam  natura,  et  arte  eram 
formosissima,  isto  tamen  astu  tanto  speciosior  videbar,  quod  enim  oculis  cupitum  segre  praebetur,  mnlto 
magis  affectus  humanos  incendit.  ®Quo  majoribus  me  donis  propitiabat,  eo  pejoribus  ilium  modis 
tractabam,  ne  basium  impetiavit.  Ac.  t Comes  de  monte  Turco  Hispanus  has  de  venatione  sua  partes 
misit jussitque  peramanter  orare,  ut  hoc  qualecunque  donum  suo  nomine  accipias.  “ His  artibus  hominem 
ita  excantabam,  ut  pro  me  ille  ad  omnia  paratus,  &c.  ^ Tom.  4.  dial,  meret.  y Kelicto  illo,  jegre  ipsi 

interim  faciens,  et  omnino  difficilis.  ^ Si  quis  enim  nec  Zelotypus,  irascitur,  neepugnat  aliquando  amstor, 
ne'e  perjurat,  non  est  habendus  amator,  &c.  Totus  hie  ignis  Zelotypia  constat,  &c.  maximi  amores  hide 
uascuntur.  Sed  si  persuasum  illi  fuerit  te  solum  habere,  elanguescit  illico  amor  suus. 


Artijicial  Allurements. 


539 


I 

Mem.  2.  Subs. 


4.] 


them,  estrange  thyself,  et  si  me  audies  semel  atque  iteruin  exclude,  shut  him 
•out  of  doors  once  or  twice,  let  him  dance  attendance;  follow  my  counsel,  and 
by  this  means  “you  shall  make  him  mad,  come  off  roundly,  stand  to  any  con- 
ditions, and  do  whatsoever  you  will  have  him.  These  are  the  ordinary  prac- 
tices; yet  in  the  said  Lucian,  Melissa  methinks  had  a trick  beyond  all  this; 
for  when  her  suitor  came  coldly  on,  to  stir  him  up,  she  writ  one  of  his  co- 
rivals’ names  and  her  own  in  a paper,  Melissa  amat  Herrmtimum  Hermoiimus 
Melissam,  causing  it  to  be  stuck  upon  a post,  for  all  gazers  to  behold,  and  lost 
it  in  the  way  where  he  used  to  walk;  which  when  the  silly  novice  perceived, 
statim  ut  legit  credidit,  instantly  apprehended  it  was  so,  came  raving  to  me, 
•{fcc.,  “ ^and  so  when  I was  in  despair  of  his  love,  four  months  after  I recovered 
him  again.”  Eugenia  drew  Timocles  for  her  valentine,  and  wore  his  name  a 
long  time  after  in  her  bosom  : Gamsena  singled  out  Pamphilus'to  dance,  at 
Myson’s  wedding  (some  say),  for  there  she  saw  him  first ; Ejelicianus  over- 
took Cielia  by  the  highway  side,  offered  his  service,  thence  came  further  ac- 
quaintance, and  thence  came  love.  But  who  can  repeat  half  their  devices  ? 
Wlifit  Aretine  exi)erienced,  what  conceited  Lucian,  or  wanton  Aristsenetus  ? 
They  will  deny  and  take,  stiffly  refuse,  and  yet  earnestly  seek  the  same,  repel 
to  make  them  come  with  more  eagerness,  fiy  from  if  you  follow,  but  if  averse, 
as  a shadow  they  will  follow  you  fugientem,  sequitur,  sequentem  fugit; 

with  a regaining  retreat,  a gentle  reluctancy,  a smiling  threat,  a pretty 
pleasant  peevishness  they  will  put  you  off,  and  have  a thousand  such  several 
enticements.  Eor  as  he  saith. 


“Non  est  forma  satis,  nec  quae  vult  bella  rideri, 
Debet  vulgari  more  placere  suis, 

Dicta,  sales,  lusus,  sermones,  gratia,  risus, 
Vincunt  naturae  candidioris  opus.” 


’TIs  not  enough  though  she  be  fair  ofhue, 

For  her  to  use  this  vulgar  compliment : 
hut  pretty  toys  and  j-ests,  and  saws  and  smiles, 
As  far  beyond  what  beauty  can  attempt.” 


^ For  this  cause  belike  Philostratus,  in  his  images,  makes  diverse  loves,  “ some 
young,  some  of  one  age,  some  of  another,  some  winged,  some  of  one  sex,  some 
■of  another,  some  with  torches,  some  with  golden  apples,  some  with  darts,  gins, 
snares,  and  other  engines  in  their  hands,”  as  Propertius  hath  prettily  painted 
them  out,  lib.  2.  et  29.  and  which  some  interpret,  diverse  enticements,  or 
diverse  affections  of  lovers,  which  if  not  alone,  yet  jointly  may  batter  and 
overcome  the  strongest  constitutions. 

It  is  reported  of  Decius  and  Valerianus,  those  two  notorious  persecutors  of 
the  church,  that  wh9n  they  could  enforce  a young  Christian  by  no  means  (as 
® Hierome  records)  to  sacrifice  to  their  idols,  by  no  torments  or  promises,  they 
took  another  course  to  tempt  him : they  put  him  into  a fair  garden,  and  set  a 
young  courtezan  to  dally  with  him,  “ ^she  took  him  about  the  neck  and  kissed 
him,  and  that  which  is  not  to  be  named,”  manihusque  attrectare,  &c.,  and  all 
those  enticements  which  might  be  used,  that  whom  torments  could  not,  love 
might  batter  and  beleaguer.  But  such  was  his  constancy,  she  could  not  over- 
come, and  when  this  last  engine  would  take  no  place,  they  left  him  to  his  own 
ways.  At  ^ Berkley  in  Gloucestershire,  there  was  in  times  past  a nunnery 
'(saith  Gualterus  Mapes,  an  old  historiographer,  that  lived  400  years  since), 
“ of  which  there  was  a noble  and  a fair  lady  abbess  : Godwin,  that  subtile 
Earl  of  Kent,  travelling  that  way  (seeking  not  her  but  hers),  leaves  a nephew 
of  his,  a proper  young  gallant  (as  if  he  had  been  sick)  with  her,  till  he  came 
•back  again,  and  gives  the  young  man  charge  so  long  to  counterfeit,  till  he  had 

^ .jjgjjten'  ipsum  derrno  inflammatum  et  prorsus  insanientem.  bEt  siccum  fere  de  illo  despe- 

rasseiTi  j^ienses  quatuor  ad  me  rediit.  “ Petronius,  CataL  d Imagines  deorum.  fol.  327.  varioa 
amores^^.^  aliqui  interpretantur  multiplices  affectus  et  illecebras,  alios  puellos,  puellas,  alatos,  alios 
poma  art*  gagittas,  alios  laqueos,  &c.  , “ Epist.  lib.  3.  vita  Pauli  Eremitse.  fMeretrix 

speciosa  ^^licatius  stringere  colla  complexibus,  et  corpore  in  libidinem  concitato,  &c.  8 Camden 

in  (jioucffi^  _ huic  prasfuit  nobilis  et  formosa  abbatissa,  Godwinus  comes  indole  subtilis,  non  ipsain, 
iastrubt  upieus  • nepotem  suum  forma  elegantissimum,  tanquam  infirmum  dop^ft  rererteretur  ; 

&c. 


Love-Melancholy. 


5iO 


[Part.  3.  Sec.  2, 


deflowered  the  abbess,  and  as  many  besides  of  the  nuns  as  he  could,  and  leaves 
him  withal,  rings,  jewels,  girdles,  and  such  toys  to  give  them  still,  when  they 
came  to  visit  him.  The  young  man,  willing  to  undergo  svich  a business,  played 
his  part  so  well,  that  in  short  space  he  got  up  most  of  their  bellies,  and  when 
he  had  done,  told  his  lord  how  he  had  sped ; ^ his  lord  made  instantly  to  the 
court,  tells  the  king  how  such  a nunnery  was  become  a bawdy-house,  procures 
a visitation,  gets  them  to  be  turned  out,  and  begs  the  lands  to  his  own  use.” 
This  story  I do  therefore  repeat,  that  you  may  see  of  what  force  these  entice- 
ments are,  if  they  be  opportunely  used,  and  how  hard  it  is  even  for  the  most 
averse  and  sanctified  souls  to  resist  such  allurements.  John  Major  in  the 
life  of  J ohn  the  monk,  that  lived  in  the  days  of  Theodosius,  commends  the 
hermit  to  have  been  a man  of  singular  continency,  and  of  a most  austere  life ; 
but  one  night  by  chance  the  devil  came  to  his  cell  in  the  habit  of  a young 
market  wench  that  had  lost  her  way,  and  desired  for  God’s  sake  some  lodging 
with  hiiti.  “^The  old  man  let  her  in,  and  after  some  common  conference  of 
her  mishap,  she  began  to  inveigle  him  with  lascivious  talk  and  jests,  to  play 
with  his  beard,  to  kiss  him,  and  do  worse,  till  at  last  she  overcame  him.  Asi 
he  went  to  address  himself  to  that  business,  she  vanished  on  a sudden,  and  the 
devdls  in  the  air  laughed  him  to  scorn.”  Whether  this  be  a true  story,  or  a 
tale,  I will  not  much  contend,  it  serves  to  illustrate  this  which  I have  said. 

Yet  were  ^t  so,  that  these  of  which  I have  hitherto  spoken,  and  such  like 
enticing  baics,  be  not  suflScient,  there  be  many  others,  which  will  of  themselves 
intend  this  passion  of  burning  lust,  amongst  which,  dancing  is  none  of  the  least ; 
and  it  is  an  engine  of  such  force,  I may  not  omit  it.  Incitamentum  libidiniSj 
Petrarch  calls  it,  the  spur  of  lust.  “ A ^ circle  of  which  the  devil  himself  is 
the  centre.  ^ Many  women  that  use  it,  have  come  dishonest  home,  most  indif- 
ferent, none  better.”  “ Another  terms  it,  “ the  companion  of  all  filthy  delights 
and  enticements,  and  ’tis  not  easily  told  what  inconveniences  come  by  it,  what 
scurrile  talk,  obscene  actions,”  and  manytimessuch  monstrous  gestures,  such  las- 
civious motions,  such  wanton  tunes,  meretricious  kisses,  homely  embracings, 

Gaditana  canoro 

Incipiat  prurire  choro,  plausuque  probatae 

Ad  terram  tremula  descendant  clune  puellse, 

Irritamentum  Veneris  languentis)” 

that  it  will  make  the  spectators  mad.  When  that  eifltomizer  of  ° Trogus  had 
to  the  full  described  and  set  out  King  Ptolemy’s  riot  as  a chief  engine  and 
instrument  of  his  overthrow,  he  adds,  tympanum  et  tripuclium,  fiddling  and 
dancing:  “the  king  was  not  a spectator  only,  but  a principal  actor  himself.” 
A thing  nevertheless  frequently  used,  and  part  of  a gentlewoman’s  bringing 
up,  to  sing,  dance,  and  play  on  the  lute,  or  some  such  instrument,  before  she 
'::an  say  her  paternoster,  or  ten  commandments.  ’Tis  the  next  way  their 
parents  think  to  get  them  husbands,  they  are  compelled  to  learn,  and  by  that 
means,  ^ Inceslos  amoves  de  tenero  meditantur  ungue;  ’tis  a great  allurement 
as  it  is  often  used,  and  many  are  undone  by  it.  Thais,  in  Lucian,  inveigled 
Lamprias  in  a dance,  Herodias  so  far  pleased  Herod,  that  she  made  him  swear 
to  give  her  what  she  would  ask,  John  Baptist’s  head  in  a platter.  ^ E-obert 
Duke  of  Normandy,  riding  by  Palais,  spied  Audetta,  a fair  maid,  as  she  danced 


h Tile  Impiger  regem  adit,  abbatissam  et  suas  pra?gnantes  edocet,  exploratoribus  missis  probat^t  ij* 
ejectis,  a domino  suo  manerium  accepit.  i Post  sermones  de  casu  suo  suavitate  sermonis  con^ 
mum  hominis,  manumqae  inter  colloquia  et  risus  ad  barbam  protendit  et  palpare  coepit 
et  osculari;  quid  multa?  Captivum  ducit  militem  Christi.  Complexura  evanescit,  demones^ 
chum  riserunt.  k Chorasa  circulus,  cujus  centrum  diab.  1 Multiu  inde  impudicae  domum  J 
ambiguoe,  melior  nulla.  “Turpium  deliciarum  comes  est  externa  saltatio;  neque  cerfe  ^ 
mala  bine  visas  hauriat,  et  qu®  pariat,  colloquia,  monstrosos,  inconditos  gestus,  &c. 

“ Perhaps  you  may  expect  that  a Gahtanian  with  a tuneful  company  may  begin  to 
approved  with  applause  lower  themselves  to  the  ground  in  a lascivious  manner,  a provocat^^^^J 


desire.  ® Justin.  1.  10. 
Bed  nequitise  magister,  Ac. 


Adduntur  instrumenta  luxuriae,  tympana  et  tripudia;  nec^ 
P Hor.  1.  5.  Od.  6.  1 Havarde  vita  ejiis. 


spec!) 


541 


Mem.  2.  Subs.  4.]  Artificial  Allurements. 

■on  a green,  and  was  so  much  enamoured  with^  the  object,  that  ’’he  must  needs 
lie  with  her  thrt  night.  Owen  Tudor  wrjn  Queen  Catherine’s  affection  in  a 
•dance,  falling  ly  chance  with  his  head  her  lap.  Who  cannot  parallel  these 
stories  out  of  his  experience?  Sc^crusippas  a noble  gallant  in  ®that  Greek 
Aristsenetus,  seeing  Panareta  a fair  young  gentlewoman  dancing  by  accident, 
was  so  far  in  lo’^e  with  her,  thrat  for  a long  time  after  he  could  think  of  nothing 
but  Panareta:  he  came  craving  home  full  of  Panareta:  “ Who  would  not 
admire  her,  wlo  wouh'd  not  love  her,  that  should  but  see  her  dance  as  I did  ? 
O admirable,  Cfdiivine  Panareta!  I have  seen  old  and  new  Pome,  many  fair 
cities,  many  proper  women,  but  never  any  like  to  Panareta,  they  are  dross, 
dowdies  all  to  Panareta  1 0 how  she  danced,  how  she  tripped,  how  she  turned, 
with  what  a grace ! happy  is  that  man  that  shall  enjoy  her.  0 most  incom- 
parable, only,  Panareta!”  When  Xenophon,  in  Symposio,  or  Banquet,  had 
discoursed  of  love,  and  used  all  the  engines  that  might  be  devised,  to  move 
Socrates,  amongst  the  rest,  to  stir  him  the  more,  he  shuts  up  all  with  a plea- 
sant interlude  or  dance  of  Dionysius  and  Ariadne.  “ First  Ariadne  dressed 
like  a bride  came  in  and  took  her  place;  by  and  by  Dionysius  entered,  dancing 
to  the  music.  The  spectators  did  all  admire  the  young  man’s  carriage;  and 
Ariadne  herself  was  so  much  affected  with  the  sight,  that  she  could  scarce  sit. 
After  a while  Dionysius  beholding  Ariadne,  and  incensed  with  love,  bowing  to 
her  knees,  embraced  her  first,  and  kissed  her  with  a grace ; she  embraced  him 
again,  and  kissed  him  with  like  affection,  &c.,  as  the  dance  required;  but  they 
that  stood  by,  and  saw  this,  did  much  applaud  and  commend  them  both  for  ik 
And  when  Dionysius  rose  up,  he  raised  her  up  with  him,  and  many  pretty  ges- 
tures, embraces,  kisses,  and  love  compliments  passed  between  them:  which 
when  they  saw  fair  Bacchus  and  beautiful  Ariadne  so  sweetly  and  so  unfeign- 
edly  kissing  each  other,  so  really  embracing,  they  swore  they  loved  indeed,  and 
were  so  infiamed-with  the  object,  that  they  began  to  rouse  up  themselves,  as  if 
they  would  have  flown.  At  the  last  when  they  saw  them  still,  so  willingly 
embracing,  and  now  ready  to  go  to  the  bride-chamber,  they  were  so  ravished 
with  it,  that  they  that  were  unmarried,  swore  they  would  forthwith  marry,  and 
those  that  were  married  called  instantly  for  their  horses,  and  galloped  home 
to  their  wives.”  "What  greater  motive  can  there  be  than  this  burning  lust? 
what  so  violent  an  oppugner?  Not  without  good  cause  therefore  so  many 
general  councils  condemn  it,  so  many  fathers  abhor  it,  so  many  grave  men 
speak  against  it;  “ Use  not  the  company  of  a woman,”  saith  Syracides,  8.  4. 
“that  is  a singer,  or  a dancer;  neither  ‘ hear,  lest  thou  be  taken  in  her 
craftiness.”  In  circo  non  tarn  cernitur  quam  discilur  libido.  ’’Hsedus  holds, 
lust  in  theatres  is  not  seen,  but  learned.  Gregory  Nazianzen  that  eloquent 
divine  (^as  he  relates  the  stoiy  himself),  when  a noble  friend  of  his  solemnly 
invited  him  with  other  bishops,  to  his  daughter  Olympia’s  wedding,  refused  to 
come:  “^For  it  is  absurd  to  see  an  old  gouty  bishop  sit  amongst  dancers;” 
he  held  it  unfit  to  be  a spectator,  much  less  an  actor.  Nemo  saltat  sobrius, 
Tully  writes,  he  is  not  a sober  man  that  danceth;  for  some  such  reason 
(belike)  Domitian  forbade  the  Homan  senators  to  dance,  and  for  that  fact 
removed  many  of  them  from  the  senate.  But  these,  you  will  say,  are  lascivious 


rOf  whom  he  begat  William  the  Conq\ieror;  by  the  same  token  she  tore  her  smock  down,  saying,  &c. 
* Epist.  26.  Quis  non  miratus  est  saltantem  ? Quis  non  vidit  et  amavit  ? veteiem  et  novam  vidi  Romam,  sed 
tibi  similem  non  vidi  Panareta ; felix  qui  Panareta  fruitur,  &c.  t Principio  Ariadne  velut  sponsa  prodit,  ac 
sola  recedit;  prodiens  illico  Dionysius  ad  numeros  cantante  tibia  saltabat;  admirati  sunt  omnes  saltantem 
juvenem,  ipsaquc  Ariadne,  ut  vix  potuerit  conquiescere;  postea  vero  cum  Dionysius  earn  aspexit,  &c.  Ut 
autem  surrexit  Dionysius,  erexit  simul  Ariadnem,  licebatque  spectare  gestus  osculantium,  et  inter  se  com- 
plectentium ; qui  autem  spectabant,  &c.  Ad  extremum  videntes  eos  mutuis  amplexibus  implicates  et  jamjam 
ad  thalamum  ituros;  qui  non  duxerant  uxores  jurabant  uxores  se  ducturos ; qui  autem  duxerant  conscensis 
■eciuis  et  incitatis,  ut  iisdem  fruerentur,  domum  festinarunt.  “ Lib.  4.  de  contemnend.  amoribus.  ^ Ad 
Anysium  epist.  bl.  y Intcmpestivum  enim  est,  et  a nuptiis  abhorrens,  inter  saltantes  podagricum  videi*® 
'ccncin.  et  episcopum. 


543 


[Part.  3.  Sec.  Z 


Love-Melancholy. 

and  Pagan  dances,  ’tis  the  abuse^^that  causeth  such  inconv<,ience,  and  I do 
not  well  therefore  to  condemn,  sp£:i*jk  against,  or  “innoceriy  to  accuse  the 
best  and  pleasantest  thing  (so  ^Lucian  \ calls  it)  that  belong, to  mortal  men  ” 
You  misinterpret,  I condemn  it  not;  I hoij’lit  notwithstand.cran  honest  dis- 
port, a lawful  recreation,  if  it  be  opportune,  n.::joderately  an4oberly  used:  I 
am  of  Plutarch’s  mind,  “^that  which  respects  jDiJfgsure  alor^  honest  recrea- 
tion, or  bodily  exercise,  ought  not  to  be  rejected  andt.7f^pfemj!(j .»  j subscribe 
to  b Lucian,  “ ’tis  an  elegant  thing,  which  cheereth  up  th£^  exerci.seth  the 
body,  delights  the  spectators,  which  teacheth  many  cornel/  gestures,  equally 
affecting  the  ears,  eyes,  and  soul  itself.”  Sallust  discommends  sino'ino’  and 
dancing  in  Sempronia,  not  that  she  did  sing  or  dance,  but  that  she  did'^it  in 
excess,  tis  the  abuse  of  it;  and  Gregory’s  refusal  doth  not  simply  condemn  it 
but  in  some  folks.  Many  will  not  allow  men  and  women  to  dance  together,  be- 
cause it  IS  a provocation  to  lust ; they  may  aswell,  with  Lycurgus  and  Mahomet 
cut  down  all  vines,  forbid  the  drinking  of  wine,  for  that  it  makes  some  men 
drunk. 

“ ® Nihil  prodest  quod  non  laedere  posset  idem ; 

Igne  quid  utilius  ? ” 

I say  of  this  as  of  all  other  honest  recreations,  they  are  like  fire,  good  and 
bad,  and  I see  no  such  inconvenience,  but  that  they  may  so  dance,  if  it  be 
done  at  due  times,  and  by  fit  persons:  and  conclude  with  Wolfoncms  ‘^Hider 
and  most  of  our  modern  divines:  Si  decor cb,  graves,  verecundiB,  plena  luce 
bonorum  virorum  et  matronarum  lionestarum,tempestivh fiant,prohari possunt 
et  dehent.  ‘‘  There  is  a time  to  mourn,  a time  to  dance,”  Eccles.  iii  4 Let 
them  take  their  pleasures  then,  and  as  ®he  said  of  old,  “ yoimcr  men  and 
maids  flourishing  in  their  age,  fair  and  lovely  to  behold,  well  attfred,  and  of 
comely  carriage,  dancing  a Greek  galliard,  and  as  their  dance  required,  kept 
their  time,  now  turning  now  tracing,  now  apart  now  altogether,  now  a courtesy 
then  a caper,”  &c.,  and  it  was  a pleasant  sight  to  see  those  pretty  knots,  and 
swimming  figures.  The  sun  and  moon  (some  say)  dance  about  the  earth,  the 
tiiree  upper  planets  about  the  sun  as  their  centre,  now  stationary,  now  direct, 
now  retrograde,  now  in  apogee,  then  in  perigee,  now  swift  then  slow,  occiden- 
tal, oriental,  they  turn  round,  jump  and  trace,  $ and  ^ about  the  sun  with 
those  thirty-three  Maculae  or  Bourbonian  ^\2.\ie,t,circaSolemsaltantes  Cythare- 
dum,  saith  Fromundus.  Four  Medicean  stars  dance  about  Jupiter,  two  Aus- 
trian about  Saturn,  &c.,  and  all  (belike)  to  the  music  of  the  spheres.  Our 
greatest  counsellors,  and  staid  senators,  at  some  times  dance,  as  David  before 
the  ark,  2 Sam.  vi.  14.  Miriam,  Fxod.  xv.  20.  Judith,  xv.  13.  (though  the 
devil  hence  perhaps  hath  brought  in  those  bawdy  bacchanals),  and  well  may 
Diey  do  it.  The  greatest  soldiers,  as  ^Quintilianus,  ^^milius  Probus,  ^Ccelius 
Bhodiginus,  have  proved  at  large,  still  use  it  in  Greece,  Home,  and  the  most 
worthy  senators,  cantare,  saltare,  Lucian,  Macrobius,  Libanus,  Plutarch, 
Julius,  Pollux,  Athen£Bus,  have  written  just  tracts  in  commendation  of  it. 
In  this  our  age  it  is  in  much  request  in  those  countries,  as  in  all  civil  com- 
monwealths, as  Alexander  ab  Alexandro,  lib.  4.  cap.  10.  et  lib.  2.  cap.  25. 
hath  proved  at  large,  ^amongst  the  barbarians  themselves  none  so  precious  ; 
all  the  world  allows  it. 

“kDivitias  contemno  tuas,  rex  Crsese,  tuamque 

Vendo  Asiam,  unguentis,  flore,  mero,  choreis.” 


Rem  omnium  in  mortalium  vita  optimam  innocenter  accnsare.  “ Quje  honestam  voluntatem  resnioit 
e?  r3°et  ^^egantis^ima  rel  est, 

exei  ceat,  fPecmiUes  oblectet^m  decoros  docens,  oculos,  aures,  animum  ex  sequo  demulcens. 

f ® Apuleius.  U).  Puelli,  puelljeque  virenti  florentes  JEtatula 

decoioraSiSlJs’inS  gratiosi,  Grsecanicam  saltantes  PyrrhicL,  dispositis  ordinationibis’ 

Ocean  Decad.  P«nzo,  Lenus  llacluit,  &c.  k Angeiianus  Erotopadium.  ^ 


I ' : 

j - - ■ 

j Mem.  2.  Subs.  4.]  Artijiciol  Allurements.  ' 54S 

I ^ Plato,  in  his  Commonwealth,  will  have  dancing-schools  to  be  maintained,  “ that 
i young  folks  might  meet,  be  acquainted,  see  one  another,  and  be  seen;”  nay 
more,  he  would  have  them  dance  naked ; and  scofis  at  them  that  laugh  at 
it.  But  Eusebius,  prcepar.  Evangel,  lib.  1.  cap.  11.  and  Theodoret,  lib.  9. 
curat.  grcBc.  affect,  worthily  lash  him  for  it ; and  well  they  might : for  as  one 
saith,  “ “ the  very  sight  of  naked  parts  causeth  enormous,  exceeding  concu- 
piscences, and  stirs  up  both  men  and  women  to  burning  lust.”  There  is  a 
mean  in  all  things:  this  is  my  censure  in  brief;  dancing  is  a pleasant  recre- 
ation of  body  and  mind,  if  sober  and  modest  (such  as  our  Christian  dances 
are),  if  tempestively  used;  a furious  motive  to  burning  lust,  if  as  by  Pagans 
heretofore,  un chastely  abused.  But  I proceed. 

If  these  allurements  do  not  take  place,  for  “ Simierus,  that  great  master  of 
dalliance,  shall  not  behave  himself  better,  the  more  effectually  to  move  others, 
and  satisfy  their  lust,  they  will  swear  and  lie,  promise,  protest,  forge,  coun- 
terfeit, brag,  bribe,  flatter  and  dissemble  of  all  sides.  ’Twas  Lucretia’s  coun- 
sel in  Aretine,  Si  vis  amicd  frui,  promitte,  Jinge,  jura,  per  jura,  jacta,  simula, 
mentire;  and  they  put  it  well  in  practice,  as  Apollo  to  Daphne, 

“ ® mihi  Delphica  tellus  I “ Delphos,  Claros,  and  Tenedos  serve  me, 

Et  Claros  et  Tenedos,  patareaque  regia  servit,  And  Jupiter  is  known  my  sire  to  be.” 

Jupiter  est  genitor” | 

P The  poore.st  swains  will  do  as  much,  ^Mille  pecus  nivei  sunt  et  mihi  vallibus 
agni;  “I  have  a thousand  sheep,  good  store  of  cattle,  and  they  are  all  at  her 
command,” 

“ Tibi  nos,  tibi  nostra  supellex, 

Ruraque  servierint” 

“ house,  land,  goods,  are  at  her  service,”  as  he  is  himself.  Dinomachus,  a 
senator’s  son  in  ® Lucian,  in  love  with  a wench  inferior  to  him  in  birth  and 
fortunes,  the  sooner  to  accomplish  his  desire,  wept  unto  her,  and  swore  he 
loved  her  with  all  his  heart,  and  her  alone,  and  that,  as  soon  as  ever  his 
father  died  (a  very  rich  man  and  almost  decrepid)  he  would  make  her  his  wife. 
The  maid  by  chance  made  her  mother  acquainted  with  the  business,  who  being 
an  old  fox,  well  experienced  in  such  matters,  told  her  daughter,  now  ready  ta 
yield  to  his  desire,  that  he  meant  nothing  less,  f6r  dost  thou  think  he  will  ever 
care  for  thee,  being  a poor  wench,  ^ that  may  have  his  choice  of  all  the  beau- 
ties in  the  city,  one  noble  by  birth,  with  so  many  talents,  as  young,  better 
qualified,  and  fairer  than  thyself?  daughter,  believe  him  not : the  maid  was 
abashed,  and  so  the  matter  broke  off.  When  Jupiter  wooed  J uno  flrst  (Lilius 
Giraldus  relates  it  out  of  an  old  comment  on  Theocritus),  the  better  to  effect 
his  suit,  he  turned  himself  into  a cuckoo,  and  spying  her  one  day  walking  , 
along,  separated  from  the  other  goddesses,  caused  a tempest  suddenly  to  arise,, 
for  fear  of  which  she  fled  to  shelter:  Jupiter  to  avoid  the  storm  likewise  flew 
into  her  lap,  in  virginis  Junonis  gremium  devolavit,  whom  Juno  for  pity 
covered  in  her  ^ apron.  But  he  turned  himself  forthwith  into  his  own  shape, 
began  to  embrace  and  ofier  violence  unto  her,  sed  ilia  matris  metu  abnuebat, 
but  she  by  no  means  would  yield,  donee  pollicitus  connubium  obtinuit,  till  he 
vowed  and  swore  to  marry  her,  and  then  she  gave  consent.  This  fact  was 
done  at  Thornax  hill,  which  ever  after  was  called  Cuckoo  hill,  and  in  perpetual 
remembrance  there  was  a temple  erected  to  Telia  Juno  in  the  same  place.  So 
powerful  are  fair  promises,  vows,  oaths,  and  protestations.  It  is  an  ordinary 


1 1 0 Leg.  Tn?  7(ip  TOfai'm?  (TTredn?  €veKa,  &c.  hujus  causa  oportuit  disciplinam  constitui,  ut  tarn  pueri  quam 
puellae  choreas  celebrent,  spectenturque  ac  spectent,  &c.  ““  Aspectus  enim  nudorum  corporum  tarn  marea, 
quam  feminasirritaresolet  adenormes  lascivijB  appetitus.  ^Camden  Annal.  anno  1578,  fol.  27G.  Ama- 
toriis  facetiis  et  illecebris  exquisitissimus.  ® Met.  1.  Ovid.  P Erasmus  egl.  mille  mei  Siculis  errant  in 
montibus  agni.  Virg.  rLopchgus.  ®Tom.  4.  meret.  dial,  amare  ee  jurat  et  lachrimatur  dicitque 
uxorem  me  ducere  velle,  quum  pater  oculos  clausisset.  tQuum  dotem  alibi  multo  majoiem  aspiciet,  &.c. 
^ Or  upper  garment.  Quern  Juno  miserata  veste  contexit. 


Love-2 felancholy. 


544 


[Part.  3.  Sec.  2. 


thing  too  in  this  case  to  belie  their  age,  which  widows  usually  do,  that  mean 
to  marry  again,  and  bachelors  too  sometimes, 

“*■  Cujus  octaviim  trepiclavit  aetas  . 
cernere  lustrum;” 

to  say  they  are  younger  than  they  are.  Carmides  in  the  said  Lucian  loved 
Philematium,  an  old  maid  of  forty-five  years;  ‘ she  swore  to  him  she  was  but 
thirty-two  next  December.  But  to  dissemble  in  this  kind,  is  familiar  of  all 
sides,  and  often  it  takes.  ^Fallere  credentern  res  est  operosa  puellam  ’tis  soon 

done,  no  such  great  mastery,  Egregiam  verb  laudem,  et  spolia  ampla, 

and  nothing  so  frequent  as  to  belie  their  estates,  to  prefer  their  suits,  and  to 
advance  themselves.  Many  men  to  fetch  over  a young  woman,  widows,  or 
whom  they  love,  will  not  stick  to  crack,  forge  and  feign  any  thing  comes  next, 
bid  his  boy  fetch  his  cloak,  rapier,  gloves,  jewels,  &c.,  in  such  a chest,  scarlet-  | 
golden-tissue  breeches,  &c.,  when  there  is  no  such  matter;  or  make  any  scruple  1 
to  give  out,  as  he  did  in  Petronius,  that  he  was  master  of  a ship,  kept  so  many  ! 
servants,  and  to  personate  their  part  the  better,  take  upon  them  to  be  gentle- 
men of  good  houses,  well  descended  and  allied,  hire  apparel  at  brokers’,  some 
scavenger  or  prick-louse  tailors  to  attend  upon  them  for  the  time,  swear  they 
have  great  possessions,  "bribe,  lie,  cog,  and  foist  how  dearly  they  love,  how 
bravely  they  will  maintain  her,  like  any  lady,  countess,  duchess,  or  queen;  ‘ 
they  shall  have  gowns,  tiers,  jewels,  coaches,  and  caroches,  choice  diet, 

“ The  heads  of  parrots,  tongues  of  nightingales,  I Spirit  of  roses  and  of  violets,  ; 

The  brains  of  peacocks,  and  of  ostriches.  The  milk  of  unicorns,”  &c.  i 

Their  bath  shall  be  the  juice  of  gilliflowers,  J ' 

as  old  Volpone  courted  Coelia  in  the  * comedy,  when  as  they  are  no  such  men,  » 
not  worth  a groat,  but  mere  sharkers,  to  make  a fortune,  to  get  their  desire,  ^ 
or  else  pretend  love  to  spend  their  idle  hours,  to  be  more  welcome,  and  for  ’ 
better  entertainment.  The  conclusion  is,  they  mean  nothing  less,  ! 

“y  Nil  metuunt  jurare,  nihil  promittere  curant : [ “Oaths,  vows,  promises,  are  much  protested;  r 

Sed  simul  ac  cupidai  mentis  satiata  libido  est,  j But  when  their  mind  and  lust  is  satisfied,  , 

Dicta  nihil  metuere,  nihil  perjuria  curant;”  | Oaths,  vows, promises,  are  quite  neglected;**  i 

though  he  solemnly  swear  by  the  genius  of  Caesar,  by  Venus’  shrine.  Hymen’s  | 
deity,  by  Jupiter,  and  all  the  other  gods,  give  no  credit  to  his  words.  For  { 
when  lovers  swear,  Venus  laughs,  Venus  hcec  perjuria  ridet,  “Jupiter  himself  * 
smiles,  and  pardons  it  withal,  as  grave  “Plato  gives  out;  of  all  perjury,  that  > 
alone  for  love  matters  is  forgiven  by  the  gods.  If  promises,  lies,  oaths,  and  i 
protestations,  will  not  avail,  they  fall  to  bribes,  tokens,  gifts,  and  such  like 
leats.  ^ Plwrimus  auro  conciliatur  amor:  as  Jupiter  corrupted  Danae  with  a 
golden  shower,  and  Liber  Ariadne  with  a lovely  crown  (which  was  afterwards 
translated  into  the  heavens,  and  there  for  ever  shines) ; they  will  rain  chickens, 
florins,  crowns,  angels,  all  manner  of  coins  and  stamps  in  her  lap.  And  so 
must  he  certainly  do  that  will  speed,  make  many  feasts,  banquets,  invitations, 
send  her  some  present  or  other  every  foot.  Summo  studio  parentur  epulee 
(saith  "Hcedus)  et  crehrce  fiant  largitiones,  he  must  be  very  bountiful  and 
liberal,  seek  and  sue,  not  to  her  only,  but  to  all  her  followers,  friends,  familiars, 
fiddlers,  panders,  parasites,  and  household  servants;  he  must  insinuate  him-  ; 
self,  and  surely  will,  to  all,  of  all  sorts,  messengers,  porters,  carriers,  no  man  : 
must  be  unrewarded,  or  unrespected.  I had  a suitor  (saith  ^Aretine’s  Lucre- 
tia)  that  when  he  came  to  my  house,  flung  gold  and  silver  about,  as  if  it  had 
beenchafi'.  Another  suitor  I had  was  a very  choleric  fellow ; but  I so  handled 


^Hor.  "Dcjeravit  ilia  secundum  supra  trigesimum  adproxlmum  Decembrem  completuram  se  esse, 

t Ovid.  Nam  donis  vincitur  omnis  amor.  Catullus  1.  el  5.  ^ Fox,  act.  3.  sc.  3.  y Catullus. 

® Perjuria  ridet  amantuin  Jupiter,  et  ventos  irrita  terre  jubet,  Tibul.  lib.  3.  et  6.  ^ In  Philebo.  pejeran- 

libus  his  dii  soli  ignoscunt.  b Catul.  ® Lib.  1.  de  contemnendis  amoribus.  d Dial.  Ital.  argentum 
ut  paleas  projiciebat.  Biliosum  habui  amatorem  qui  supplex  flexis  genibus,  &c.  Nullus  recens  allatua  j 
teiraj  fructus,  nullum  cupediarum  genus  tarn  carum  erat,  nullum  vinum  Cieticum  pretiosum,  quin  ad  me  « 
<circt  illico;  credo  altcrum  oculum  pignori  daturus.  <kc.  S 


Mem.  2.  Subs.  4.] 


A rtifhcial  A Uwrements. 


545 


him,  that  for  all  his  fuming,  I brought  him  upon  his  knees.  If  there  had  been 
an  excellent  bit  in  the  market,  any  novelty,  fish,  fruit,  or  fowl,  muscadel,  or 
malmsey,  or  a cup  of  neat  wine  in  all  the  city,  it  was  presented  presently  to 
me;  though  never  so  dear,  hard  to  come  by,  yet  I had  it : the  poor  fellow  was 
so  fond  at  last,  that  I think  if  I would  I might  have  had  one  of  his  eyes  out  of 
liis  head.  A third  suitor  was  a merchant  of  Rome,  and  his  manner  of  wooing 
was  with  ® exquisite  music,  costly  banquets,  poems,  &c.  I held  him  off  till  at 
length  he  protested,  promised  and  swore  virginitate  regno  me  donaturum, 
I should  have  all  he  had,  house,  goods,  and  IdoiAs,,  pro  concuhitu  solo ; ^neither 
was  there  ever  any  conjuror,  I think,  to  charm  his  spirits  that  used  such  atten- 
tion, or  mighty  words,  as  he  did  exquisite  phrases,  or  general  of  any  army  so 
many  stratagems  to  win  a city,  as  he  did  tricks  and  devices  to  get  the  love  of 
me.  Thus  men  are  active  and  passive,  and  women  not  far  behind  them  in 
this  kind;  Audax  ad  omnia  foemina,  quce  vel  amat,  vel  odlt. 

B For  half  so  boldly  there  can  non 
Swear  and  lye  as  women  can." 

They  will  crack,  counterfeit,  and  collogue  as  well  as  the  best,  with  handker- 
chiefs, and  wrought  nightcaps,  purses,  posies,  and  such  toys:  as  he  justly 
complained, 

“i  Cur  mittis  violas?  nempe  ut  violentius  uret;  Why  dost  thou  send  me  violets,  my  dear? 

Quid  violas  violis  me  violenta  tuis?”  <Sic.  To  make  me  burn  more  violent,  I fear, 

With  violets  too  violent  thou  art, 

To  violate  and  wound  my  gentle  heart.” 

When  nothing  else  will  serve,  the  last  refuge  is  their  tears.  Ilcec  scripsi  {tes- 
ter amorem)  mixta  lackrymis  et  suspiriis,  ’twixt  tears  and  sighs,  I write  this 
(I  take  love  to  witness),  saith  ^ Chelidonia  to  Philonius.  Lumina  quce  mode 
fulmina,  jam  jiumina  lachrymarum,  those  burning  torches  are  now  turned 
to  floods  of  tears.  Aretine’s  Lucretia,  when  her  sweetheart  came  to  town, 

^ wept  in  his  bosom,  ‘‘that  he  might  be  persuaded  those  tears  were  shed  for 
joy  of  his  return.”  Quartilla  in  Petronius,  when  nought  would  move,  fell  a 
weeping,  and  as  Balthasar  Castilio  paints  them  out,  ““To  these  crocodile’s 
tears  they  will  add  sobs,  fiery  sighs,  and  sorrowful  countenance,  pale  colour, 
leanness,  and  if  you  do  but  stir  abroad,  these  fiends  are  ready  to  meet  you  at 
every  turn,  with  such  a sluttish  neglected  habit,  dejected  look,  as  if  they  were 
now  ready  to  die  for  your  sake ; and  how,  saith  he,  shall  a young  novice  thus 
beset,  escape?”  But  believe  them  not. 

“ animam  ne  crecle  puellis, 

Namque  est  foeminea  tutior  unda  fide.” 

Thou  thinkest,  peradventure,  because  of  her  vows,  tears,  smiles,  and  protesta- 
tions, she  is  solely  thine,  thou  hast  her  heart,  hand,  and  affection,  when  ds 
indeed  there  is  no  such  matter,  as  the  ° Spanish  bawd  said,  gaudet  ilia  habere 
unum  in  lecto,  alterum  in  portd,  tertium  qui  domi  suspiret,  she  will  have  one 
sweetheart  in  bed,  another  in  the  gate,  a third  sighing  at  home,  a fourth,  &c. 
Every  young  man  she  sees  and  likes  hath  as  much  interest,  and  shall  as  soon 
enjoy  her  as  thyself.  On  the  other  side,  which  I have  said,  men  are  as  false, 
let  them'  swear,  protest,  and  lie;  ^Quod  vobis  dicunt,  dixerunt  mille  puellis. 
They  love  some  of  them  those  eleven  thousand  virgins  at  once,  and  make  them 
believe,  each  particular,  he  is  besotted  on  her,  or  love  one  till  they  see  another. 


•Post  musicam  opipcras  epulas,  et  tantis  juramentis,  donis,  &c.  fNiinquam  aliquis  umbrarura 

conjurator  tanta  attentione,  tamque  potentibus  verbis  usus  est,  qnam  ille  exquisitis  mihi  dictis,  &c. 
B Chaucer.  h Ah  crudele  genus  nec  tutum  foemina  nomen  ! Tibul.  1.  3.  eleg.  4.  i Jovianus  Pon. 

k Aristaeuetus,  lib.  2.  epist.  13.  1 Suaviter  fiebam,  ut  persuasum  habeat  lachrymas  prse  gaudio  illius  reditus 

mihl  emanare.  “ Lib.  3.  his  accedunt.  vultus  subtristis,  color  pallidus,  gemebunda  vox,  ignita  suspiria, 

lachrymas  prope  innumerabiles.  Istse  se  statim  umbrae  offerunt  tanto  squalore  et  in  orani  fere  diverticulo 
tanta  macie,  ut  illas  jamjam  moribundas  putea.  “ Petronius.  “Trust  not  your  heart  to  women,  for  the 
wave  is  less  treacherous  than  their-fidelity.”  ®Coelestina,  act  7.  Barthio  interpret,  omnibus  arridet,  et? 
singulis  amari  se  solam  dicit.  P Ovid.  “They  have  made  the  same  promises  to  a thousand  girls  th» 

they  make  to  you."  > 


546 


Love- Melancholy.  [Part.  3.  Sec.  2. 

and  then  her  alone;  like  Milos  wife  in  Apuleius,  lib.  2.  Si  quern  conspexerit 
specioscefornice  juveneni,  venustate  ejus  sumitur,  et  in  euin  animum  intorquet. 

Pis  their  common  compliment  in  that  case,  they  care  not  what  they  swear, 
say,  or  do : One  while  they  slight  them,  care  not  for  them,  rail  downright  and 
scoff  at  them,  and  then  again  they  will  run  mad,  hang  themselves,  stab  and 

kill,  it^  they  may  not  enjoy  them.  Henceforth,  therefore, nulla  viro 

juranti  fcemina  creclat,  let  not  maids  believe  them.  These  tricks  and  counter- 
feit passions  are  more  familiar  with  women,  '^Jineni  hie  dolori  faciet  aut  vitae, 
dies,  miserere  amantis,  quoth  Phaedra  to'Hippolitus.  Joessa,  in  *^Lucian,  told 
Pythias,  a young  man,  to  move  him  the  more,  that  if  he  would  not  have  her, 
she  was  resolved  to  make  away  herself  “There  is  a Hemesis,  and  it  cannot 
choose  but  grieve  and  trouble  thee,  to  hear  that  I have  either  strangled  or 
drowned  myself  for  thy  sake.”  Nothing  so  common  to  this  sex  as  oaths, 
vows,  and  protestations,  and  as  I have  already  said,  tears,  which  they  have  at 
command,  for  they  can  so  weep,  that  one  would  think  their  very  hearts  were 
dissolved  within  them,  and  would  come  out  in  tears;  their  eyes  are  like  rocks, 
which^  still  drop  water,  diaricB  lachrymcB  et  sudoris  in  modum  turgeri  promptce, 
saith  ® Aristaenetus,  they  wipe  away  their  tears  like  sweat,  weep  with  one  eye 
laugh  with  the  other;  or  as  children  *^weep  and  cry,  they  can  both  together^ 

Neve  puellarum  laclirymis  moveare  memento,  I “ Care  not  for  women’s  tears,  I counsel  tliee, 

Ut  flerent  ocnlos  erudiere  suos.”  | They  teach  their  eyes  as  much  to  weep  as  see.” 

And  as  much  pity  is  to  be  taken  of  a woman  weeping,  as  of  a goose  going  bare- 
foot. When  Venus  lost  her  son  Cupid,  she  sent  a crier  about,  to  bid  every 
one  that  met  him  take  heed. 

^ Si  flentem  aspicias,  ne  mox  fallare  caveto ; I “ Take  heed  of  Cupid’s  tears,  if  cautelous, 

Sm  arridebit,  magis  eliuge;  et  oscula  si  tors  And  of  his  smiles  and  kisses  I thee  tell, 

rerre  volet,  fugito;  sunt  oscula  nox:a,  in  ipsis  If  that  he  oifer’t,  for  they  be  no.xious, 

Suntque  venena  labris,”  &c.  | And  very  poison  in  his  lips  doth  dwell.” 

^ A thousand  years,  as  Castilio  conceives,  “ will  scarce  serve  to  reckon  up  those 
allurements  and  guiles,  that  men  and  women  use  to  deceive  one  another  with.’ 

Subsect.  V. — Bawds,  Philters,  Causes. 

When  all  other  engines  fail,  that  they  can  proceed  no  farther  of  themselves, 
their  last  refuge  is  to  fly  to  bawds,  pander.s,  magical  philters,  and  receipts; 
rather  than  fail,  to  the  devil  himself.  Flecteresi  nequeunt  superos,  Acheronta 
movehunt.  And  by  those  indirect  means  many  a man  is  overcome,  and  pre- 
cipitated into  this  malady,  if  he  take  not  good  heed.  For  these  bawds,  first, 
they  are  everywhere  so  common,  and  so  many,  that,  as  he  said  of  old  Croton, 
^omnes  hie  aut  captantur  aut  captant,  either  inveigle  or  be  inveigled,  we  may 
say  of  most  of  our  cities,  there  be  so  many  professed,  cunning  bawds  in  them. 
Besides,  bawdry  is  become  an  art,  or  a liberal  science,  as  Lucian  calls  it;  and 
there  be  such  tricks  and  subtleties,  so  many  nurses,  old  women,  panders,  letter 
carriers,  beggars,  physicians,  friars,  confessors,  employed  about  it,  that  nullus 
trader e stilus  sufficiat,  one  saith, 

® trecentis  versibus 

Suas  impuritias  traloqui  nemo  potest” 

Such  occult  notes,  stenography,  polygraphy,  Nuntius  animatus,  or  magnetical 
telling  of  their  minds,  which  ‘’Cabeus  the  Jesuit,  by  the  way,  counts  fabulous 
and  false;  cunning  conveyances  in  this  kind,  that  neither  Juno’s  jealousy,  nor 
Danae’s  custody,  nor  Argus’  vigilancy  can  keep  them  safe.  ’Tis  the  last  and 

<1  Seneca  HippoL  Tom.  4.  dial,  merit  tu  vero  aliquando  moerore  afficieris  ubi  audieris  me  h meipsa 

laquso  tui  causa  suffocatam  aut  in  putSum  prjecipitatara.  ® Epist.  20.  1.2.  t Matronae  flent  duobus 

oculis,  moniales  quatuor,  virgines  uno,  meretrices  nulla  '^Ovid.  ^ Imagines  deorum,  foL  332.  ^ 

Moschi  amove  fugitive,  quem  Politianus  Latinum  fecit.  Lib.  3.  mille  vix  anni  suffleerent  ad  omnes  illas. 
machinationes,  dolosque  commemorandos,  quos  viri  et  mulieres  ut  se  invicem  circumveniant,  excogitare 
Solent.  Petronius.  » Plautus  Tritemius.  ” Three  hundred  verses  would  not  comprise  their 

Indecencies.”  bDe  Magnet.  Philos,  lib.  4.  cap.  10. 


Me 


phi 


ne 

[n 


Vil 


jr 


'h 


2.  Subs.  5.J 


A rt  ificial  A llurements. 


549 


-ill  _1_  _ 4-1-v /-vtr  tiTlll  4*./ \ f'A.imft  lj0n 


Vo  en 


to  lovb^r hate  whom  the/win  to 


&c. 

,,  ■■  ^hic  Thessala  vendit  Fhiltra.  St. 

Jwch  Lid  f 

"^TdThLcieoiX  Ld  ;Xrr  teigle  Antony,  amongst  otimr 
,v  i philter  was  forced  to  run  mad  for  love  Hut  ot  all  otnei  s, 

•L.V-  , • . 7:h  1 ^ rAlfli.ftsor  ( 


philter  was  forced  to  j-"  " ^^^^charle  the  Great  (Charlemagne), 

rarch,  einst.  famU.  LXiy  dotS  «!»•’ 

£— 

f and  indignation  ol  h.s  bay  Le  for  Ms  Daphne,  and  caused  lier 

teiisEiEiifiii 

,to  the  midst  of  a great  lake,  where  the  king  t en  c F 


ito  the  midst  ot  a great  laKe,  AAuei«  j^ouse  in 

nperor  neglected  all  his  other  houses,  d o^b+prnnlp  bv  it  where 

laid  by  this  means  ; and  some  writers  "P^^^bhwD^ke  of  Gloucester 
obham.  that  by  the  same  art  she  circumvented  Hump  y f 

, be  her  husband.  Sycinius  ^“b'vr'STe  beint^a  poLfeB^^^^^  “ bad 
Tieius  Maximus,  proconsul  of  Africa,  that  n^  o i^vp  him  ” and 

witched  by  philters  Pudentilla,  an  ancient  rich  mation  to  love  Mm, . 

ein/worth'sXany  tlmusand  sesterces  to  be  bis 


^ to  wn 

n^dSalmutz,cL.i«P~l,miO.'«^ 


mcubiZ : as  skilful  alloutasthatHyperboreanmagician  ol 


aSagae  oinnes  sibi  arrogant  notitiam.  et  faciiltatem  y^ern Srt  Hen.  Kormannua 

idignatione  suorum  et  dolore.  / et’Ses? &(?'  ° A^olog.  qnod  Pudentillam  viduam  ditem  ot 

ulgo  Aixe.  b immenso  sumptu  teinplum  ^fneHcxiTt  d philopseude.  tom.  3. 

rm-ectioris  »tatis  foeminam  cantammibus  in  amorem  sm  peJcxisse 


550 


Love-Melancholy. 


[Part.  3.  c.  2. 


Unchaste  women  by  the  help  of  these  witches,  the  devil’s  kitchen  i 
have  their  loves  brought  to  them  in  the  night,  and  carrS  bacl  lairt 
phantasm  flying  in  the  air  in  the  likeness  of  a goat.  I have  heard  ?sa11{  \ 
divers  confess,  that  they  have  been  ,so  carried  on  a goat’s  backTui  r i 
hearts,  many  miles  n a night.”  Others  are  of  opinion  tharthese  f^ts  T h 
most  suppose  to  be  done  by  charms  and  philters,  are  merely  etfected  b v I’l 
auses  as  by  mans  blood  chemically  prepared,  which  much  ava'ils 
Urnestus  Burgranius,  in  Lucerna  vitat  et  mortis  IwUce,  ad  amoren  cone 
dum  et  odium  (so  huntsmen  make  their  dogs  love  them,  and  farmer, 
pullen),  tis  an  excellent  philter,  as  he  holds,  sed  vulgo  prodere  grande 
but  not  fit  to  be  made  common : and  so  be  Mala  insanl,  Mandrake  rTot 
drake  apple.s,  precious  stones,  dead  men’s  clothes,  candles,  mala  Bag 
panw  pomnus,  Hypp^nes,  a certain  hair  in  a* wolf’s  tail,  &c  ofw 
Pvhasis,  Dioscorides,  Porta,  Weeker,  Eubeus,  Mizaldiis,  AlbertTis’  trea 
wallows  heart,  dust  of  a dove’s  heart,  rnnltam  valent  linyacevtZram 

Mrangulati  harninis  lapis  de  nido  AquUce,  &c.  See  more  in  Seken 
observat.  imdicinM.  ld._  4 which  are  as  forcible,  and  of  as  much  virt' 

“ade  all  such  inlift 
vethdt  drank  of  it,  or  that  hot  bath  at  ‘ Aix  in  Germany,  wherein  Cupid  ol 
.dipt  his  arrows  which  ever  since  hath  a peculiar  virtue  to  make  them  livls  I 
that  wash  in  it.  But  hear  the  poet’s  own  description  of  it 


^ fei-vor  aquis  terra  enimpentibus  uda  ? 

J ela  ohm  hie  ludens  iojnea  tinxit  amor: 

Et  gaudens  stridore  novo,  fervete  perennes 


Inquit,  et  h®c  pharetr.-c  sint  monumenta  n i 
Ex  ulo  fervet,  rarusqne  liic  mei’gitiir  liospes 
Cm  non  titiUet  pe,  to..i  lilaiidus  amor. 


1 ' ^“^“‘'ntinuetpe,-tu..i  iihindusamor.” 

Pv!  f ''Wily  as  much  power  as  that  bath  of  A • 

or  Venus  enchanted  girdle,  in  which,  saith  Natales  Comes,  “ Love  toys  a 1 

ffwitchcrlrtr^T"’  7®«'^‘*«""’P'^'^S“^sious,  subtleties,  gentle  speech^^,  a: ' 

?si  sf  eXx;™ * ■‘““•J 


BIEMB.  III. 

Symptoms  or  signs  of  Love-Mdanelwly,  in  Body,  Mind,  good,  had,  &c. 

Symwoms  are  either  of  body  or  mind;  of  body,  paleness,  leanness.  drync4 
. tallxdus  omnis  amans,  color  hic  est  aptus  amanti,  as  tlie  poet,  descril^' 
lovers maciem,  love  causeth  leanness.  “Avicenna  de  Ilishi,  c.  33 
make^  hollow  eyes  dryness,  symptoms  of  this  disease,  to  go  smiling  to  them- 
selves,  or  acting  as  if  they  saw  or  heard  some  delectable  object.”  Valleriola 
kb.  3.  observat  cap.  7.  cap.  10.  Ulianas  Montaltus  de.  Her.  amorl 

Langms,  eptst.  24:.  lib.  1.  epist.  med.  deliver  as  much,  corpus  exangue  palleL 

corpus  graaile  ocuh  cam,  lean,  pale ut  nudis  qui  pressit  calcibus  anguem, 

as  one  who  trod  with  naked  loot  upon  a snake,”  hoUow-eyed,  their  eyes  are 


ISyniptoins  of  Love. 


551 


JVIem.  3. 


ni  iucii  iiA  j ^Tenerque  niticU  corporis  cecidil  decor,  they  piae 

away,  and  look  ill  with  waking,  cares,  sighs. 


hidden  in  their  heads, - 


- Et  qui  tenebant  sif^na  Phcebeae  facis 
Oculi,  nihil  gentile  nec  patriura  micant. 


«And  eye3  that  once  riralled  the  locks  of  Phoebus,’ lose  the  patrial  and 
paternariustre.”  With  groans,  griefs,  sadness,  dulness. 


o Nulla  jam  Cereris  subit 


Cura  aut  salulis” 

want  of  appetite,  &c.  A reason  of  all  this,  ^ J ason  Praten^s  gives,  “ because 
of  the  distention  of  the  spirits  the  liver  doth  not  perform  his  part,  nor  turns 
the  aliment  into  blood  as  it  ought,  and  for  that  cause  the  members  are  weak 
for  want  of  sustenance,  they  are  lean  and  pine,  as  the  herbs  of  my  ^ 

this  month  of  May,  for  want  of  rain.”  The  green  sickness  therefore  often 
bappeneth  to  young  women,  a cachexia  or  an  evil  habit  to  men,  besides  their 
r)r<hnary  si^^hs,  complaints,  and  lamentations,  which  are  too  frequent.  As 
drops  lom\  still,— occluso  stilLat  ab  igne  liquor,  doth  Cupids  fire  pro- 
voke tears  from  a true  lover’s  eyes, 


“ <1  The  mighty  Mars  did  oft  for  Venus  shriek, 
Trivily  moistening  his  horrid  cheek 
With  womanish  tears,” 


“ r ignis  distillat  in  undas, 

Testis  ent  largus  qui  rigat  ora  liquor,’ 


ivith  many  such  like  passions.  When  Chariclia  was  enamoured  of  Theagmes. 
IS  ’HelioLrus  sets  her  out,  “she  was  half  distracted,  and  spake  she  knew 
lot  what,  sighed  to  herself,  lay  much  awake,  and  was  lean  upon  a sudden 
md  when  she  was  besotted  on  her  son-in-law  'palhr  <kforrms,  marcmUs 
&c , she  had  ugly  paleness,  hollow  eyes,  restless  thoughts,  short  wind  &c. 
Eurialis  in  an  epistle  sLt  to  Lucretia,  his  mistress,  complains  amongst  other 
r.rievances,  Pt  m.Vd  et  somni  et  cihi  usum  abstulud,  thou  has  taken  my  stomacn 
and  my  sleep  from  me.  So  he  describes  it  aright : 

His  sleep,  his  meat,  his  drink,  in  him  bereft. 

That  lean  he  waxelh,  and  dry  as  a shaft, 
lUs  eyes  hollow  and  grisly  to  behold. 

Ills  hew  pale  and  ashen  to  unfold, 

A nd  solitary  he  was  ever  alone. 

And  waking  all  the  night  making  mone. 

Theocritus  Edyl.  2.  makes  a fair  maid  of  Delphos,  in  love  with  a young  man 
of  Minda,  confess  as  much, 

“ Ut  vidi  lit  insanii,  ut  animus  mihi  male  affectus  est, 

Miserse  mihi  forma  tabescebat,  neqiie  amplius  porapam 
Chum  curabam,  aut  quando  domum  redieram 
Novi,  sed  me  ardens  quidara  morbus  consumebat, 

Decubui  in  lecto  dies  decern,  et  noctes  decern, 

Detiuebant  capite  capilli,  ipsaque  sola  reliqua 
Ossa  et  cutis” 

All  these  passions  are  well  expressed  by 
Dido ; 

“ At  non  infaelix  animi  Phaenissa,  nec  unquam 
Solvitur  in  somnos,  oculisque  ac  pectore  amores 
Accipit;  ingeminant  curae,  rursusque  lesurgens 
Saevit  amor 


‘ No  sooner  seen  I had,  than  mad  I was, 
]Vly  beauty  fail’d,  and  I no  more  did  care 
For  any  pomp,  I knew  not  where  I was. 
But  sick  I was,  and  evil  I did  fare ; 

I lay  upon  my  bed  ten  days  and  nights, 
A skeleton  I was  in  all  men’s  sights.” 


that  heroical  poet  in  the  person  of 


baevit  amor,  ’ &C. r * h* 

iccius  Sanazarius,  2.  * Gcdatea  in  t’'.®  ,^.'^“^XnTaudCen^- 

Lvchori3  ytormeating  herself  for  want  of  sleep,  sighing,  sobbing,  and  lament 
Knd  E«  tathinsln  his  Ismenius  mnch  tronbled,  and  “ ^panteng  at  hem^ 
a^the  sight  of  his  mistiW  he  could  not  sleep,  his  bed  was  teioins.  All 


“Unhappy  Dido  could  not  sleep  at  all. 

But  lies  awake,  and  takes  no  rest: 

And  up  she  gets  again,  whilst  care  and  grief, 
And  raging  love  torment  her  breast. 


n Seneca  Hip.  • Seneca  Hip.  ' SrutTeSt.  “S“l.?aS“r3 

in  me  Kniihfa  Tala  ‘ F .i,Ja  ‘ Saliebat  crel.ro  tepidurn  cor  ad  aapeetum 

T'Sk::  « maceramr  inde  totnm  eorpua 


552 


. Love-Melancholy, 


[Part.  3.  Seo.  2. 


make  leanness,  want  of  appetite,  want  of  sleep  ordinary  symptoms,  and  by 
that  means  they  are  brought  often  so  low,  so  much  altered  and  changed,  that 
as  ^he  jested  in  the  comedy,  “ one  scarce  knows  them  to  be  the  same  men.” 

“Attenuant  juveniim  vigilatas  corpora  noctes, 

Curaque  et  iinmenso  qui  fit  amore  dolor.” 


Many  such  symptoms  there  are  of  the  body  to  discern  lovers  by, quis  enim 

bene  cdet  amoj'ein  ? Can  a man,  saith  Solomon,  Prov.  vi,  27,  carry  fire  in  his 
bosom  and  not  burn?  it  will  hardly  be  hid;  though  they  do  all  they  can  to  hide 

it,  it  must  out,  plus  quam  mille  notis it  may  be  described,  '^quoque  magis 

tegitur,  tectus  magis  cestuat  ignis,  ’Twas  Antiphanes  the  comedian’s  observa- 
tion of  old,  Love  and  drunkenness  cannot  be  concealed,  Celare  alia  possis,  hcec 
prceter  duo,  vini  potum,  <kc.  words,  looks,  gestures,  all  will  betray  them ; but 
two  of  the  most  notable  signs  are  observed  by  the  pulse  and  countenance. 
When  Antiochus,  the  son  of  Seleucus,  was  sick  for  Stratonice,  his  mother-in- 
law,  and  would  not  confess  his  grief,  or  the  cause  of  his  disease,  Erasistratus, 
the  physician,  found  him  by  his  pulse  and  countenance  to  be  in  love  witli  her, 
“^because  that  when  she  came  in  presence,  or  was  named,  his  pulse  varied, 
and  he  blushed  besides.”  In  this  very  sort  was  the  love  of  Callicles,  the  son 
of  Polycles,  discovered  by  Panacseas  the  physician,  as  you  may  read  the  story 
at  large  in  ® Aristsenetus.  By  the  same  signs  Galen  brags  that  he  found  out  . 
Justa,  Boethius  the  consul’s  wife,  to  dote  on  Pylades  the  player,  because  at  his 
name  still  she  both  altered  pulse  and  countenance,  as  ^Polyarchus  did  at  the 
name  of  Argenis.  Franciscus  Yalesius,  1.  3.  controv.  13.  med.  contr,  denies  5 
there  is  any  such  amatorius,  or  that  love  may  be  so  discerned;  but  ! 

Avicenna  confirms  this  of  Galen  out  of  his  experience,  lib.  3.  Fen.  1.  and 
Gordonius,  cap.  20.  Their  pulse,  he  saith,  is  inordinate  and  swift,  if  she  go  J 
by  whom  he  loves,”  Langius,  epist.  24.  lib.  1.  med.  epist.  Neviscanus,  lib.  4.  . 
numer.  66.  syl.  nuptialis,  Yalescus  de  Taranta,  Guianerius,  Tract.  15.  Yale- 
riola  sets  down  this  for  a symptom,  “ ^ Difference  of  pulse,  neglect  of  business,  ■ 
want  of  sleep,  often  sighs,  blushings,  when  there  is  any  speech  of  their  mistress,  : 
are  manifest  signs.”  But  amongst  the  rest,  J osephus  Stmthius,  that  Polonian,  ; 
in  the  fifth  book,  cap.  17.  of  his  Doctrine  of  Pulses,  holds  that  this  and  all  ^ 
other  passions  of  the  mind  may  be  discovered  by  the  pulse.  “ ^ And  if  you  j 
will  know,  saith  he,  whether  the  men  suspected  be  such  or  such,  touch  their  i 
arteries,”  &c.  And  in  his  fourth  book,  fourteenth  chapter,  he  speaks  of  this  ! 
particular  pulse,  “^Lovc  makes  an  unequal  pulse,”  &c.,  he  gives  instance  of  ) 
a gentlewoman,  ^a  patient  of  his,  whom  by  this  means  he  found  to  be  much  ' 
enamoured,  and  with  whom : he  named  many  persons,  but  at  the  last  when  his 
name  came  whom  he  suspected,  ““her  pulse  began  to  vary,  and  to  beat 
swifter,  and  so  by  often  feeling  her  pulse,  he  perceived  what  the  matter  was.’^ 
Apollonius,  Argonaut,  lib.  4.  poetically  setting  down  the  meeting  of  Jason 
and  Medea,  makes  them  both  to  blush  at  one  another’s  sight,  and  at  the  first 
they  were  not  able  to  speak. 


“ “ totus  Parmeno 

Tremo,  horreoque  postquam  aspexi  lianc.” 

Phaedria  tremblled  at  the  sight  of  Thais,  others  sweat,  blow  short.  Crura  tre- 

munt  ac  poplites, are  troubled  with  palpitation  of  heart  upon  the  like 

occasion,  cor  proximum  ori,  saith  ® Aristsenetus,  their  heart  is  at  their  mouth, 


b Ter.  Eunuch.  Dii  bonl,  quid  hoc  est,  adeone  homines  mutari  ex  amore,  ut  non  cognoscas  eundem 
esse  ! c Ovid.  Met.  4.  “The  more  it  is  concealed  the  more  it  struggles  to  break  through  its  conceal- 

ment.” d Ad  ejus  noinen  rubebat,  et  ad  aspectum  pulsus  variebatur.  Plutar.  ® Epist.  13.  fBarck^ 
lib.  1.  Oculi  medico  tremore  errabant.  8 Pulsus  eorum  velox  et  inordinatus,  si  mulier  quam  amat  forth 
transeat.  h Signa  sunt  cessatio  ab  omni  opere  insueto,  privatio  somni,  suspiiia  crebra,  rubor  cmn  sit 

Berrao  de  re  amata,  et  commotio  pul'us.  1 Si  noscere  vis  an  homines  suspecti  tales  sint,  tangito  eorum 

arterias.  1:  Amor  facit  inaequales,  inordinatos.  1 In  nobilis  cujusdam  uxore  quum  subolfacerera 

adulteri  amore  fuisse  correptam  et  quam  maritus,  <fec.  ™ Coepit  iilico  pulsus  vaviari  et  fcrri  celerius  et  sic 
Inveni.  “ Eunuch,  act.  2.  seen.  2.  ® Epist.  7.  lib.  2.  Tenor  sudor  et  creber  anhelitus,  palpitatio 

cordis.  &C. 


Symptoms  of  Love. 


b53 


Mem.  3.] 


leaps,  these  burn  and  freeze  (for  love  is  fire,  ice,  hot,  cold,  itch,  fever,  frenzy^ 
pleurisy,  what  not),  they  look  pale,  red,  and  commonly  blush  at  their  first  con- 
gress; and  sometimes  through  violent  agitation  of  spirits  bleed  at  nose,  or 
when  she  is  talked  of;  which  very  sign  ^Eustathius  makes  an  argument  of 
Ismene’s  affection,  that  when  she  met  her  sweetheart  by  chance,  she  changed 
her  countenance  to  a maiden-blush.  ’Tis  a common  thing  amongst  lovers,  as 
Arnulphus,  that  merry-conceited  bishop,  hath  well  expressed  in  a facetious 
epigram  of  his, 

“ Alterno  facies  sibi  dat  responsa  rubore,  I “Their  faces  answer,  and  by  blushinjf  say, 

Et  tcner  affectum  prodit  utrique  pudor,”  <tc.  | How  both  affected  are,  they  do  betray.” 

But  the  best  conjectures  are  taken  from  such  symptoms  as  appear  when  they 
are  both  present;  all  their  speeches,  amorous  glances,  actions,  lascivious  ges- 
tures will  betray  them  ; they  cannot  contain  themselves,  but  that  they  will  be 
still  kissing.  Stratocles,  the  physician,  upon  his  wedding-day,  when  he  was 
at  dinner,  Nikil  prius  sorhillavit  quam  tria  basia  puellce  pangeret,  could  not  eat 
his  meat  for  kissing  the  bride,  (fee.  First  a word,  and  then  a kiss,  then  some 
other  compliment,  and  then  a kiss,  then  an  idle  question,  then  a kiss,  and  when 
he  had  pumped  his  wits  dry,  can  say  no  more,  kissing  and  colling  are  never 
out  of  season,  ^Hoc  non  dficit  incipitque  semper tis  never  at  an  end,  ^another 
kiss,  and  then  another,  another,  and  another,  (fee. — hue  ades  0 Thelayra — 
Come  kiss  me  Corinna  ? 

“ Centum  basia  centics. 

Centum  basia  millies, 

]\lille  basia  millies, 

Et  tot  millia  millies, 

Quot  guttae  Siculo  marl, 

Quot  sunt  sidera  cceIo, 

Istis  purpureis  genis, 

Istis  turgidulis  labris, 

Ocellisque  loquaculis, 

Eigam  continuo  impetu  ; 

O formosaNesera.  (As  Catullus  to  Lesbia.) 

Da  mihi  basia  mille,  deinde  centum. 

Dein  mille  altera,  da  secunda  centum. 

Dein  usque  altera  millia,  deinde  centum.” 

Till  you  equal  with  the  store,  all  the  grass,  (fee.  So  Yenus  did  by  her  Adonis 
the  moon  with  Endymion,  they  are  still  dallying  and  colling,  as  so  many  doves 
Columhatimque  lahra  conserentes  labiis,  and  that  with  alacrity  and  courage, 

“ y Affiignnt  avide  coiims,  junguntque  salivas 
Oris,  et  inspirant  prensantes  deniibus  ora.” 

’‘Tam  hnpresso  ore  ut  vix  inde  labra  detrahant,  cervice  reclinata,  “ as  Lamprias 
in  Lucian  kissed  Thais,  Philippus  her  ®in  Aristametus,”  ainore  lymphato  tarn 
furiose  adhcesit,ntvix  labra  solvere  esset,totumque  os  mihi  contHv it  ;^A.Vi^tmes 
Lucretia,  by  a suitor  of  hers  was  so  saluted,  and  ’tis  their  ordinary  fashion. 


nrsi/  give  a jiuiiuietu 


Then  a thousand,  then  another 
Hundred,  then  unto  the  other 
Add  a thousand,  and  so  more,”  Jfco 


“ dentes  illudunt  saepe  hibellis, 

Atque  premunt  arete  adfigentes  oscula” 

They  cannot,  I say,  contain  themselves,  they  will  be  still  not  only  joining 
hands,  kissing,  but  embracing,  treading  on  their  toes,  (fee.,  diving  into  the.r 
bosoms,  and  that  libenter,  et  cum  delectatione,  as  ®Philostratus  confesseth  to  his- 
mistress;  and  Lamprias  in  Lucian,  Mamillas  premens,  per  shium  clam 
dextrd,  (fee.,  feeling  their  paps,  and  that  scarce  honestly  sometimes;  as  the  old 
man  in  the  Comedy  well  observed  of  his  son,  Non  ego  te  videbam  manum 
liuic  puellce  in  sinum  inserere?  Did  not  I see  thee  put  thy  hand  into  her 
hosom?  go  to,  with  many  sucli  love  tricks.  ^Juno  iii  Lucian  deorum,  tom.  3* 


P Lib.  1,  Lexoviensis  episcopus.  Theodorusprodromus  Amaranto  dial.  Gaulimo  interpret. 

■Petron.  Catal.  t Sed  unum  ego  usque  et  unum  Petam  h luis  labellis,  postque  unum  et  unum  et  uiium, 

dari  rogabo.  Lcecheus  Anacreon,  Jo.  Secundus,  bas.  7.  ^Translated  or  imitated  by  M.  B.  Johnson,, 
our  arch  poet,  in  his  119  ep.  y Lucret.  1.  4.  * Lucian,  dial.  Tom.  4.  Merit,  sed  et  aperientes,  &c. 

“ Epist.  16.  b Deducto  ore  longo  me  basic  demulccL  ® In  deliciis  mammas  tuas  tango,  &.C.  d Terent- 
® Tom.  4.  merit,  dial. 


554 


Love-Melancholy. 


[Part.  3.  Sec.  2. 


dial.  3.  complains  to  Jupiter  of  Ixion,  “Hie  looked  so  attentively  on  her,  and 
sometimes  would  sigh  and  weep  in  her  company,  and  when  I drank  by  chance, 
and  gave  Ganymede  the  cup,  he  would  desire  to  drink  still  in  the  very  cup  that 
I drank  of,  and  in  the  same  place  where  I drank,  and  would  kiss  the  cup,  and 
then  look  steadily  on  me,  and  sometimes  sigh,  and  then  again  smile.”  If  it 
be  so  they  cannot  come  near  to  dally,  have  not  that  opportunity, familiarity,  or 
acquaintance  to  confer  and  talk  together;  yet  if  they  be  in  presence,  their  eye 
will  betray  them : Ubi  amor  ibi  oculus,  as  the  common  saying  is,  “ where  I 
look  I like,  and  where  I like  T love but  they  will  lose  themselves  in  her  looks 

“ Alter  in  altevius  jactantes  lumina  vultus, 

Quajrebant  taciti  noster  ubi  esset  amor.  ” 

They  cannot  look  off  whom  the}’'  love,”  they  will  impregnare  earn  ipsls  oculis, 
deflower  her  with  their  eyes,  be  still  gazing,  staring,  stealing  faces,  smiling, 
glancing  at  her,  as  ^Apollo  on  Leucothoe,  the  moon  on  her  ^Endymion,  when 
she  stood  still  in  Caria,  and  at  Latmos  caused  her  chariot  to  be  stayed.  They 
must  all  stand  and  admire,  or  if  she  go  by,  look  after  her  as  long  as  they  can 
see  her,  she  is  animce  auriga,  as  Anacreon  calls  her,  they  cannot  go  by  her 
door  or  window,  but,  as  an  adamant,  she  draws  their  eyes  to  it ; though  she  be 
not  there  present,  they  must  needs  glance  that  way,  and  look  back  to  it. 
Aristcenetus  of  ^Exithemus,  Lucian,  in  his  Imagin.  of  himself,  and  Tatius  of 
Clitophon,  say  as  much,  Ille  oculos  de  Leucippe  ^nunquam  dejiciebat^  and 
many  lovers  confess  when  they  came  in  their  mistress’  presence,  they  could  not 
hold  off  their  eyes,  but  looked  wistfully  and  steadily  on  her,  inconnivo  aspectu, 
with  much  eagerness  and  greediness,  as  if  they  would  look  through,  or  should 
never  have  enough  sight  of  her.  Fixis  ardens  obtutibus  hceret;  so  she  will  do 
by  him,  drink  to  him  with  her  eyes,  nay,  drink  him  up,  devour  him,  swallow 
him,  as  Martial’s  Mamurra  is  remembered  to  have  done : Inspexit  rnolles  puer os, 
oculisque  comedit,  &c.  There  is  a pleasant  story  to  this  purpose  in  Navigat.Mei'- 
tom.  Ub.  2>,cap.  5.  The  sultan  of  Sana’s  wife  in  Arabia,  because  Vertomannus 
was  fair  and  white,  could  not  look  off  him,  from  sunrising  to  sunsetting;  she 
coiild  not  desist;  she  made  him  one  day  come  into  her  chamber,  et  gemince 
horcB  spatio  intuebatur,  non  d me  unquam  aciem  oculorum  avertebat,  me  obser- 
vans  veluti  Cupidinem  quendam,  for  two  hours’  space  she  still  gazed  on  him. 
A young  man  in  ^Lucian  fell  in  love  with  Yenus’  picture;  he  came  every  morn- 
ing to  her  temple,  and  there  continued  all  day  long  ™from  sunrising  to  sunset, 
unwilling  to  go  home  at  night,  sitting  over  against  the  goddess’s  picture,  he  did 
conV  '^allylook  upon  her,and  mutter  to  himself  I know  not  what.  If  so  be  they 
cannWsee  them  whom  they  love,  they  will  still  be  walking  and  waiting  about 
their  mistresses’  doors,  taking  all  opportunity  to  see  them,  as  in  “Longus 
Sophista,  Daphnis  and  Chloe,  two  lovers,  were  still  hovering  at  one  another’s 
gates,  he  sought  all  occasions  to  be  in  her  company,  to  hunt  in  summer,  and 
catch  birds  in  the  frost  about  her  father’s  house  in  the  winter,  that  she  might 
see  him,  and  he  her.  “‘’A  king’s  palace  was  not  so  diligently  attended,” 
saith  Aretine’s  Lucretia,  “as  my  house  was  when  I lay  in  Home  ; the  porch 
and  street  was  ever  full  of  some,  walking  or  riding,  on  set  purpose  to  see  me ; 
their  eye  was  still  upon  my  window;  as  they  passed  by,  they  could  not  choose 
but  look  back  to  my  house  when  they  were  past,  and  sometimes  hem  or  cough, 
or  take  some  impertinent  occasion  to  speak  aloud,  that  I might  look  out  and 
observe  them.”  ’Tis  so  in  other  places,  ’tis  common  to  every  lover,  ’tis  all  his 


f Attentb  adeo  in  me  aspexit,  et  interdum  insemiscebat,  et  lachr>TTiabatur.  Et  si  quando  bibens,  Ac. 
^ Quiciue  omnia  ceniere  debe.s  Leucothoen  spectas,  et  virgine  figis  in  una  quos  iniindo  debcs  oculos,  Ovid. 
Met.  4.  h Lucian,  tom.  3.  quoties  ad  Cariam  venis  curram  sistis,  et  desuper  aspectas.  i Ex  quo 

te  primum  \’idi  Pythia  alib  oculos  veitere  non  fuit.  k Lib.  4.  1 Dial  Amorum.  Ad  occasura 

solis  segrb  domum  rediens,  atque  totum  diem  ex  adverso  de®  sedena  recta,  in  ipsam  perpetuo  oculorum  iAus 
■direxit,  Ac.  ^ Lib.  3.  ® Kegum  palatium  non  tam  diligenti  custodia  septum  fuit,  ac  ®dcs  iac:is 

etipabant,  &c 


Mem  3.] 


Symptoms  of  Love. 


felicity  to  be  with  her,  to  talk  with  her  ; he  is  never  well  but  in  her  comp 
and  will  walk  “ seven  or  eight  times  a-day  through  the  street  where 
dwells,  and  make  sleeveless  errands  to  see  her;”  plotting  still  where,  wHc 
and  how  to  visit  her, 


“1  Levesque  sub  nocte  susnrri, 
Coiupoiita  repetuiitur  lioi’a.” 


And  when  he  is  gone,  he  thinks  every  minute  an  hour,  every  hour  as  long  as  a 
day,  ten  days  a whole  year,  till  he  see  her  again.  ^ Tempor a si  numeres  bene 
quae,  numeramus  amwntes.  And  if  thou  be  in  love,  thou  wilt  say  so  too,  Et 
Lonjum,  formosd,  vale,  farewell  sweetheart,  vale,  c/iarissima  Aryenis,  (ik;.  Fare- 
well iny  dear  Argenis,  once  more  farewell,  farewell.  And  though  he  is  to  meet 
her  by  compact,  and  that  very  shortly,  perchance  to-morrow,  yet  loth  to 
depart,  he’ll  take  his  leave  again  and  again,  and  then  come  back  again,  look 
after,  and  shake  his  hand,  wave  his  hat  afar  off.  Now  gone,  he  thinks  it  long 
till  he  see  her  again,  and  she  him,  the  clocks  are  surely  set  back,  the  hour’s 
past. 


“ s Hospita  Demophoon  tua  te  Rodopheia  Phillis, 
Ultra  proinissum  lenipus  abesse  qiieror.” 


She  looks  out  at  window  still  to  see  whether  he  com.e,  ^and  by  report  Phillis 
wentnine  times  to  the  sea-side  that  day,  to  see  if  her  Demophoon  were  approach- 
ing, and  ^ Troilus  to  the  city  gates  to  look  fo-r  his  Cresseide.  She  is  ill  at  ease, 
and  sick  till  she  see  him  again,  peevish  in  the  meantime  ; discontent,  heavy, 
sad,  and  why  comes  he  not  ? where  is  he  ? why  breaks  he  promise  ? why  tar- 
ries he  so  long  ? sure  he  is  not  well ; sure  he  hath  some  mischance ; sure  he 
forgets  himself  and  me  ; with  infinite  such.  And  then  confident  again,  up  she 
gets,  out  she  looks,  listens  and  inquires,  hearkens,  kens  ; every  man  afar  off  is 
sure  he,  every  stirring  in  the  street,  now  he  is  there,  that’s  he,  male  aurorce, 
male  soli  dicit  juratque,  &c.,  the  longest  day  that  ever  was,  so  she  raves,  rest- 
less and  impatient;  for  Amornon  patitur  moi’asfove  brooks  no  delays  : the 
time’s  quickly  gone  that’s  spent  in  her  company,  the  miles  short,  the  way 
pleasant;  all  weather  is  good  whilst  he  goes  to  her  house,  heat  or  cold ; though 
his  teeth  chatter  in  his  head,  he  moves  not;  wet  or  dry,  ’tisall  one;  wet  to  the 
skin,  he  feels  it  not,  cares  not  at  least  for  it,  but  will  easily  endure  it  and  much 
more,  because  it  is  done  with  alacrity,  and  for  his  mistress’s  sweet  sake  ; let  the 
burden  be  never  so  heavy,  love  makes  it  light.  ^ Jacob  served  sevt  years 
for  Ilachel,  and  it  was  quickly  gone  because  he  loved  her.  None  so  rry; 
if  he  may  happily  enjoy  her  company,  he  is  in  heaven  for  a time;  an  ^ he 
may  not,  dejected  in  an  instant,  solitary,  silent,  he  departs  weeping,  lam  -*xGing, 
sighing,  complaining. 

But  the  symptoms  of  the  mind  in  lovers  are  almost  infinite,  and  so  diverse, 
that  no  art  can  comprehend  them ; though  they  be  merry  sometimes,  and  rapt 
beyond  themselves  for  joy  : yet  most  part  love  is  a plague,  a torture,  a hell, 
n bitter  sweet  passion  at  last ; ^ Amor  melle  et  felle  est  foecundissimus,  gustum 
dat  dulcem  et  amarum.  ’Tis  suavis  amaricies,  dolentia  delectabilis,  hilare 
iormentum  ; 


* Et  me  melle  beant  suaviora, 

Et  me  felle  necant  amariora.” 


Like  a summer  fly  or  sphine’s  wings,  or  a rainbow  of  all  colours, 

“ Ou33  ad  soils  radios  conversse  aurese  erant, 

Adversus  nubes  ceruleae,  quale  jubar  iridis,” 

fair,  foul,  and  full  of  variation,  though  most  part  irksome  and  bad.  For  in  a 
\vovd,  the  Spanish  Inquisition  is  not  comparable  to  it ; “a  torment”  and  “^exe- 

P*Uno  et  eodem  die  sexties  vel  septies  ambulant  per  eandem  plateam,  ut  vel  unico  amicae  suas  fruantur 
asjKptu,  lib.  3.  TheaL  MundL  ‘IHor.  r Qvid.  ®Ovid.  t Hyginus,  fab.  69.  Eo  dio 

■dici ilur  nonies  ad  littus  currisse.  “ Chaucer.  ^ Gen.  xxix.  20.  y Plautus,  CisteL  * Stobseus  b Graeca 

“ S^7eete^  than  honey  it  pleases  me,  more  bitter  than  gall  it  teases  me.”  Plautus;  Credo  ■ego  ad  hominis 
carn.^ficinara  amorem  inventuiu  esse- 


Love-  Melancholy. 


[Part.  3.  Sec. 


n”  as  it  is,  as  he  calls  it  in  the  poet,  an  unquenchable  lire,  and  what  not  ^ 
om  it,  saith  Austin,  arise  “ biting  cares,  perturbcvtions,  passions,  sorrows,, 
s,  suspicions,  discontents,  contentions,  discords,  wars,  treacheries,  eninitie.% 
flattery,  cozening,  riot,  impudence,  cruelty,  knavery,”  &c. 


° dolor,  quereliB,  J Aut  si  triste  magis  potest  quid  esse, 

Lamentatio,  laehrymae  perenncs,  Hos  tu  das  coinites  Xeaira  vit^” 

Languor,  anxietas,  amaritudo ; j 


These  be  the  companions  of  lovers,  and  the  ordinary  symptoms,  as  the  pocfe 
repeats  them. 

“ d In  amore  h:Ec  insunt  vltia, 

Suspiciones,  inimicitite,  audaciae, 

Belluni,  pax  rursum,”  <fcc. 


* Insomnia,  aerumna,  error,  terror,  et  fuga, 
Excogitantia,  excors  iminodestia, 
Petulantia,  cupiditas,  et  malevolentia  ; 
InhEeret  etiain  aviditas,  desidia,  injuria, 
Inopia,  contumelia  et  dispendiura,” 


“ In  love  these  vices  are  ; suspicions. 

Peace,  wai-,  and  impudence,  detractions. 

Dreams,  cares,  and  en-ors,  terrors  and  affrights, 
Immodest  pranks,  devices,  sleights  and  flights, 
Heart-burnings,  wants,  neglects,  desire  of  wrong. 
Loss  continual,  expense,  and  hurt  a iiong.” 


Every  poet  is  full  of  such  catalogues  of  love  symptoms;  but  fear  and  sorrow 
may  justly  challenge  the  chief  place.  Though  Hercules  de  Saxonia,  cap.  3. 
Tract,  de  melanch.  will  exclude  fear  from  love-melancholy,  yet  I am  otherwise 
persuaded.  ^Res  est  solliciti  plena  timoris  amor.  ’Tis  full  of  fear,  anxiety, 
doubt,  care,  peevishness,  suspicion ; it  turns  a man  into  a woman,  which  made 
Hesiod  belike  put  Fear  and  Paleness  Venus’  daughters. 


“ Marti  clypeos  atque  arma  secant! 

Alma  Venus  peperit  Pallorem,  unaque  Timorem:” 

because  fear  and  love  are  still  linked  together.  Moreover  they  are  apt  to  mis- 
take, amplify,  too  credulous  sometimes,  too  full  of  hope  and  confidence,  and 
then  again  very  jealous,  unapt  to  believe  or  entertain  any  good  news.  The 
comical  poet  hath  prettily  painted  out  this  passage  amongst  the  rest  in  a ^ dia- 
logue betwixt  Mitio  and  .^^schines,  a gentle  father  and  a lovesick  son.  “ Be 
of  good  cheer,  my  son,  thou  shalt  have  her  to  wife.  JEi.  Ah  father,  do  you 
mock  me  now  ']  M.  I mock  thee,  why  ? JEt.  That  which  I so  earnestly  desire,. 
I more  suspect  and  fear.  M.  Get  you  home,  and  send  for  her  to  be  your  wite. 
JFj.  What  now  a wife,  now  father,”  &c.  These  doubts,  anxieties,  suspicion.^, 
are  the  least  part  of  their  torments;  they  break  many  times  from  passions  to- 
actions,  speak  fair,  and  flatter,  now  most  obsequious  and  willing,  by  and  by 
they  are  averse,  wrangle,  fight,  swear,  quarrel,  laugh,  weep,  and  he  that  doth 
not  so  by  fits,  ^Lucian  holds,  is  not  thoroughly  touched  with  this  loadstone  of 
love.  So  their  actions  and  passions  are  intermixed,  but  of  all  other  passions, 
sorrow  hath  the  greatest  share ; ^ love  to  many  is  bitterness  itself ; rem  amarain 
Plato  calls  it,  a bitter  potion,  an  agony,  a plague. 


Eripite  hanc  pestera  perniciemque  milii; 
Qiias  mihi  subrepens  inios  ut  torpor  lu  artus, 
Expulit  ex  omiii  pectore  Itetitias.” 


0 take  away  this  plague,  this  mischief  from  me, 
Which  as  a numbness  over  all  my  body, 

Expels  my  joys,  and  makes  my  soul  so  heavy.” 


Phaedria  had  a true  touch  of  this,  when  he  cried  out. 


“ k 0 Thais,  utinam  esset  mihi  i “ O Thais,  would  thou  Mdst  of  these  my  pains  a 

Pars  aiqua  amoris  tecum,  ac  paritbr  tieret  ut  Or  as  it  doth  me  now,  so  it  would  make  thee  smart.”' 

Aut  hoc  tibi  doleret  itidein,  ut  mihi  dolet.”  1 


So  had  that  young  man,,  when  he  roared  again  for  discontent, 

“ 1 Jactor,  crucior,  agitor,  stimulor,  “ I am  vext  and  toss’d,  and  rack’d  on  love’s  whefil , 

Versor  in  amoris  rota  miser  Where  not,  I am ; but  where  am,  do  not  feel.” 

Exanimor,  feror,  distrahor,  deripior,  [animus.” 

Ubi  sum,  ibi  non  sum;  ubi  non  sum,  ibi  e.-'t 


The  moon  in  ’^Lucian  made  her  moan  to  Venus,  that  she  was  almost  dead  for 


b De  civitat.  lib.  22.  cap.  20.  Ex  eo  oriuntur  mordaces  cur;e,  perturbationes,  moerores,  fonnidines,  insana 
gaudia,  diseordios,  lites,  bella,  insidise,  iracundite,  iniiuicitine,  fallaciae,  adulatio,  fraus,  fuitum,  nequitia,  im- 
pudentia.  c jyianillus,  1.  1.  d Ter.  Eunuch.  epi^iutus,  Mercat.  fOvid.  S Adelphi,  Act.  4. 
Been.  5.  M.  Bonoanimoes,  duces uxorein  hanc,  ACschines.  AS.  Hera,  pater,  nura  tu  ludis  me  nunc?  M.  E^'oiie 
te,  quamobrem?  iE.  Quod  tam  misere  cupio,  &c.  hToin  4.  dial,  amorum.  i Aristotle,  2.  Rhet.  out» 
love  therefore  in  the  irascible  part  Ovid.  k Ter.  Eunuch.  Act  1.  sc.  2.  1 Plautus.  “1001.3. 


I\Iem.  3.] 


Symptoms  of  Love. 


557 


love,  pereo  equidetn  amyre,  and  after  a long  tale,  slie  broke  off  abruptly  and 
wept,  ““0  Venus,  tbou  knowest  my  poor  heart.”  Charmides,  in  ‘^Lucian, 
was  so  impatient,  that  he  sobbed  and  sighed,  and  tore  his  hair,  and  said  he  would 
hang  himself.  “I  am  undone  O sister  Tryphena,  I cannot  endure  these  love 
jjangs;  what  shall  I do?”  Vcs  0 dii  Averrimci  solvite  me  his  curis,  O ye 
gods,  free  me  from  these  cares  and  miseries,  out  of  the  anguish  of  his  soul, 
^^'Theocles  prays.  Shall  I say,  most  part  of  a lover’s  life  is  full  of  agony, 
anxiety,  fear  and  grief,  complaints,  sighs,  suspicions,  and  cares  (heigh-ho  my 
heart  is  wo),  full  of  silence  and  irksome  solitariness? 

“ Frequenting  shady  bowers  in  discontent, 

To  the  air  liis  fruitless  clamours  he  will  vent,” 

except  at  such  times  that  he  hath  lucida  intervalla,  pleasant  gales,  or  sudden 
alterations,  as  if  his  mistress  smile  upon  him,  give  him  a good  look,  a kiss,  or 
that  some  comfortable  message  be  brought  him,  his  service  is  accepted,  (kc. 

He  is  then  too  confident  and  rapt  beyond  himself,  as  if  he  had  heard  the 
nightingale  in  the  spring  before  the  cuckoo,  or  as  Calisto  was  at  Melebaeas’ 
presence,  Quis  unquam  hac  mortali  vitd  tarn  gloriosum  corpus  vidit  ? hurnani- 
tatem  transcendere  videor,  (fcc.  who  ever  saw  so  glorious  a sight,  what  man  ever 
•enjoyed  such  delight?  More  content  cannot  be  given  of  the  gods,  wished,  had 
nr  hoped  of  any  mortal  man.  There  is  no  happiness  in  the  world  comparable 
to  his,  no  content,  no  joy  to  this,  no  life  to  love,  he  is  in  paradise. 

'■Quis  me  uno  vivit  foelicior  ? aut  magis  hac  est  I “ Who  lives  so  liappy  as  myself?  what  bliss 

Optandiim  vita  dicere  quis  poterit  ? | In  this  our  life  may  be  compared  to  this  * ” 

He  will  not  change  fortune  in  that  case  with  a prince, 

“ ® Donee  gratus  eram  tibi, 

rersarum  vigui  rege  beatior.” 

The  Persian  kings  are  not  so  jovial  as  he  is,  0 festus  dies  hominis,  0 happy 
<lay;  so  Chaerea  exclaims  when  he  came  from  Pamphila  his  sweetheart  well 
pleased, 

“Nunc  est  profectb  interfici  enm  pevpeti  me  possem, 

Ne  hoc  gaudium  contaminet  vita  aliqua  aegritudine.” 

He  could  find  in  his  heart  to  be  killed  instantly,  lest  if  he  live  longer,  some 
sorrow  or  sickness  should  contaminate  his  joys.”  A little  after,  he  was  so 
merrily  set  upon  the  same  occasion,  that  he  could  not  contain  himself. 

““0  populares,  ecquis  me  vivit  hodib  fortnnatior  ? 

Nemo  hercule  quisquam  ; nam  in  me  dii  planb  potestatem 
Suam  omnem  ostendere 

Is’t  possible  (O  my  countrymen)  for  any  living  to  be  so  happy  as  myself? 
No  sure  it  cannot  be,  for  the  gods  have  shown  all  their  power,  all  their  good- 
ness in  me.”  Yet  by  and  by  when  this  young  gallant  was  crossed  in  his 

wench,  he  laments,  and  cries,  and  roai-s  down-right  : Occidi 1 am 

nudone, 

“ Neque  virgo  est  usquam,  neque  eso,  qui  b conspectu  illam  amisi  meri, 

Ubi  quseram,  ubi  investigem,  quern  percuncter,*  quam  insistam  viam  ?” 

The  virgin’s  gone,  and  I am  gone,  she’s  gone,  she’s  gone,  and  what  shall  I do  ? 
where  shall  I seek  her,  where  shall  I find  her,  whom  shall  I ask  ? what  way, 

what  course  shall  I take?  what  will  become  of  me” ^ vitales  auras  invitus 

■agebat,  he  was  weary  of  his  life,  sick,  mad,  and  desperate,  ^'utinam  mihi  essei 
illiquid  hie,  quo  nunc  me  prcecipitem  darem.  ’Tis  not  Clnerea's  case  this  alone, 
but  his,  and  his,  and  every  lover’s  in  the  like  state.  If  he  hear  ill  news,  have 
bad  success  in  his  suit,  she  frown  upon  him,  or  that  his  mistress  in  his  presence 

“ Scis  quod  posthac  dicturus  fuerim.  ® Tom.  4.  dial,  merit.  Tryphena,  amor  me  perdit, 'neque  mulnm 

■*oc  amplius  sustinere  possum-  P Aristaenetus,  lib.  2.  epist.  8.  4 Ccelestinje,  act  1.  Sancti  majore 

Jaetitia  non  fruuntur.  Si  mihi  Deus  omnium  votorum  mortalium  summam  concedat,  non  magis,  &c. 
* Catullus  de  Lesbia.  "Hor.  ode  9.  lib.  3.  t Act  A seen.  5.  Eunuch.  Ter.  '‘Act  5.  seen.  9.  ^ Mantuaii. 
y Ter.  Adelph.  3.  4. 


558  Love-ideLanchohj.  [Part.  3.  Sec.  2.  1 

respect  another  more  (as  ^Hoediis  observes)  “prefer  another  suitor,  speak  more  1 
familiarly  to  him,  or  use  more  kindly  than  himself,  if  by  nod,  smile,  message,  ; 
she  discloseth  herself  to  another,  he  is  instantly  tormented,  none  so  dejected 
as  he  is,”  utterly  undone,  a castaway,  ^In  quern  frrtuna  omnia  odiorum  suorum 
crndelissima  tela  exonerat,  a dead  man,  the  scorn  of  fortune,  a monster  of  for- 
tune, worse  than  nought,  the  loss  of  a kingdom  had  been  less.  ^Aretine’s  / 
Lucretia  made  very  good  proof  of  this,  as  she  relates  it  herself.  “For  when  I 
made  some  of  my  suitors  believe  I would  betake  myself  to  a nunnery,  they  took 
on,  as  if  they  had  lost  father  and  mother,  because  they  were  for  ever  after  to 
want  my  company.”  0 nines  labores  leves  faere,  all  other  labour  was  light : ^but 

this  might  not  be  endured.  Tui  carendum.  quod  erat “ for  I cannot  bo 

without  thy  company,”  mournful  Amyntas,  painful  Amyntas,  careful  Amyntas; 
better  a metropolitan  city  were  sacked,  a royal  army  overcome,  an  invincible 
armada  sunk,  and  tweiity  thousand  kings  should  perish,  than  her  little  finger 
ache,  so  zealous  are  they,  and  so  tender  of  her  good.  They  would  all  turn 
friars  for  my  sake,  as  she  follows  it,  in  hope  by  that  means  to  meet,  or  see  me 
again,  as  my  confessors,  at  stool-ball,  or  at  barley-break  : And  so  afterwards 
when  an  importunate  suitor  came,  “^^If  I had  bid  my  maid  say  that  I was  not 
at  leisure,  not  within,  busy,  could  not  speak  with  him,  he  was  instantly  asto- 
nished, and  stood  like  a pillar  of  marble;  another  went  swearing,  chafing, 
cursing,  foaming.  ^ Ilia  sibi  vox  ipsa  Jovis  violentior  ird,  cum  tonat,  &c.  the  . 
voice  of  a mandrake  had  been  sweeter  music:  “but  he  to  whom  I cave  ; 

O ^ 

entertainment,  was  in  the  Elysian  fields,  ravished  for  joy,  quite  beyond  himself”  ^ 
’Tis  the  general  humour  of  all  lovers,  she  is  their  stern,  pole-star,  and  guide. 
^deliciumque  animi,  deliquiumque  sui.  As  a tulipant  to  the  sun  (which  our 
herbalists  call  Narcissus)  when  Admii'andus  jlos  ad  radios  solis  se  i 

pandens,  a glorious  flower  exposing  itself;  ^but  when  the  sun  sets,  or  a tern-  ; 
pest  comes,  it  hides  itself,  pines  away,  and  hath  no  pleasure  left  (which 
Carolus  Gonzaga,  Duke  of  Mantua,  in  a cause  not  unlike,  sometimes  used  for 
an  impress),  do  all  inamorates  to  their  mistress;  she  is  their  sun,  their  Frimum  ' 
mobile,  or  anima  informans;  this  ^ one  hath  elegantly  expressed  by  a wind-  * 
mill,  still  moved  by  the  wind,  which  otherwise  hath  no  motion  of  itself  Sic  { 
tua  ni  spiret  gratia,  truncus  ero.  “ He  is  wholly  animated  from  her  breath,”  I 
his  soul  lives  in  her  body,^  sola  claves  habet  interitus  et  salutis,  she  keeps  the  * 
keys  of  his  life : his  fortune  ebbs  and  flows  with  her  favour,  a gracious  or  bad 
aspect  turns  him  up  or  down.  Mens  mea  lucescit  Lucia  luce  tud.  Howsoever  his  ’ 
present  state  be  pleasing  or  displeasing,  ’tis  continuate  so  long  as  he  ^ loves,  he 
can  do  nothing,  think  of  nothing  but  her ; desire  hath  no  rest,  she  is  his  cynosure,  , 
hesperus  and  vesper,  his  morning  and  evening  star,  his  goddess,  his  mistress, 
his  life,  his  soul,  his  everything;  dreaming,  waking,  she  is  always  in  his 
mouth ; his  heart,  his  eyes,  ears,  and  all  his  thoughts  are  full  of  her. 
His  Laura,  his  Victorina,  his  Columbina,  Flavia,  Flaininia,  Cselia,  Delia,  or 
Isabella  (call  her  how  you  will),  she  is  the  sole  object  of  his  senses,  the  sub- 
stance of  his  soul,  nidulus  animce  succ,  he  magnifies  her  above  measure,  totusin 
illa^  full  of  her,  can  breathe  nothing  but  her.  “ I adore  Melebsea,”  saith  love- 
sick ^ Calisto,  “ I believe  ill  Melebsea,  I honour,  admire  and  love  my  Melebsea 
His  soul  was  soused,  imparadised,  imprisoned  in  his  lady.  When  “Thais 
took  her  leave  of  Phsedria, mi  Fhcedria,  et  nunquid  aliud  vis?  Sweet- 


®Lib.  1.  de  contemn,  amoribus.  Si  quem  alium  respexerit  arnica  suavius,  etfamiliarius,  si  quem  alloqnuta 
fuerit,  si  nutu,  nuncio,  &c.  statimcruciatur.  ^ Calisto  in  Celestina.  b Pornodidasc.  dial.  ItaL 

Patre  et  matre  se  singuli  orbos  censebant,  quod  meo  contubernio  carendum  esset  ® Ter.  tui  caren- 
dum quod  erat.  d Si  responsum  esset  dominam  occupatam  esse  aliisque  racaret,  ille  statim  vix 

hoc  audito  velut  in  marmor  obriguit,  alii  se  dainnare,  &c.  at  cui  favebam,  in  campis  Elysiis  esse  videbatur,  <fcc 
* Mantuan.  f Loecheus.  K Sole  se  occultante,  aut  terapestate  veniente,  statim  clauditur  ac  languescit’ 
h Emblem  amat.  13.  i Calisto  de  Melebaea.  k Anima  non  est  ubi  animat,  sed  ubi  amaL  1 Celestim-’ 
act.  1.  credo  in  Melebaeara,  <&c.  Ter.  Eunuch.  acU  1.  sc.  2. 


Mem.  3.] 


Symptoms  of  Love. 


5b9 


lieai't  (she  said)  will  you  command  me  any  further  service  1 he  readily  replied, 
and  gave  in  this  charge, 


— “egone  quid  velitn? 

Dies  noctesque  aines  me,  me  desideres. 

Me  somnies,  me  expectes,  me  cogites, 

Me  speres,  me  te  oblectes,  mecum  tota  sis, 

Meus  fac  postremb  animus,  quandb  ego  sum  tuus. 


Dost  ask  (my  dear)  wliat  service  I will  have  ? 
To  love  me  day  and  night  is  all  I crave, 

To  dream  on  me,  to  expect,  to  think  on  me. 
Depend  and  hope,  still  covet  me  to  see. 
Delight  thyself  in  me,  be  wholly  mine, 

For  know,  my  love,  that  I am  wholly  thine.' 


But  all  this  needed  not,  you  will  say;  if  she  affect  once,  she  will  be  his,  settle 
her  love  on  him,  on  him  alone, 


“ ^ ilium  absens  absentem 

A.uditque  videtque  ” 


she  can,  she  must  think  and  dream  of  nought  else  but  him,  continually  of  him, 
as  did  Orpheus  on  his  Eurydice, 

“ Te  dulcis  conjux,  te  solo  in  littore  mecum,  I “ On  thee  sweet  wife  was  all  my  song, 

Te  veniente  die,  te  discedente  canebain.”  j Morn,  evening,  and  all  along.” 


And  Dido  upon  her  .ZEneas ; 

“et  quae  me  insomnia  terrent, 

Multa  viri  virtue,  et  plurima  currit  imago.” 


“ And  ever  and  anon  she  thinks  upon  the  man 
That  was  so  tine,  so  fair,  so  blitlie,  so  debonair.” 


Clitophon,  in  the  first  book  of  Achilles  Tatius,  complaineth  how  that  his 
mistress  Leucippe  tormented  him  much  more  in  the  night  than  in  the  day. 
“°Eor  all  day  long  he  had  some  object  or  other  to  distract  his  senses,  but  in 
the  night  all  ran  upon  her.  All  night  long  he  lay  ^ awake,  and  could  think  of 
nothing  else  but  her,  he  could  not  get  her  out  of  his  mind ; towards  morning, 
sleep  took  a little  pity  on  him,  he  slumbered  awhile,  but' all  his  dreams  were 
of  her.” 


“ q te  nocte  sub  atra  I “ In  the  dark  night  I speak,  embrace,  and  find 

Alloquor,  amplector,  falsaque  in  imagine  sorani.  That  fading  joys  deieive  my  careful  mind.” 

Gaudia  solicitam  palpant  evanida  mentera.”  [ 

The  same  complaint  Eurialus  makes  to  his  Lucretia,  “‘'day  and  night  I think 
of  thee,  I wish  for  thee,  I talk  of  thee,  call  on  thee,  look  for  thee,  hope  for 
thee,  delight  myself  in  thee,  day  and  night  I love  thee.” 

” s Nec  mihi  ve.spere 

Surgente  decedunt  amores, 
iiec  rapidum  fugiente  solem.” 

Morning,  evening,  all  is  alike  with  me,  I have  restless  thoughts,  ^ Tevigilans 
oculis,  animo  te  nocte  requiro'’'  Still  I think  on  thee.  Anima  non  est  ubi 
animat,  sed  ubi  amat.  1 live  and  breathe  in  thee,  I wish  for  thee. 

“ O niveam  quae  te  poterit  mihi  reddere  lucem, 

O mihi  felicem  terque  quaterque  diem.” 

“ 0 happy  day  that  shall  restore  thee  to  my  sight.”  In  the  meantime  he 
raves  on  her;  her  sweet  face,  eyes,  actions,  gestures,  hands,  feet,  .speech,, 
length,  breadth,  height,  depth,  and  the  rest  of  her  dimensions,  are  so  surveyed, 
measured,  and  taken,  by  that  Astrolabe  of  phantasy,  and  that  so  violently 
sometimes,  with  such  earnestness  and  eagerness,  such  continuance,  so  strong 
an  imagination,  that  at  length  he  thinks  he  sees  her  indeed ; he  talks  with  her, 
he  embraceth  her,  Ixion-like,  pro  Junone  nubem,  a cloud  for  Juno,  as  he  said. 
Nihil  prceter  Leucippen  cerno,  Leucippe  mihi  perpetud  in  oculis,  et  animo 
versatur,  I see  and  meditate  of  nought  but  Leucippe.  Be  she  present  or  absent, 
all  is  one; 

‘ ^ Et  quamvis  aberat  placidae  prsesentia  formse, 

Quern  dederat  praesens  forma,  manebat  amor.” 

That  impression  of  her  beauty  is  still  fixed  in  his  mind “ ^hcerent  infixi 

pectore  vultus : ” as  he  that  is  bitten  with  a mad  dog  thinks  all  he  sees  dogs — ■ 

* n Virg.  4.  ® Interdiu  oculi,  et  aures  ocoupatai  distrahunt  anisnum,  at  noctu  solus  jactor,  ad  auroram 

•omnus  paulum  misertus,  nec  tamen  ex  animo  puella  abiit,  sed  omnia  mihi  de  Leucippe  somnia  erant. 
PTota  hac  nocte  somnum  hisce  oculis  non  vidi.  Ter.  qBmlsanan.  sylv.  Ain.  Sylv. , Te  dies 

noctesque  amo,  te  cogito,  te  desidero,  te  voco,  te  expecto,  te  spiro,  tecum  oblecto  me,  totus  in  te  sum. 
® Hor.  lib.  2.  ode  9.  t Petronius.  “ Tibullus,  1.  3.  Eleg.  3.  ^ Ovid.  Fast.  2.  ver.  775.  ‘‘Although 

the  presence  of  her  fair  form  is  wanting,  the  love  whicu  it  kindled  remains.”  y Virg.  Ahi.  4. 


560 


L ove~  Melancholy. 


[Part.  3.  Sec.  2, 


dogs  in  his  meat,  dogs  in  his  dish,  dogs  in  his  drink : his  mistress  is  in  his 
eyes,  ears,  heart,  in  all  his  senses.  Yalleriola  had  a merchant,  his  patient,  in 
the  same  predicament ; and  ^ Ulricas  Molltor,  out  of  Austin,  hath  a story  of 
one,  that  through  vehemency  of  his  love  passion,  still  thought  he  saw  his  mis- 
tress present  with  him,  she  talked  with  him,  Et  commisceri  cum  ed  vigilans 
<cidebatur,  still  embracing  him. 

Now  if  this  passion  of  love  can  produce  such  effects,  if  it  be  pleasantly  in^ 
tended,  what  bitter  torments  shall  it  breed,  when  it  is  with  fear  and  continual 
sorrow,  suspicion,  care,  agony,  as  commonly  it  is,  still  accompanied,  what  an 
in  tolerable  ^pain  must  it  be? 


•“Non  tam  grandes 

'Oarg  aa  culmos,  quot  deinerso 
Pectore  ciiras  longanexas 
Usque  catena,  vel  quae  penitlis 
Crujlelis  amor  vulnera  miscet.” 


“ Mount  Gargarus  hath  not  so  many  stems 
As  lover’s  hreast  hath  grievous  wounds. 
And  linked  cares,  which  love  compounds.” 


When  the  king  of  Babylon  would  have  punished  a courtier  of  his,  for  loving  of 
a young  lady  of  the  royal  blood,  and  far  above  his  fortunes,  ‘^Apollonius  in 
presence  by  all  means  persuaded  to  let  him  alone;  “ For  to  love  and  not  enjoy 
was  a most  unspeakable  torment,”  no  tyrant  could  invent  the  like  punishment ; 
as  a gnat  at  a candle,  in  a short  space  he  would  consume  himself.  For  love  is 
a perpetual  flux,  angor  animi,  a Avarfare,  militat  omni  amans,  a grievous 
wound  is  love  still,  and  a lover’s  heart  is  Cupid’s  quiver,  a consuming  '^lire, 
accede  ad  kune  ignem,  &c.  an  inextinguishable  fire. 

“ f alitur  et  crescit  malum, 

Et  ardet  intus,  quails  Aitnaeo  vapor 
Exundat  antro  ’’ 

As  ^^tna  rageth,  so  doth  love,  and  more  than  ^tna  or  any  material  fire. 

“ 8 Nam  amor  stepe  Lyparco 

Vulcauo  ardentiorem  tlammam  incendere  solct.” 


Vulcan’s  fiames  are  but  smoke  to  this.  For  fire,  saith  ‘^Xenophon,  burns  ; 
them  a '.one  that  stand  near  it,  or  touch  it;  but  this  fire  of  love  burnetii  and 
scorch  eth  afar  off,  and  is  more  hot  and  vehement  than  any  material  fire ; ‘ Ig^iis  , 
in  igne  furit,  ’tis  a fire  in  a fire,  the  quintessence  of  fire.  For  when  Nero  ■ 
burnt  Rome,  as  Calisto  urgeth,  he  fired  houses,  consumed  men’s  bodies  and  \ 
goods;  but  this  fire  devours  the  soul  itself  “and  ‘^one  soul  is  worth  a hundred 
thousand  bodies.”  No  water  can  quench  this  wild  fire. 


“ 1 In  pectus  cmcos  absorbuit  ignes, 

Ignes  qui  nec  aqua  perimi  potuere,  nec  imbre 
Uiminui,  neque  graminibus,  magicisque  susurris.’ 


“ A fire  he  took  into  his  breast,  ^ 

Which  water  could  not  quench. 

Nor  liorb,  nor  r.it,  nor  magic  spells  ' 

Could  quell,  nor  any  drench.” 


Except  it  be  tears  and  sighs,  for  so  they  may  chance  find  a little  ease. 


“ Sic  candentia  colla,  sic  patens  Irons, 
Sic  me  blanda  tui  Neaera  ocelli, 

Sic  pares  minio  genae  perurunt, 

Ut  ni  me  lachrymae  rigent  perennes, 
Totus  in  tenues  earn  favillas.” 


“ So  thy  white  neck,  Neasra,  me  poor  soul 
Doth  scorch,  thy  cheeks,  th3’’  wanton  eyes  that  roll 
Were  it  not  for  my  dropping  tears  that  hinder, 

I should  be  quite  burnt  up  forthwith  to  cinder,” 


I’his  fire  strikes  like  lightning,  which  made  those  old  Grecians  paint  Cupid,  in 
jiiany  of  their  “temples,  with  Jupiter’s  thunderbolts  in  hishands ; for  it  wounds 
ijind  cannot  be  perceived  how,  whence  it  came,  where  it  pierced.  Urimur, 
et  caecum  pectora  vulnus  habent,*'  and  can  hardly  be  discerned  at  first, 

“ P Est  mollis  flamma  medullas,  I “A  gentle  wound,  an  easy  fire  it  was, 

Et  taciturn  insano  vivit  sub  pcctore  vulnus.”  j And  fly  at  first,  and  secretly  did  pass.” 


^ De  Pythonissa.  ^ Juno,  nec  irae  dedm  tautum,  ne  ',  tela,  nec  hostis,  quantum  tutepotis  animia 

illapsus.  Silius  Ital.  15.  beL  Punic,  de  amore.  b Philostratus  vita  ejus.  Maximum  tormentum  quod 

cxcogitare,  vel  docere  te  possum,  est  ipse  amor.  ® Ausonius,  c.  35.  d Et  caeco  carpitur  igne ; et  mihi 

fcese  offert  ultra  mens  ignis  Amyntas.  * Ter.  Eunuc.  fSen.  Hippol.  8 Theocritus,  edyl.  2.  Levibus 
cor  est  violabile  tehs.  h Ignis  tangentes  solum  urit,  at  forma  procul  astantes  inflammat.  i Nonius. 

4c  Major  ilia  flamma  quaj  consumit  unam  animara,  quam  quae  centum  millia  corporum.  I Mant.  egl.  A 

Marullus,  Epig.  lib.  1.  ^ Imagines  deorura.  ® Ovid.  P Aineid.  4. 


Mem.  3.] 


Syinjytoms  of  Love. 


5C1 


But  by-and-by  it  began  to  rage  and  burn  amain; 


Pectus  insanum  vapor, 

Amorque  torret,  intus  sasvus  vorat 
I’enitus  medullas,  atque  per  venas  meat 
Visceribus  ignis  mersus,  et  venis  latens, 
Ut  agilis  altas  tlamma  percurrit  trabes.” 


“This  fiery  vapour  rageth  in  the  veins, 

And  scorcheth  entrails,  as  ■when  fire  burns 
A house,  it  nimbly  runs  along  the  beams. 
And  at  the  last  the  whole  it  overturns.” 


Abraham  Hoffemannus,  lib.  1.  amor  conjugal,  cay.  2.  p.  22,  relates  out  of 
Plato,  how  that  Empedocles,  the  philosopher,  was  present  at  the  cutting  up  of 
one  that  died  for  love,  “^'his  heart  was  combust,  his  liver  smoky,  his  lungs 
dried  up,  insomuch  that  he  verily  believed  his  soul  was  either  sodden  or  roasted 
through  the  vehemency  of  love’s  fire.”  Which  belike  made  a modern  writer 
of  amorous  emblems  express  love’s  fury  by  a pot  hanging  over  the  fire,  and 
Cupid  blowing  the  coals.  As  the  heat  consumes  the  water,  “ ^^ic  sua  con- 
sumit  viscera  ccecus  amor,'^  so  doth  love  dry  up  his  radical  moisture.  Another 
compares  love  to  a melting  torch,  which  stood  too  near  the  fire. 


“tSic  quo  quls  propior  su3b  puellae  est,  I “ The  nearer  he  unto  liis  mistress  is, 

Hoc  stultus  propior  suj®  ruinje  est.”  | The  nearer  he  unto  his  ruin  is.” 

So  that  to  say  truth,  as  ^Castilio  describes  it,  “The  beginning,  middle,  end 
of  love  is  nought  else  but  sorrow,  vexation,  agony,  torment,  irksomeness, 
wearisomeness;  so  that  to  be  squalid,  ugly,  miserable,  solitary,  discontent, 
dejected,  to  wish  for  death,  to  complain,  rave,  and  to  be  peevish,  are  the  certain 
signs  and  ordinary  actions  of  a love-sick  person.”  This  continual  pain  and 
torture  makes  them  forget  themselves,  if  they  be  far  gone  with  it,  in  doubt, 
despair  of  obtaining,  or  eagerly  bent,  to  neglect  all  ordinary  busine.ss 

“^pendent  opera  interrupta,  minaeque 

JIurorum  ingentes,  aequataque  machina  ecelo.” 

Love-sick  Dido  left  her  work  undone,  so  did  ^Phaedra, 

“ Palladis  telaa  vacant 

Et  inter  ipsas  pensa  labuntur  manus.” 


Faustus,  in  * Mantuan,  took  no  pleasure  in  any  thing  he  did, 

“ Nulla  quies  mihi  dulcis  erat,  nullus  labor  aegro 
Pcctore,  sensus  iners.  et  mens  torpore  sepulta, 
CaiTuinis  occidei'at  studium.” 


And  ’tis  the  humour  of  them  all,  to  be  careless  of  their  persons  and  their 
estates,  as  the  shej^herd  in  ^Theocritus,  Et  hcec  harba  inculta  est,  squalidique 
capilli,  their  beards  flag,  and  they  have  no  more  care  of  pranking  themselves 
or  of  any  business,  they  care  not,  as  they  say,  which  end  goes  forward. 

“ b Oblitusque  grcges,  et  rura  domestica  totus  I “ Forgetting  flocks  of  sheep  and  country  farms. 

^ Uritur,  et  nodes  in  luctum  expeiidit  amaras.”  | The  silly  shephei  d alway  s mourns  and  burns.” 

Love-sick  ‘^Chserea,  when  he  came  from  Pamphila’s  house,  and  had  not  so 
good  welcome  as  he  did  expect,  was  all  amort,  Parmeno  meets  him.  Quid  tristis 
es?  Wh}''  art  thou  so  sad  man?  unde  es?  whence  comest,  how  doest?  but  he 
sadly  replies.  Ego  liercle  nescio  neque  unde  earn,  neque  quorsum  earn,  ita 
2)0'orsns  oblitus  sum  mei,  I have  so  forgotten  myself,  I neither  know  where  I 
am,  nor  whence  I come,  nor  whither  I will,  what  I do.  P.  ‘^®How  so  ?”  Ch. 

“ I am  in  love.”  Prudens  sciens.  “ ^vivus  vidensque  pereo,  nec  quid  again 

5cm.”  “^He  that  erst  had  his  thoughts  free  (as  Philostratus  Lemniiis,  in  an 


^ Seneca.  ^ Cor  totum  combustum,  .iccur  sutfumigatum,  pulmo  arefactus,  ut  credam  miseram  illam 
nnimam  bis  elixaui  aut  combustam,  ob  maximum  ardorem  quern  patiuntur  ob  ignem  amoris.  '>EmbL 
Ainat.  4.  et  5.  tGrotius.  “ Lib.  4.  nam  istius  amoris  neque  principia,  neque  media  aliud  habent 
quid,  quam  molestias,  dolores,  cruciatus,  defat igationes,  adeo  ut  miserum  esse  mserore,  gemitu,  solitudine 
torqueri,  mortem  optare,  semperque  debacchari,  sint  certa  amantium  signa  et  certae  actiones.  ^ Virg. 

Ain.  4.  “ The  W'orks  are  interrupted,  promises  of  great  -walls,  and  scaffoldings  rising  towards  the  skies,  are 

all  suspended.”  ySeneca,  Hip.  act  “The  shuttle  stops,  and  the  web  hangs  unfinished  from  her  hands.” 
*Eclog.  1.  “No  rest,  no  business  pleased  my  love-sick  breast,  my  faculties  became  dormant,  my  mind  torpid, 
and  1 lost  my  taste  for  poetry  and  song.”  ®'Edyl.  14.  bMant.  Kclog.  2.  ®Ov.  Jlet.  13.  de 

Polyphemo:  uritur  oblitus  pecorum,  antrommque  suorum;  jamque  tibi  formie,  <fcc.  dTer.  Eunuclu 

*Qul  quasso?  Amo.  fTer.  Eunucli.  ^Qui  olim  cogitabat  quae  vellet,  et  pulchendmis  philosophia 
praeceptis  operam  insumpsit,  qui  universi  circuitiones  coelique  naturam,  &c.,  hanc  unam  intendit  operam,  de 
sola  cogitat,  nodes  et  uies  se  componit  ad  hanc,  ct  ad  acerbam  servitutem  redactus  animus,  &a 


562 


Love-Melancholy. 


[Part.  3.  Sec.  2.  | 


epistle  of  his,  describes  this  fiery  passion),  and  spent  his  time  like  a hard 
student,  in  those  delightsome  philosophical  precepts ; he  that  with  the  sun  and  ‘ 
moon  wandered  all  over  the  world,  with  starsthemselves  ranged  about,  and  left 
no  secret  or  small  mystery  in  nature  unsearched,  since  he  was  enamoured  can 
do  nothing  now  but  think  and  meditate  of  love  matters,  day  and  night  com- 
poseth  himself  how  to  please  his  mistress ; all  his  study,  endeavour,  is  to 
approve  himself  to  his  mistress,  to  win  his  mistress’  favour,  to  compass  his 
desire,  to  be  counted  her  servant.”  When  Peter  Abelard,  that  great  scholar 
of  his  age,  soli  patuit  scibile  quicquid  erat'*  (“whose  faculties  were 

equal  to  any  difficulty  in  learning  ”),  was  now  in  love  with  Heloise,  he  had  no 
mind  to  visit  or  frequent  schools  and  scholars  any  more,  Tcediosum  mihi  valde 
fait  (as  ^he  confesseth)  ad  scholas  procedere,  vel  in  iis  morari,  all  his  mind  was 
on  his  new  mistress. 

Now  to  this  end  and  purpose,  if  there  be  any  hope  of  obtaining  his  suit,  to 
prosecute  his  cause,  he  will  spend  himself,  goods,  fortunes  for  her.  and  though 
he  lose  and  alienate  all  his  friends,  be  threatened,  be  cast  off,  and  disinherited; 
for  as  the  poet  saith,  ^J7nori  quis  legem  det?  though  he  be  utterly  undone  by 
it,  disgraced,  go  a begging,  yet  for  her  sweet  sake,  to  enjoy  her,  he  will 
willingly  beg,  hazard  all  he  hath,  goods,  lands,  shame,  scandal,  fame,  and  life 
itself. 


“Non  recedam  neque  quiescam,  noctu  et  interdiu, 

Prius  profecto  quam  aut  ipsain,  aut  mortem  investigavero.” 


‘ I’ll  never  rest  or  cease  my  suit 
'Till  she  or  death  do  make  me  mute." 


Parthenis  in  ^ Aristsenetus  was  fully  resolved  to  do  as  much.  “ I may  have 
better  matches,  I confess  but  farewell  shame,  farewell  honour,  farewell  honesty, 
farewell  friends  and  fortunes,  (fee.  O,  Harpedona,  keep  my  counsel,  I will 
leave  all  for  his  sweet  sake,  I will  have  him  say  no  more,  contra  gentes,  I am 
resolved,  I will  have  him.”  “ Gobrias,  the  captain,  when  he  had  espied  PJio- 
danthe,  the  fair  captive  maid,  fell  upon  his  knees  before  Mystilus,  the  general, 
with  tears,  vows,  and  all  the  rhetoric  he  could,  by  the  scars  he  had  formerly 
received,  the  good  service  he  had  done,  or  whatsoever  else  was  dear  unto  him 
besought  his  governor  he  might  have  the  captive  virgin  to  be  his  wife,  virtutis 
suce  spolium,  as  a reward  of  his  worth  and  service ; and,  moreover,  he  would 
forgive  him  the  money  which  was  owing,  and  all  reckonings  besides  due  unto 
liim,  “ I ask  no  more,  no  part  of  booty,  no  portion,  but  Phodanthe  to  be  my 
wife.”  And  when  as  he  could  not  compass  her  by  fair  means,  he  fell  to 
treachery,  force  and  villan}-,  and  set  his  life  at  stake  at  last  to  accomplish  his 
desire.  ’Tis  a common  humour  this,  a general  passion  of  all  lovers  to  be  so 
affected,  and  which  .(Plmilia  told  Aratine,  a courtier  in  Castilio’s  discourse, 
“"surely  Aratine,  if  thou  werst  not  so  indeed,  thou  didst  not  love;  inge- 
nuously confess,  for  if  thou  hadst  been  throughly  enamoured,  thou  wouldst 
have  desired  nothing  more  than  to  please  thy  mistress.  For  that  is  the 
law  of  love,  to  will  and  nill  the  same.”  Tantum  velle  et  nolle,  velit  7iolit 
quod  arnica.''^ 

Undoubtedly  this  may  be  pronounced  of  them  all,  they  are  very  slaves, 
drudges  for  the  time,  madmen,  fools,  dizzards,  ^ atrahila^'H,  beside  themselves, 
and  as  blin  d as  beetles.  Their  ^ dotage  is  most  eminent,  A mare  simid  et  sapere 
ipsi  J ovi  oion  datur,  as  Seneca  holds,  J upiter  himself  cannot  love  and  be  wise 
both  together ; the  very  best  of  them,  if  once  they  be  overtaken  with  this 
passion,  the  most  staid,  discreet,  grave,  generous  and  wise,  otherwise  able  to 

Pars  epitaphii  ejns.  iEpist.  prima.  k Boethius,  1.  3.  Met.  nlk  1 Epist.  lib  6.  Valeat  pu(3or» 

valeat  honestas,  valeat  honor.  “Theodor.  Prodromus,  lib.  3.  Amor  Mystili  genibus  obvolutus,  uber- 
timque  lachrimans,  Ac.  Nihil  ex  toto  praeda  praster  Rhodanthen  virginem  accipiam.  ^^Lib.  Ceite 
vix  credam,  et  bona  liJe  fateare  Aratine,  te  non  amasse  adeo  vehementer ; si  enim  vere  amasses,  niliil  priua 
aut  potius  optasses,  quam  amatoe  mulieri  placere.  Ea  enim  amoris  lex  est  idem  velle  et  nolle.  ®Stroza, 
sil.  Epig.  PQuippe  hajc  omnia  ex  atra  bile  et  amore  provenimit.  Jason  Piatensis.  <llmmeusua 
amor  ipse  stultitia  est.  Cardan,  lib.  1.  de  sapienUa. 


Symptoms  of  Love. 


563 


Mem.  3.] 


govern  themselves,  in  this  commit  many  absurdities,  many  indecoriimSj  unbe- 
fitting their  gi'avity  and  persons. 

“ r Quisquis  amat  servit,  sequitnr  captivus  amantem, 

Fert  domita  cervice  ju^mn” 

" Samson,  David,  Solomon,  Hercules,  Socrates,”  <fec.  are  justly  taxed  of  indis- 
cretion in  this  point;  the  middle  sort  are  between  hawk  and  buzzard;  and 
although  they  do  perceive  and  acknowledge  their  own  dotage,  weakness,  fury, 
yet  they  cannot  withstand  it;  as  well  may  witness  those  expostulations  and 
confessions  of  Dido  in  Virgil, 


® Incipit  effari  mediaque  In  voce  resistit.” — Phaedra  in  Seneca, 
“ t Quod  ratio  poscit,  vincit  ac  regnat  furor, 
Potensque  tota  mente  dominatur  deus.” — Mijrrha  in  “ Ovid, 


' She  sees  and  knows  her  fault,  and  doth  resist, 
Against  her  filthy  lust  she  doth  contend. 
And  whither  go  I,  what  am  I about  ? 

And  God  forbid  ! yet  doth  it  in  the  end.” 


•*  nia  quidem  sentit  foedoque  repugnat  amori, 
Et  secum  qua  mente  feror,  quid  molior,  inquit, 
Dii  precor,  et  pietas,”  «S;c. 

Again 

“ Pervlgil  Igne 

Carpitur  indomito,  furiosaqne  vota  retractat, 

Et  modo  de-iperat,  niodo  vult  tentare,  pudetque 
Et  cupit,  et  quid  agat,  non  invenit,”  «fcc. 


“With  raging  lust  she  burns,  and  now  recalls 
Her  vow,  and  then  despairs,  and  when  ’tis  past. 
Her  former  thoughts  she’ll  prosecute  in  haste, 
And  what  to  do  she  knows  not  at  the  last.” 


She  will  and  will  not,  abhors : and  yet  as  Medfea  did,  doth  it, 

“ Trahit  invitam  nova  vis,  aliudque  cupido,  “ Reason  pulls  one  way,  burning  lust  another. 

Mens  aliud  suadet ; video  meliora  proboque,  i She  sees  and  knows  what’s  good,  but  she  doth  neither. 
Deteriora  sequor.” | 

“ s 0 fraus,  amorque,  et  mentis  emotae  furor. 

Quo  meabstulistis? 

The  major  part  of  lovers  are  carried  headlong  like  so  many  brute  beasts, 
reason  counsels  one  way,  thy  friends,  fortunes,  shame,  disgrace,  danger,  and 
an  ocean  of  cares  that  will  certainly  follow;  yet  this  furious  lust  precipitate.s, 
counterpoiseth,  weighs  down  on  the  other;  though  it  be  their  utter  undoing, 
perpetual  infamy,  loss,  yet  they  will  do  it,  and  become  at  last  insensati,  void 
of  sense;  degenerate  into  dogs,  hogs,  asses,  brutes;  as  Jupiter  into  a bull, 
Apuleius  an  ass,  Lycaon  a wolt*  3’ereus  a lapwing,  ^Calisto  a bear,  Elpenor, 
and  Grillus  into  swine  by  Circe.  For  what  else  may  we  think  those  ingenious 
poets  to  have  shadowed  in  their  witty  fictions  and  poems  but  that  a man  once 
given  over  to  his  lust  (as  'Fulgent! us  interprets  that  of  Apuleius,  Alciat,  oj 
Tereus)  “ is  no  better  than  a beast.” 

“ * Ilex  fneram,  sic  crista  docet,  sed  sordida  vita  I “ I was  a king,  my  crown  my  witness  Is, 

Immundam  b tanto  culmine  fecit  avem.”  1 But  by  my  filthiness  am  come  to  this.” 

Their  blindness  is  all  out  as  great,  as  manifest  as  their  weakness  and  dotage, 
or  rather  an  inseparable  companion,  an  ordinary  sign  of  it,  ^love  is  blind,  as 
the  saying  is,  Cupid’s  blind,  and  so  are  all  his  followers.  Quisquis  amat 
I'anam,  lanam  putat  esse  Dianam.  Every  lover  admires  his  mistress,  though 
slie  be  very  deformed  of  herself,  ill-favoured,  wrinkled,  pimpled,  pale,  red, 
yellow,  tanned,  tallow-faced,  have  a swollen  juggler’s  platter  face^' or  a thin,  lean, 
chitty  face,  have  clouds  in  her  face,  be  crooked,  dry,  bald,  goggle-eyed,  blear- 
eyed,  or  with  staring  eyes,  she  looks  like  a squis’d  cat,  hold  her  head  still 
awry,  heavy,  dull,  hollow-eyed,  black  or  yellow  about  the  eyes,  or  squint-eyed, 
sparrow-mouthed,  Persian  hook-nosed,  have  a sharp  f)x  nose,  a red  nose, 
China  flat,  great  nose  nare  simo  patuloque^  a nose  like  a promontory,  gubber- 
tushed,  rotten  teeth,  black,  uneven,  brown  teeth,  beetle  browed,  a witch’s, 
beard,  her  breath  stink  all  over  the  room,  her  nose  drop  winter  and  summer^ 
with  a Bavarian  poke  under  her  chin,  a sharp  chin,  lave  eared,  with  a long 


^ Mantuan.  “ Whoever  Is  in  love  is  in  slavery,  he  follows  his  sweetheart  as  a captive  his  captor,  anci 
wears  a yoke  on  his  submissive  neck  ’’  » Virg.  ^En.  4 “ She  began  to  speak,  but  stopped  in  the'middla 

of  her  discourse.”  t Seneca  Hippol.  “ What  reason  requires  raging  love  forbids.”  “ Met.  10. 

^ Buchanan.  “ Oh  fraud,  and  love,  and  distraction  of  mind,  whither  have  you  led  me  ? ” y An  immoJestt 
woman  is  like  a bear.  ® Feram  induit  dum  rosas  comedat,  idem  ad  se  redeat.  ® Alciatus  de  upupa 

Embl.  Animal  immundum  upupa  stercora  amans ; ave  hac  nihil  fredius,  nihil  libidinosius.  Sabin  in 
Ovid  b Love  is  like  a false  glass,  whicb  represents  every  thing  fairer  than  it  is. 


504: 


Love-Melanchohj. 


[Part.  3.  Sec.  2. 


crane’s  neck,  which  stands  awry  too,  pendulis  mamniis,  “ her  dugs  like  twc 
double  jugs,”  or  else  no  dags,  in  that  other  extreme,  bloody  fallen  fingers,  she 
have  filthy,  long  unpared  nails,  scabbed  hands  or  wrists,  a tanned  skin,  a 
rotten  carcass,  crooked  back,  she  stoops,  is  lame,  splea-footed,  as  slender  in  the 
middle  as  a cow  in  the  waist,”  gouty  legs,  her  ankles  hang  over  her  shoes,  her 
feet  stink,  she  breed  lice,  a mere  changeling,  a very  monster,  an  oaf  imperfect, 
her  whole  complexion  savours,  a harsh  voice,  incondite  gestures,  vile  gait, 
a vast  virago,  or  an  ugly  tit,  a slug,  a fat  fustylugs,  a truss,  a long  lean  raw- 
bone,  a skeleton,  a sneaker  {si  qua,  latent  meliora  puta),  and  to  thy  judgment 
looks  like  a mard  in  a lantern,  whom  thou  couldst  not  fancy  for  a world,  but 
hatest,  loathest,  and  wouldst  have  spit  in  her  face,  or  blow  thy  nose  in  her 
bosom,  remedium  amoris  to  another  man,  a dowdy,  a slut,  a scold,  a nasty, 
rank,  rammy,  filthy,  beastly  quean,  dishonest  peradventure,  obscene,  base, 
beggarly,  rude,  foolish,  untaught,  peevish,  Irus’  daughter,  Tliersites’  sister, 
Grobians’  scholar,  if  he  love  her  once,  he  admires  her  for  all  this,  he  takes  no 

notice  of  any  such  errors,  or  imperfections  of  body  and  mind,  ^ Ipsa  hcec 

delectant,  veluti  Balbinum  Polypus  Agnce  ; he  had  rather  have  her  than  any 
woman  in  the  world.  If  he  were  a king,  she  alone  should  be  his  queen,  his 
empress.  O that  he  had  but  the  wealth  and  treasure  of  both  the  Indies  to 
endow  her  with,  a carrack  of  diamonds,  a chain  of  pearl,  a cascanet  of  jewels 
(a  pair  of  calf-skin  gloves  of  four-pence  a pair  were  fitter),  or  some  such  toy,  . 
to  send  her  for  a token,  she  should  have  it  with  all  his  heart ; he  would  spend  ’ 
myriads  of  crowns  for  her  sake.  Venus  herself,  Panthea,  Cleopatra,  Tarquin’s  j 
Tanaquil,  Herod’s  Mariamne,  or Mary  of  Burgundy,  if  she  were  alive,  would 
not  match  her.  • t 

*•  (®  Vincit  vultus  hsec  Tyndarios,  ^ 

Qui  iiioverunt  horrida  bella.’’  ; 

Let  Paris  himself  be  judge)  renowned  Helen  comes  short,  that  Bodopheian  . 
Phillis,  Larissean  Coronis,  Babylonian  Thisbe,  Polixena,  Laura,  Lesbia,  <fec.,  ■ 
your  counterfeit  ladies  were  never  so  fair  as  she  is.  ' ■ 

. — “f  Quicquid  erit  placidi,  lepidi,  grati,  atque  faceti,  1 “Whatc’er  is  pretty,  pleasant,  facete,  v eil,  • 

Vivida  cunctorum  retines  Pandora  deoi  um.”  | Whate’er  Pandora  had,  she  doth  exceL”  \ 

^ Diceham  Trivioe  formam  nihil  esse  Diance.  Diana  was  not  to  be  compared  to  \ 
her,  nor  Juno,  nor  Minerva,  nor  any  goddess.  Thetis’  feet  were  as  bright  as'* 
silver,  the  ankles  of  Hebe  clearer  than  crystal,  the  arms  of  Aurora  as  ruddy  j 
as  the  rose,  Juno’s  breasts  as  white  as  snow,  Minerva  wise,  Venus  fair;  but,, 
what  of  this  ? D.iinty  come  thou  to  me : She  is  all  in  all,  P 

“ h C«lia  ridens  j “ i Fairest  of  fair,  that  fairness  doth  excel.”  I ' 

Est  Venus,  incedens  Juno,  Minerva  loquens.”  | ^ ‘ 

Ephemerus  in  Aristasnetus,  so  far  admireth  his  mistress’s  good  parts,  tliat  he  B 
makes  proclamation  of  them,  and  challengeth  all  comers  in  her  behalf.  '1/ 
a k wjiQever  saw  the  beauties  of  the  east,  or  of  the  west,  let  them  come  from  I 
all  quarters,  all,  and  tell  truth,  if  ever  they  saw  such  an  excellent  feature  as  |ij 
this  is.”  A good  fellow  in  Petronius  cries  out,  no  tongue  can  tell  his  lady’s  : ij 
fine  feature,  or  express  it,  quicquid  dixeris  minus  erit,  &c.  ^ \ 

“ No  tongue  can  her  perfections  tell,  L j 

In  whose  each  part,  ail  tongues  may  dwell”  | 

Most  of  your  lovers  are  of  his  humour  and  opinion.  She  is  nulli  secunda,  a I 
rare  creature,  a phoenix,  the  sole  commandress  of  his  thoughts,  queen  of  his  i 

® Hor.  ser.  lib.  sat  1.  3.  “ These  very  things  please  him,  as  the  wen  of  Agnadid  Balbinus.”  d The 

daughter  and  heir  of  Carolus  Pugaax.  ® Seneca  in  Octavia.  “ Her  beauty  excels  the  Tyndarian  Helen’s, 

which  caused  such  dreadful  wars.  fLoecheus.  8 Mantuan.  Egl.  1.  hAngerianu&  i I aerie 

Queene,  Cant.  lyr.  4.  k Epist  12.  Quis  unquara  formas  vidit  orientis,  quis  occidentis,  veniant  undique 

omnes,  et  dicant  veraces,  an  tam  insignera  viderint  formam.  ^ 1 Nulla  vox  formam  ejus  possit  com-  i 

prehendere. 


Mem.  3.] 


Symptoms  of  Love. 


565 


desires,  his  only  delight:  as  "'Triton  now  feelingly  sings  that  love-sick  sea- 
god: 


“Candida  Leucothoe  placet,  et  placet  atra  Melaene,  J “ Fair  Leucothe,  black  Melaene please  me  •well, 

Sed  Galatea  placet  longe  magis  omnibus  una.”  | But  Galatea  doth  by  odds  the  rest  excel.” 

All  the  gracious  elogies,  metaphors,  hyperbolical  comparisons  of  the  best 
things  in  the  world,  the  most  glorious  names  ; whatsoever,  I say,  is  pleasant, 
amiable,  sweet,  grateful,  and  delicious,  are  too  little  for  her. 


“ Phoebo  pulchrior  et  sorore  Phcebi.”  I “ His  Phcebe  is  so  fair,  she  is  so  blight, 

I She  dims  the  sun’s  lustre,  and  the  moon’s  light." 

Stars,  sun,  moons,  metals,  sweet-smelling  flowei-s,  odours,  perfumes,  colours, 
gold,  silver,  ivory,  pearls,  precious  stones,  snow,  painted  birds,  doves,  honey, 
sugar,  spice,  cannot  express  her,  “so  soft,  so  tender,  so  radiant,  sweet,  so  fxir 
is  she. Mollior  cuniculi  capilloj  &c.  ' 


Lydia  bella,  puella  Candida, 

QuiE  bene  superas  lac,  et  lilium, 
Albamque  simul  rosam  et  rubicundam, 
Et  expolitum  ebur  Indicum.” 


Fine  Lydia,  my  mistress,  white  and  fair. 
The  milk,  the  Hly  do  not  thee  come  near; 
The  rose  so  white,  the  rose  so  red  to  see. 
And  Indian  ivory  come.s  short  of  thee." 


Such  a description  our  English  Homer  makes  of  a fair  lady : 


P That  Emilia  that  was  fairer  to  seen. 
Then  is  lily  upon  the  stalk  green : 

And  fresher  then  May  with  flowers  new. 
For  with  the  rose-colour  strove  her  hue, 
I no't  which  was  the  fairer  of  the  two. 


In  this  very  phrase  ‘^Polyphemus  courts  Galatea: 


“Candidior  folio  nivei  Galatea  ligustri, 
Floridior  prato,  longa  procerior  alno, 
Splendidior  vitro,  tenero  lascivior  htedo.  <fcc. 
Mollior  et  cygni  plumis,  et  lacte  coacto.” 


' vvhiter  Galet  than  the  white  withie-^rlnd, 
Fresher  than  a field,  higher  than  a tree, 

Brighter  than  glass,  more  wanton  than  a kid. 
Softer  than  swan’s  down,  or  ought  that  may  b«»,. 


So  she  admires  him  again,  in  that  conceited  dialogue  of  Lucian,  which  Jolm 
Secundus,  an  elegant  Dutch  modern  poet,  hath  translated  into  verse.  When 
Doris  and  those  other  sea  nymphs  upbraided  her  with  her  ugly  misshapen  lover, 
Polyphemus ; she  replies,  they  speak  out  of  envy  and  malice, 

“’^Et  planfe  invidia  hue  mera  vos  stimulare  videtur. 

Quod  non  vos  itidem  ut  me  Polyphemus  amet : ” 

Say  what  they  could,  he  was  a proper  man.  And  as  Heloise  writ  to  her 
sweetheart  Peter  Abelard,  Si  me  Augustus  orbis  imperator  uxorem  expeterei, 
mallem  tua  esse  meretrix  quam  orbis  imperatrix;  she  had  rather  be  his  vassal, 

his  quean,  than  the  world’s  empress  or  queen, non  si  me  Jupiter  ipse  forte 

velit, she  would  not  change  her  love  for  J upiter  himself 

To  thy  thinking  she  is  a most  loathsome  creature;  and  as  when  a country 
fellow  discommended  once  that  exquisite  picture  of  Helen,  made  by  Zeuxis, 
*for  he  saw  no  such  beauty  in  it;  Nichomachus  a love-sick  spectator  replied, 
Sume  tibi  meos  oculos  et  deam  existimabis,  take  mine  eyes,  and  thou  wilt  think 
she  is  a goddess,  dote  on  her  forthwith,  count  all  her  vices  virtues ; her  imper- 
fections, infirmities,  absolute  and  perfect : if  she  be  fiat-nosed,  she  is  lovely ; if 
hook-nosed,  kingly;  if  dwarfish  and  little,  pretty;  if  tall,  proper  and  man-like, 
our  brave  British  Boadicea ; if  crooked,  wise ; if  monstrous,  comely;  her  defects 
arc  no  defects  at  all,  she  hath  no  deformities.  Immo  nec  ipsum  amicce  stercus 
foetet,  though  she  be  nasty,  fulsome,  as  Sostratus’  bitch,  or  Parmeno’s  sow; 
thou  hadst  as  lieve  have  a snake  in  thy  bosom,  a toad  in  thy  dish,  and  callest 
her  witch,  devil,  hag,  with  all  the  filthy  names  thou  canst  invent;  he  admires 
her  on  the  other  side,  she  is  his  idol,  lady,  mistress,  ‘venerilla,  queen,  the 
quintessence  of  beauty,  an  angel,  a star,  a goddess. 


“Thou  art  r.iy  Vesta,  thou  my  godde.ss  art, 
Tliy  hallowed  temple  only  is  my  heart.” 


Calcagnini  dial  Galat.  ° Catullus.  opetronii  Catalect  P Chaucer,  in  the  Knight’s  Tale 

^ Ovid.  Met.  13.  ^ “ It  is  envy  evidently  that  prompts  you,  because  Polyphemus  does  not  love  you  as  ho 

does  me.”  ® Plutarch,  sibi  dixit  tam  pulchram  non  videri,  &C.  t Quanto  quara  Lucifer  aurea  Phoebe^ 
teuto  vivginibus  couspectior  omnibus  Herce.  Ovid. 


566 


Love-Melancholy. 


. [Part.  3.  Sec.  2. 


The  fragrance  of  a thousand  courtezans  is  in  her  face:  “iVec  pulchrce  effigies, 
hcBc  Cypridis  aut  Stratonices ; ’tis  not  Venus’  picture  that,  nor  the  Spanish 
infanta’s,  as  you  suppose  (good  sir),  no  princess,  or  king’s  daughter:  no,  no,  but 
his  divine  mistress,  forsooth,  his  dainty  Dulcinea,  his  dear  Antiphila,  to  whoso 
service  he  is  wholly  consecrate,  whom  he  alone  adores. 

“ * Cui  comparatus  indecens  erit  pavo,  I “ To  whom  conferr’d  a peacock’s  indecent, 

Inamabilis  sciurus,  et  frequens  Phoenix."  | A squirrel’s  harsh,  a phoenix  too  frequent.” 

All  the  graces,  veneries,  elegancies,  pleasures,  attend  her.  He  prefers  her 
before  a myriad  of  court  ladies. 

••y  He  that  commends  Phillis  or  Neraea, 

Or  Amarillis,  or  Galatea, 

Tityrus  or  Melibea,  by  your  leave, 

Let  him  be  mute,  his  love  the  praises  have.” 

Nay,  before  all  the  gods  and  goddesses  themselves.  So  ““Quintus  Catullus 
admired  his  squint-eyed  friend  Koscius. 

“ Pace  mihi  liceat  (Coelestes)  dicere  vestra,  I “ By  your  leave,  gentle  Gods,  this  Pll  say  true, 

Mortalis  visus  pulchrior  esse  Deo.”  1 There’s  none  of  you  that  have  so  fair  a hue.” 

All  the  bombast  epithets,  pathetical  adjuncts,  incomparably  fair,  curiously 
neat,  divine,  sweet,  dainty,  delicious,  &c.,  pretty  diminutives,  corculum,  sua- 
violuin,  &c.  pleasant  names  may  be  invented,  bird,  mouse,  lamb,  puss,  pigeon, 
jDigsney,  kid,  honey,  love,  dove,  chicken,  &c.  he  puts  on  her. 

” ^ 5Ieum  mel,  mea  suavitas,  meum  cor, 

Meum  suaviolum,  mei  lepores,” 

“my  life,  my  light,  my  jewel,  my  glory,”  ^ Margareta  speciosa,  cujus  respectu 
omnia  mundi  pretiosa  sordent,  my  sweet  Margaret,  my  sole  delight  and  dar- 
ling. And  as  ‘^Rhodomant  courted  Isabella: 

“ By  all  kind  words  and  gestures  that  he  might,  | His  mistress,  and  his  goddess,  and  such  names, 

He  calls  her  his  dear  heart,  his  sole  beloved,  i As  loving  knights  apply  to  lovely  dames.” 

His  joyful  comfort,  and  his  sweet  delight.  | 


Every  cloth  she  wears,  every  fashion  pleaseth  him  above  measure;  her  hand, 
0 quales  digitos,  quos  habet  ilia  manus  1 pretty  foot,  pretty  coronets,  her 
sweet  carriage,  sweet  voice,  tone,  O that  pretty  tone,  her  divine  and  lovely 
looks,  her  every  thing,  lovely,  sweet,  amiable,  and  pretty,  pretty,  pretty.  Her 
very  name  (let  it  be  what  it  will)  is  a most  pretty,  pleasing  name;  I believe 
now  there  is  some  secret  power  and  virtue  in  names,  every  action,  sight,  habit, 
gesture ; he  admires,  whether  she  play,  sing,  or  dance,  in  what  tires  soever  she 
goeth,  how  excellent  it  was,  how  well  it  became  her,  never  the  like  seen  or 
heard.  ^Mille  habet  ornatus,  mille  decenter  habet.  Let  her  wear  what  she 
will,  do  what  she  will,  say  what  she  will,  ® Quicquid  enim  dicit,  seu  facit,  omne 
decet.  He  applauds  and  admires  everything  she  wears,  saith  or  doth, 


“flllam  quicquid  agit,  quoqub  vestigia  vertit, 
Composuit  fuvtim  subsequiturque  decor; 
Seu  solvit  crines,  fusis  decet  esse  capillis, 

Seu  compsit,  comptis  est  reverenda  comis.' 


“ Whate’er  she  doth,  or  whither  e’er  she  go. 

A sweet  and  pleasing*grace  attends  forsooth 
Or  loose,  or  bind  her  hair,  or  comb  it  up. 
She’s  to  be  honoured  in  what  she  doth.  ’* 


^ Vestem  induitur,  formosa  est : eocuitur,  tota  forma  est,  let  her  be  dressed 
or  undressed,  all  is  one,  she  is  excellent  still,  beautiful,  fail’,  and  lovely  to 
behold.  Women  do  as  much  by  men  ; nay  more,  far  fonder,  weaker,  and  that 
by  many  parasangs.  “Come  to  me,  my  dear  Lycias”  (saith  Musseus  in  ^ Aris- 
tienetus),  “ come  quickly,  sweetheart,  all  other  men  are  satyrs,  mere  clowns, 
blockheads  to  thee,  nobody  to  thee.”  Thy  looks,  words,  gestures,  actions, 
ifec.,  “are  incomparably  beyond  all  others.”  Venus  was  never  so  much 
besotted  on  her  Adonis,  Phaedra  so  delighted  in  Hippolitus,  Ariadne  in  The- 
seus, Thysbe  in  her  Pyramus,  as  she  is  enamoured  on  her  Mopsiis. 


Be  thou  the  marygold,  and  I will  be  the  sun. 
Be  thou  the  friar,  and  I will  be  the  nun.” 


{ 


I 


^ Jf.  D.  Son.  30.  * Martial.  1.  5.  Epig.  38.  y Ariosto.  ’^Tully,  lib.  1.  de  nat  deor.  pulchrior  deo, 

ct  tamen  erat  oculis  perversissimis.  * Marullus  ad  Neaeram  epig.  1 . lib.  bBarthius.  ® Ariosto,  lib.  29. 
hist.  8.  dTibullus.  ®Marul.  lib.  2.  f Tibullus,  1.  4.  de  Sulpicia.  8 Aristaenetus,  Epist. L hEpist 
24.  veni  cito,  charissime  Lycia,  cito  veni;  praj  te  Satyri  omnes  videntur  non  homines,  nullo  loco  solus  es,  &,c. 


Symptoms  of  Love. 


5G7 


Mem.  3.] 


I could  repeat  centuries  of  sucli.  Now  tell  me  wliat  greater  dotage  or  blind- 
jiess  can  there  be  than  this  in  both  sexes?  and  yet  their  ‘‘slavery”  is  more 
eminent,  a greater  sign  of  their  folly  than  the  rest. 

They  are  commonly  slaves,  captives,  voluntary  servants,  Amator  amicce 
mancipium,  as  ^Castilio  terms  him,  his  mistress’  servant,  her  drudge,  prisoner, 
bondman,  what  not?  “He  composeth  himself  wholly  to  her  affections  to 
please  her,  and  as  Emilia  said,  makes  himself  her  lacquey.  All  his  cares, 
actions,  all  his  thoughts,  are  subordinate  to  her  will  and  commandment her 
most  devote,  obsequious,  affectionate  servant  and  vassal.  “For  love”  (as 
^ Cyrus  in  Xenophon  well  observed)  “ is  a mere  tyranny,  worse  than  any  dis- 
ease, and  they  that  are  troubled  with  it  desire  to  be  free  and  cannot,  but  are 
liarder  bound  than  if  they  were  in  iron  chains.”  What  greater  captivity  or 
slavery  can  there  be  (as  * Tully  expostulates)  than  to  be  in  love  ? “ Is  he  a 

Iree  man  over  whom  a woman  domineers,  to  whom  she  prescribes  laws,  com- 
mands, forbids  what  she  will  herself;  that  dares  deny  nothing  she  demands; 
she  asks,  he  gives;  she  calls,  he  comes;  she  threatens,  he  fears;  Nequissi- 
mum  hunc  servum  putOy  I account  this  man  a very  drudge.”  And  as  he  fol- 
lows it,  “ ™Is  this  no  small  servitude  for  an  enamourite  to  be  every  hour 
•combing  his  head,  stiffening  his  beard,  perfuming  his  hair,  washing  his  face 
with  sweet  water,  painting,  curling,  and  not  to  come  abroad  but  sprucely 
-crowned,  decked,  and  apparelled  ?”  Yet  these  are  but  toys  in  respect,  to  go 
to  the  barber,  baths,  theatres,  &c.,  he  must  attend  upon  her  wherever  she 
goes,  run  along  the  streets  by  her  doors  and  windows  to  see  her,  take  all 
opportunities,  sleeveless  errands,  disguise,  counterfeit  shapes,  and  as  many 
forms  as  Jupiter  himself  ever  took;  and  come  every  day  to  her  house  (as  he 
will  surely  do  if  he  be  truly  enamoured)  and  offer  her  service,  and  follow  her 
up  and  down  from  room  to  room,  as  Lucretia’s  suitors  did,  he  cannot  contain 
himself  but  he  will  do  it,  he  must  and  will  be  where  she  is,  sit  next  her,  still 
talking  with  her.  ““  If  I did  but  let  my  glove  fall  by  chance”  (as  the  said 
Aretine’s  Lucretia  brags),  “ I had  one  of  my  suitors,  nay  two  or  three  at  once 
Teady  to  stoop  and  pick  it  up,  and  kiss  it,  and  with  a low  conge  deliver  it  unto 
me;  if  I would  walk,  another  wa^  ready  to  sustain  me  by  the  arm.  A third 
+0  provide  fruits,  pears,  plums,  cherries,  or  whatsoever  I would  eat  or  drink.” 
All  this  and  much  more  he  doth  in  her  presence,  and  when  he  comes  home,  as 
Troilus  to  his  Cressida,  ’tis  all  his  meditation  to  recount  with  himself  his 
actions,  w^ords,  gestures,  what  entertainment  he  had,  how  kindly  she  used  him 
in  such  a place,  how  she  smiled,  how  she  graced  him,  and  that  infinitely  pleased 
him ; and  then  he  breaks  out,  O sweet  Areusa,  O my  dearest  Antiphila,  O 
most  divine  looks,  0 lovely  graces,  and  thereupon  instantly  he  makes  an  epi- 
gram, or  a sonnet  to  five  or  seven  tunes,  in  her  commendation,  or  else  he  rumi- 
nates how  she  rejected  his  service,  denied  him  a kiss,  disgraced  him,  &c.,  and 
that  as  effectually  torments  him.  And  these  are  his  exercises  between  comb 
and  glass,  madrigals,  elegies,  &c.,  these  his  cogitations  till  he  see  her  again. 
But  all  this  is  easy  and  gentle,  and  the  least  part  of  his  labour  and  bondage, 
no  hunter  will  take  such  pains  for  his  game,  fowler  for  his  sport,  or  soldier  to 
sack  a city,  as  he  will  for  his  mistress’  favour. 

Ipsa  comes  veniam,  neque  me  salebrosa  movebunt 

Saxa,  nee  obliquo  dente  timendus  aper.” 


i I.ib.  3.  de  aulico,  alterius  affectui  se  totum  componlt,  totus  placere  studet,  et  ipsinsanimam  amatm  pedis- 
sequam  facit  k Cyropsed.  1.  6.  amor  servitus,  et  qui  amant  optant  eo  liberari  non  secus  ac  alio  quovis 
niorbo,  neque  liberari  tamen  possunt,  sed  validiori  necessitate  ligati  sunt  quam  si  in  ferrea  vincula  coufectl 
foreiit.  I In  paradoxis,  An  ille  mihi  liber  videtur  cui  mulier  imperat?  Cui  leges  imponit,  praescribit,  jubet, 
vetat  quod  videtur.  Qui  nihil  imperanti  negat,  nihil  audet,  <fcc.  poscit?  dandum;  vocat?  veniendum ; 
niiiiatur  ? extimiscendum.  “ lllane  parva  est  servitus  amatorum  singulis  fere  horis  pectine  capillum. 
calamistroquc  barbam  componere,  faciem  aquis  redolentibus  diluere,  &c.  Si  quando  in  pavimentum 

incautius  quid  mihi  excidisset,  elevare  inde  quam  promptissime,  nec  nisi  osculo  compacto  mihi  commendare, 
Ac.  o “ Nor  will  the  rude  rocks  affright  me,  nor  the  crooked-tusked  hear,  so  that  I shall  not  visit  my 
-inislress  in  pleasant  mood,” 


568 


Love-Melancholy, 


[Part.  3.  Sec.  2. 


As  Phaedra  to  Hippolitus.  No  danger  shall  affright,  for  if  that  be  true  the 
poets  feign,  Love  is  the  son  of  Mars  and  Yenus;  as  he  hath  delights,  pleasures, 
elegances  from  bis  mother,  so  hath  he  hardness,  valour,  and  boldness  from  his 
father.  And  ’tis  true  that  Bernard  hath;  Amove  nihil mollius,  nihil  violentinu, 
nothing  so  boisterous,  nothing  so  tender  as  love.  If  once,  therefore,  enamoured, 
he  will  go,  run,  ride  many  a mile  to  meet  her,  day  and  night,  in  a very  dark 
night,  endure  scorching  heat,  cold,  wait  in  frost  and  snow,  rain,  tempest,  till 
his  teeth  chatter  in  his  head,  those  northern  winds  and  showers  cannot  cool  or 
quench  his  flame  of  love.  Intempestd  node  non  deterretur,  he  will,  take  my 
word,  sustain  hunger,  thirst,  Penetrabit  omnic^  perrumpet  omnia,  “ love  will 
find  out  a way,”  through  thick  and  thin  he  will  to  her,  Expedithsimimonte^ 
videntnr  amnes  tranahiles,  he  will  swim  through  an  ocean,  ride  post  over  the 
Alps,  Apennines,  or  Pyrenean  hills, 

“P  Ignem  marisquo  fluctus,  atqne  turbines 
Venti  paratus  est  transire,” 

though  it  rain  daggers  with  their  points  downward,  light  or  dark,  all  is  one : — 
{Roscida  per  tenehras  Faunus  ad  antra  venit,)  for  her  sweet  sake  he  will 
undertake  Hercules’s  twelve  labours,  endure,  hazard,  &c.,  he  feels  it  not. 
“ ^ What  shall  I say,”  saith  Hoedus,  “ of  their  great  dangers  they  undergo, 
single  combats  they  undertake,  how  they  will  venture  their  lives,  creep  in  at 
windows,  gutters,  climb  over  walls  to  come  to  their  sweethearts”  (anointing 
the  doors  and  hinges  with  oil,  because  they  should  not  creek,  tread  soft,  swim, 
wade,  watch,  &c.),  “ and  if  they  be  surprised,  leap  out  at  windows,  cast  them- 
selves headlong  down,  bruising  or  breaking  their  legs  or  arms,  and  sometimes 
losing  life  itself,”  as  Calisto  did  for  his  lovely  Melibaea.  Hear  some  of  their 
own  confessions,  protestations,  complaints,  proffers,  expostulations,  wishes, 
brutish  attempts,  labours  in  this  kind.  Hercules  served  Ornphale,  put  on  an 
apron,  took  a distaff  and  spun : Thraso  the  soldier  was  so  submissive  to  Thais, 
that  he  was  resolved  to  do  whatever  she  enjoined.  ^ Ego  me  Thaidi  dedam, 
et  faciam  quod  jubet,  I am  at  her  service.  Philostratus  in  an  epistle  to  his 
mistress,  “ am  ready  to  die,  sweetheart,  if  it  be  thy  will;  allay  his  thirst 
whom  thy  star  hath  scorched  and  undone,  the  fountains  and  rivers  deny  no 
man  drink  that  comes ; the  fountain  doth  not  say  thou  shalt  not  drink,  nor 
the  apple  thou  shal^not  eat,  nor  the  fair  meadow  walk  not  in  me,  but  thou 
alone  wilt  not  let  me  come  near  thee,  or  see  thee,  contemned  and  despised  I 
die  for  grief.”  Polienus,  when  his  mistress  Circe  did  but  frown  upon  him  in 
Petroiiius,  drew  his  sword,  and  bade  her^  kill,  stab,  or  whip  him  to  death,  he 
would  strip  himself  naked,  and  not  resist.  Another  will  take  a journey  to 
Japan,  Longce  navigationis  rholestis  non  curans:  a third  (if  she  say  it)  will  not 
speak  a word  for  a twelvemonth’s  space,  her  command  shall  be  most  inviolably 
kept:  a fourth  will  take  Hercules’s  club  from  him,  and  with  that  centurion 
in  the  Spanish  ^Cselestina,  will  kill  ten  men  for  his  mistress  Areusa,  for  a 
word  of  her  mouth  he  will  cut  bucklers  in  two  like  pippins,  and  flap  down  men 
like  flies,  Elige  quo  mortis  genere  ilium  occidi  cupis.  ““Galeatus  of  Mantua 
did  a little  more : for  when  he  was  almost  mad  for  love  of  a fair  maid  in  the 
city,  she,  to  try  him  belike  what  he  would  do  for  her  sake,  bade  him  in  jest 
leap  into  the  river  Po  if  he  loved  her;  he  forthwith  did  leap  headlong  off  the 
bridge  and  was  drowned.  Another  at  Ficinum  in  like  passion,  when  his 
mistress  by  chance  (thinking  no  harm  I dare  swear)  bade  him  go  hang,  the 


P Plutarchus,  amat.  dial  ^ Lib.  1.  de  contem.  amor,  quid  referam  eorum  pericula  et  clades,  qni  in 

amlcarum  aides  per  fenestras  ingressi  stillicidiaque  egressi  indeque  deturbati,  sed  aut  praedpites,  membra 
fi-angunt,  collidunt,  aut  ammam  amittunt.  ^ Ter.  Eunuch.  Act.  5.  Seen.  8.  ® Paratus  sum  ad 

obeundum  mortem,  si  tu  jubeas;  banc  sitim  sestuantis  soda,  quam  tuum  sidus  perdidir,  aquae  et  fontes  non 
negant,  &c.  t Si  occidere  placet,  ferrum  meum  vides,  si  verberibus  contenta  es,  curro  nudus  ad  pcenam. 
® Act.  1.5.  18.  Impera  mihi;  occidam  decern  viros,  &c.  ^ Gasper  Ens.  puellam  misere  deperiens,  per 

jocum  ab  ea  in  Padum  desilire  jussus  statim  ponte  se  priEcipitaviL  Alius  Ficino  insano  amore  ardens  ab 
arnica  jussus  se  suspendere,  illico  fecit. 


X 

! 


i 

< 

i 


•1 


j 


i; 


Symptoms  of  Love. 


569 


Mem.  3.J 


next  night  at  her  doors  hanged  himself.  “^Money  (saith  Xenophon)  is 
a very  acceptable  and  welcome  guest,  yet  I had  rather  give  it  my  dear 
Clinia  than  take  it  of  others,  I had  rather  serve  him  than  command  others, 
I had  rather  be  his  dmdge  than  take  my  ease,  undergo  any  danger  for  his 
sake  than  live  in  security.  For  I had  rather  see  Clinia  than  all  the  world 
besides,  and  had  rather  want  the  sight  of  all  other  things  than  him  alone; 
I am  angry  with  the  night  and  sleep  that  I may  not  see  him,  and  thank  the 
light  and  sun  because  they  show  me  my  Clinia : I will  run  into  the  fire  for  his 
sake,  and  if  you  did  but  see  him,  I know  that  you  likewise  would  run  with 
me.”  So  Philostratus  to  his  mistress,  “’'Command  me  what  you  will,  I will 
do  it;  bid  me  go  to  sea,  I am  gone  in  an  instant,  take  so  many  stripes,  I am 
ready,  run  through  the  fire,  and  lay  down  ray  life  and  soul  at  thy  feet,  ’tis 
done.”  So  did  ^olusto  Juno. 

“ Thus  § regina  qnod  optas 

Explorare  labor,  mihi  jussa  capessere  fas  est.” 

And  Phiedra  to  Hippolitus, 

Mevel  sororem  Ilippolite  aut  famulam  voca, 

Famulamqiie  potius,  omne  servitium  feram." 

“ Non  me  per  altas  ire  si  jubeas  nives, 

Pigeat  galatis  in^-edi  Pindi  jugis, 

Non  si  per  ignes  ire  aut  infesta  agmina 
Cuncter,  paratus  bensibus  pectus  dare, 

Te  tunc  jubere,  me  decet  jussa  exequi.” 

Callicratides  in  ‘^Lucian  breaks  out  into  this  passionate  speech,  “0  God  of 
Heaven,  grant  me  this  life  for  ever  to  sit  over  against  my  mistress,  and  to 
hear  her  sweet  voice,  to  go  in  and  out  with  her,  to  have  every  other  business 
common  Avith  her;  I would  labour  Avhen  she  labours;  sail  when  she  sails;  he 
that  hates  her  should  hate  me ; and  if  a tyrant  kill  her,  he  should  kill  me ; 
if  she  should  die,  I would  not  live,  and  one  grave  should  hold  us  both.”’ 
^Finiet  ilia  meos  moriens  morientis  amoves.  Abrocomus  in  ® Aristsenetus 
makes  the  like  petition  for  his  Delphia, — ^ Tecum  vivere  amem,  tecum  oheam 
lubens.  “I  desire  to  live  with  thee,  and  I am  ready  to  die  with  thee.”  ’Tis 
the  same  strain  which  Theagines  used  to  his  Clariclea,  “so  that  I may  but 
enjoy  thy  love,  let  me  die  presently : ” Leander  to  his  Hero,  when  he  besought 
the  sea  waves  to  let  him  go  quietly  to  his  love,  and  kill  him  coming  back. 
^ Par  cite  dum  proper  o^  mergite  dum  redeo.  “ Spare  me  whilst  I go,  drown  me 
as  I return.”  ’Tis  the  common  humour  of  them  all,  to  contemn  death,  to 
wish  for  death,  to  confront  death  in  this  case,  Quippe  queis  nec  fera^  nec  ignis,, 
neque  prcecipitium,  nec  /return,  nec  ensis,  neque  laqueus  gravia  videntur- 
“ ’Tis  their  desire  ” (saith  Tyrius)  “ to  die.” 

“ Haud  timet  mortem,  cupit  ire  in  ipsos 
obvius  enses. 

“ He  does  not  fear  death,  he  desireth  such  uj<on  the  very  swords.”  Though 
a thousand  dragons  or  devils  keep  the  gates,  Cerberus  himself,  Scyron 
and  Procrustes  lay  in  wait,  and  the  way  as  dangerous,  as  inaccessible  as  hell, 
through  fiery  fiames  and  over  burning  coulters,  he  will  adventure  for  all  this. 
And  as  ^ Peter  Abelard  lost  his  testicles  for  his  Heloise,  he  will  I say  not 
venture  an  incision,  but  life  itself  For  how  many  gallants  offered  to  lose 
their  lives  for  a night’s  lodging  with  Cleoj)atra  in  those  days  ! and  in  the  hour 

? Intelligo  pecuniam  rem  esse  j-ncundissimam,  meam  tamen  libentius  darem  Ciinige  quam  ab  aliis  acci- 
perem;  libentius  huic  servirem,  quam  aliis  im.perarem,  &c.  Noctem  et  somiium  accuse,  quod  Ulum  noa 
videam,  luci  autem  et  soli  gratiam  babeo  quod  mihi  Cliniam  ostendant.  Ego  etiam  cum  Clinia  in  ignem 
currerem ; et  scio  vos  quoque  mecum  ingressuros  si  videi  etis.  ^Impera  quidvis;  navigare  jube,  navem 
conscendo ; plagas  accipere,  plector ; animam  profundere,  in  ignem  currere.  non  recuso,  lubens  facio. 

® Seneca  in  Hipp.  act.  2.  b Ilujus  ero  vivus,  mortuus  hujus  ero.  Propert.  lib.  2.  vivam  si  vivat ; si  cadat 
ilia,  cadam.  Id.  ^Dial.  Amorum.  Milii  6 dii  cselestes  ultra  sit  vita  haec  perpetua  ex  adverse  amicaa 

sedere,  et  suave  loquentem  audire,  <fcc.  si  moriatur,  vivere  non  sustinebo,  et  idem  erit  sepulchrum  utrisque. 
d Buchanan-  “ When  she  dies  my  love  shall  also  be  at  rest  in  the  tomb.”  * Epist,  21.  Sit  hoc  votum  ^ 
diis  araare  Delphidem,  ab  ea  amari,  adloqui  pulchram  et  loquentem  audire.  f Hor.  SMarL  b Lege 
Calamitates  Pet  Abelhardi  Epist.  prima. 


“ 0 queen  it  is  thy  pains  to  enjoin  me  still, 
And  I am  bound  to  execute  thy  will” 


“ 0 call  me  sister,  call  me  servant,  choose, 
Or  rather  servant,  1 am  thine  to  use.” 

“It  shall  not  grieve  me  to  the  sno-wy  hills. 
Or  frozen  Pindus’  tops  forthwith  to  climb, 
Or  run  through  fire,  or  through  an  ai-my. 
Say  but  the  word,  for  I am  always  thine." 


^70 


Love-Melancholy.  [Part.  3.  Sec.  2.1 

a 

•or  rnoment  of  death,  ’tis  their  sole  comfort  to  remember  their  dear  mistress,  \ 
«ts  ^Zerbino  slain  in  France,  and  Brandimart  in  Barbary ; as  Arcite  did  his  Emily, 

k whin  hi  felt  death. 

Dusked  been  his  eyes,  and  faded  is  his  breath. 

But  on  his  lady  yet  casteth  he  his  eye,  'j 

Jlis  last  word  was,  mercy  Emely.  ;• 

Jlis  spirit  changed,  and  out  went  there,  ; 

Whither  I cannot  tell,  ne  where. 

When  Captain  Gobrius  by  an  unlucky  accident  had  received  his  death’s  - 
wound,  heu  me  miserum  exclamat,  miserable  man  that  T am,  (instead  of  other 
devotions)  he  cries  out,  shall  I die  before  I see  my  sweetheart  Rodanthe?  Sic 
'amor  mortem  (saith  mine  author)  aut  quicquid  humanitus  accidit,  aspernatur, 

:So  love  triumphs,  contemns,  insults  over  death  itself.  Thirteen  proper  young 
men  lost  their  lives  for  that  fair  Hippodamias’  sake,  the  daughter  of  Onomaus, 
Mng  of  Elis  : when  that  hard  condition  was  proposed  of  death  or  victory,  the}^ 
made  no  account  of  it,  but  courageously  for  love  died,  till  Pelops  at  last  won 
her  by  a sleight.  “As  many  gallants  desperately  adventured  their  dearest 
blood  for  Atalanta,  the  daughter  of  Schenius,  in  hope  of  marriage,  all  van- 
quished and  overcame,  till  Hippomenes  by  a few  golden  apples  happily  obtained 
his  suit.  Perseus,  of  old,  fought  with  a sea  monster  for  Andromeda’s  sake ; and 
our  St.  George  freed  the  king’s  daughter  of  Sabea  (the  golden  legend  is  mine 
author)  that  was  exposed  to  a dragon,  by  a terrible  combat.  Our  knights 
errant,  and  the  Sir  Lancelots  of  these  days,  I hope  will  adventure  as  much  for  ' 
ladies’  favours,  as  the  Squire  of  Dames,  Knight  of  the  Sun,  Sir  Bevis  of  i 
Southampton,  or  that  renowned  peer,  ! 

“ II  Orlando,  who  long  time  had  loved  dear 

Angelica  the  fair,  and  for  her  sake  , 

About  the  world  in  nations  far  and  near, 

Did  high  attempts  perform  and  undertake.”  / 

he  is  a very  dastard,  a coward,  a block  and  a beast,  that  will  not  do  as  much,  ' 
but  they  will  sure,  they  will ; for  it  is  an  ordinary  thing  for  these  inamoratos  : 
of  our  time  to  say  and  do  more,  to  stab  their  arms,  carouse  in  blood,  °or  as  ; 
that  Thessalian  Thero,  that  bit  off  his  own  thumb,  provocans  rivalem  ad  hoc  • 
:CBmulandum,  to  make  hh  co-rival  do  as  much.  ’Tis  frequent  with  them  to  ; 
•challenge  the  field  for  their  lady  and  mistress’  sake,  to  run  a tilt,  | 

“ P That  either  bears  (so  furiously  they  meet)  * 

The  other  down  under  the  horses’  feet,” 

.and  then  up  and  to  it  again,  J 

“ And  with  their  axes  both  so  sorely  pour. 

That  neither  plate  nor  mail  sustain’d  the  stour,  ' 

But  riveld  wreak  like  rotten  wood  asunder. 

And  fire  did  flash  like  lightning  after  thunder ; ” 

-and  in  her  quarrel,  to  fight  so  long  “‘^till  their  head-piece,  bucklers  be  all 
ibroken,  and  swords  hacked  like  so  many  saws,”  for  they  must  not  see  her 
abused  in  any  sort,  ’tis  blasphemy  to  speak  against  her,  a dishonour  without 
.all  good  respect  to  name  her.  ’Tis  common  with  these  creatures,  to  drink'" 
.healths  upon  their  bare  knees,  though  it  were  a mile  to  the  bottom,  no  matter 
• of  what  mixture,  off  it  comes.  If  she  bid  them  they  will  go  barefoot  to  Jeru- 
. Salem,  to  the  great  Cham’s  court,  ®to  the  East  Indies  to  fetch  her  a bird  to 
wear  in  her  hat : and  with  Drake  and  Cavendish  sail  round  about  the  world 
for  her  sweet  sake,  adversis  ventis,  serve  twice  seven  years  as  J acob  did  for 
Rachel;  do  as  much  as  ^Gesmunda,  the  daughter  of  Tancredus,  prince  of 
•Salerna,  did  for  Guisardus,  her  true  love,  eat  his  heart  when  he  died;  or  as 


i Ariosto.  k Chaucer,  in  the  Knight’s  Tale.  iTheodorus  prodromus,  Amonim  lib.  6.  Interpret.  , 

• Gaulmino.  “Ovid.  10  Met.  Higinius,  c.  185.  ^Ariost.  lib.  1.  Cant.  1.  staff.  5.  ®Plut.  dial. 

. amor.  P Faerie  Queene,  cant  1 . lib.  4.  et  cant  3.  lib.  4.  h Dum  cassis  pertusa,  ensis  instar  Serra 

excisus,  scutum,  &c.]  iBarthius,  Crelestina.  I’Lesbia  sex  cya this,  septem  Justina  bibatur.  ®As 

Xaiitlms  for  the  love  of  Eurippe,  oinnem  Europam  peragravit  Parthenius,  Erot  cap.  8.  tBeroaldus 
•Booatio. 


Symptoms  of  Love, 


571 


! IMem.  3.] 


I Artemesia  drank  her  husband’s  bones  beaten  to  powder,  and  so  bury  him  in 
herself,  and  endure  more  torments  than  Theseus  or  Paris.  Et  his  colitur 
I Venus  magis  quam  tliure,  et  victimisy  with  such  sacrifices  as  these  (as^Aris- 
tfenetus  holds)  Venus  is  well  pleased.  Generally  they  undertake  any  pain,  any 
I labour,  any  toil,  for  their  mistress’  sake,  love  and  admire  a servant,  not  to  her 
alone,  but  to  all  her  friends  and  followers,  they  hug  and  embrace  them  for  her 
sake ; her  dog,  picture,  and  every  thing  she  wears,  they  adore  it  as  a relic.  If 
any  man  come  from  her,  they  feast  him,  reward  him,  will  not  be  out  of  his 
company,  do  him  all  offices,  still  remembering,  still  talking  of  her: 

Nam  si  abest  quod  ames,  presto  simulacra  tamen  sunt 
lllius,  et  norneii  dulce  observatur  ad  aui'es.” 

The  very  carrier  that  comes  from  him  to  her  is  a most  welcome  guest ; and 
if  he  bring  a letter,  she  will  read  it  twenty  times  ovei,  and  as  ^ Lucretia  did  by 
Euryalus,  “ kiss  the  letter  a thousand  times  together,  and  then  read  it And 
“Chelidonia  by  Philonius,  after  many  sweet  kisses,  put  the  letter  in  her  bosom, 

“ And  kiss  apain,  and  often  look  thereon, 

" And  stay  the  messenger  that^would  be  gone:” 

And  ask  many  pretty  questions,  over  and  over  again,  as  how  he  looked,  what 
lie  did,  and  what  he  said?  In  a word, 

Vult  placere  sese  amicae,  vu!t  mihi,  vult  pedissequae,)  “ He  strives  to  please  his  mistress,  and  her  maid, 
Vult  famulis,  vult  etiam  ancillis,  et  catulo  meo.”  ) Her  servants,  and  her  dog,  and ’s  well  apaid.” 

If  he  get  any  remnant  of  hers,  a busk-point,  a feather  of  her  fan,  a shoe-tie, 
a lace,  a ring,  a bracelet  of  hair, 

*•  b PignusQuc  direptum  lacertis ; 

Aut  digito  male  pertinaci,” 

he  wears  it  for  a favour  on  his  arm,  in  his  hat,  finger,  or  next  his  heart.  Her 
picture  he  adores  twice  a day,  and  for  two  hours  together  will  not  look  off  it; 
as  Laodamiadid  by  Protesilaus,  when  he  went  to  war,  “‘°sit  at  home  with  his 
picture  before  her a garter  or  a bracelet  of  hers  is  more  precious  than  any 
saint’s  relic,”  he  lays  it  up  in  his  casket  (0  blessed  relic),  and  every  day  will 
kiss  it : if  in  her  presence,  his  eye  is  never  off  her,  and  drink  he  will  where 
she  drank,  if  it  be  possible,  in  that  very  place,  &c.  If  absent,  he  will  walk  in 
the  walk,  sit  under  that  tree  where  she  did  use  to  sit,  in  that  bower,  in  that 

very  seat, et  foribus  miser  oscula  figit,^  many  years  after  sometimes,  though 

she  be  far  distant  and  dwell  many  miles  off,  he  loves  yet  to  walk  that  way  still, 
to  have  his  chamber-window  look  that  way : to  walk  by  that  river’s  side,  which 
(though  far  away)  runs  by  the  house  where  she  dwells,  he  loves  the  wind  blows 
to  that  coast. 

“ * O quoties  dixi  Zephyris  properantibus  illuc,  I “ 0 happy  -western  winds  that  blow  that  way, 

Felices  pulchram  visuri  Amaryllida  ventL  ” 1 For  you  shall  see  my  love’s  fair  face  to-day.” 

He  will  send  a message  to  her  by  the  wund, 

“fVos  aurae  Alpinae,  placidis  de  montibus  aurae, 

Hsec  illi  portate,” 

^ he  desires  to  confer  with  some  of  her  acquaintance,  for  his  heart  is  still  with 
her,  ^Ho  talk  of  her,  admiring  and  commending  her,  lamenting,  moaning, 
wishing  himself  any  thing  for  her  sake,  to  have  ojiportunity  to  see  her,  0 that 
he  might  but  enjoy  her  presence!  So  did  Philostratus  to  his  mistress, 
happy  ground  on  which  she  treads,  and  happy  were  I if  she  would  tread  upon 


'*Epist.  17.  1.  2.  ^Lucretius.  “For  if  the  obiect  of  your  love  be  absent,  her  image  is  present, 

and  her  sweet  name  is  still  familiar  in  my  ears.”  y A-lneas  Sylvius:  Lucretia  quum  accepit  Euriali  literas 
hilaris  statim  milliesque  papirum  basiavit.  * Mediis  inseruit  papillis  litteram  ejus,  mille  prius  pangens 

-suavia.  Arist  2.  epist.  13.  Plautus,  Asinar.  b Hor.  “ Some  token  snatched  from  her  ai'm  or  her 

gently  resisting  finger.”  ® Ilia  domi  sedens  imaginem  ejus  fixis  oculis  assidue  conspicata.  d “ And 

distracted  will  imprint  kisses  on  the  doors.”  ® Buchanan,  Sylva.  fFracastorius  Naugerio.  “Ye 
alpine  winds,  ye  mountain  breezes,  bear  these  gifts  to  her.”  8 Happy  servants  that  serve  her,  happy  men 
that  are  in  her  company.  h Non  ipsos  solum  sed  ipsorum  memoriam  amant.  Lucian.  i Epist.  0 ter 
■feli.x  solum ! beatus  ego,  si  me  o^caveris ; vultus  tuus  amnes  sistere  potest,  <fec. 


L ove- Melancholy. 


572 


[Part.  3.  Sec.  2. 


me.  I think  her  countenance  would  make  the  rivers  stand,  and  when  she  comes 
abroad,  birds  will  sing  and  come  about  her.” 

“ lliclebunt  valles,  ridebunt  obvia  Teiny^  [ “ The  fields  will  laugh,  the  pleasant  valleys  bum. 

In  fioi  cin  viridis  protinus  ibi  humus.”  | And  all  the  grass  will  into  flowers  turn.” 

Oninis  Ambrosiam  spirabit  aura.  When  she  is  in  the  meadow,  she  is  fairer 
than  any  flower,  for  that  lasts  but  for  a day,  the  river  is  pleasing,  but  it 
v^anisheth  on  a sudden,  but  thy  flower  doth  not  fade,  thy  stream  is  greater  than 
tlie  sea.  If  I look  upon  the  heaven,  methinks  I see  the  sun  fallen  down  to 
shine  below,  and  thee  to  shine  in  his  place,  whom  I desire.  If  I look  upon  the 
night,  methinks  I see  two  more  glorious  stars,  Hesperus  and  thyself.”  A little 
after  he  thus  courts  his  mistress,  “hlf  thou  goest  forth  of  the  city,  the  protect- 
ing gods  that  keep  the  town  will  run  after  to  gaze  upon  thee : if  thou  sail  upon 
the  seas,  as  so  many  small  boats,  they  will  follow  thee:  what  river  would  not 
run  into  the  sea^”  Another,  he  sighs  and  sobs,  swears  he  hath  Cor  scissum, 
a heart  bruised  to  powder,  dissolved  and  melted  within  him,  or  quite  gone 
from  him,  to  his  mistress’  bosom  belike,  he  is  in  an  oven,  a salamander  in  the 
fire,  so  scorched  with  love’s  heat ; he  wisheth  himself  a saddle  for  her  to  sit  on, 
a posy  for  her  to  smell  to,  and  it  would  not  grieve  him  to  be  hanged,  if  he 
might  be  strangled  in  her  garters : he  would  willingly  die  to-morrow,  so  that 
she  might  kill  him  with  her  own  hands.  “ Ovid  would  be  a flea,  a gnat,  a ring,  • 
Catullus  a sparrow. 

“ • 0 si  tecum  ludere  sicut  ipsa  possem,  ; 

Et  tristes  animi  levare  curas.”  < 


"Anacreon,  a glass,  a gown,  a chain,  any  thing, 


“ Sed  speculum  ego  ipse  fiam, 
Ut  me  tuu-m  usque  cernas, 

Et  vestis  ipse  fiam, 

Ut  me  tuum  usque  gestes. 
JIutari  et  opto  in  undam, 
Lavem  tuos  ut  artus, 

Kardus  puella  fiam, 

Ut  ego  teipsam  inungarn, 

Sim  fascia  in  papillis, 

Tuo  et  monile  collo, 

Fiamque  calceus,  me 
Saltern  ut  pede  usque  calces.” 


‘‘®But  I a looking-glass  would  be, 

Still  to  be  look’d  upon  by  thee,  i 

Or  I,  my  love,  would  be  thy  gown,  j 

By  thee  to  be  worn  up  and  down  ; 

Or  a pure  well  full  to  the  brims,  1 

That  I might  wash  thy  purer  limbs: 

Or,  I’d  be  precious  balm  to  ’noint. 

With  choicest  care  each  choicest  joint;  • ■ 

Or.  if  I might,  I would  be  fain  ; 

About  thy  neck  thy  happy  chain,  ; 

Or  would  it  were  my  blessed  hap  i 

To  be  the  lawn  o’er  thy  fair  pap.  • 

Or  would  I were  thy  shoe,  to  be  ( 

Daily  trod  upon  by  thee.”  j 


O thrice  happy  man  that  shall  enjoy  her:  as  they  that  saw  Hero  in  Museus,< 
and  ^’Salmacis  to  Hermaphroditus,  i 

“ 1 Felices  mater,  &c.  felix  nutrix. ^ 

Sed  longb  cunctis,  longbque  beatior  ille,  i 

Quern  fructu  sponsi  et  socii  dignabere  lectL”  V 


The  same  passion  made  her  break  out  in  the  comedy,*’iV'cE  illce  fortunafce  sunt' 
quce  cum  %llo  cuhant,  “ happy  are  his  bedfellows;”. and  as  she  said  of  Cyprus, 
^Beata,  quce  illi  uxor  futura  esset,  blessed  is  that  woman  that  shall  be  his  wife, 
nay,  thrice  happy  she  that  shall  enjoy  him  but  a night.  ^Una  nox  Jovis 
sceptro  cequiparanda^  such  a night’s  lodging  is  worth  Jupiter’s  sceptre. 


“ Qualis  nox  erit  ilia,  dii,  deaeque, 

Quam  mollis  tliorus  ? " 

what  a blissful  night  would  it  be,  how  soft,  how  sweet  a bed!”  She  will 
adventure  all  her  estate  for  such  a night,  for  anectarean,  a balsam  kiss  alone*. 


“ Qui  te  videt  beatns  est, 
Beatior  qui  te  audiet. 

Qui  te  potitur  est  Dens.”* 


The  sultan  of  Sana’s  wife  in  Arabia,  when  she  had  seen  Yertomannus,  that 


kidcm  cpist.  in  prato  cum  sit.,  floressuperat;  illi  pulcbri  scduninstantum  diei;  flnviusgratnssedevanescit. 
at  tuns  tluvius  mari  major.  Si  coelum  a-spiek),  solem  esistimo  cecidbse,  et  in  terra  ambulare, Ac.  1 Si  civitate 
egredeiis,  sequentur  te  dii  custodes,  spcctaeulo  commoti ; si  navlges  sequentur;  quis  flnvius  salum  tuum 
non  rigarct.’  El.  15.  2.  • “Oil,  if  1 might  only  dally  with  thee,  and  alleviate  the  wasting  sorrows  of 

:ny  mind.”  “ Carm.  30.  ®EngUshed  by  .M.  15.  Holliday,  in  his  Technog.  act.  1.  seen.  7.  POvid.  Met. 
lib.  4.  1 .Xenophon,  Cyropaed.  lib.  6.  JMautus  de  inilite.  ® Lucian,  tEraacoRuf  ®?gtroniua 

* He  is  hapi'y  \\  lio  sees  thee,  more  happy  who  hears  ctgod  who  pnjoys  thee.”  ; 


Symptoms  of  Love. 


573 


Meal.  3.] 


comely  traveller,  lamented  to  herself  in  this  manner,  “ ^ 0 God,  thou  hast 
I*  made  this  man  whiter  than  the  sun,  but  me,  mine  husband,  and  all  my  children 
il  black;  I would  to  God  he  were  my  husband,  or  that  I had  such  a son  she 
fell  a weeping,  and  so  impatient  for  love  at  last,  that  (as  Potiphar’s  wife  did 
by  Joseph)  she  would  have  had  him  gone  in  with  her,  she  sent  away  Gazella, 

! Te^eia,  Galzerana,  her  waiting-maids,  loaded  him  with  fair  promises  and  gifts, 

and  wooed  him  with  all  the  rhetoric  she  could extremum  hoc  miserce  da 

munus  amanti,  “ grant  this  last  request  to  a wretched  lover.”  But  when  he 
gave  not  consent,  she  would  have  gone  with  him,  and  left  all,  to  be  his  page, 
his  servant,  or  his  lackey,  Certa  sequi  charum  corpus  ut  umbra  solet,  so  that  she 
might  enjoy  him,  threatening  moreover  to  kill  herself,”  &c.  Men  will  do  as 
much  and  more  for  women,  spend  goods,  lands,  lives,  fortunes ; kings  will 
leave  their  crowns,  as  King  John  for  Matilda  the  nun  at  Dunmow. 

“ 2 But  kings  in  this  yet  privileg’d  may  be, 

[ I’ll  be  a monk  so  I may  live  with  ihee.” 


The  very  gods  will  endure  any  shame  {atque  aliquis  de  diis  non  tristihus  inquit, 
<fec.)  be  a spectacle  as  Mars  and  Venus  were,  to  all  the  rest ; so  did  Lucian’s 
Mercury  wish,  and  peradventure  so  dost  thou.  They  will  adventure  their  lives 

with  alacrity pro  qua  non  metuam  mori nay  more,  pro  qua  non 

metuam  bis  mori,  I will  die  twice,  nay,  twenty  times  for  her.  If  she  die, 
there’s  no  remedy,  they  must  die  with  her,  they  cannot  help  it.  A lover  in 
Calcagninus,  wrote  this  on  his  darling’s  tomb. 


Quincia  obiit,  sed  non  Quincia  sola  obiit, 

(^uincia  obiit,  sed  cam  Quincia  et  ipse  obii; 
liisus  obit,  obit  gratia,  lusus  obit, 

Nec  meaimnc  auima  in  pectore,  at  in  tumulo  est.' 


Quincia  my  dear  is  dead,  but  not  alone. 

For  I am  dead,  and  with  her  I am  gone : 

Sweet  smiles,  miilh,  graces,  all  with  her  do  rest. 
And  my  soul  too,  for  ’tis  not  in  my  breast” 


How  many  doting  lovers  upon  the  like  occasion  might  say  the  same  ? But 
these  are  toys  in  respect,  they  will  hazard  their  very  soul  for  their  mistress’ 
sake. 


Atque  aliquis  inter  juvenes  miratus  est,  et  verbum  dixit, 
Non  ego  in  coelo  cuperem  Deus  esse, 

Nosiram  uxoremhabens  domi  Hero.” 


“ One  said,  to  heaven  would  I not 
desire  at  all  to  go. 

If  that  at  mine  OAvn  house  I had 
such  a fine  wife  as  Hero.” 


Venus  forsook  heaven  for  Adonis’  sake ^ coelo  prafertur  Adonis.  Old 

Janivere,  in  Chaucer,  thought  when  he  had  his  fair  May  he  should  never  go  to 
heaven,  he  should  live  so  merrily  here  on  earth ; had  I such  a mistress,  he 
protests, 

“ ® Coelum  diis  ego  non  suum  inviderem,  I “ I would  not  envy  their  prosperity, 

Sed  sortem  mihi  dii  meam  invidereut.”  | The  gods  should  envy  my  felicity.” 

Another  as  earnestly  desires  to  behold  his  sweetheart,  he  will  adventure  and 
leave  all  this,  and  more  than  this  to  see  her  alone. 


d Omnia  quae  patior  mala  si  pensare  velit  fors, 

Una  aliqua  nobis  prosperitate,  dii 
Hoc  precor,  ut  faciant,  laciant  me  cernere  coram, 
Cor  mild  captivum  quai  tenet  hocce,  deani.” 


If  all  my  mischiefs  were  recompensed, 

And  God  would  give  me  what  I requested, 

I would  my  mistress’  presence  only  seek, 
Which  doth  mine  heart  in  prison  captive  keep.’ 


But  who  can  reckon  upon  the  dotage,  madness,  servitude  and  blindness,  the 
foolish  phantasms  and  vanities  of  lovers,  their  torments,  wishes,  idle  attempts  i 
Yet  for  all  this,  amongst  so  many  irksome,  absurd,  troublesome  symptoms, 
inconveniences,  phantastical  fits  and  passioiiswhich  are  usually  incident  to  such 
persons,  there  be  some  good  and  graceful  qualities  in  lovers,  which  this  affec- 
tion causeth.  “ As  it  makes  wise  men  fools,  so  many  times  it  makes  fools 
become  wise  ; ® it  makes  base  fellows  become  generous,  cowards  courageous,” 
as  Cardan  notes  out  of  Plutarch;  covetous,  liberal  and  magnificent;  clowns, 


I’Lod.  Vertomaunus,  navig.  lib.  2.  c.  5.'0  deus,  huuc  creastl  sole  candidiorem,  e diverse  me,  et  conjugem 
cieum,  et  natos  meos  omnes  nigricantes.  Utinam  hie,  &c.  Ibit  Gazella,  legeia,  Galzerana,  et  promissia 
oneravit,  et  donis,  &C,  *MD.  » Hor.  Ode  9.  lib.  3.  bov.  Met.  10.  ® Buchanan.  Hendecasyl. 

d Petrarch.  *Cardan.  lib.  2.  de  sap.  e-x  vilibus  generosos  efficere  solet,  ex  timidis  audaces,  ex  avails  .'>plen- 
didos,  ex  agrestibus  civiles,  ex  crudelibus  manauetoa.  ex  impiis  rcligiosos,  ex  sordidis  nitidos  atque  cuitos, 
ex  duris  misericordes,  ex  mutis  eloquentea. 


574 


Love-Melancliohj, 


[Part.  3.  Sec.  2, 


civil ; cruel,  gentle  ; wicked  profane  persons  to  become  religious ; slovens, 
neat;  churls,  merciful ; and  dumb  dogs,  eloquent;  your  lazy  drones,  quick 
and  nimble.”  Feras  mentes  domat  cwpido,  that  tierce,  cruel,  and  rude  Cyclops 
Polyphemus  sighed,  and  shed  many  a salt  tear  for  Galatea’s  sake.  ITo  passion 
causeth  greater  alterations,  or  more  vehement  of  joy  or  discontent.  Plutarch. 
Si/mpos.  lib.  5.  qucest.  1,  ^saith,  “that  the  soul  of  a man  in  love  is  full  of 
perfumes  and  sweet  odours,  and  all  manner  of  pleasing  tones  and  tunes,  inso- 
much that  it  is  hard  to  say  (as  he  adds)  whether  love  do  mortal  men  more 
harm  than  good.”  It  adds  spirits  and  makes  them,  otherwise  soft  and  silly, 
generous  and  courageous,  ^Audacem  faciebat  amor.  Ariadne’s  love  made 
Theseus  so  adventurous,  and  Medea’s  beauty  Jason  so  victorious;  exppxtorat 
amor  timorem.  **  Plato  is  of  opinion  that  the  love  of  Yenus  made  Mars  so 
valorous.  “ A young  man  will  be  much  abashed  to  commit  any  foul  offence 
that  shall  come  to  the  hearing  or  sight  of  his  mistress.”  As  * he  that  desired 
of  his  enemy  now  dying,  to  lay  him  with  his  face  upward,  ne  amasius  videret 
earn  a tergo  valneratum,  lest  his  sweetheart  should  say  he  was  a coward, 
“ And  if  it  were  ^ possible  to  have  an  army  consist  of  lovers,  such  as  love,  or 
are  beloved,  they  would  be  extraordinary  valiant  and  wise  in  their  government, 
modesty  would  detain  them  from  doing  amiss,  emulation  incite  them  to  do  that 
which  is  good  and  honest,  and  a few  of  them  would  overcome  a great  company 
of  others.”  There  is  no  man  so  pusillnanimous,  so  very  a dastard,  whom  love 
would  not  incense,  make  of  a divine  temper,  and  an  heroical  spirit.  As  he  said 
in  like  case,  ^Tota  mat  cceli  moles,  non  terreor,  (fee.  Nothing  can  terrify, 
nothing  can  dismay  them.  But  .as  Sir  Blandimor  and  Paridel,  those  two  brave 
fairy  knights,  fought  for  the  love  of  fair  Florimel  in  presence — 


“ And  drawin"  both  their  swords  with  ra.^e  anew, 
Like  two  mad  mastives  each  other  slew. 

And  shields  did  share,  and  males  did  rash,  and  helms 
So  furiously  each  other  did  assail,  [did  hew: 

As  if  their  souls  at  once  they  would  have  rent, 

Out  of  their  breasts,  that  streams  of  blood  did  trail 


Ado-wn  as  if  their  springs  of  life  were  spent. 

That  all  the  ground  with  purple  blood  was  sprent, 
And  all  their  armour  stained  with  bloody  gore. 
Yet  scarcely  once  to  breathe  would  they  relent. 
So  mortal  was  their  malice  and  so  sore. 

That  both  resolved  (than  yield)  to  die  before.” 


Every  base  swain  in  love  will  dare  to  do  as  much  for  bis  dear  mistress’  sake. 
He  will  fight  and  fetch  “ Argivum  Clypeum,  that  famous  buckler  of  Argos,  to 
do  her  service,  adventure  at  all,  undertake  any  enterprise.  And  as  Serranus 
the  Spaniard,  then  Governor  of  Sluys,  made  answer  to  Marquis  Spinola,  if 
the  enemy  brought  50,000  devils  against  him  he  would  keep  it.  The  nine 
worthies,  Oliver  and  Rowland,  and  forty  dozen  of  peers  are  all  in  him,  he  is  all 
mettle,  armour  of  proof,  more  than  a man,  and  in  this  case  improved  beyond 
himself.  For  as  °Agatho  contends,  a true  lover  is  wise,  just,  temperate,  and 
valiant.  “ PJ  doubt  not,  therefore,  but  if  a man  had  such  an  army  of  lovers 
(as  Castilio  supposeth)  he  might  soon  conquer  all  the  world,  except  by  chance 
he  met  with  such  another  army  of  inamoratos  to  oppose  it.”  ‘^For  so  perhaps 
they  might  fight  as  that  fatal  dog  and  fatal  hare  in  the  heavens,  course  one 
another  round,  and  never  make  an  end.  Castilio  thinks  Ferdinand  King  of 
Spain  would  never  have  conquered  Granada,  had  not  Queen  Isabel  and  her 
ladies  been  present  at  the  siege  : “‘’It  cannot  be  expressed  what  courage  the 
Spanish  knights  took  when  the  ladies  were  present,  a few  Spaniards  overcame 
a multitude  of  Moors.”  They  will  undergo  any  danger  whatsoever,  as  Sir 
Walter  Manny  in  Edward  the  Third’s  time,  stuck  full  of  ladies’  favours,  fought 
like  a dragon.  For  soli  ainantes,  as  ®Plato  holds,  pi’o  amicis  mori  appelant, 


f Anima  hominis  amore  capti  tota  referta  suffitibus  et  odoribus : rreancs  ressnat,  <fcc.  8 Ovid.  h fa 
convivLo:  amor  Veneris  Martem  detinet.  et  fortem  facit;  adolcscentera  maxime  erubescere  cernimus  quuna 
amatrix  sum  tmpe  quid  committentem  ostendit.  i Plutarch.  Amator.  diaL  k Si  quo  pacto  fieri 
civitas  aut  exercitus  posset  partim  ex  his  qui  amant,  partim  ex  his,  «kc.  1 Angerianus.  ™ Faerie  Qu. 
lib.  4.  cant.  2.  “ Zened.  preverb.  cont.  6.  ° Plat,  conviv.  P Lib.  3.  de  Aulico.  non  dubito  quin 

is  qui  talera  exercitum  haberet,  totius  orbis  statim  victor  esset,  nisi  forte  cum  aliquo  exercitu  confligendun> 
esset  in  quo  omnes  amatores  essent.  P Hyginus  de  cane  et  lepore  coelesti,  et  decimator.  ^ Vix  dici 

potest  quantum  inde  audaciain  assumerent  liispaiii,  inde  pauci  infiiiitas  Maurorum  copias  superarunt. 
•Lib.  5.  de  legibus. 


k Mem.  3.]  Symptoms  of  Love.  57 S 

I only  lovers  will  die  for  their  friends,  and  in  their  mistress’  quarrel.  And  for 
I that  cause  he  would  have  women  follow  the  camp,  to  be  spectators  and  encou- 
f ragers  of  noble  actions : upon  such  an  occasion,  the  ^ Squire  of  Dames  himself, 

' Sir  Lancelot  or  Sir  Tristram,  Caesar,  or  Alexander,  shall  not  be  more  resolute 
I or  go  beyond  them. 

Not  courage  only  doth  love  add,  but  as  I said,  subtlety,  wit,  and  many 
pretty  devices,  ^ Namque  dolos  inspirat  amor,  fraudesque  ministrat,  ’^Jupiter 
in  love  with  Leda,  and  not  knowing  how  to  compass  his  desire,  turned  himself 
into  a swan,  and  got  Yenus  to  pursue  him  in  the  likeness  of  an  eagle;  which 
she  doing,  for  shelter,  he  fled  to  Leda’s  lap,  et  in  ejus  gremio  se  collocavit,  Leda 
embraced  him,  and  so  fell  fast  asleep,  sed  dormientern  Jupiter  compressit,  by 
which  means  Jupiter  had  his  will.  Infinite  such  tricks  love  can  devise,  such 
fine  feasts  in  abundance,  with  wisdom  and  wariness,  ^quis  fallere possit  aman^ 
tern.  All  manner  of  civility,  decency,  compliment  and  good  behaviour,  plu» 
salis  et  leporis,  polite  graces  and  merry  conceits.  Bocaccio  hath  a pleasant  tale 
to  this  purpose,  which  he  borrowed  from  the  Greeks,  and  which  Beroaldus 
hath  turned  into  Latin,  Bebelius  in  verse,  of  Cymon  and  Iphigenia.  This- 
Cymon  was  a fool,  a proper  man  of  person,  and  the  governor  of  Cyprus’  son^ 
but  a very  ass,  insomuch  that  his  father  being  ashamed  of  him,  sent  him  to  a 
farm-house  he  had  in  the  country,  to  be  brought  up.  Where  by  chance,  as  hi.s- 
manner  was,  walking  alone,  he  espied  a gallant  young  gentlewoman,  named 
Iphigenia,  a burgomaster  s daughter  of  Cyprus,  with  her  maid,  by  a brook 
side  in  a little  thicket,  fast  asleep  in  her  smock,  where  she  had  newly  bathed 
herself:  “When  ^ Cymon  saw  her,  he  stood  leaning  on  his  stafij  gaping  on 
her  immoveable,  and  in  amaze  at  last  he  fell  so  far  in  love  with  the  glorious 
object,  that  he  began  to  rouse  himself  up,  to  bethink  what  he  was,  would  needs 
fellow  her  to  the  city,  and  for  her  sake  began  to  be  civil,  to  learn  to  sing  and 
dance,  to  play  on  instruments,  and  got  all  those  gentlemanlike  qualities  and 
compliments  in  a short  space,  which  his  friends  were  most  glad  of.  In  brief 
he  became,  from  an  idiot  and  a clown,  to  be  one  of  the  most  complete  gentle- 
men in  Cyprus,  did  many  valorous  exploits,  and  all  for  the  love  of  mistress  Iphi- 
genia. In  a word,  I may  say  thus  much  of  them  all,  let  them  be  never  so 
clownish,  rude  and  horrid,  Grobians  and  sluts,  if  once  they  be  in  love  they  will 
be  most  neat  and  spruce;  for,  ^Omnibus  rebus,  et  nitidis  nitoribus  antevenit 
amor,  they  will  follow  the  fashion,  begin  to  trick  up,  and  to  have  a good 
opinion  of  themselves,  venustatem  enim  mater  Ye^ius;  a ship  is  not  so  long  a 
rigging  as  a young  gentlewoman  a trimming  up  herself  against  her  sweetheart 
comes.  A painter’s  shop,  a flowery  meadow,  no  so  gracious  aspect  in  nature’s 
storehouse  as  a young  maid,  nuhilis  puella,  a Novitsa  or  Venetian  bride,  that 
looks  for  a husband,  or  a young  man  that  is  her  suitor;  composed  looks,  com- 
posed gait,  clothes,  gestures,  actions,  all  composed ; all  the  graces,  elegances 
in  the  world  are  in  her  face.  Their  best  robes,  ribands,  chains,  jewels,  lawns, 
linens,  laces,  spangles,  must  come  on,  ^prceier  quam  res  patitur  student  ele- 
gantice,  they  are  beyond  all  measure  coy,  nice,  and  too  curious  on  a sudden;  ' 
’tis  all  their  study,  all  their  business,  how  to  wear  their  clothes  neat,  to  be 
polite  and  terse,  and  to  set  out  themselves.  No  sooner  doth  a young  man  see 
his  sweetheart  coming,  but  he  smugs  up  himself,  pulls  up  his  cloak  now  fallen, 
about  his  shoulders,  ties  his  garters,  points,  sets  his  band,  cufis,  slicks  his- 
hair,  twires  his  beard,  &c.  When  Mercury  was  to  come  before  his  mistress, 

“ °Chlamydemque  ut  pendeat  apte  I “He  put  his  cloak  in  order,  that  the  lace, 

Collocat,  ut  limbus  totumque  appareat  aurum  * | And  hem,  and  gold-work  all  might  have  his  grace.” 


tSpenser’s  Faerie  Queene,  3. bonk.  cant.  8.  ^ Hyginus,  1.2.  “For  love  both  inspires  us  with  stratagems- 

and  suggests  to  us  frauds."  * Aratiw  in  Phaenom,  y Virg.  “ Who  can  deceive  a lover.’  'Hanc 
ubi  consplcatus  est  Cymon,  bacnlo innixus,  immobilis  stetit,  et  mirabundus, «kc.  ^Plautus  Casina.  act 
8C.  4.  b I’Uiutus.  ®Ovid.  Met.  2, 


,576 


Love -Melancholy.  [Part.  3.  Sec.  % 


Salmacis  would  not  be  seen  of  PTermapliroditus,  till  slie  had  spruced  up 
{lerself  first. 

“ d Nectamen  ante  adiit,  ctsi  properabat  adire,  1 “ Nor  did  she  come,  although  ’twas  her  desire, 

Quam  se  composuit,  quam  circunispexit  amictus,!  Till  slie  composed  herself,  and  trimm’d  her  tire, 

I'it  finxit  vultuin,  et  meruit  formosa  vidori.”  I And  set  her  looks  to  make  him  to  admire.”  ^ 


'V'enus  had  so  ordered  the  matter,  that  when  her  sou  °^neas  was  to  appeal 
before  Queen  Dido,  he  was 


“ Os  humerosque  deo  similis  (namque  ipsa  decorara 
CJEsariem  nato  genetrix,  lumenque  juventjE 
Purpureum  et  laetos  ocuLis  afflarat  honores.)” 


3ike  a god,  for  she  was  the  tire- woman  herself,  to  set  hinq  out  with  all  natural 
and  artificial  impostures.  As  mother  Mammea  did  her  son  Heliogabalus,  new 
■chosen  emperor,  when  he  was  to  be  seen  of  the  peojqle  first.  When  tlie  hirsute 
cyclopical  Polyphemus  courted  Galatea; 


Jamque  tibi  forma;,  jamque  est  tibi  cura  placendi. 
Jam  rigidos  pectis  raslris  Polypheme  capillos. 

Jam  libet  hirsutam  tibi  falee  recidere  barbani, 

Et  spectare  feros  in  aqua  etcomponere  vultus.” 


“ And  then  he  did  begin  to  prank  himself, 

I'o  plait  and  comb  his  head,  and  beard  to  shave. 
And  look  his  face  i’  th’  water  as  a glass, 

And  to  compose  himself  for  to  be  brave.” 


He  was  upon  a sudden  now  spruce  and  keen,  as  a new  ground  hatchet.  He 
now  began  to  have  a good  opinion  of  his  own  features  and  good  parts,  now 
to  be  a gallant. 


Jam  Galatea  veni,  neemunera  despice  nostra, 
Certb  ego  me  novi,  liquidaque  in  imagine  vidi 
Xuper  aquae,  placuitque  mihi  mea  forma  videntL’ 


“Come  now,  my  Galatea, scorn  me  not. 

Nor  my  ])Oor  presents ; for  but  yesterday 
I saw  myselt  i’  th'  water,  and  metliought 
Full  fair*  I was,  then  scorn  me  not  I say.” 


8 Non  sum  adeb  informis,  nuper  me  in  littore  vidi, 
Cum  placidum  ventis  staret  mare.” 


^Tis  the  common  humour  of  all  suitors  to  trick  up  themselves,  to  be  prodigal 
an  apparel,  pure  lotus,  neat,  combed,  and  curled,  with  powdered  hair,  comptus 
•et  calamistratus,  with  a long  love-lock,  a flower  in  his  ear,  perfumed  gloves, 
i'ing.s,  scarfs,  feathers,  points,  &c.  as  if  he  were  a prince’s  Ganymede,  with 
■every  day  new  suits,  as  the  fashion  varies ; going  as  if  he  trod  upon  eggs,  and 
as  Heinsius  writ  to  Primierus,  “^if  once  he  be  l)esotten  on  a wench,  he  must 
lie  awake  at  nights,  renounce  his  book,  sigh  and  lament,  now  and  then  w.eep 
for  his  hard  hap,  and  mark  above  all  things  what  hats,  bands,  doublets, 
breeches,  are  in  fashion,  how  to  cut  his  beard,  and  wear  his  locks,  to  turn  up 
his  mustachios,  and  curl  his  head,  prune  his  pickitivant,  or  if  he  wear  it 
abroad,  that  the  east  side  be  correspondent  to  the  west;”  he  may  be  scoffed  at 
otherwise,  as  Julian  that  apostate  emperor  was  for  wearing  a long  hirsute 
goatish  beard,  fit  to  make  ropes  with,  as  in  his  Mysopogone,  or  that  apologeti- 
cal  oration  he  made  at  Antioch  to  excuse  himself,  he  doth  ironically  confess,  it 
hindered  his  kissing,  nam  non  licuit  inde  pura  puris,  eoque  suavioribus  labra 
labris  adjungere,  but  he  did  not  much  esteem  it,  as  it  seems  by  the  sequel,  de 
accipiendis  da,ndisve  osculis  non  laboro,  yet  (to  follow  mine  author)  it  may  much 
concern  a young  lover,  he  must  be  more  respectful  in  his  behalf,  “ he  must 
be  in  league  with  an  excellent  tailor,  barber,” 


“ i Tonsorem  pucrum  sed  arte  talcm, 

Quali.s  nec  Thalamis  fuit  Neroiiis ; ” 

have  neat  shoe-ties,  points,  garters,  speak  in  print,  walk  in  print,  eat  and 
■drink  in  print,  and  that  which  is  all  in  all,  he  must  be  mad  in  print.  ” 

Amongst  other  good  qualities  an  amorous  fellow  is  endowed  with,  he  must 
iearn  to  sing  and  dance,  play  upon  some  instrument  or  other,  as  without  all 
doubt  he  will,  if  he  be  truly  touched  with  this  loadstone  of  love.  Fur  as 

dOvid.  Jfet.  4.  « Virg.  1.  .^En.  “ He  resembled  a god  as  to  his  head  and  shoulders,  for  his  motlier  had 
«iiade  his  hair  seem  beautitul,  bestowed  upon  him  the  lovely  bloom  of  youth,  and  given  the  happiest  lusiie  to 
his  eyes.”  f Ovid.  Met  13.  8 Virg.  E.  1.  2.  “ I am  not  so  deformed,  I lately  saw  myself  in  the  tranquil 

, glassy  sea,  as  I stood  upon  the  shore.”  hEpist  An  uxor  literatn  sit  ducenda.  Noctes  insomnes  tradu- 
findte,  literis  renunciandum,  ssepe  gemendum,  nonnunquam  et  illacrjmandum  sorti  et  conditioni  tuee, 
yideiulum  quse  vestes,  quis  cultus  te  deceat,  quis  in  usu  sit,  utrum  latus  baiba:,  Ac.  Cum  cura  loqueudum, 
ineedendum,  bibeuduiu  et  cum  cura  insaiiiendum.  iMart.  Kpig.  5. 


Symptoms  of  hove. 


577 


Mem.  3.J 


^ Erasmus  hath  it,  Musicam  docet  amor  et  Poesin,  love  will  make  them  musi- 
cians, and  to  compose  ditties,  madrigals,  elegies,  love  sonnets,  and  sing  them 
to  several  pretty  tunes,  to  get  all  good  qualities  may  he  had.  ^Jupiter  per- 
ceived Mercury  to  be  in  love  with  Philologia,  because  he  learned  languages, 
polite  speech  (for  Suadela  herself  was  Venus’  daughter,  as  some  write),  arts 
and  sciences,  quo  virgini  placeret.,  all  to  ingratiate  himself,  and  please  his 
mistress.  ’Tis  their  chiefest  study  to  sing,  dance ; and  without  question,  so 
many  gentlemen  and  gentlewomen  would  not  be  so  well  qualified  in  this  kind, 
if  love  did  not  incite  them.  “ “Who,”  saith  Castilio,  would  learn  to  play, 
or  give  his  mind  to  music,  learn  to  dance,  or  make  so  many  rhymes,  love- 
songs,  as  most  do,  but  for  women’s  sake,  because  they  hope  by  that  means  to 
purchase  their  good  wills,  and  win  their  favour]”  We  see  this  daily  verified 
in  our  young  women  and  wives,  they  that  being  maids  took  so  much  pains  to 
sing,  play,  and  dance,  with  such  cost  and  charge  to  their  parents,  to  get  those 
graceful  qualities,  now  being  married  will  scarce  touch  an  instrum-snt,  they 
care  not  for  it.  Constantine  agricult.  lib.  11.  cap.  18,  makes  Cupid  himself 
to  be  a great  dancer ; by  the  snme  token  that  he  was  capering  amongst  the 
gods,  “ ^die  flung  down  a bowl  of  nectar,  which  distilling  upon  the  white  rose, 
ever  since  made  it  red:”  and  Calistratus,  by  the  help  of  Daedalus,  about 
Cupid’s  statue  °made  a many  of  young  wenches  still  a dancing,  to  signify 
belike  that  Cupid  was  much  affected  with  it,  as  without  all  doubt  he  was.  For 
at  his  and  Psyche’s  wedding,  the  gods  being  present  to  grace  the  feast,  Gany- 
mede filled  nectar  in  abundance  (as  ^Apuleius  describes  it),  Vulcan  was  the 
cook,  the  Hours  made  all  fine  with  roses  and  flowers,  Apollo  played  on  the 
harp,  the  Muses  sang  to  it,  sed  suavi  Musicce  super  ingressa  Venus  saltavit,  but 
his  mother  Venus  danced  to  his  and  their  sweet  content.  Witty  ^Lucian  in 
that  pathetical  love  passage,  or  pleasant  description  of  J upiter’s  stealing  of 
Europa,  and  swimming  from  Phoenicia  to  Crete,  makes  the  sea  calm,  the  winds 
hush,  Neptune  and  Amphitrite  riding  in  their  chariot  to  break  the  waves 
before  them,  the  tritons  dancing  round  about,  with  every  one  a torch,  the  sea- 
nymphs  half-naked,  keeping  time  on  dolphins’  backs,  and  singing  Hymeneus, 
Cupid  nimbly  tripping  on  the  top  of  the  waters,  and  Venus  herself  coming 
after  in  a shell,  strewing  roses  and  flowers  on  their  heads.  Praxiteles,  in  all 
his  pictures  of  love,  feigns  Cupid  ever  smiling,  and  looking  upon  dancers;  and 
in  Saint  Mark’s  in  Pome  (whose  work  I know  not),  one  of  the  most  delicious 
pieces,  is  a many  of  ^satyrs  dancing  about  a wench  asleep.  So  that  dancing 
still  is  as  it  were  a necessary  appendix  to  love  matters.  Young  lasses  are 
never  better  pleased  than  when  as  upon  a holiday,  after  evensong,  they  may 
meet  their  sweethearts,  and  dance  about  a maypole,  or  in  a town-green  under 
a shady  elm.  Nothing  so  familiar  in  ® Prance,  as  for  citizens’  wives  and  maids 
to  dance  a round  in  the  streets,  and  often  too,  for  want  of  better  instruments, 
to  mg,ke  good  music  of  their  own  voices,  and  dance  after  it.  Yea  many  times 
this  love  will  make  old  men  and  women  that  have  more  toes  than  teeth, 

dance, “John,  come  kiss  me  now,”  mask  and  mum;  for  Comus  and 

Hymen  love  masks,  and  all  such  merriments  above  measure,  will  allow  men  to 
put  on  women’s  apparel  in  some  cases,  and  promiscuously  to  dance,  young  and 
old,  rich  and  poor,  generous  and  base,  of  all  sorts.  Paulus  Jovius  taxeth 
Augustine  Niphus  the  philoso2)her,  “ ‘for  that  being  an  old  man  and  a public 


k Chil.  4.  cent.  5.  pro.  16.  1 Martianus  Capella,  lib.  1.  de  nupt.  philol.  Jam  ilium  sentio  amore  teneri, 

ejusque  studio  plures  habere  comparatas  in  fainulitio  disciplinas,  &c.  “^Lib.  3.  de  aulico.  Quis  clioreia 
insudaret,  nisi  fa‘minarum  causa?  Quis  musicse  tantam  navaret  operam  nisi  quod  illius  dulcedine  per- 
mulcere  speret  ? Quis  tot  carmina  componeret,  nisi  ut  inde  affectus  suos  in  mulieres  explicaret  ? ^ Cra- 

terem  nectaris  evertit  saltans  apud  Deos,  qui  in  terram  cadens,  rosam  prius  albam  rubore  infecit.  ® Puellas 
choreantes  circa  juvenilem  Cupidinis  statuam  fecit.  Pliilostrat.  Imag.  lib.  3.  de  statuis.  Exercitium  amori 
aptissimum.  P Lib  6.  Met.  <lTom.  4.  ^’Kornman  de  cur.  mort.  part.  5.  cap.  28.  Sat.  puellse 
■dormienti  insultantium,  &c.  ® View  of  Fr.  ‘Vita  ejus.  PuelljB  amore  septuagenarius  senex  usque  ad 

insaniam  correptus,  multis  liberis  susceptis  : multi  non  sine  pudore  conspexerunt  senem  et  plulosophum 
podagricum,  non  sine  risu  saltantem  ad  tibiae  modos. 

' 9 T> 


578 


Love-  Melancholy. 


[Part,  3.  Sec.  2. 

professor,  a father  of  many  children,  he  was  so  mad  for  the  love  of  a young 
maid  (that  which  many  of  his  friends  were  ashamed  to  see),  an  old  gouty 
fellow,  yet  would  dance  after  fiddlers.”  Many  laughed  him  to  scorn  tor  it, 
but  this  omnipotent  love  would  have  it  so. 


“ Hyacinthino  bacillo 
Properans  amor,  me  adegit 
Violenter  ad  sequendum.” 


“ Love  hasty  with  his  purple  staff  did  make 
Me  follow  and  the  dance  to  undertake,” 


And  ’tis  no  news  this,  no  indecorum ; for  why?  a good  reason  may  be  given 
of  it  Cupid  and  death  meet  both  in  an  inn ; and  being  merrily  disposed,  they 
did  exchange  some  arrows  from  either  quiver;  ever  since  young  men  die,  and 

oftentimes  old  men  dote "^Sic  moritur  Juvenis,  sic  monbundus  amat.  And 

who  can  then  withstand  it?  If  once  we  be  in  love,  young  or  old,  though  our 
teeth  shake  in  our  heads  like  virginal  jacks,  or  stand  parallel  asunder  like  the 
arches  of  a bridge,  there  is  no  remedy,  we  must  dance  trenchmore  for  a need, 
over  tables,  chairs,  and  stools,  &c.  And  Princum  Prancum  is  a fine  dance.  Plu- 
tarch, Sympos.  1.  queest.  5.  doth  in  some  sort  excuse  it,  and  telleth  us  moreover 
i n what  sense,  Musicam  docet  amor,  licet priusfuerit  rudis,  how  love  makes  them 
that  had  no  skill  before  learn  to  sing  and  dance;  he  concludes,  ’tis  only  that 
power  and  prerogative  love  hath  over  us.  “^^Love  (as  he  holds)  will  make  a 
silent  man  speak,  a modest  man  most  officious;  dull,  quick;  slow,  mmble; 
and  that  which  is  most  to  be  admired,  a hard,  base,  untractable  churl,  as  fire 
doth  iron  in  a smith’s  forge,  free,  facile,  gentle  and  easy  to  be  entreated. 
Nay  ’twill  make  him  prodigal  in  the  other  extreme,  and  give  a hundred 
sesterces  for  a night’s  lodging,  as  they  did  of  old  to  La^  of  Corinth,  or 
^diicenta  drachmarum  millia  pro  urded  node,  as  Mundus  to  Paulina,  spend  all 
his  fortunes  (as  too  many  do  in  like  case)  to  obtain  his  suit.  Por  which  cause 
many  compare  love  to  wine,  which  makes  men  jovial  and  merry,  frolic  and 

sad,  whine,  sing,  dance,  and  what  not.  ,.  i t i 

But  above  all  the  other  symptoms  of  lovers,  this  is  not  lightly  to  be  over- 
passed, that  likely  of  what  condition  soever,  if  once  they  be  in  love,  they  turn 
to  their  ability,  rhymers,  ballad-makers  and  poets.  Por  as  Plutarch  saitffi 
“ ‘'They  will  be  witnesses  and  trumpeters  of  their  paramours’  good  parts,  be- 
decking them  with  verses  and  commendatory  songs,  as  we  do  statues  with  gold,, 
that  they  may  be  remembered  and  admired  of  all.”  Ancient  men  will  dote  m 
this  kind  sometimes  as  well  as  the  rest ; the  heat  of  love  will  thaw  their  frozen 
affections,  dissolve  the  ice  of  age,  and  so  far  enable  them,  though  they  be  sixty 
years  of  age  above  the  girdle,  to  be  scarce  thirty  beneath.  Jovianus  Pontanua 
makes  an  old  fool  rhyme,  and  turn  Poetaster  to  please  his  mistress. 


“ ® Ne  ringas  Mariana,  meos  ne  despice  canos, 
De  sene  nam  juvenem  dia  referre  potes,”  &c. 


“Sweet  Marian  do  not  mine  age  disdain, 

For  thou  canst  make  an  old  man  young  again." 


i;e  sene  nam  juveuciii  uia  ■ ^ • n \ l 

They  will  be  still  singing  amorous  songs  and  ditties  (if  young  especially),  and 
cannot  abstain  though  it  be  when  they  go  to,  or  should  be  at  church.  VVe 
have  a pretty  story  to  this  .purpose  in  ‘^Westmonasteriensis  an  old  wnter  of 
ours  (if  you  will  believe  it)  An.  Dorn.  1012.  at  Colewiz  in  Saxony,  on  Christ- 
mas eve  a company  of  young  men  and  maids,  whilst  the  priest  was  at  mass  m 
the  church,  were  singing  catches  and  love  songs  in  the  churchyard  he  sent  to* 
them  to  make  less  noise,  but  they  sung  on  still;  and  if  you  will,  you  shall 
have  the  very  song  itself. 


“ Equitabat  homo  per  sylvam  frondosam, 
Ducebatque  secum  Meswinden  formosam,^ 
Quid  starous,  cur  non  imus  ? 


* A fellow  rid  by  the  greenwood  side, 

And  fair  Meswinde  was  his  bride,  ^ 

Why  stand  we  so,  and  do  not  go  7 


e^rvo^StTuSumama^aiL"pulchritudinispr*con 

exornare,  ut  auro  statuas,  ut  memorentur,  et  ab  omnibus  admirentur. 

d Flores  hist.  fol.  2'J8. 


Mem.  53.] 


Symptoms  of  Love. 


679 


This  they  sung,  he  chaft,  till  at  length,  impatient  as  he  was,  he  prayed  to  St. 
Magnus,  patron  of  the  church,  they  might  all  three  sing  and  dance  till  that 
time  twelvemonth,  and  so  ®they  did  without  meat  and  drink,  wearisomeness  or 
giving  over,  till  at  year’s  end  they  ceased  singing,  and  were  absolved  by  Here- 
bertus  archbishop  of  Cologne.  They  will  in  all  places  be  doing  thus,  young 
folks  especially,  reading  love  stories,  talking  of  this  or  that  young  man,  such  a 
fair  maid,  singing,  telling  or  hearing  lascivious  tales,  scurrilous  tunes,  such 
objects  are  their  sole  delight,  their  continual  meditation,  and  as  Guastavinius 
adds,  Com.  in  4.  SeGt.  27.  Prov.  Arist.  oh  seminis  ahundantiam  crebroe  cogita^ 
tiones,  veneris  frequens  recordalio  et  yruriens  voluptas,  &c.  an  earnest  longing 
comes  hence,  priiriens  corpus,  pruriens  anima,  amorous  conceits,  tickling 
thoughts,  sweet  and  pleasant  thoughts;  hence  it  is,  they  can  think,  discourse 
willingly,  or  speak  almost  of  no  other  subject.  ’Tis  their  only  desire,  if  it  may 
be  done  by  art,  to  see  their  husband’s  picture  in  a glass,  they’ll  give  anything 
to  know  when  they  shall  be  married,  how  many  husbands  they  shall  have,  by 
cromnyomantia,a  kind  of  divination  with  ^onions  laid  on  the  altar  on  Christmas 
eve,  or  by  fasting  on  St.  Anne’s  eve  or  night,  to  know  who  shall  be  their  first 
husband,  or  by  amphitomantia,  by  beans  in  a cake,  &c.,  to  burn  the  same. 
This  love  is  the  cause  of  all  good  conceits,  ^neatness,  exornations,  plays, 
elegancies,  delights,  pleasant  expressions,  sweet  motions,  and  gestures,  joys, 
comforts,  exultancies,  and  all  the  sweetness  of  our  life,  ^qualis  jam  vita  foret, 
aut  quid  jucundi  sine  aured  Venere?  ^Emoriar  cum  istd  non  amplius  mihi 
cura  fiierit,  let  me  live  no  longer  than  I may  love,  saith  a mad  merry  fellow  in 
Mimnermus.  This  love  is  that  salt  that  seasoneth  our  harsh  and  dull  labours, 
and  gives  a pleasant  relish  to  our  other  unsavoury  proceedings,  ^Ahsit  amor^ 
surgunt  tenebrce,  torpedo,  veternum,  pestis,  &c.  All  our  feasts  almost,  masques, 
mummings,  banquets,  merry  meetings,  weddings,  pleasing  songs,  fine  tunes, 
poems,  love  stories,  plays,  comedies,  attelans,  jigs,  fescenines,  elegies,  odes, 
&c.  proceed  hence.  ^Danaus.  the  son  of  Belus,  at  his  daughter’s  wedding  at 
Argos,  instituted  the  first  plays  (some  say)  that  ever  were  heard  of  symbols, 
emblems,  impresses,  devices,  if  we  shall  believe  Jovius,  Con  tiles,  Paradine, 
Camillas  de  Camillis,  may  be  ascribed  to  it.  Most  of  oar  arts  and  sciences, 
painting  amongst  the  rest,  was  first  invented,  saith  “Patritius  ex  amoris  bene- 
ficio,  for  love’s  sake.  For  when  the  daughter  of  ^Deburiades  the  Sycionian, 
was  to  take  leave  of  her  sweetheart  now  going  to  wars,  ut  desiderio  ejiis  minus 
tabesceret,  to  comfort  herself  in  his  absence,  she  took  his  picture  with  coal  upon 
a wall,  as  the  candle  gave  the  shadow,  which  her  father  admiring,  perfected 
afterwards,  and  it  was  the  first  picture  by  report  that  ever  was  made.  And 
long  after,  Sycion  for  painting,  carving,  statuary,  music,  and  philosophy,  was 
jjreferred  before  all  the  cities  in  Greece.  ^Apollo  was  the  first  inventor  of 
physic,  divination,  oracles;  Minerva  found  out  weaving,  Yulcan  curious  iron- 
work, Mercury  letters,  but  who  prompted  all  this  into  their  heads  ? Love, 
Nunquam  talia  invenissent,  nisi  talia  adamdssent,  they  loved  such  things,  or 
some  party,  for  whose  sake  they  were  undertaken  at  first.  ’Tis  true,  Yulcan 
made  a most  admirable  brooch  or  necklace,  which  long  after  Axion  and 
Temenus,  Phegius’  sons,  for  the  singular  worth  of  it,  consecrated  to  Apollo, 
at  Delphos,but  Pharyllusthe  tyrant  stole  it  away,  and  presented  it  to  Ariston’s 
wife,  on  whom  he  miserably  doted  (Parthenius  tells  the  story  out  of  Phylar- 
chus);  but  why  did  Yulcan  make  this  excellent  Ouchl  to  give  Hermione 
Cadmus’  wife,  whom  he  dearly  loved.  All  our  tilts  and  tournaments,  orders  of 

® Per  totum  annum  cantarunt,  pluviacupcr  illos  non  cecidit;  non  frigus,  non  calor,  non  sitis,  nec  lassitudo 
lllos  affecit,  &c.  f His  eoruin  nomina  inscribuntur  de  quibus  qu^runt.  K Huic  munditias,  ornatum, 
leriorem,  delicias,  ludos,  elegantiani,  omnem  denique  vitse  suavitatem  debemus.  h Hyginus,  cap.  272. 

i E Grseco.  k Angerianus.  1 Lib.  4.  tit.  11.  de  prin.  instit.  ™ Plin.  lib.  35.  cap.  12.  Gerbelius, 
1.  6.  descript.  Gr.  ® Fransus,  1.  3.  de  symbolis  : qui  primus  symbolum  excogitavit  voluit  nimirum  hao 
ratione  implicatum  animum  evolvere,  eumque  vel  dominae  vel  aliis  intuentibus  ostendere. 


680 


Love-Melajicholy. 


[Part.  3.  Sec.  2. 


the  carter,  golden  fleece,  to.—Nohilitas  sub  amove  jacet owe  their  begin- 

nin<?s  to  love,  and  many  of  our  histories.  By  this  means,  saith  Jovius,  tlmy 
would  express  their  loving  minds  to  their  mistress,  and  to  the  beholders.  Tis 
the  sole  subject  almost  of  poetry,  all  our  invention  tends  to  it,  all  our  songs, 
whatever  those  old  Anacreons  (and  therefore  Hesiod  makes  the  Muses  and 
Graces  still  follow  Cupid,  and  as  Plutarch  holds,  Menander  and  the  rest  of  the 
poets  were  love  s priests) : all  our  Greek  and  Latin  epigrammatists,  love  liters. 
Antony  Diogens  the  most  ancient,  whose  epitome  we  find  in  Phomus  Biblio- 
theca, Longus  Sophista,  Eustathius,  Achilles  Tatii^,  Aristaenetus,  Heliodorus, 
Plato,  Plutarch,  Lucian,  Parthenius,  Theodorus,  Prodromus,  Ovid,  Catullus, 
Tibullus,  &c.  Our  new  Ariostos,  Boyards,  Authors  of  Arcadia  Urania,  h aerie 
Queene,  &c.  Marullus,  Leotichius,  Angerianus,  Stroza,  feecundus,  Capeilanus, 
&c  with  the  rest  of  those  facete  modern  poets,  have  written  in  this  kind,  aie 
but  as  so  many  symptoms  of-  love.  Their  whole  books  are  a synopsis  or 
breviary  of  love,  the  portuous  of  love,  legends  of  lovers  lives  and  deaths,  and  ot 
then'  memorable  adventures,  nay  more,  quod  leguutur,  quod  laudantur  amori 
clebeM,  as  i>Nevisanus  the  lawyer  holds,  “there  never  was  any  excellent  poet 
that  invented  good  fables,  or  made  laudable  verses,  which  was  not  m love  him- 
self had  he  not  taken  a quill  from  Cupid’s  wings,  he  could  never  have  written 
SO  amorously  as  he  did. 

*“lCvnthia  te  vatem  fecit,  lascive  Properti, 

InfreniuTTi  Galli  pulchra  Lycod'is  habet.^ 

Faina  est  arguti  Nemesis  fovmosa  Tibulli, 

Lesbia  dictavit,  docte  Catulle,  tibi. 

Non  me  Pelignus,  nee  spernet  Mantua  vatem, 

Si  qua  Corinna  mihi,  si  quis  Alexis  erit.’ 

« ^ Non  me  carminibus  vincet  nec  Thraceus  Orpbeus, 

Nee  Linus.” 

Petrarch’s  Laura  made  him  so  famous,  Astrophel’s  Stella,  and  Jovianus  Pon- 
tanus’  mistress  was  the  cause  of  his  roses,  violets,  lilies,  nequitne,  blanditia, 
ioci,  decor,  nardus,  ver,  corolla,  thus.  Mars,  Pallas,  Venus,  Chans,  crocum 
Lauras,  unguentum,  costum,  lachrymas,  myrrha,  mus*,  &c.  and  the  rest  ot 
his  poems ; why  are  Italians  at  this  day  generally  so  good  poets  and  ^inteis  ? 
Because  every  man  of  any  fashion  amongst  them  hath  his  mistress.  The  very 
rustics  and  hog-rubbei-s,  Menalcas  and  Corydon,  qmfcetent  de  stercore  equino, 
those  fulsome  knaves,  if  once  they  taste  of  this  love^quor,  are  inspired  in  an 
instant.  Instead  of  those  accurate  emblems,  curious  impresses,  pudy  masques, 
tilts,  tournaments,  &c.,  they  have  their  wakes,  Whitsun-ales,  shepherds 
feasts,  meetings  on  holidays,  country  dances,  roundelays,  writing  their  names 
on  ® trees,  true  lover’s  knots,  pretty  gifts. 

“ With  tokens,  hearts  divided,  and  half  rings, 

Shepherds  in  their  loves  are  as  coy  as  kings. 

Choosing  lords,  ladies,  kings,  queens,  and  valentines,  &o.,they  go  by  couples, 

« Corydon’s  Phillis,  Nysa  and  Mopsus, 

With  dainty  Dousibel  and  Sir  Tophus.’ 

Instead  of  odes,  epigrams  and  elegies,  &c.,  they  have  their  ballads,  country 
tunes  “ O the  broom,  the  bonny,  bonny  broom,  ditties  and  songs,  Bess  a 
belle  she  doth  excel,”-they  must  write  likewise  and  indite  all  m rhyme. 


« Wanton  Propertius  and  witty  Gallus, 
Subtile  Tibullus,  and  learned  Catullus, 
It  was  Cynthia,  Lesbia,  Lychoris, 

That  made  you  poets  all;  and  if  Alexis, 
Or  Corinna  chance  my  paramour  to  be. 
Virgil  and  Ovid  shall  not  despise  me.” 


• t Thou  honeysuckle  of  the  hawthorn  hedge. 
Vouchsafe  in  Cupid’s  cup  my  heart  to  pledge; 
My  heart  s dear  blood,  sweet  Cis,  is  thy  carouse 
Worth  all  the  ale  in  Gammer  Gubbin’s  house. 

1 say  no  more,  atfairs  call  me  away. 

My  father’s  horse  for  provender  doth  stay 


Be  thou  the  Lady  Cressetlight  to  me. 

Sir  Trolly  Lolly  will  I prove  to  thee. 
Written  in  haste,  farewell  my  cowslip  sweet. 
Pray  let’s  a Sunday  at  the  alehouse  meet.” 


^our  most  grim  stoics  and  severe  pbilosopliers  will  melt  away  with  this  pas- 


P Lilx  4.  num.  102  sylv.  ni^tialis  p^t.  non  i-eniuu^la.  ^ vers^  lau^s 
;SSer  Thr'^cian  i'rpheus,  nor  Apollo.”  « Teneris  arboribus  amicarum  nomina  inscribentes  ut  simul 
crcscant.  ILcd.  t S.  K.  1600. 


.1 


Cure  of  Love-Melancholj. 


581 


Mem.  4.] 


.sion,  and  if  ^Atheneus  belie  them  not,  Aristippus,  Apollidonis,  Antiphanes, 
tkc.,  have  made  love-songs  and  commentaries  of  their  mistress’  praises,  ^orators 
write  epistles,  princes  give  titles,  honours,  what  not?  ^Xerxes  gave  to  The- 
mistocles  Lampsacus  to  find  him  wine.  Magnesia  for  bread,  and  Myunte  for  the 
rest  of  his  diet.  ‘ The  ^Persian  kings  allotted  whole  cities  to  like  use,  hcec 
civitas  mulieri  redimiculum  prcebeat,  hcec  in  collum,  hcec  in  crines,  one  whole 
city  served  to  dress  her  hair,  another  her  neck,  a third  her  hood.  Ahasuerus 
would  ‘"^have  given  Esther  half  his  empire,  and  ^ Herod  bid  Herodias  “ask 
what  she  would,  she  should  have  it.”  Caligula  gave  100,000  sesterces  to  his 
courtezan  at  first  word,  to  buy  her  pins,  and  yet  when  he  was  solicited  by  the 
senate  to  bestow  something  to  repair  the  decayed  walls  of  Pome  for  the  com- 
monwealth’s good,  he  would  give  but  6000  sesterces  at  most.  ® Dionysius, 
that  Sicilian  tyrant,  rejected  all  his  privy  councillors,  and  was  so  besotted  on 
Mirrha  his  favourite  and  mistress,  that  he  would  bestow  no  office,  or  in  the 
most  weightiest  business  of  the  kingdom  do  aught  without  her  especial  advice, 
prefer,  depose,  send,  entertain  no  man,  though  worthy  and  well-deserving,  but 
by  her  consent ; and  he  again  whom  she  commended,  howsoever  unfit,  un- 
worthy, was  as  highly  approved.  Kings  and  emperors,  instead  of  poems,  build 
cities;  Adrian  built  Antiuoain  Egypt,  besides  constellations,  temples,  altars, 
statues,  images,  &c.,  in  the  honour  of  his  Antinous.  Alexander  bestowed 
infinite  sums  to  set  out  his  Hephestion  to  all  eternity.  ^Socrates  professeth 
himself  love’s  servant,  ignorant  in  all  arts  and  sciences,  a doctor  alone  in  love 
matters,  et  qiium  alienarum  rerum  omnium  scientiam  dijfiteretur,  saith  ® Max- 
imus Tyrius,  his  sectator^  hujiis  negotii professor ^ &c.,  and  this  he  spake  openly, 
at  home  and  abroad,  at  public  feasts,  in  the  academy,  in  Fyrceo,  Lycceo,  sub 
Plata?io,  (fee.,  the  very  blood-hound  of  beauty,  as  he  is  styled  by  others.  But 
I conclude  there  is  no  end  of  love’s  symptoms,  ’tis  a bottomless  pit.  Love  is 
subject  to  no  dimensions;  not  to  be  surveyed  by  any  art  or  engine:  and 
besides,  I am  of  ^Hsedus’  mind,  “ no  man  can  discourse  of  love  matters,  or 
judge  of  them  aright,  that  hath  not  made  trial  in  his  own  person,”  or  as  ^neas 
Sylvius  ^Adds,  “ hath  not  a little  doted,  been  mad  or  love-sick  himself.  I con- 
fess I am  but  a novice,  a contemplator  only,  Nescio  quid  sit  amor  nec  amo^ 

I have  a tincture;  for  why  should  I lie,  dissemble  or  excuse  it,  jet  homo  sum 
(fee.,  not  altogether  inexpert  in  this  subject,  non  sum  prceceptor  amandi^  and 
what  I say  is  merely  reading,  ex  aliorum  forsan  ineptiis,  by  mine  own  obser- 
vation, and  others’  relation.  , 


MEMB.  IV. 

Prognostics  of  Love-Melancholy. 

\ViiAT  fires,  torments,  cares,  jealousies,  suspicions,  fears,  griefs,  anxieties, 
accompany  such  as  are  in  love,  I have  sufficiently  said : the  next  question  is, 
what  will  be  the  event  of  such  miseries,  what  they  foretel.  Some  are  of  opi- 
nion that  this  love  cannot  be  cured,  Nullis  amor  est  medicabilis  herbis,  it 
accompanies  them  to  theUast,/<fem  amor  exitio  est  pecori pecorisque  magistro.^ 
“ The  same  passion  consumes  both  the  sheep  and  the  shepherd,”  and  is  so 
continuate,  that  by  no  persuasion  almost  it  may  be  relieved.  “ ^Bid  me  not 

Lib.  13.  cap.  Dipnosnphist.  * See  Putean.  epist.  33,  de  sua  Margareta  Beroaldus,  &c.  yHcn.  Steph. 
apol.  pro  Herod.  * Tally,  orat.4.  Verr.  ^-Esth.  v.  bMat.  1.  47.  ® Gravissimis  regni  negotiis  nihil  sine 

amasiag  suae  consensu  fecit,  omnesque  actiones  suas  scortillo  coinmunicavit,  <fec.  Nich.  Bellas,  discours.  26.  de 
aniat.  d Amoris  famulus  omnem  scientiam  diffitetur,  amandi  tamen  se  scientissimum  doctorem  agnoscit 
®Serm.  8.  f Quis  horum  scribere  molestias  potest,  nisi  qui  et  is  aliquantum  insanit?  ^J.ib.  l.decon. 
teinnendis  amoribus ; opinor  hac  de  re  neminem  aut  disceptare  recte  posse  aut  judicare  qui  non  in  ea  versatur 
aut  magnum  fecerit  periculum,  h “ I am  not  in  love,  nor  do  I know  what  love  may  be.”  i Semper  moritur’ 
nunquam  mortuus  est  qui  amat.  Ain.  Sylv.  1 Eurial.  ep.  ad  Lucretiam,  apud  Aneam  Sylvium  : Rogas  ut 
amare  deficiani  ? roga  montes  ut  in  planum  deveniant,  ut  fontes  flumina  repetant : tam  possum  te  non 
amare  ac  suuiu  ITujebus  reliiiquere  cursum. 


582 


L ove-  Mela  ncholy. 


[Part.  3.  Sec.  2. 


love,”  said  Euryalus,  “bid  the  mountains  come  down  into  the  plains,  bid  the 
rivers  run  back  to  their  fountains;  I can  as  soon  leave  to  love,  as  the  sun  leave 
his  course ; ” 

““Et  prius  fequoribus  pisces,  et  raontibus  umbrae,  ]“  First  seas  shall  waut  their  fish,  the  mountains  shade, 

Et  voliicres  deerunt  sylvis,  et  murmura  ventis,  Woods  singing  birds,  the  wind's  murmur  shall  fade, 

Quam  mihi  discedent  formosai  Araaryllidis  ignes.”l  Than  my  fair  Amaryllis’  love  allay’d.” 

Bid  me  not  love,  bid  a deaf  man  hear,  a blind  man  see,  a dumb  speak,  lame 
run,  counsel  can  do  no  good,  a sick  man  cannot  relish,  no  physic  can  ease  me. 

prosunt  domino  quce  prosunt  omnibus  artes.  As  Apollo  confessed,  and 
Jupiter  himself  could  not  be  cured. 

“ ^ Omnes  humanos  curat  medicina  dolores,  I “ Ph3"sic  can  soon  cure  every  disease. 

Solus  amor  morbi  non  habet  artificem.”  | ° Excepting  love,  that  can  it  not  appease.” 

But  whether  love  may  be  cured  or  no,  and  by  what  means,  shall  be  explained 
in  his  place ; in  the  mean  time,  if  it  take  his  course,  and  be  not  otherwise  eased 
or  amended,  it  breaks  out  into  outrageous  often  and  prodigious  events.  Amor 
et  Liber  violenti  dii  simt,  as  ^Tatius  observes,  et  eousque  animiim  hicendunt, 
ut  pudoris  oblivisci  cogant,  Love  and  Bacchus  are  so  violent  gods,  so  furiously 
rage  in  our  minds,  that  they  make  us  forget  all  honesty,  shame,  and  common 
civility.  For  such  men  ordinarily,  as  are  thoroughly  possessed  with  this 
humour,  become  insensati  et  insani,  for  it  is  ^amor  insanus,  as  the  poet 
calls  it,  beside  themselves,  and  as  I have  proved,  no  better  than  beasts,  irra-  ; 
tional,  stupid,  head-strong,  void  of  fear  of  God  or  men,  they  frequently  for-  ; 
swear  themselves,  spend,  steal,  commit  incests,  rapes,  adulteries,  murders,  . 
depopulate  towns,  cities,  countries,  to  satisfy  their  lust. 

“ ^ A devil  ’tis,  aud  mischief  such  doth  work,  ! 

As  never  yet  did  Pagan,  Jew,  or  Turk.”  ^ 

The  wars  of  Troy  may  be  a sufficient  witness;  and  as  Appian,  lib.  5.  hist,  saith 
of  Antony  and  Cleopatra,  “ ® Their  love  brought  themselves  and  all  Egypt  into 
extreme  and  miserable  calamities,”  “ the  end  of  her  is  as  bitter  as  worm-wood, 
and  as  sharp  as  a two-edged  sword,”  Pro  v.  v.  4,  5.  “ Her  feet  go  down  to  death  , 
her  steps  lead  on  to  hell.  She  is  more  bitter  than  death,  (Eccles.  vii.  28.)  and  ; 
the  sinner  shall  betaken  by  her.”  ^ Qgii  in  amor  e prcecipitavit,  pejus  per  it  i 
qudm  qui  saxo  salit.  “ “He  that  runs  headlong  from  the  top  of  a rock  is  not  ■ 
in  so  bad  a case  as  he  that  falls  into  this  gulf  of  love.”  “ For  hence,”  saith 
^Platina,  “ comes  repentance,  dotage,  they  lose  themselves,  their  wits,  and  v 
make  shipwreck  of  their  fortunes  altogether:”  madness,  to  make  away  them-  • 
selves  and  others,  violent  death.  Prognosticatio  est  talis,  saith  Gordonius,  ^'si 
non  succurratur  iis.,  aut  in  maniam.  cadunL  aut  moriuntur ; the  prognostica- 
tion is,  they  will  either  run  mad,  or  die.  “ For  if  this  passion  continue,”  saith 
®-^lian  Montaltus,  “it  makes  the  blood  hot,  thick,  and  black;  and  if  the 
inflammation  get  into  the  brain,  with  continual  meditation  and  waking,  it  so 
dries  it  up,  that  madness  follows,  or  else  they  make  away  themselves,”  ^ O Cory- 
don,  Corydon,  quce  te  dementia  cepit?  Now,  as  Arnoldus  adds,  it  will  speedily 
work  these  effects,  if  it  be  not  presently  helped;  “ ‘’They  will  pine  away,  run 
mad,  nnd  die  upon  a sudden;”  Facile  incidunt  in  maniam,  saith  Valescus, 
quickly  mad,  nisi  succurratur,  if  good  order  be  not  taken, 

“ ® Eheu  triste  jugum  quisquis  amoris  habet,  I “ Oh  heavy  yoke  of  love,  which  whoso  bears, 

Is  prius  ac  norit  se  periisse  perit.”  1 Is  quite  undone,  and  that  at  unawares.” 


Buchanan,  Syl.  “ Propert.  lib.  2.  elcg.  1.  ® Est  orcus  ilia  vis,  est  immedicabilis,  res  rabies  insana. 

P Lib.  2.  <1  Virg.  Eel.  3.  ^ k.  T.  ® Qui  quidem  amor  utrosque  et  totam  Egyptum  extremis  calamitatibus 
involvit.  t Plautus.  “ Ut  corpus  pondere,  sic  animus  amore  pra?cipitatur.  Austin.  1.  2.  de  civ.  dei.  c.  28. 
^ Dial,  hinc  oritur  poenitentia,  desperatio,  et  non  vident  ingenium  se  cum  re  simul  amisisse.  J'Idem 
Savanarola,  et  plures  alii,  Ac.  Rabidam  facturus  Orexin.  Juven.  *Cap.  de  Heroico  Amore.  Hsc  passio 
durans  sanguiiiem  torridum  et  atrabiliarum  reddit ; hie  vero  ad  cerebrum  delatus  insaniam  parat,  vigiiia 
et  crebro  desiderio  exsiccans.  ®^Virg.  Egl.  2.  “Oli  Corydon,  Corj-don ' what  madness  possesses 

you?”  b Insani  fiunt  aut  sibi  ipsU  desperantes  mortem  aCferunt.  Languentes  cito  mortem  aut  maniam 
patiuntur.  « Calcdr.ninus 


i 


Cure  of  Love- Melancholy. 


583 


Mem.  4.] 


So  she  confessed  of  herself  in  the  poet, 

“ d Insaniam  priusquam  quis  sentiate,  I “ I shall  be  mad  before  it  be  perceived, 

Vix  jiili  intervallo  a furore  absum.”  | A hair-breadth  off  scarce  am  I.  now  distracted.** 

As  mad  as  Orlando  for  his  Angelica,  or  Hercules  for  his  Hylas, 

At  ille  ruebat  quo  pedes  ducebant,  furibundus,  I “ He  went  he  car’d  not  whither,  mad  he  was, 

Nam  illi  saevus  Deus  intus  jecur  laniabat.”  1 The  cruel  God  so  tortur’d  him,  alas !” 

At  the  sight  of  Hero  I cannot  tell  how  many  ran  mad, 

**  «Alius  vulnus  celans  insanit  pulchritudine  puellae.’  I “ And  whilst  he  doth  conceal  his  srrief, 

1 Hadness  comes  on  him  like  a thief.” 

Go  to  bedlam  for  examples.  It  is  so  well  known  in  every  village,  how  many 
have  either  died  for  love,  or  voluntary  made  away  themselves,  that  I need  not 
much  labour  to  prove  it : ^Nec  modus  aut  requies  nisi  mors  reperitur  amoris: 
death  is  the  common  catastrophe  to  such  persons. 

“ KMori  mihi  contingat,  non  enim  alia  I “ Would  I were  dead  I for  nought.  God  knows, 

Liberatio  ab  terumnis  fuerit  ullo  pacto  istis.”  I But  death  can  rid  me  of  these  woes.” 

As  soon  as  Euryalus  departed  from  Senes,  Lucretia,  his  paramour,  “ never 
looked  up,  no  jest  could  exhilarate  her  sad  mind,  no  joys  comfort  her  wounded 
and  distressed  soul,  but  a little  after  she  fell  sick  and  died.”  But  this  is  a 
gentle  end,  a natural  death,  such  persons  commonly  make  away  themselves. 

“proprioque  in  sanjiiuine  lajtus, 

Indignantem  animam  vacuas  efifudit  in  auras ; ** 

so  did  Dido;  Sed  moriamur  ait,  sic  sic  jurat  ire  per  umbras  Pyramusand 
Thisbe,  Medea,  ^Coresusand  Callirhoe,  ^ Theagines  the  philosopher,  and  many 
myriads  besides,  and  so  will  ever  do, 

“ 1 et  mihi  fortis  I “ Whoever  heard  a story  of  more  Avoe, 

Est  manus,  est  et  amor,  dabit  hie  in  vulnera  vires.”  | Than  that  of  Juliet  and  her  Borneo  ? ” 

Bead  Parthenium  in  Eroticis,  and  Plutarch’s  amatorias  narrationes,  or  love 
stories,  all  tending  almost  to  this  purpose.  Yalleriola,  lib.  2.  observ.  7,  hath  a 
lamentable  narration  of  a merchant,  his  patient,  ““that  raving  through  imjja- 
tienceof  love,had  he  not  been  watched,  would  every  while  have  offered  violence 
to  himself.”  Amatus  Lucitanus,  cent.  3.  car.  56,  hath  such  “another  story,  and 
Felix  Plater,  med.  observ.  lib.  1.  a third  of  a young  gentleman  that  studied 
physic,  and  for  the  love  of  a doctor’s  daughter,  having  no  hope  to  compass 
his  desire,  poisoned  himself.  ^Anno  1615,  a barber  in  Frankfort,  because  his 
wench  was  betrothed  to  another,  cut  his  own  throat.  ‘^At  Neoburg,  the  same 
year,  a young  man,  because  he  could  not  get  her  parents’  consent,  killed  his 
sweetheart,  and  afterwards  himself,  desiring  this  of  the  magistrate,  as  he  gave 
up  the  ghost,  that  they  might  be  buried  in  one  grave,  Quodque  rogis  superest 
und  requiescot  in  urnd,  which  ^Gismunda  besought  of  Tancredus,  her  father, 
that  she  might  be  in  like  sort  buried  with  Guiscardus,  her  lover,  that  so  their 
bodies  might  lie  together  in  the  grave,  as  their  souls  wander  about  ® Campos 

lugentes  in  the  Elysian  fields, quos  durus  amor  crudeli  tube  per  edit  j in  a 

myrtle  grove 

“ et  myrtea  circum 

Sylva  tegit : ciivai  non  ipsa  in  morte  relinquunt” 

You  have  not  yet  heard  the  worst,  they  do  not  offer  violence  to  themselves  in 
this  rage  of  lust  but  unto  others,  their  nearest  and  dearest  friends.  ^Catiline 
killed  his  only  son,  misitque  ad  orci  pallida,  letlii  ohnubila,  obsita  tenebris  loca, 

d Lucian  Imag.  So  for  Lucian’s  mistress,  all  that  saw  her  and  could  not  enjoy  her,  ran  mad,  or  hanged 
themselves.  ®Mus3eus.  f Ovid  Met.  10.  JEneas  Sylvius.  Ad  ejus  decessum  nunquam  visa  Lucretia 
ridere,  nullis  facetiis,  jocis,  nullo  gaudio  potuit  ad  laetitiam  renovari,  mox  in  aegritudinem  incidit,  et  sic  brevi 
contabuit  8 Anacreon.  h “ But  let  me  die,  she  says,  thus ; thus  it  is  better  to  descend  to  the  shades.” 
iPausanias  Achaicis,  1.  7.  k Megarensis  amore  flagrans,  Lucian.  Tom.  4.  lOvid.  3.  met  “Furi- 
bundus jiutavit  se  videre  imaginem  puellae,  et  coram  loqui  blandiens  illi,  &c.  Juven.  Hebraeus. 

Juvenis  Medicine  operam  dans  doctoris  ffliam  deperibat,  &c.  P Gotardus  Arthus  Gallobelgicus,  nund. 

vernal  1015.  collum  novacula  aperuit,  et  inde  expiravit.  ‘ICum  renuente  parente  utroque  et  ipsa  virgine 
fmi  non  jjosset,  ipsum  et  ipsam  interfecit,  hoc  a magistratu  petens,  ut  in  eodem  sepulchro'sepeliri  possent, 

^ Bocaccio.  ® Sedes  eorum  qui  pro  amoris  impatientia  pereunt,  Virg.  6.  Alneid.  t“  Whom  cruel  love 

with  its  wasting  power  destroyed.”  “ “ And  a myrtle  grove  overshadow  thee:  nor  do  cares  relinquisli 

thee  even  in  death  itself.”  *SaL  VaL 


584 


Love-M  etancholy. 


[Part.  3.  Sec.  2. 


for  tlie  love  of  Aurelia  Oristella,  quod  ejus  nuptias  vivo  jilio  recusaret.  ^Lao 
dice,  the  sister  of  Mitliridates,  poisoned  her  husband,  to  give  consent  to  a base 
fellow  whom  she  loved."^  Alexander,  to  please  Thais,  a concubine  of  his,  set 
Persepolis  on  fire.  ^Nereus’  wife,  a widow,  and  lady  of  Athens,  for  the  love 
3f  a Venetian  gentleman,  betrayed  the  city ; and  he  for  her  sake,  murdered  his 
wife,  the  daughter  of  a nobleman  in  Venice.  ^Constantine  Despota  made  away 
Catherine,  his  wife,  turned  his  son  Michael  and  his  other  children  out  of  doors, 
for  the  love  of  a base  scrivener’s  daughter  in  Thessalonica,  with  whose  beauty 
he  was  enamoured.  ‘^Leucophria  betrayed  the  city  where  she  dwelt,  for  her 
sweetheart’s  sake,  that  was  in  the  enemies’  camp.  ^Pithidice,  the  governor’s 
daughter  of  Methinia,  for  the  love  of  Achilles,  betrayed  the  whole  island  to 
him,  her  father’s  enemy.  ®Diognetus  did  as  much  in  the  city  where  he  dwelt, 
for  the  love  of  Policrita,  Medea  for  the  love  of  Jason,  she  taught  him  how  to 
tame  the  fire-breathing  brass-feeted  bulls,  and  kill  the  mighty  dragon  that 
kept  the  golden  fleece,  and  tore  her  little  brother  Absyrtus  in  pieces,  that  her 
father  ^thes  might  have  something  to  detain  him,  while  she  ran  away  with 
her  beloved  Jason,  &c.  Such  acts  and  scenes  hath  this  tragi-comedy  of  love. 


MEMB.  V. 


Subsect.  I. — Cure  of  Love-Melanch  oly^  by  Labour,  Diet,  Physic,  Fasting,  \ 

Although  it  be  controverted  by  some,  whether  love-melancholy  may  be 
cured,  because  it  is  so  irresistible  and  violent  a passion;  for  as  you  know, 

“ f fadlis  descensus  Averni ; I “ It  is  an  easy  passage  do'Nvn  to  hell,  ^ 

Sed  revocare  gradum,  superasque  evadere  ad  auras;  But  to  come  back,  once  there,  you  cannot  ■well."  < 

Hie  labor,  hoc  opus  est.” j 

Yet  without  question,  if  it  be  taken  in  time,  it  may  be  helped,  and  by  many  ; 
good  remedies  amended.  Avicenna,  lib.  3.  Fen.  cap.  23.  et  24.  sets  down  . 
seven  compendious  ways  how  this  malady  may  be  eased,  altered,  and  expelled.  ; 
Savanarola  9.  principal  observations,  J ason  Pratensis  prescribes  eight  rules  j 
besides  physic,  how  this  passion  may  be  tamed,  Laurentius  2.  main  precepts,  j 
Arnoldus,  Valleriola,  Montaltus,  Hildesheim,  Langius,  and  others  inform  us  f 
otherwise,  and  yet  all  tending  to  the  same  purpose.  The  sum  of  which  I will 
briefly  epitomise  (for  I light  my  candle  from  their  torches),  and  enlarge  again  * 
upon  occasion,  as  shall  seem  best  to  me,  and  that  after  mine  own  method.  The  ' 
first  rule  to  be  observed  in  this  stubborn  and  unbridled  passion,  is  exercise  and 
diet.  It  is  an  old  and  well-known  sentence.  Sine  Cerere  et  Baccho  friget  Venus 
(love  grows  cool  without  bread  and  wine).  As  an  ^idle  sedentary  life,  liberal 
feeding,  are  great  causes  of  it,  so  the  opposite,  labour,  slender  and  sparing  diet, 
with  continual  business,  are  the  best  and  most  ordinary  means  to  prevent  it. 


" Otia  si  tollas  periere  Cupidinis  artes,  I ‘‘Take  idleness  away,  and  put  to  flight  _ 

Contemptjeque  jacent,  et  sine  luce  faces.”  1 Are  Cupid’s  arts,  his  torches  give  no  light.” 


Minerva,  Diana,  Vesta,  and  the  nine  Muses  were  not  enamoured  at  all,  be-  ^ 
cause  they  never  were  idle. 


h Frustra  blanditite  appulistis  ad  has, 
Frustranequitiae  venistis  ad  has, 
Frustra  d^litiae  obsidebitis  lias, 

Frustra  has  illecebrse,  ct  procacitates, 
Et  suspiria,  et  oscula,  et  susurri, 

Et  quisquis  male  sana  corda  amantum 
Blandis  ebria  fascinat  venenis.” 


**  In  vain  are  all  your  flatteries. 
In  vain  are  all  your  knaveries. 
Delight^  deceits,  procacities, 
sighs,  kisses,  and  conspiracies, 
And  whate’er  is  done  by  art. 
To  bewitch  a lover’s  heart.” 


Tis  in  vain  to  set  upon  those  that  are  busy.  ’Tis  Savanarola’s  third  rulo, 


y Sahel,  lib.  3.  En.  6.  * Curtins,  lib.  5.  * Chalcocondilas  de  reb.  Tuscicis,  lib.  9.  Xerel 

nxor  Athenarum  domina,  &c.  bEicephorus  Greg,  hist,  lib.  8.  Uxorem  occidit  liberos  et  Jlichaelem 

filium  videre  abhorruit.  Thessalonicte  amore  captus  pronotarii  filise,  &a  ®Partlienius,  Erot.  lib.  cap.  5. 
d Idem,  ca.  21.  Gubematoris  Alia  Acliillis  amore  capta  civitatem  prodidit  *Idem,  cap.  9.  fVirg.  iEn.  G.  ' 
E Otium  naufragium  castitatia.  Austin.  h Buchanan,  HendecasyL  < 


Mem. '5.  Subs.  1.] 


Cure  of  Love-Melancholij. 


585 


Occupari  in  multis  el  magnis  negotiis,  and  Avicenna’s  precept,  cap.  24.  ^ Cedit 
amor  ichus;  res  age,  tutus  eris.  To  be  busy  still,  and,  as  ^ Guianerius  enjoins, 
about  matters  of  great  moment,  if  it  may  be.  ^ Magninus  adds,  “ Never  to 
be  idle  but  at  the  hours  of  sleep.” 


“*”et  ni 

Pcscas  ante  diem  librum  cum  lamine,  si  non 
Intendas  animum  stucliis,  et  rebus  honestis, 
Invidia  vei  amore  miser  torquebere.” 


For  if  thou  dost  not  ply  thy  book, 
By  candle-light  to  study  bent, 
Employ’d  about  some  honest  thing. 
Envy  or  love  shall  thee  torment” 


No  better  physic  than  to  be  always  occupied,  seriously  intent. 

“ n Cur  in  penates  rarius  tenues  subit,  I “ Why  dost  thou  ask,  poor  folks  are  often  free 

Hffic  delicatas  eligens  pestis  domus,  And  dainty  places  still  molested  be  ?” 

Mediumque  sanos  vulgus  affectus  tenet  ? ” &c.  J 

Because  poor  people  fare  coarsely,  work  hard,  go  wolward  and  bare.  ° Non 
habet  unde  suum  paupertas  pascal  amorem.  ^ Guianerius  therefore  prescribes 
his  patient  “ to  go  with  hair-cloth  next  his  skin,  to  go  bare-footed,  and  bare- 
legged in  cold  weather,  to  whip  himself  now  and  then,  as  monks  do,  but  above 
all  to  fast.  Not  with  sweet  wine,  mutton  and  pottage,  as  many  of  those  ten- 
ter-bellies do,  howsoever  they  put  on  Lenten  faces,  and  whatsoever  they  pretend, 
but  from  all  manner  of  meat.  Fasting  is  an  all-sufficient  remedy  of  itself; 
for,  as  Jason  Pratensis  holds,  the  bodies  of  such  persons  that  feed  liberally, 
and  live  at  ease,  “ ^ are  full  of  bad  spirits  and  devils,  devilish  thoughts ; no 
better  physic  for  such  parties,  than  to  fast.”  Hildesheim,  spicel.  2.  to  this  of 
hunger,  adds,  “ '’often  baths,  much  exercise  and  sweat,”  but  hunger  and  fasting 
he  prescribes  before  the  rest.  And  ’tis  indeed  our  Saviour’s  oracle,  “ This  kiud 
of  devil  is  not  cast  out  but  by  fasting  and  prayer,”  which  makes  the  fathers 
so  immoderate  in  commendation  of  fasting.  As  “hunger,”  saith  ® Ambrose,  “ is 
a friend  of  virginity,  so  is  it  an  enemy  to  lasciviousness,  but  fulness  overthrows 
chastity,  and  fostereth  all  manner  of  provocations.”  If  thine  horse  be  too 
lusty,  Hierome  adviseth  thee  to  take  away  some  of  his  provender;  by  this 
meaus  those  Pauls,  Hilaries,  Anthonies,  and  famous  anchorites,  subdued  the 
lusts  of  the  flesh;  by  this  means  Hilarion  “ made  his  ass,  as  he  called  his  own 
body,  leave  kicking  (so  ^ Hierome  relates  of  him  in  his  life),  when  the  devil 
tempted  him  to  any  such  foul  offence.”  By  this  means  those  Indian  Brah- 
mins kept  themselves  continent ; they  lay  upon  the  ground  covered  with  skins, 
as  the  red-shanks  do  on  heather,  and  dieted  themselves  sparingly  on  one  dish, 
which  Guianerius  would  have  all  young  men  put  in  practice,  and  if  that  will 
not  serve,  ^ Gordonius  “would  have  them  soundly  whipped,  or,  to  cool  their 
courage  kept  in  prison,”  and  there  fed  with  bread  and  water  till  they  acknow- 
ledge their  error,  and  become  of  another  mind.  If  imprisonment  and  hunger 
will  not  take  them  down,  according  to  the  directions  of  that  ^ Theban  Crates, 
“ time  must  wear  it  out ; if  time  will  not,  the  last  refuge  is  a halter.”  But 
this,  you  will  say,  is  comically  spoken.  Howsoever,  fasting,  by  all  means, 
must  be  still  used ; and  as  they  must  refrain  from  such  meats  formerly  men- 
tioned, which  cause  venery,  or  provoke  lust,  so  they  must  use  an  opposite  diet. 

Wine  must  be  altogether  avoided  of  the  younger  sort.  So  Plato  prescribes, 
and  would  have  the  magistrates  themselves  abstain  from  it,  for  example’s  sake, 


iOvid.  liB.  1.  remed.  “Love  yields  to  business;  be  employed,  and  you’ll  be  safe.”  kCap.  16.  circa  re» 
arduas  exerceri.  1 Bart.  2.  c.  23.  reg.  San.  His  praeter  horam  somni,  nulla  per  otiura  transeat.  Hor. 
lib.  i.  epist.  2.  “ Seneca.  ® “ Poverty  has  not  the  means  of  feeding  her  passion.”  P Tract.  16.  cap. 

1 8.  ssepe  nuda  came  cilicium  portent  tempore  frigido  sine  caligis,  et  nudis  pedibus  incedant,  in  pane  et  aaua 
jejunent,  saepius  se  verberibus  caedant,  &c.  ‘IDaemonibus  referta  sunt  corpora  nostra,  illorum  praecipue' 
qui  delicatis  vescuntur  eduliis,  advolitant,  et  corporibus  inhaerent;  hanc  ob  rem  jejunium  impendio  proba- 
tur  ad  pudicitiam.  ^ Victus  sit  attenuatus,  balnei  frequens  usus  et  sudationes,  cold  baths,  not  hot,  saith 
Magninus,  part  3.  ca.  23.  to  dive  over  head  and  ears  in  a cold  river,  &c.  ®Ser.  de  gula;  fames  arnica 

vlrginitati  est,  inimica  lasciviae;  saturitas  vero  castitatem  perdit,  et  nutrit  illecebras.  t Vita  Hilarionis, 
lib.  3.  epist.  cum  tentasset  eum  daemon  titillatione  inter  caetera,  Ego  inquit,  aselle,  ad  corpus  suum,, 
faciam,  &c.  “Strabo,  1.  15.  Geog.  sub  pellibus  cubant,  &c.  ^ Cap.  2.  part.  2.  Si  sit  juvenis, et  non 

vult  obedire,  flagelletur  frequenter  et  fortiter,  dum  incipiat  foetere.  y Laertius,  lib.  6.  cap.  5.  amoil 

medetur  fames;  sin  aliter,  tempus;  sin  non  hoc,laqueus,  * Vinaparant  animos  Veneri,  ifcc.  “3.  de 
Legibus. 


Love-Melancholy. 


[Part.  3.  Eec. 


^>86 

highly  commending  tho  Carthaginians  for  their  temperance  in  this  kind, 

’twas  a good  edict,  a commendable  thing,  so  that  it  were  not  done  for  some 
sinister  respect,  as  those  old  Egyptians  abstained  from  wine,  because  some 
fabulous  poets  had  given  out,  wine  sprang  first  from  the  blood  of  the  giants,  or 
out  of  superstition,  as  our  modern  Turks,  but  for  temperance,  it  being  animce 
virus  ei  vitiorumfomes,  a plague  itself,  if  immoderately  taken.  Women  of  old 
for  that  cause,  ’^in  hot  countries,  were  forbid  the  use  of  it ; as  severely  punished 
for  drinking  of  wine  as  for  adultery;  and  young  folks,  as  Leonicus  hath 
recorded,  Var.  hist.  1.  3.  cap.  87,  88.  out  of  Athenaeus  and  others,  and  is  still 
practised  in  Italy,  and  some  other  countries  of  Europe  and  Asia,  as  Claudius 
Minoes  hath  well  illustrated  in  his  Comment  on  the  23.  Emblem  of  Alciat. 

So  choice  is  to  be  made  of  other  diet. 

Nec  minus  erucas  aptum  est  vitare  saiaces,  I “ Eringos  are  not  good  for  to  be  taken, 

Et  quicquid  veneri  corpora  nostra  parat.”  1 And  all  lascivious  meats  must  be  forsaken.” 

Those  opposite  meats  which  ought  to  be  used  are  cucumbers,  melons,  purslain, 
water Tilies,  rue,  woodbine,  ammi,  lettuce,  which  Lemnius  so  much  commerr^.s, 
lib.  2.  cap.  42.  and  Mizaldus,  hort.  med.  to  this  purpose;  vitex,  or  agnus  castus 
before  the  rest,  which,  saith  ^Magninus,  hath  a wonderful  virtue  in  it.  Those 
Athenian  women,  in  their  solemn  feasts  called  Thesmopheries,  were  to  abstain 
nine  days  from  the  company  of  men,  during  which  time,  saith  AElian,  they  laid 
a certain  herb,  named  hanea,  in  their  beds,  which  assuaged  those  ardent  flames 
of  love,  and  freed  them  from  the  torments  of  that  violent  passion.  See  more 
in  Porta,  Matthiolus,  Crescentius,  lib.  5.  &c.,  and  what  every  herbalist  almost 
and  physician  hath  written,  cap.  de  Satyriasi  et  Priapismo ; Ehasis  amongst 
the  rest.  In  some  cases  again,  if  they  be  much  dejected,  and  brought  low  in  , 
body,  and  now  ready  to  despair  through  anguish,  grief,  and  too  sensible  a feel-  i 
ing  of  their  misery,  a cup  of  wine  and  full  diet  is  not  amiss,  and  as  Valescus  ; 
adviseth,  cum  alid  honestd  venerem  soepe  exercendo,  which  Langius,  epist.  med.  \ 
lib.  1.  epist.  24.  approves  out  of  Phasis  (ad  assiduationein  coitus  invitat)  and 
Guianerius  seconds  it,  cap.  16.  tract.  16.  as  a ‘^very  profitable  remedy.  ’ 

“ ® tument  tibi  quum  inguina,  cum  si  ■ 

Ancilla,  aut  verna  praesto  est,  tentigine  rumpi  { 

Malis  ? mon  ego  namque,’  &c.  } 

^ Jason  Pratensis  subscribes  to  this  counsel  of  the  poet,  Pxcretio  enim  aut  tollit  \ 
prorsus  aut  Unit  cegritudinem.  As  it  did  the  raging  lust  of  Ahasuerus,  ^qui 
ad  impatientiam  amoris  leniendam,  per  singulas  fere  noctes  novas  puellas  devir-  ; 
ginavit.  And  to  be  drunk  too  by  fits ; but  this  is  mad  physic,  if  it  be  at  all 
to  be  permitted.  If  not,  yet  some  pleasure  is  to  be  allowed,  as  that  which 
Vives speaks  of,  lib.  3.  deanima.  “^A  lover  that  hath  as  it  were  lost  himself 
through  impotency,  impatience,  must  be  called  home  as  a traveller,  by  music, 
feasting,  good  wine,  if  need  be  to  drunkenness  itself,  which  many  so  much 
commend  for  the  easing  of  the  mind,  all  kinds  of  sports  and  merriments,  to  see  • 
fair  pictures,  hangings,  buildings,  pleasant  fields,  orchards,  gardens,  groves, 
ponds,  pools,  rivers,  fishing,  fowling,  hawking,  hunting,  to  hear  merry  tales 
and  pleasant  discourse,  reading,  to  use  exercise  till  he  sweat,  that  new  spirits 
may  succeed,  or  by  some  vehement  affection  or  contrary  passion  to  be  diverted 
till  he  be  full}^  weaned  from  anger,  suspicion,  cares,  fears,  &c.,  and  habituated 
into  another  course.”  Semper  tecum  sit  (as  ^ Sempronius  adviseth  Calisto  his 
lovc-sick  master)  qui  sermones  joculares  moveat,  condones  ridicidas^  dicteria 
falsa,  suaves  historias,  Jabtdas  venustas  recenseat,  coram  ludat,  &c.,  still  have  a 

b Non  minus  si  vinum  bibissent  ac  si  adulterium  admisissent,  Gellius,  lib.  10.  c.  2.1.  ® Reg.  San.  part.  .3. 

cap.  23.  Mirabilem  vim  habet.  d Cum  muliere  aliqua  gratiosa  sspe  coire  erit  utilissimum.  Idem.  Lau- 
rcntius,  cap.  1 1.  ®Hor.  f Cap.  29.  de  morb.  cereb.  EBeroaldus,  orat.  de  amore.  hAmatori, 
cujus  est  pro  impotentia  mens  amota,  opus  est  ut  paulatim  animus  velut  a peregrinationedomum  revocetur 
per  musicam,  convivia,  &c.  Per  aucupiiim,  fabulas,  et  festivas  nanationes,  laborem  usque  ad  sudorem,  6iC. 
i Cailestinse,  Act.  2.  Barthio  interpret. 


587 


I Mem.  5.  Subs.  1.]  Cure  of  Love- Melancholy. 

I f)leasant  companion  to  sing  and  tell  merry  tales,  songs  and  facete  histories, 
' sweet  discourse,  &c.  And  as  the  melody  of  music,  merriment,  singing,  dan- 
cing, doth  augment  the  passion  of  some  lovers,  as  ^ Avicenna  notes,  so  it  expel- 
I leth  it  in  others,  and  doth  very  much  good.  These  things  must  be  warily 
I applied,  as  the  parties’  symptoms  vary,  and  as  they  shall  stand  variously 
j affected. 

If  there  be  any  need  of  physic,  that  the  humours  be  altered,  or  any  new 
matter  aggregated,  they  must  be  cured  as  melancholy  men.  Carolus  k Lorme, 
amongst  other  questions  discussed  for  his  degree  at  Montpelier  in  France,  hath 
this.  An  amantes  et  amentes  iisfem  remediis  curc7iUer?  Whether  lovers  and 
madmen  be  cured  by  the  same  remedies?  he  affirms  it;  for  love  extended  is 
mere  madness.  Such  physic  then  as  is  prescribed,  is  either  inward  or  outward, 
as  hath  been  formerly  handled  in  the  precedent  partition  in  the  cure  of  melan- 
choly. Consult  with  Valleriola,  ohservat.  lib.  2.  observ.  7.  Lod.  Mercatus,  lib.  2. 
•cap.  4.  de  mulier.  affect.  Daniel  Sennertus,  lib.  1.  part.  2.  cap.  10.  ^Jacobus 
Ferrandus  the  Frenchman,  in  his  Tract  de  amore  ErotiquCy  Forestus,  lib.  10. 
observ.  29  and  30,  Jason  Pratensis  and  others  for  peculiar  receipts.  “ Amatus 
Lucitanus  cured  a young  Jew,  that  was  almost  mad  for  love,  with  the  syrup  of 
hellebore,  and  such  other  evacuations  and  purges  which  are  usually  pa^escribed 
to  black  choler:  “Avicenna  confirms  as  much  if  need  require,  and  ““blood- 
letting above  the  rest,”  which  makes  amantes  nesint  amentes,  lovers  to  come  to 
themselves,  and  keep  in  their  right  minds.  ’Tis  the  same  which  Schola  Saler- 
nitana,  Jason  Pratensis,  Hildesheim,  (fee.,  prescribe  blood-letting  to  be  used  as 

principal  remedy.  Those  old  Scythians  had  a trick  to  cure  all  appetite  of 
burning  lust,  by  ^letting  themselves  blood  under  the  ears,  and  to  make  both 
men  and  women  barren,  as  Sabellicus  in  his  ^neades  relates  of  them.  Which 
•Salmuth.  Tit.  10.  de  Herol.  comment,  in  Pancirol.  de  nov.  report.  Mercurialis 
var.  lec.  lib.  3.  cap.  7.  out  of  Hippocrates  and  Benzo  say  still  is  in  use  amongst 
the  Indians,  a reason  of  which  Langius  gives  lib.  1.  epist.  10. 

Hue  faciunt  medicamenta  venerem  sopientia,  ut  camphor  a piidendis  alligata, 
■et  in  brachd  gestata  {cpiidam  ait)  membrum  Jiaccidum  reddit.  Laboravit  hoi 
morbo  virgo  nobilis,  cui  inter  ccetera prcescripsitmedicus,  utlaminam  plumbeam 
raidlis  foraminibus pertusam  ad  dies  viginti portaret  in  dorso ; ad  exiccandum 
■vero  sperma  jussiteam qu.am  parcissime  ciba^'i,  et  manducare  frequenter  corian- 
drum  preepa^'atum,  et  semen  lactucce  et  acetosce,  et  sic  earn  d morbo  liberavit. 
Porro  impediunt  et  remittunt  coitumfolia  salicistritaet  epota,et  sifrequentius 
usurpentur  ipsa  in  totum  auferunt.  Idem  prsestat  Topatius  annulo  gestatus, 
•dexterum  In  pi  testiculum  attritum,  et  oleo  vel  aqua  rosata  exhibitum  veneris 
tffidium  inducere  scribit  Alexander  Benedictus:  lac  butyri  comrnestum  et 
semen  canabis,  et  camphora  exhibita  idem  prsestant.  Verbena  herba  gestata 
libidinem  extinguit,  pulvisque  ranse  decollatse  et  exiccatse.  Ad  extinguendum 
•coitum,  ungantur  membra  genitalia,  et  renes  et  pecten  aqua  in  qua  opium 
Thebaicum  sit  dissolutum ; libidini  maxime  contraria  camphora  est,  et  corian- 
•drum  siccum  frangit  coitum,  et  erectionem  virgse  impedit ; idem  efficit  syna- 
2)ium  ebibitum.  Da  verbenam  in  potu  et  non  erigetur  virga  sex  diebus;  utere 
rnenthd  siced  cum  aceto,  genitalia  illinita  succo  hyoscyami  aut  cicutue,  coitus 
•appetitum  sedant,  ^c.  ij;,.  seminis  lactuc.  portulac.  coriandri,  ana  3j.  menthce 

-siccce  36-  sacchari  albiss.  ^iiij.  pulveriscentur  omnia  subtiliter,  et  post  easimul 
misce  aqua  nenupha^'is,  f.  confec.  solida  in  morsulis.  Ex  his  sumat  mane 
unum  quuin  surgat.  Innumera  fere  his  similia  petas  ab  Hildishemo  loco 
praedicto,  Mizaldo,  Porta,  cseterisque. 

kCap.  de  Illishl  Multos  hoc  affectii  sanat  cantilena,  laetltia,  musica;  et  quidam  sunt  qnos  hrcc 
■angunt.  1 This  author  came  to  my  hands  since  the  third  edition  of  this  book.  “ Cent.  3.  curat.  5(5. 
Syrupo  hellebnrato  et  aliis  qujE  ad  atram  bilem  pertinent.  “ Purgetur  si  ejus  dispositio  venerit  ad  adust. 
Iiumoris,  et  phlebotomizetur.  ® Amantium  morbus  ut  pruritus  solvitur,  venae  sectioue  et  cucurbitulis. 
^ Cura  a venai  sectione  per  aures,  unde'.semper  sterilea. 


588 


L ove- Melancholy, 


[Part.  3.  Sec.  2. 


Subsect.  II.  Withstand  the  beginnings,  avoid  occasions,  change  his  place : 
fair  and  foul  means,  contrary  passions,  with  witty  inventions:  to  bring  in 
another,  and  discommend  the  former. 

Other  good  rules  and  precepts  are  enjoined  bj  our  physicians,  which,  if  not 
alone,  yet  certainly  conjoined,  may  do  much ; the  first  of  which  is  obstare  prin- 
cipiis,  to  withstand  the  beginning,  Quisquis  in  primo  obsti  it,  Pepulitque 
amorem  tutus  ac  victor  fait,  he  that  will  but  resist  at  first,  may  easily  be  a 
conqueror  ^at  the  last.  Balthasa,r  Castilio,  1.  4.  urgeth  this  prescript  above 
the  rest,  “""when  he  shall  chance  (saith  he)  to  light  upon  a woman  that  hath 
good  behaviour  joined  with  her  excellent  person,  and  shall  perceive  his  eyes 
with  a kind  of  greediness  to  pull  unto  them  this  image  of  beauty,  and  carry 
it  to  the  heart : shall  observe  himself  to  be  somewhat  incensed  with  this 
influence,  which  moveth  within : when  he  shall  discern  those  subtle  spirits 
sparkling  in  her  eyes,  to  administer  more  fuel  to  the  fire,  he  must  wisely 
^tand  the  bej^innin^s,  rouse  up  reason,  stupified  almost,  fortify  his  heart 
by  all  means,  and  shut  up  all  those  passages,  by  which  it  may  have  entrance.” 
’Tis  a precept  which  all  concur  upon. 


“ 3 Opprime  dum  nova  sunt  subiti  mala  semina  morbi, 
Dum  licet,  in  primo  lumine  siste  pedem.” 


' Thy  quick  disease,  whilst  it  is  fresh  to-day. 

By  all  means  crush,  thy  feet  at  first  step  stay.’' 


Whicn  cannot  speedier  be  done,  than  if  he  confess  his  grief  and  passion  to 
some  judicious  friend  ^{gui  tacitus  ardet  magis  uritur,  the  more  he  conceals,  i 
the  greater  is  his  pain)  that  by  his  good  advice  may  happily  ease  him  on  a 
sudden;  and  withal  to  avoid  occasions,  or  any  circumstance  that  may  aggra- 
vate his  disease,  to  remove  the  object  by  all  means;  for  who  can  stand  by  a ' 
fire  and  not  burn?  ^ 


“ “ Sussillt?  ubsecro  et  mittite  istanc  foras,  ' 

Quai  misero  mihi  amanti  ebibit  sanguiuem." 

Tis  good  therefore  to  keep  quite  out  of  her  company,  which  Hierom  so  much 
labours  to  Paula,  to  Nepotian ; Chrysost.  so  much  inculcates  in  ser.  in  contu^  '■ 
hern.  Cyprian,  and  many  other  fathers  of  the  church,  Siracides  in  his  ninth  ’ 
chapter,  Jason  Pratensis,  Savanarola,  Arnoldus,  Valleriola,  &c.,  and  every  ( 
ifliysician  that  treats  of  this  subject.  Not  only  to  avoid,  as  ""Gregory  Tholo-  I 
sanus  exhorts,  “ kissing,  dalliance,  all  speeches,  tokens,  love-letters,  and  the  ) 
like,  or  as  Castilio,  lib.  4.  to  converse  with  them,  hear  them  speak,  or  sing,  ^ 
ilolerahilius  est  audire  basiliscwn  sibilantem,  thou  hadst  better  hear,  saith  ; 
^Cyprian,  a serpent  hiss)  those  amiable  smiles,  admirable  graces,  and 
sweet  gestures.’'  which  their  presence  aflTords. 


“^Neu  capita  liment  solitis  morslunculis, 

Et  is  papillarum  oppressiunculis 
Abstineant ; ” 

but  all  talk,  name,  mention,  or  cogitation  of  them,  and  of  any  other  women, 
persons,  circumstance,  amorous  book  or  tale  that  may  administer  any  occasion 
of  remembrance.  ^Prosper  adviseth  young  men  not  to  read  the  Canticles, 
and  some  parts  of  Genesis  at  other  times ; but  for  such  as  are  enamoured 
they  forbid,  as  before,  the  name  mentioned,  &c.,  especially  all  sight,  they 
must  not  so  much  as  come  near,  or  look  upon  them. 

““  Et  fugitare  decet  simulacra  et  pabula  amoris, 

Abstinere  sibi  atque  aiio  convertere  mentem.’’ 


“ Gaze  not  on  a maid,”  saith  Syracides,  turn  away  thine  eyes  from  a beau- 
tiful woman,”  c.  9.  v.  5.  7.  8.  averte  oculos,  saith  David,  or  if  thou  dost  see 


^ Seneca.  ^’  Cum  in  mulierem  inciderit,  quas  cum  forma  morum  suavitatem  conjunctam  habet,  et  jam 
oculos  persenserit  formae  ad  se  imaginem  cum  aviditate  quadam  rapere  cum  eadem,  Ac.  ® Ovid,  de  rem. 
lib.  1.  t Jineas  Silvius.  '^Plautus  gurcu.  “ Remove  and  throw  her  quite  out  of  doors,  she  who  has 

drank  my  love-sick  blood.”  ^Tom.  2.  lib.  4.  cap.  10.  Syntag.  med.  arc.  Mira,  vitentur  oscula,  tactus, 
sermo,  et  scripta  impudica,  literae,  Ac.  5 Lib.  de  Singul.  Cler.  *Tam  admirabilem  splendorem  declinet, 
gratiain,  scintillas,  amabiles  risus,  gestus  suavissimos,  &c.  ^ Lipsius,  hort.  leg.  lib.  3.  antiq.  lec.  b Lib  3. 
de  vit.  coclitus  compar.  cap.  6.  ® Lucretius.  “ It  is  best  to  shun  the  semblance  and  the  food  of  love,  to  . • 

abstain  from  it,  and  totally  avert  the  mind  from  the  object.”  ■ 

i 


Mem.  5.  Subs.  2.] 


Cure  of  Love-Melancholy. 


589 


them  as  Ficinus  adviseth,  let  not  thine  eye  be  intentus  ad  lihidinem,  do  not 
intend  her  more  than  the  rest : for  as  ‘^Propertius  holds,  Ipse  alimenta  sibi 
maxima  prcebet  amor,  lov3  as  a snowball  enlargeth  itself  by  sight : but  as 
Hierome  to  Nepotian,  aut  cequaliter  ama,  aut  cequaliter  ignora,  either  see  all 
alike,  or  let  all  alone;  make  a league  with  thine  eyes,  as  ® Job  did,  and  that  is 
the  safest  course,  let  all  alone,  see  none  of  them.  Nothing  sooner  revives, 
« for  waxeth  sore  again,”  as  Petrarch  holds,  “ than  love  doth  by  sight.”  “ As 
pomp  renews  ambition;  the  sight  of  gold,  covetousness;  a beauteous  object 
sets  on  fire  this  burning  lust.”  Et  multum  saliens  incitat  unda  sitim.  The 
sight  of  drink  makes  one  dry,  and  the  sight  of  meat  increaseth  appetite.  ’Tis 
dangerous  therefore  to  see.  A ^young  gentleman  in  merriment  would  needs 
put  on  his  mistress’s  clothes,  and  walk  abroad  alone,  which  some  of  her  suitors 
espying,  stole  him  away  for  her  that  he  represented.  So  much  can  sight 
enforce.  Especially  if  he  have  been  formerly  enamoured,  the  sight  of  his 
mistress  strikes  him  into  a new  fit,  and  makes  him  rave  many  days  after. 


“i  Infirmis  causa  pusilla  nocet, 

Ut  pene  extinctum  cinerem  si  sulphure  tangas, 
Vivet,  et  ex  minimo  maximus  ignis  erit : 

Sic  nisi  vitabis  qnicquid  renovabit  amorein, 
Flamma  recrudescet,  quae  modo  nulla  fuit.” 


A sickly  man  a little  thing  offends, 

As  brimstone  doth  a fire  decayed  renew, 

And  make  it  burn  afresh,  doth  love's  dead  flames, 
If  that  the  former  object  it  review.” 


Or,  as  the  poet  compares  it  to  embers  in  ashes,  which  the  wind  blows,  ^ut 
solet  €t  ventis,  &c.,  a scald  head  (as  the  saying  is)  is  soon  broken,  dry  wood 
quickly  kindles,  and  when  tliey  have  been  formerly  wounded  with  sight,  how 
can  they'  by  seeing  but  be  infiamed  % Ismenius  acknowledgeth  as  much  of 
himself,  when  he  had  been  long  absent,  and  almost  forgotten  his  mistress,  “ ^at 
the  first  sight  of  her,  as  straw  in  a fire,  I burned  afresh,  and  more  than  ever 
I did  before.”  ““Chariclia  was  as  much  moved  at  the  sight  of  her  dear 
Theagines,  after  he  had  been  a great  stranger.”  ^Mertila,  in  Aristsenetus, 
swore  she  would  never  love  Pamphilus  again,  and  did  moderate  her  passion,  so 
long  as  he  was  absent ; but  the  next  time  he  came  in  presence,  she  could  not 
contain,  effuse  amplexa  attrectari  se  sinit,  &c.,  she  broke  her  vow,  and  did  pro- 
fusely embrace  him.  Hermotinus,  a young  man  (in  the  said  ^author)  is  all 
out  as  unstaid,  he  had  forgot  his  mistress  quite,  and  by  his  friends  was  well 
weaned  from  her  love ; but  seeing  her  by  chance,  agnovit  veteris  vestigia 
Jlammoi,  he  raved  amain.  Ilia  tamen  emergens  veluti  lucida  Stella  cepit  elueere, 
&c.,  she  did  appear  as  a blazing  star,  or  an  angel  to  his  sight.  And  it  is  the 
common  passion  of  all  lovers  to  be  overcome  in  this  sort.  For  that  cause  belike 
Alexander  discerning  this  inconvenience  and  danger  that  comes  by  seeing, 
“ ^ when  he  heard  Darius’s  wife  so  much  commended  for  her  beauty,  would 
scarce  admit  her  to  come  in  his  sight,”  foreknowing  belike  that  of  Plutarch, 
formosam  videre  periculosissimum,  how  full  of  danger  it  is  to  see  a proper 
woman,  and  though  he  was  intemperate  in  other  things,  yet  in  this  superbe  se 
gessit,  he  carried  himself  bravely.  And  so  when  as  Araspus,  in  Xenophon, 
had  so  much  magnified  that  divine  face  of  Panthea  to  Cyrus,  “ ^by  how  much 
she  was  fairer  than  ordinary,  by  so  much  he  was  the  more  unwilling  to  see  her.” 
Scipio,  a young  man  of  twenty-three  years  of  age,  and  the  most  beautiful  of 
the  Pomans,  equal  in  person  to  that  Grecian  Charinus,  or  Homer’s  Nireus,  at 
the  siege  of  a city  in  Spain,  wdien  as  a noble  and  most  fair  young  gentlewoman. 


d Lib.  3.  eleg.  10.  _ * Job  xxxi.  Pepigi  fsedus  cum  oculis  meis  ne  cogitarem  de  virgine.  f Dial.  3.  de 

contemptu  mundi;  nihil  facilius  recrudescit  quam  amor;  ut  pornpa  visa  renovat  ambitionem,  auri  species 
avaritiam,  spectata  corporis  forma  incendit  luxuriam.  8 Seneca,  cont.  lib.  2.  cont.  9.  iOvid.  k Met.  7. 
ut  solet  a ventis  alimenta  resumere,  qua?que  Pavia  sub  inducta  latuit  scintilla  favilla.  Crescere  et  in  veteres 
agitata  resurgere  flammas.  lEustathii  1.  3.  aspectus  amorem  incendit,  ut  marcescentem  in  palea  ignem 
ventus ; ardebam  interea  majore  concepto  incendio.  “ Heliodorus,  1. 4.  inflammat  mentem  novus  aspectus, 
perinde  ac  ignis  materise  admotus,  Cliariclia,  &c.  “ Epist.  15.  1.  2.  « Epist.  4.  1 . 2.  P Curtius,  lib.  3. 

cum  uxorem  Darii  laudatam  audivisset,  tantum  cupiditati  suae  fragnum  injecit,  ut  illam  vix  vellet  intueri. 
‘iCyropa^dia.  cum  Panthese  formam  evexisset  Araspus,  tanto  magis,  inquit  Cyrus,  abstinere  oportet,  quanto 
pulclirior  est. 


590 


Love-Melancholy. 


[Part.  3.  Sec.  % 


was  brought  unto  him,  “'’and  he  had  heard  she  was  betrothed  to  a lord,  re^  ' 
warded  her,  and  sent  her  back  to  her  sweetheart.”  St.  Austin,  as  ® Gregory  • 
reports  of  him,  ne  cum  sorore  quidem  sud  putavit  h ibitandum,  would  not  live 
in  the  house  with  his  own  sister.  Xenecrates  lay  with  Lais  of  Corinth  all  night,  - 
and  would  not  touch  her.  Socrates,  though  all  the  city  of  Athens  supposed  . 
him  to  dote  upon  fair  Alcibiades,  yet  when  he  had  an  opportunity  ^ solas  cum 
solo  to  lie  in  the  chamber  with,  and  was  wooed  by  him  besides,  as  the  said 
Alcibiades,  ^’publicly  confessed, sprevit  et  superbe  contempsit,  he  scorn- 
fully rejected  him.  Petrarch,  that  had  so  magnified  his  Laura  in  several  poems, 
wlien  by  the  pope’s  means  she  was  oflfered  unto  him,  would  not  accept  of  her. 

“ ^ It  is  a good  happiness  to  be  free  from  this  passion  of  love,  and  great  dis- 
cretion it  argues  in  such  a man  that  he  can  so  contain  himself;  but  when  thou 
art  once  in  love,  to  moderate  thyself  (as  he  saith)  is  a singular  point  of  wisdom. 


“y  Xam  vitare  plagas  in  amoris  ne  jaciainur  I “ To  avoid  such  nets  is  no  such  mastery, 

Non  ita  difficile  est,  quain  captum  retibus  ipsis  But  ta’en,  escape  is  all  the  victory.” 

Es-ire,  et  validos  Veneris  perrumpere  nodos.”  1 

But,  forasmuch  as  few  men  are  free,  so  discreet  lovers,  or  that  can  contain 
themselves,  and  moderate  their  passions,  to  curb  their  senses  as  not  to  see 
them,  not  to  look  lasciviously,  not  to  confer  with  them,  such  is  the  fury  of  this 
head -strong  passion  of  raging  lust,  and  their  weakness ille  ardor  d natura  ‘ 
insilus,^'a's>  he  terms  it,  “such  a furious  desire  nature  hath  inscribed,  such  ? 
unspeakable  delight.”  ; 

“ Sic  Divse  Veneris  furor,  , 

Insanis  adeb  inentibus  incubat,”  ‘ 

which  neither  reason,  counsel,  poverty,  pain,  misery,  drudgery,  partus  dolor^  . 

&c.,  can  deter  them  from;  we  must  use  some  speedy  means  to  correct  and  ^ 
])revent  that,  and  all  other  inconveniences,  which  come  by  conference  and  the  •. 
like.  The  best,  readiest,  surest  way,  and  which  all  approve,  is  Loci  mutatioj  \ 
to  send  them  several  ways,  that  they  may  neither  hear  of,  see,  nor  have  an 
opportunity  to  send  to  one  another  again,  or  live  together^  soli  cum  sola,  as  so  " 
many  Gilbertines.  Elongatio  d patrid,  ’tis  Savanarola’s  fourth  rule,  and  Gor-  ; 
donius’  precept,  distrahatur  ad  longinquas  regiones,  send  him  to  travel.  ’Tis  \ 
that  which  most  run  upon,  as  so  many  hounds  with  full  cry,  poets,  divines,  | 
philosophers,  physicians,  all,  mutet  patriam:  Yalesius:  “as  a sick  man  he  ' 
must  be  cured  with  change  of  air,  Tully,  4 Tuscul.  The  best  remedy  is  to  get  J 
thee  gone,  Jason  Pratensis:  change  air  and  soil,  Laurentius.  ; 

“ Fuge  littus  amatum.  I “ ° Ovid.  I procul,  et  longas  carpere  perge  via*. 

Virg.  Utile  finitimis  abstinuisse  loci3.”b  | sed  fuge,  tutus  eris.” 

Travelling  is  an  antidote  of  love, 

“d  Magnum  iter  ad  doctas  proficisci  cogor  Atlienas, 

Ut  me  loiiga  gravi  solvat  amore  via.” 

For  this  purpose,  saith  ® Propertius,  my  parents  sent  me  to  Athens;  time  and 
patience  wear  away  pain  and  grief,  as  fire  goes  out  for  want  of  fuel.  Quantum 
oculis,  animo  tarn  procul  ihit  amor.  But  so  as  they  tarry  out  long  enough : a 
whole  year  ^Xenophon  prescribes  Critobulus,  vix  enim  intra  hoc  tempus  ab 
amore  sanari  poteris : some  will  hardly  be  weaned  under.  A 11  this  ^Heinsius 
merrily  inculcates  in  an  epistle  to  his  friend  Primierus ; first  fast,  then  tarry, 
thirdly,  change  thy  place,  fourthly,  think  of  a halter.  If  change  of  place,  con- 
tinuance of  time,  absence,  will  not  wear  it  out  with  those  precedent  remedies. 


^ Livius.  cum  earn  regulo  cuidam  desponsatam  audivisset,  muneribus  cumulatam  remisit.  ®Ep.  39.  lib.  7. 
t Et  ea  loqui  posset  quae  soli  amatores  loqui  solent.  Platonis  Convivio.  ^ Heliodorus,  lib.  4.  expertem  esse 
nmoris  beatitude  est;  at  quum  captus  sis,  ad  moderationem  revocare  animum  prudentia  singularis. 
y Lucretius,  1.  4.  ^Haedus,  lib.  1.  de  amor,  contemnend.  ‘‘Loci  mutatione  tanquam  non  convalescens 
curandus  est.  cap.  11.  b “ Fly  the  cherished  sliore.  It  is  advisable  to  withdraw  from  the  places  near  it.” 

Amorum,  1.  2.  “ Depart,  and  take  a long  journey— safety  is  in  flight  only.”  d Quisquis  amat,  loca  nota 
nocent ; dies  jegritudinem  adimit,  absentia  delet.  Ire  licet  procul  hinc  patriseque  relinquere  fines.  Ovid. 
* Lib.  3.  eleg.  2b.  f Lib.  1.  Socrat.  memor.  Tibi,  O Ciitobule,  consulo  ut  integrum  annum  absis,  &c. 

K Broximum  est  ut  esurias.  2.  ut  moram  temporis  opponas.  3.  et  locum  mutes.  4.  ut  de  laquco  cugites. 


Mem.  5.  Subs.  2.] 


Cure  of  Love-Melancholy. 


591 


it  will  hardly  be  removed:  but  these  commonly  are  of  force.  Felix  Plater, 
observ.  lib.  1.  had  a baker  to  his  patient,  almost  mad  for  the  love  of  his  maid, 
and  desperate;  by  removing  her  from  him,  he  was  in  a short  space  cured. 
Isjeus,  a philosopher  of  Assyria,  was  a most  dissolute  liver  in  his  youth,  palam 
lasciviens,  in  love  with  all  he  met;  but  after  he  betook  himself,  by  his  friend’s 
advice,  to  his  study,  and  left  women’s  company,  he  was  so  changed  that  he 
cared  no  more  for  plays,  nor  feasts,  nor  masks,  nor  songs,  nor  verses,  fine 
clothes,  nor  no  such  love  toys : he  became  a new  man  upon  a sudden,  tanquam 
si  priores  oculos  amisissct  (saith  mine  ^author),  as  if  he  had  lost  his  former 
eyes.  Peter  Godefridus,  in  the  last  chapter  of  his  third  book  hath  a story  out 
of  St.  Ambrose,  of  a young  man  that  meeting  his  old  love  after  that  long  absence, 
on  whom  he  had  extremely  doted,  would  scarce  take  notice  of  her;  she  won- 
dered at  it,  that  he  should  so  lightly  esteem  her,  called  him  again,  lenibat  dictis 
animum,  and  told  him  who  slmwas.  Ego  sum,  inquit:  At  ego  non  sum  ego; 
but  he  replied,  “ he  was  not  the  same  man proripuit  sese  tandem,  as  ^.^neas 
fled  from  Dido,  not  vouchsafing  her  any  farther  parley,  loathing  his  folly  and 
ashamed  of  that  which  formerly  he  had  done.  '^Non  sum  stultus  ut  ante  jam. 
Never  a,  “ O Nesera,  put  your  tricks,  and  practise  hereafter  upon  somebody  else, 
you  shall  befool  me  no  longer.”  Petrarch  hath  such  another  tale  of  a young 
gallant,  that  loved  a wench  with  one  eye,  and  for  that  cause  by  his  parents 
was  sent  to  travel  into  far  countries,  “after  some  years  he  returned,  and  meet- 
ing the  maid  for  whose  sake  he  was  sent  abroad,  asked  her  how,  and  by  what 
chance  she  lost  her  eye?  no,  said  she,  I have  lost  none,  but  you  have  found 
yours signifying  thereby,  that  all  lovers  were  blind,  as  Fabius  saith,  Amantes 
de  formdjudicare  non  possimt,  lovers  cannot  judge  of  beauty,  nor  scarce  of 
anything  else,  as  they  v/ill  easily  confess  after  they  return  unto  themselves,  by 
some  discontinuance  or  better  advice,  wonder  at  their  own  folly,  madness, 
stupidity,  blindness,  be  much  abashed,  “ and  laugh  at  love,  and  call  it  an  idle 
thing,  condemn  themselves  that  ever  they  should  be  so  besotted  or  misled ; 
and  be  heartily  glad  that  they  have  so  happily  escaped.” 

If  so  be  (which  is  seldom)  that  change  of  place  will  not  effect  this  alteration, 
then  other  remedies  are  to  be  annexed,  fair  and  foul  means,  as  to  persuade, 
promise,  threaten,  terrify,  or  to  divert  by  some  contrary  passion,  rumour,  tales, 
news,  or  some  witty  invention  to  alter  his  affection,  “ ^by  some  greater  sorrow 
to  drive  out  the  less,”  saith  Gordonius,  as  that  his  house  is  on  fire,  his  best 
friends  dead,  his  money  stolen.  “ “ That  he  is  made  some  great  governor,  or 
hath  some  honour,  office,  some  inheritance  is  befallen  him.”  He  shall  be  a 
knight,  a baron : or  by  some  false  accusation,  as  they  do  such  as  have  the 
hiccup,  to  make  them  forget  it.  S.  Hierome,  lib.  2.  epist.  16.  to  Pusticus 
the  monk,  hath  an  instance  of  a young  man  of  Greece,  that  lived  in  a monas- 
tery in  Egypt,  ““that  by  no  labour,  no  continence,  no  persuasion,  could  be 
diverted,  but  at  last  fey  this  trick  he  was  delivered.  The  abbot  sets  one  of  his 
convent  to  quarrel  with  him,  and  with  some  scandalous  reproach  or  other  to 
defame  him  before  company,  and  then  to  come  and  complain  first,  the  witnesses 
were  likewise  suborned  for  the  plaintiff.  The  young  man  wept,  and  when  all  were 
against  him,  the  abbot  cunningly  took  his  part,  lest  he  should  be  overcome  with 
immoderate  grief:  but  what  need  many  words?  by  this  invention  he  was  cured, 

and  alienated  from  his  pristine  love- thoughts Injuries,  slanders,  contempts, 

disgraces, spretceque  injuria  formce,  “ the  insult  of  her  slighted  beauty,’* 

are  very  forcible  means  to  withdraw  men’s  affections,  contumelid  affecti  amatores 

h Philostratus  de  vita  Sophistarum.  i Virg.  6.  JEn.  k Buchanan.  1 Annuncientur  valde  tristia,  nt 
major  tristitia  possit  minorem  obfuscare.  ™ Aut  quod  sit  factus  senescallus,  aut  habeat  honorem  magnum. 

Adolescens  Orscus  erat  in  Egypti  coenobio  qui  nulla  operis  magnitudine,  nulla  persuasione  flamraam 
poterat  sedare:  monasterii  pater  hac  arte  servavit.  Imperat  cuidam  e sociis,  &c.  Flebat  ille,  omnes 
adversabantur ; solus  pater  callidb  opponere,  ne  abundantia  tristithe  absorberetur,  quid  multa?  hoc  invento 
curatus  est,  et  h cogitationibus  pristinis  avocatua. 


592 


Love-Melancholy. 


[Part.  3.  Sec.  2. 


amare  desinunt,  as  ° Lucian  saith,  lovers  reviled  or  neglected,  contemned  or 
misused,  turn  love  to  hate;  "^redeam?  Non  si  me  ohsecret,  “ I’ll  never  love 
thee  more.”  Egone  ill  am,  quce  ilium,  quce  me,  quce  no7i?  So  Zephyrus  hated 
Hyacinthus  because  he  scorned  him,  and  preferred  his  co-rival  Apollo  {Pale- 
phcetus  fab.  Nar.),  he  will  not  come  again  though  he  be  invited.  Tell  him  but 
how  he  was  scoffed  at  behind  his  back  (’tis  the  counsel  of  Avicenna),  that  his 
love  is  false,  and  entertains  another,  rejects  him,  cares  not  for  him,  or  that 
she  is  a fool,  a nasty  quean,  a slut,  a vixen,  a scold,  a devil,  or,  which  Italians 
commonly  do,  that  he  or  she  hath  some  loathsome  filthy  disease,  gout,  stone, 
strangury,  falling  sickness,  and  that  they  are  hereditary,  not  to  be  avoided,  he 
is  subject  to  a consumption,  hath  the  pox,  that  he  hath  three  or  four  incurable 
tetters,  issues;  that  she  is  bald,  her  breath  stinks,  she  is  mad  by  inheritance, 
and  so  are  all  the  kindred,  a hare-brain  with  many  other  secret  infirmities, 
which  I will  not  so  much  as  name,  belonging  to  women.  That  he  is  a her- 
maphrodite, an  eunuch,  imperfect,  impotent,  a spendthrift,  a gamester,  a fool, 
a gull,  a beggar,  a whoremaster,  far  in  debt,  and  not  able  to  maintain  her,  a 
common  drunkard,  his  mother  was  a witch,  his  father  hanged,  that  he  hath  a 
wolf  in  his  bosom,  a sore  leg,  he  is  a leper,  hath  some  incurable  disease,  that 
he  will  surely  beat  her,  he  cannot  hold  his  water,  that  he  cries  out  or  walks  in 
the  night,  will  stab  his  bed-fellow,  tell  all  his  secrets  in  his  sleep,  and  that  ' 
nobody  dare  lie  with  him,  his  house  is  haunted  with  spirits,  with  such  fear-  , 
ful  and  tragical  things,  able  to  avert  and  terrify  any  man  or  woman  living,  Gordo-  - 
nius,  cap.  20,  part.  2.  hunc  in  modo  consulit;  Paretur  aliqua  vetula  turpissima  \ 
aspectu,cum  turpiet  vili  habitu:  et portetsubtus  gremiumpannum  menstrualem, 
et  dicat  quod  arnica  sua  sit  ebriosa,  et  quod  mwgat  in  lecto,  et  quod  est  epileptica  , 
etimpudica;  et  quod  in  corpore  suo  sunt  excrescentice  enormes,  cum  fcetore  ? 
anhelitus,et  alice  enormitates,  quibus  vetulce  sunt  edoctcB : si  nolit  his persuaderi,  i 
suhitb  extrahat'^pannum  menstrualem,  coram facie portando,  exclamando,  talis  \ 
est  arnica  tua  ; et  si  ex  his  non  demiserit,  non  est  homo,  sed diabolus  incarnatus. 
Idem  fere,  Avicenna,  cap.  24,  de  cura  Elishi,  lib.  3,  Fen.  1,  Tract.  4.  Nar-  ' 
rent  res  immundas  vetulce,  ex  quibus  abominationem  incurrat,  et  res  ^ sordidas,  ' 
et  hoc  assiduent.  Idem  Arculanus,  cap.  IG.  in  9.  Rhasi's,  d:c.  ‘ 

W ithal  as  they  do  discommend  the  old,  for  the  better  effecting  a more  speedy  | 
alteration,  they  must  commend  another  paramour,  alteram  inducere,  set  him  or 
her  to  be  wooed,  or  woo  some  other  that  shall  be  fairer,  of  better  note,  better  ^ 
fortune,  birth,  parentage,  much  to  be  prel&rrQdi, ^ Invenies  alium  si  ie  hie  ; 
fastidit  A lexis,''  by  this  means,  which  Jason  Pratensis  wisheth,  to  turn  the 
stream  of  affection  another  way,  “ Successore  novo  truditur  omnis  amor;"  or, 
as  Y alesius  adviseth,  by  ^subdividing  to  diminish  it,  as  a great  river  cut  into 
many  channels  runs  low  at  last.  ^^'^Hortor  et  ut  pariter  bums  habeatis 
arnicas,"  &c.  If  you  suspect  to  be  taken,  be  sure,  saith  the  poet,  to  have  two 
mistresses  at  once,  or  go  from  one  to  another : as  he  that  goes  from  a good 
fire  in  cold  weather  is  loth  to  depart  from  it,  though  in  the  next  room  there  be 
a better  which  will  refresh  him  as  much ; there  is  as  much  difference  of  licec  as 
hie  ignis;  or  bring  him  to  some  public  shows,  plays,  meetings,  where  he  may 
see  variety,  and  he  shall  likely  loathe  his  first  choice:  cany  him  but  to  the 
next  town,  yea  peradventure  to  the  next  house,  and  as  Paris  lost  QHnone’s  love 
by  seeing  Helen,  and  Cressida  forsook  Troilus  by  conversing  with  Diomede, 
he  will  dislike  his  former  mistress,  and  leave  her  quite  behind  him,  as.-^  Theseus 
left  Ariadne  fast  asleep  in  the  island  of  Dia,  to  seek  her  fortune,  that  was  erst  * 


® Tom.  4.  P Ter.  Hypatia  Alexandrina  quendam  se  adamantem  prolatis  mnliebribus  pannis,  et  in 
eum  coiijecti.s  ab  amoris  insaiiia  liberavit.  Suidas  et  Eunapius.  Savanarola,  reg.  ® Virg.  Eel.  3. 
“ You  Avill  easily  tiiid  another  if  this  Alexis  disdains  you.”  tDistributio  amoris  fiat  in  plures, 

ad  plures  arnicas  animum  applicet.  “Ovid.  “I  recommend  you  to  have  two  mistresses.”  ^ Hygiuus, 
sab.  43 


Mem.  5.  Subs.  2.] 

his  loving  mistress. 
said,  Doris  is  but  a dowdjj 
Ills  physiognomy  forth  wit 
remove;  after  a little  a 
likely  alter  it.  A young 
theatre  by  chance,  and 
recepit,  was  fully  recov 
dram  of  oblivion, 
there  fed  with  fragmei 
meat,  till  coming  forth 
loathed  his  former  life : 
book  De  Legibus,  hath 
little  holes  some  small  s 
not  be  a better  place,  ar 
the  light,  (Egerrime  sole, 
it  “ ^ they  deplored  th 
lover  is  in  like  state, 
her ; yet  after  a whi 
name,  sight,  and  m 
jlammam  novus  if, 
ament,  one  fire  d) 
love  commonly  ) 
he  loved  Amye 
both : but  fair  P 
and  yet  when  h 
ryllis : quam  pr 
lovely,  how  tall 
then  she  was 
lie  saw  last, 
presence  of 
but  (as 


'Part.  3.  Sec.  2. 


of  the  fact,  merCs,  women', 
flust,  d'c.  , 

heroical  love,  so  there  be 
1,  good  counsel  and  per- 
, are  of  great  moment, 
this  blind  headstrong: 


iither  judgment,  or  an  end, 
or  counsel  it  amend  ?" 

question,  good  counsel 
it  shall  proceed  from 
rity,  whom  the  parties 
f itself  alone  it  is  able 
utes  so  much  to  it,  that 
Amoveatur  ab  ilia  con- 
nferni,  gaudia  Para- 
m,  after  the  fury  of 
tempestive  at  first 
re  in  that  instant 
tarines,  potions, 
under e,  she  will 
ile,  and  then  he 
hi  ch  will  surely 
y their  prepos- 
, a very  good 
.gistro  discitiLr, 
lithout  a tutor, 
te  and  show 
as  usually 
selves,  or 
e them- 
Try- 
e? 


Mem.  5.  Subs.  3.] 


Cure  of  Love-Melancholy. 


595 


notable  quean,  confessetli:  “Gluttony,  anger,  envy,  pride,  sacrilege,  theft, 
sla:ughter,  were  all  born  that  day  that  a whore  began  her  profession  ; for,”  as 
she  follows  it,  “ her  pride  is  greater  than  a rich  churl’s,  she  is  more  envious 
than  the  pox,  as  malicious  as  melancholy,  as  covetous  as  hell.  If  from  the 
beginning  of  the  world  any  were  mala,  pejor,  pessima,  bad  in  the  superlative 
degree,  ’tis  a whore ; how  many  have  I undone,  caused  to  be  wounded,  slain  ! 
O Antonia,  thou  seest  “what  1 am  without,  but  within, God  knows,  a puddle 
of  iniquity,  a sink  of  sin,  a pocky  quean.”  Let  him  now  that  so  dotes  medi- 
tate on  this;  let  him  see  the  event  and  success  of  others,  Samson,  Hercules, 
Holoferries,  &c.  Those  infinite  mischiefs  attend  it : if  she  be  another  man’s 
wife  he  loves,  ’tis  abominable  in  the  sight  of  God  and  men;  adultery  is  ex- 
pressly forbidden  in  God’s  commandment,  a mortal  sin,  able  to  endanger  his 
soul : if  he  be  such  a one  that  fears  God,  or  have  any  religion,  he  will  escliew 
it,  and  abhor  the  loathsomeness  of  his  own  fact.  If  he  love  an  honest  maid, 
’tis  to  abuse  or  marry  her : if  to  abuse,  ’tis  fornication,  a foul  fact  (though 
some,  make  light  of  it),  and  almost  equal  to  adultery  itself.  If  to  marry,  let 
him  seriously  consider  what  he  takes  in  hand,  look  before  ye  leap,  as  the  pro- 
verb is,  or  settle  his  affections,  and  examine  first  the  party,  and  condition  of 
his  estate  and  hers,  whether  it  be  a fit  match  for  fortunes,  years,  parentage, 
and  such  other  circumstances,  an  sit  sum  Veneris.  Whether  it  be  likely  to 
proceed  : if  not,  let  him  wisely  stave  himself  off  at  the  first,  c\irb  in  his  inordi- 
nate passion,  and  moderate  his  desire,  by  thinking  of  some  other  subject,  divert 
his  cogitations.  Or  if  it  be  not  for  his  good,  as  Hlneas,  forewarned  by  Mer- 
cury in  a dream,  left  Dido’s  love,  and  in  all  haste  got  him  to  sea, 

Mnestea,  Surgestumque  vocat  forteraque  Cloanthem, 

Classem  aptent  taciti  jubet” 

and  although  she  did  oppose  with  vows,  tears,  prayers,  and  imprecation, 

“nullis  ille  movetiir 

Fletibus,  aut  illas  voces  tractabilis  audit ; ” 7 

Let  thy  Mercury-reason  rule  thee  against  all  allurements,  seeming  delights, 
pleasing  inward  or  outward  provocations.  Thou  mayest  do  this  if  thou  wilt, 
pater  non  deperit  filiam,  nec  frater  sororem,  a father  dotes  not  on  his  own 
daughter,  a brother  on  a sister;  and  why'?  because  it  is  unnatural,  unlawful, 
unfit.  If  he  be  sickly,  soft,  deformed,  let  him  think  of  his  deformities,  vices, 
infirmities;  if  in  debt,  let  him  ruminate  how  to  pay  his  debts:  if  he  be  in  any 
danger,  let  him  seek  to  avoid  it : if  he  have  any  law-suit,  or  other  business,  he 
may  do  well  to  let  his  love-matters  alone  and  follow  it,  labour  in  his  vocation 
whatever  it  is.  But  if  he  cannot  so  ease  himself,  yet  let  him  wisely  premedi- 
tate of  both  their  estates ; if  they  be  unequal  in  years,  she  young  and  he  old, 
what  an  unfit  match  must  it  needs  be,  an  uneven  yoke,  how  absurd  and  in 
decent  a thing  is  it!  as  Lycinus  in  ^Lucian  told  Timolaus,  for  an  old  bald 
crook-nosed  knave  to  marry  a young  wench ; how  odious  a thing  it  is  to  see  an 
old  lecher  ! What  should  a bald  fellow  do  with  a comb,  a dumb  doter  with  a 
pipe,  a blind  man  with  a looking-glass,  and  thou  with  such  a wife  ? How 
absurd  it  is  for  a young  man  to  marry  an  old  wife  for  a piece  of  good.  But 
put  case  she  be  equal  in  years,  birth,  fortunes,  and  other  qualities  correspond- 
ent, he  doth  desire  to  be  coupled  in  marriage,  which  is  an  honourable  estate, 
but  for  what  respects'?  Her  beauty  belike,  and  comeliness  of  person,  that  is 
commonly  the  main  object,  she  is  a most  absolute  form,  in  his  eye  at  least,  Cui 
foi'mam  Faphia  et  Charites  tribuere  decoram;  but  do  other  men  aflfirm  as 
much?  or  is  it  an  error  in  his  judgment? 

Fallunt  nos  ocnli  vajriqne  sensus, 

OppressH  ratione  mentiuntur,”  « 


i w Qu^lis  extra  sum  vides,  qualis  intra  novit  Deus.  ^ Viri;.  “ He  calls  Mnestheus,  Surgestus,  and  the 
we  Cloanthus,  and  orders  them  silently  to  prepare  the  fleet.”  ^ “He  is  moved  by  no  tears,  he  cannot  be 
meed  to  hear  her  words.”  “Torn.  2.  in  votis.  Calvus  cum  sis,  nasum  habeas  simum,  «fec.  ^ Petronius. 


596 


Love-Melancholy. 


[Part.  3.  Sec.  2. 


our  eyes  and  other  senses  will  commonly  deceive  us;’’  it  may  be,  to  thee 
thyself  upon  a more  serious  examination,  or  after  a little  absence,  she  is  not  so 
fair  as  she  seems.  Qucedain  videntur  et  non  sunt ; compare  her  to  another  ' 
standing  by,  ’tis  a touchstone  to  try,  confer  hand  to  hand,  body  to  body,  face 
to  face,  eye  to  eye,  nose  to  nose,  neck  to  neck,  &c,,  examine  every  part  by 
itself,  then  altogether,  in  all  postures,  several  sites,  aad  tell  me  how  thou 
likest  her.  It  may  be  not  she  that  is  so  fair,  but  her  coats,  or  put  another  in 
her  clothes,  and  she  will  seem  all  out  as  fair;  as  the  ^poet  then  prescribes, 
separate  her  from  her  clothes ; suppose  thou  saw  her  in  a base  beggar’s  weed, 
or  else  dressed  in  some  old  hirsute  attires  out  of  fashion,  foul  linen,  coarse  rai- 
ment, besmeared  with  soot,  colly,  perfumed  with  opoponax,  sagapenum,  assa- 
foetida,  or  some  such  filthy  gums,  dirty,  about  some  indecent  action  or  other; 
or  in  such  a case  as  ‘^Brassivola,  the  physician,  found  Malatasta,  his  patient, 
after  a potion  of  hellebore,  which  he  had  prescribed ; Manibus  in  terrain  depo~ 
sitis,  et  ano  versus  ceelum  elevato  (ac  si  videretur  Socraticus  ille  Aristophanes^ 
qui  Geoinetricas  jiguras  in  terram  scribens,  tubera  colligere  videbatur)  atram 
hilem  in  album  parietem  injiciebdt,  adeoque  totam  earner  am.,  et  se  deturpabat,  ut, 
&c.,  all  to  bewrayed,  or  worse;  if  thou  saw’st  her  (I  say)  would  thou  afiect  her 
as  thou  dost  1 Suppose  thou  beheldest  her  in  a frosty  morning,  in  cold 
weather,  in  some  passion  or  perturbation  of  mind,  weeping,  chafing,  &c., 
riveled  and  ill-favoured  to  behold.  She  many  times  that  in  a composed  look  - 
seems  so  amiable  and  delicious,  tarn  scituld  formd,  if  she  do  but  laugh  or 
smile,  makes  an  ugly  sparrow-mouthed  face,  and  shows  a pair  of  uneven,  ; 
loathsome,  rotten,  foul  teeth  : she  hath  a black  skin,  gouty  legs,  a deformed 
crooked  carcass  under  a fine  coat.  It  may  be  for  all  her  costly  tires  she  is  ' 
bald,  and  though  she  seem  so  fair  by  dark,  by  candle-light,  or  afar  off  at  such  [ 
a distance,  as  Callicratides  observed  in  ® Lucian,  “ If  thou  should  see  her  near,  ; 
or  in  a morning,  she  would  appear  more  ugly  than  a beast;”  ^si  diligenter  ; 
consideres,  quid  per  os  et  nares  et  cceteros  corporis  meatus  egreditur,  vilius  ster- 
quilinium  nunquam  vidisti.  Follow  my  counsel,  see  her  undressed,  see  her,  if  . 
it  be  possible,  out  of  her  attires,  fartivis  nudatam  coloribus,  it  may  be  she  is  ■ 
like  -^sop’s  jay,  or  ^Pliny’s  can tharides,  she  will  be  loathsome,  ridiculous,  j 
thou  wilt  not  endure  her  sight:  or  suppose  thou  saw’st  her,  pale,  in  a con- 
sumption, on  her  death-bed,  skin  and  bones,  or  now  dead,  Cujus  erat  gratissi- 
mus  amplexus  (whose  embrace  was  so  agreeable)  as  Barnard  saith,  erit  horribilis 
aspectus;  Alon  redolet,  sed  olet,  quee  redolere  solet,  “As  a posy  she  smells 
sweet,  is  most  fresh  and  fair  one  day,  but  dried  up,  withered,  and  stinks  ano- 
ther.” Beautiful  Nireus,  by  that  Homer  so  much  admired,  once  dead,  is  more 
deformed  than  Thersites,  and  Solomon  deceased  as  ugly  as  Marcolphus : thy 
lovely  mistress  that  was  erst  ^ Charis  charior  ocellis,  “ dearer  to  thee  than 
thine  eyes,”  once  sick  or  departed,  is  Vili  vilior  cestimata  coeno,  “ worse  than 
any  dirt  or  dunghill.”  Her  embraces  were  not  so  acceptable,  as  now  her  looks 
be  terrible : thou  hadst  better  behold  a Gorgon’s  head;  than  Helen’s  carcass. 

Some  are  of  opinion  that  to  see  a woman  naked  is  able  of  itself  to  alter  his 
affection  ; and  it  is  worthy  of  consideration,  saith  ^Montaigne  the  Frenchman 
in  his  Essays,  that  the  skilfulest  masters  of  amorous  dalliance,  appoint  for  a 
remedy  of  venerous  passions,  a full  survey  of  the  body;  which  the  ])oet  in- 
sinuates, 

*'  k Ille  qubd  obscffinas  in  aperto  corpore  paites  I “ The  love  stood  stiU,  that  ran  in  full  career, 

Viderat,  in  cursu  qui  full,  h^sit  amor."  | When  once  it  saw  those  parts  should  not  appear.” 

Ik  OviA  ® In  Catarticis,  lib.  2.  d Si  ferveat  defomiis,  ecce  fonnosa  est ; si  frigeat  formosa,  jam  sis 
infomais.  Th.  Morus,  Epigram.  ® Amorum  dial.  tom.  4,  si  quis  ad  auroram  contempletur  multas  raulieres 
k node  lecto  surgeiites,  turpiores  putabit  esse  bestiis.  f Hugo  de  claustro  Animse,  lib.  1.  c.  1.  “ If  you 

quietly  reflect  (upon  what  passes  through  her  mouth,  nostrils,  and  other  conduits  of  her  body,  you  never  saw 
viler  stuff.”  B Hist,  nat  1 1.  ctip.  3i.  A fij"  that  hath  golden  wings  but  a poisoned  body.  h Burhanan, 
Hendecasvl.  » Ajiol.  pro  liatn  SeU  k Ovid.  2.  rem. 


Mem.  5.  Subs.  8.]  Cure  of  Love- Melancholy,  5V7 

It  is  reported  of  Seleucus,  king,  of  Syrk,  that  seeing  his  wifo  Sfcratonice’sbahl 
pate,  as  she  was  undressing  her  by  chance,  he  could  never  affect  her  after. 
Kemundus  Lullius,  the  physician,  spying  an  ulcer  or  cancer  in  his  mistress’ 
breast,  whom  he  so  dearly  loved,  from  that  day  following  abhorred  the  looks  of 
her.  Philip  the  French  king,  as  Neubrigensis,  lib.  4.  cap.  24.  relates  it,  mar- 
ried the  king  of  Denmark’s  daughter,  “ ^and  after  he  had  used  her  as  a wife 
one  night,  because  her' breath  stunk,  they  say,  or  for  some  other  secret  fault, 
sent  her  back  again  to  her  father.”  Peter  Mattheus,  in  the  life  of  Lewis  the 
Eleventh,  finds  fault  with  our  English  “chronicles,  for  writing  how  Margaret 
the  king  of  Scots’  daughter,  and  wife  to  Louis  the  Eleventh,  French  king,  was 
ob  graveole  itiam  oris,  rejected  by  her  husband.  Many  such  matches  are  made 
for  by-respects,  or  some  seemly  comeliness,  which  after  honeymoon’s  past,  turn 
to  bitterness  : for  burning  lust  is  but  a flash,  a gunpowder  passion ; and  hatred 
oft  follows  in  the  highest  degree,  dislike  and  contempt. 

“ “ Cum  se  cutis  arida  laxat, 

Fiunt  obscuri  dentes” 

when  they  wax  old,  and  ill-favoured,they  may  commonly  no  longer  abide  them, 

Jam  gravis  es  nobis,  begone,  they  grow  stale,  fulsome,  loathsome, 

odious,  thou  art  a beastly  filthy  quean — • — ^faciem  Phoebe  cacantis  hahes,  thou 

ait  Saturni  podex,  withered  and  dry,  insipida  et  vetida ^ Te  quia  rugce. 

turpant,  et  capitis  nives  (I  say),  begone,  ^portce  patent,  profciscere. 

Yea,  but  you  will  affirm  your  mistress  is  complete,  of  a most  absolute  form 
in  all  men’s  opinions,  no  exceptions  can  be  taken  at  her,  nothing  may  be 
added  to  her  pei-son,  nothing  detracted,  she  is  the  mirror  of  women  for  her 
beauty,  comeliness  and  pleasant  grace,  inimitable,  merce  delicioe,  meri  lepores, 
she  is  Myrothetium  Veneris,  Gratiarum  pixis,  a mere  magazine  of  natural  per- 
fections, she  hath  all  the  Yeneres  and  Graces mille  faces  et  mille  figuras, 

in  each  part  absolute  and  complete,  ^ Loeta  genas,  Iceta  os  roseum,  vaga  lumina 
Iceta : to  be  admired  for  her  person,  a most  incomparable,  unmatchable  piece. 
aurea  proles,  ad  simulachrum  alicujus  numinis  composita,  a Phoenix,  vernantis 
cetatulce  Venerilla,  a nymph,  a fairy,  ®like  Yenus  herself  when  she  was  a maid, 
nidli  secunda,  a mere  quintessence,  fores  spirans  et  amaracum,  fcemince  pro^ 
digium  : put  case  she  be,  how  long  will  she  continue  ? ^ Florem  decoris  smguli 
carpunt  dies : Every  day  detracts  from  her  person,”  and  this  beauty  is 
honum  fragile,  a mere  flash,  a Yenice  glass,  quickly  broken, 

“ Anceps  forma  bonum  mortalibus, 

exigui  donum  breve  temporis,” 

it  will  not  last.  As  that  fair  flower  ^Adonis,  which  we  call  an  anemone, 
flourisheth  but  one  month,  this  gracious  all-commanding  beauty  fades  in  an 
instant.  It  is  a jewel  soon  lost,  the  painter’s  goddessj veritas,  a mere 
picture.  “ Favour  is  deceitful,  and  beauty  is  vanity,”  Prov.  xxxi.  30. 

“ y Vitrea  gemmula,  fluxaque  bulliila,  Candida  forma  1 “ A brittle  gem,  bubble,  is  beauty  pale, 

Nix,  rosa,  ros,  fumus,  ventus  et  aura,  nihil,  [est.  j A rose,  dew,  snow,  smoke,  wind,  air,  naught  at  all.’* 

If  she  be  fair,  as  the  saying  is,  she  is  commonly  a fool : if  proud,  scornful, 
sequiturque  superhia  formam,  or  dishonest,  rara  est  concordia  formce  atque 
pudicitice,  “ can  she  be  fair  and  honest  too  ? ” ^ Aristo,  the  son  of  Agasicles, 
married  a Spartan  lass,  the  fairest  lady  in  all  Greece  next  to  Helen,  but  for  her 
conditions  the  most  abominable  and  beastly  creature  of  the  world.  So  that 


1 Post  unam  noctem  incertum  unde  offensam  cepit,  propter  fnetentem  ejus  spiritum  alii  dicunt,  vel  latentem 
foeditatem  repudiavit,  rem  faciens  plane  illicitam,  et  regice  personae  multum  indecoram.  ““  Hall  and 
Grafton  belike.  “ Juvenal ; “ When  the  wrinkled  skin  becomes  flabby,  and  the  teeth  black.”  o Mart. 
PTully  in  Cat.  “ Because  wrinkles  and  hoary  locks  disfigure  you.”  d.  Hor.  ode.  13.  lib.  4.  ^ Locheus. 

“ Beautiful  cheeks,  rosy  lips,  and  languishing  eyes.’*  ®Qualis  fuit  Venus  cum  fuit  virgo<  balsamum 

spirans,  &c.  t Seneca.  Seneca,  Hyp.  “ Beauty  is  a gift  of  dubious  worth  to  mortals,  and  of  brief 

duration.”  ^Camerarius,  emb.  68.  cent.  1.  flos  omnium  pulcherrimus  statim  languescit,  form®  typus. 
y Bernar.  Bauhusius,  Ep.  1.  4.  “Pausanias,  Lacon.  lib.  3.  uxorem  duxit  Spartce  niulierum  omnium  post 
Ilelenam  formosissimam,  at  ob  mores  omnium  turpissiniam.” 


508 


Love-Mdanclwly. 


[Part.  3.  Sec.  2. 


I would  wish  thee  to  respect,  with  “ Seneca,  not  her  nerson  but  qualities. 
“ Will  you  say  that’s  a good  blade  which  hath  a gilded  scibbard,  embroidered 
with  gold  and  jewels  ? No,  but  that  which  hath  a good  e^ge  and  point,  well 
tempered  metal,  able  to  resist.”  This  beauty  is  of  the  bouv  alone,  and  what 
is  that,  but  as  ^Gregory  Nazianzen  telleth  us,  “ a mock  ol  time  and  sick- 
ness?” or  as  Boethius,  “‘^as  mutable  as  a flower,  and  ’tis  not  natire  so  makes  us, 
but  most  part  the  infirmity  of  the  beholder.”  For  ask  another, he  sees  no  such 
matter:  l)ic  mihi  per  gratias  qualis  tibi  videtur^  “ I pray  thee  tell  me  how 
thou  likest  my  sweetheart,”  as  she  asked  her  sister  in  Aristaenetis,  “^whom 
I so  much  admire,  methinks  he  is  the  sweetest  gentleman,  the  proierest  man, 
that  ever  I saw  : But  I am  in  love,  I confess  {nec  pudet  fateri),  md  cannot’ 
therefore  well  judge.”  But  be  she  fair  indeed,  golden-haired,  as  Anicreon  his 
' Bathillus  (to  examine  particulars),  she  have  ^Flammeolos  oculos  coluque  lac- 
teola,  a pure  sanguine  complexion,  little  mouth,  coral  lips,  white  teeth,  soft  and 
plump  neck,  body,  hands,  feet,  all  fair  and  lovely  to  behold,  composea  of  all 
graces,  elegancies,  an  absolute  piece, 

“ f Lumina  sint  Melit®  Junonia,  dextra  Minerv®, 

Mamill®  Veneris,  sura  rnaris  domin®,”  &c. 

Let  ®her  head  be  from  Prague,  paps  out  of  Austria,  belly  from  France,  back 
from  Brabant,  hands  out  of  England,  feet  from  Bhine,  buttocks  from  Switzer- 
land, let  her  have  the  Spanish  gait,  the  Venetian  tire,  Italian  compliment  anR 
endowments ; 

“ hCandida  sideriis  ardescant  lumina  f.ammis,  j Fulffeat,  ac  Venerem  coelesti  corpore  vincat, 
Student  colla  rosas,  et  cedat  crinibus  aurum,  Forma  dearum  omnis,”  <fcc. 

Mellea  purpureura  depromant  ora  ruborem  ; | 

Let  her  be  such  a one  throughout,  as  Lucian  deciphers  in  his  Imagines,  as 
Euphanor  of  old  painted  Venus,  Aristssnetus  describes  Lais,  another  Helena, 
Chariclea,  Leucippe,  Lucretia,  Pandora ; let  her  have  a box  of  beauty  to  repair 
herself  still,  such  a one  as  Venus  gave  Phaon,  when  he  carried  her  over  the 
ford ; let  her  use  all  helps  art  and  nature  can  yield ; be  like  her,  and  her,  and 
whom  thou  wilt,  or  all  these  in  one ; a little  sickness,  a fever,  small-pox, 
wound,  scar, _ loss  of  an  eye,  a limb,  a violent  passion,  a distemperature  of 
heat  or  cold,  mars  all  in  an  instant,  disfigures  all ; child-bearing,  old  age,  that 
tyrant  time  will  turn  Venus  to  Erinnys  ; raging  time,  care,  rivals  her  upon  a 
sudden ; after  she  hath  been  married  a small  while,  and  the  black  ox  hath 
trodden  on  her  toe,  she  will  be  so  much  altered,  and  wax  out  of  favour,  thou- 
wilt  not  know  her.  One  grows  too  fat,  another  too  lean,  &c.,  modest  Matilda, 
pretty  pleasing  Peg,  sweet-singing  Susan,  mincing  merry  Moll,  dainty  dancing 
Doll,  neat  Nanc}^,  jolly  Joan,  nimble  Nell,  kissing  Kate,  bouncing  Bess,  with 
black  eyes,  fair  Phillis,  with  fine  white  hands,  fiddliug  Frank,  tall  Tib,  slender 
Sib,  &c.,  will  quickly  lose  their  grace,  grow  fulsome,  stale,  sad,  heavy,  dull, 
sour,  and  all  at  last  out  of  fashion.  Ubi  jamvidtus  argutia,  suavis  suavitalio, 
llandus  risus,  &c.  Those  fair  sparkling  eyes  will  look  dull,  her  soft  coral  lips 
will  be  pale,  dry,  cold,  rough,  and  blue,  her  skin  rugged,  that  soft  and  tender 
superficies  will  be  hard  and  harsh,  her  whole  complexion  change  in  a moment, 
and  as  ‘ Matilda  writ  to  King  John, 

“ I Jim  not  now  as  when  thou  saw’st  me  last, 

That  favour  soon  is  vanished  and  past ; 

That  rosy  blush  lapt  in  a lilly  vale, 

Xow  is  with  morphew  overgrown  and  pale.” 


I, 

i 


i 

i 

I 


•‘Epist  76.  gladium  bonum  dices,  non  cui  deauratus  est  baltheus,  nec  cui  vagina  gemmis  distinguitui, 
Bed  cui  ad  secandiim  subtilis  acies  et  mucro  munimentum  omne  rupturus.  b Pulchritudo  corporis, 
temporis  et  morbi  ludibrium.  orat.  2.  ® Floruin  mutabilitate  fiigacior,  nec  sua  natura  formosas  facit,  sed 

epectantium  intirmitas.  d Epist.  1 1.  Quern  ego  depereo  juvenis  mihi  pulcherriiiius  videtur ; sed  fcrsan 
amore  percita  de  ainore  non  recte  j udico.  ®Luc.  Brugensis.  “ Bright  eyes  and  snow-white  neck."  f Idem. 
“ Let  my  Mehta’s  eyes  be  like  Juno’s,  her  hand  Minerva’s,  her  breasts  Venus’,  her  leg  Amphitiles’.” 
S Bebelius  adagiis.  Ger.  h Betroii.  Cat.  Let  her  eyes  be  as  bright  as  the  stars,  her  neck  smell  like 
the  rose,  her  hair  shine  more  than  gold,  her  honied  lips  be  ruby-coloured  ; let  licr  beauty  be  resplendent, 
and  superior  to  Venus,  let  her  in  all  respects  be  a deity,"  iM.  Drayton, 


Cave  of  Love-Melancholy. 


599 


Mem.  5.  Subs.  3.] 


'Tis  so  in  the  rest,  tlieir  beauty  fades  as  a tree  in  winter,  which  Dejaiiira  hath 


elegantly  expressed  in  the  poet, 

♦*  k Deforme  solis  aspicis  truncis  nemus  ? 

Sic  noster  lonpum  forma  percurrens  iter, 
Deperdit  aliquid  semper,  et  fulget  minus, 
JIalisque  minus  est  quicquid  in  nobis  fuit, 
/ Olim  petitum  cecidit,  etpartu  labat,  _ 
Materque  multum  rapuit  ex  ilia  milii 
yEtas  citato  senior  eripuit  gradu  ” 


“ And  as  a tree  that  in  the  green*  wood  grows. 

With  fruit  and  leaves,  and  in  the  summer  blows. 

In  winter  like  a stock  deformed  shows : 

Our  beauty  takes  his  race  and  journey  goes. 

And  doth  decrease,  and  lose,  and  come  to  nought. 
Admir’d  of  old,  to  this  by  child-birth  bi'ought : 

And  mother  hath  bereft  me  of  my  grace, 

And  crooked  old  age  coming  on  apace.” 


To  conclude  with  Chrysostom,  “ ^When  thou  seest  a fair  and  beautiful  person., 
a brave  Bonaroba,  a bella  donna,  qucB  salivam  moveat,  lepidam  puellam  et 
qwim  tu  facile  ames,  a comely  woman,  having  bright  eyes,  a merry  countenance, 
ft  shining  lustre  in  her  look,  a pleasant  grace,  wringing  thy  soul,  and  increasing 
thy  concupiscence;  bethink  with  thyself  that  it  is  but  earth  thou  lovest, 
a mere  excrement,  which  so  vexeth  thee,  that  thou  so  admirest,  and  thy 
raging  soul  will  be  at  rest.  Take  her  skin  from  her  face,  and  thou  shalt  see 
all  loathsomeness  under  it,  that  beauty  is  a superficial  skin  and  bones,  nerves, 
sinews : suppose  her  sick,  now  reviled,  hoary-headed,  hollow-cheeked,  old  ; 
within  she  is  full  of  filthy  phlegm,  stinking,  putrid,  excremental  stuff : snot 
and  snivel  in  her  nostrils,  spittle  in  her  mouth,  water  in  her  eyes,  what  filth  in 
her  brains,”  tkc.  Or  take  her  at  best,  and  look  narrowly  upon  her  in  the 
light,  stand  near  her,  nearer  yet,  thou  shalt  perceive  almost  as  much,  and  love 
less,  as  “ Cardan  well  writes,  minus  amant  qui  acute  vident,  though  Scaliger 
deride  him  for  it : if  he  see  her  near,  or  look  exactly  at  such  a posture,  who- 
soever he  is,  according  to  the  true  rules  of  symmetry  and  proportion,  those 
I mean  of  Albertus  Purer,  Lomatius  and  Tasnier,  examine  him  of  her.  If  he 
be  elegans  formarum  spectator.,  he  shall  find  many  faults  in  physiognomy,  and 
ill  colour : if  form,  one  side  of  the  face  likely  bigger  than  the  other,  or  crooked 
nose,  bad  eyes  prominent  veins,  concavities  about  the  eyes,  wrinkles,  pimples, 
red  streaks,  freckles,  hairs,  warts,  neves,  inequalities,  roughness,  scabredity, 
paleness,  yellowness,  and  as  many  colours  as  are  in  a turkeycock’s  neck,  many 
indecorums  in  their  other  parts;  est  quod  desideres,  est  quod  amputes,  one  leers, 
another  frowns,  a third  gapes,  squints,  &c.  And  ’tis  true  that  he  saith, 
Diligenter  consideranti  raro  facies  ahsoluta,  et  quce  vitio  caret,  seldom  shall 
you  find  an  absolute  face  without  a fault,  as  I have  often  observed ; not  in  the 
face  alone  is  this  defect  or  disproportion  to  be  found,  but  in  all  the  other 
parts,  of  body  and  mind;  she  is  fair,  indeed,  but  foolish;  pretty,  comely,  and 
decent,  of  a majestical  presence,  but,  perad venture,  imperious,  dishonest, 
acerba,  iniqua,  self-willed:  she  is  rich,  but  deformed;  hath  a sweet  face,  but 
bad  carriage,  no  bringing  up,  a rude  and  wanton  flirt ; a neat  body  she  hath, 
but  it  is  a nasty  quean  otherwise,  a very  slut  of  a bad  kind.  As  flowers  in  a 
garden  have  colour  some,  but  no  smell,  others  have  a fragrant  smell,  but  are 
unseemly  to  the  eye ; one  is  unsavoury  to  the  taste  as  rue,  as  bitter  as  worm- 
wood, and  yet  a most  medicinal  cordial  flower,  most  acceptable  to  the  stomach; 
so  are  men  and  women ; one  is  well  qualified,  but  of  ill  proportion,  poor  and 
base : a good  eye  she  hath,  but  a bad  hand  and  foot,  foeda  pedes  et feda  manus, 
a ^ne  leg,  bad  teeth,  a vast  body,  &c.  Examine  all  parts  of  body  and  mind, 
I advise  thee  to  inquire  of  all.  See  her  angry,  merry,  laugh,  weep,  hot,  cold, 
sick,  sullen,  dressed,  undressed  in  all  attires,  sites,  gestures,  passions,  eat  her 
meals,  &c.,  and  in  some  of  these  you  will  surely  dislike.  Yea,  not  her  only 
let-  him  observe,  but  her  parents  how  they  carry  themselves:  for  what 


k Sen cc.  act.  2.  Here  CEtjeus.  1 Vides  vennstam  muliercin,  falgidum  habentem  oculum,  vultu  hilarl, 
coruscancera  exiinium  quendam  aspectuin  et  deconirn  pra;  se  ferentem,  ureutem  mentem  tuam,  et  concu- 
piscentiain  agentera  : cogita  tervam  esse  id  qnod  amas,  et  quod  admiraris  stercus,  et  quod  te  urit,  &c.,  cogita 
illani  jam  senescere,  jam  rugosain.  cavis  genis,  regvotam  ; tantis  sovdibus  intas  plena  est,  pituita,  stercore; 
^ciTuta  quid  intra  nares,  oculos,  cerebrum  gestat,  quas  sordes,  &c.,  <fcc.  “Subtil.  13.  “Cardan. 

*uba)  lib.  13. 


GOO 


hove-Melanchohj. 


[Part.  3.  Sec.  2. 


cleibrmities,  defects,  incumbi'ances  of  body  or  mind  be  in  them  at  such  an  age. 
they  will  likely  be  subject  to,  be  molested  in  like  manner,  they  will 
or  inatrizare.  And  withal  let  him  take  notice  of  her  companions,  in  convictu 
(as  Quiverra  prescribes),  et  quibuscmn  conversetur,  whom  she  converseth  with. 
iToscitur  ex  comite  qui  non  cognoscitur  ex  se.^  According  to  Thucydides,  she 
is  commonly  the  best,  de  quo  minimus  foras  habetur  sermo,  that  is  least  talked 
of  abroad.  For  if  she  be  a noted  reveller,  a gadder,  a singer,  a pranker  or 
dancer,  then  take  heed  of  her.  For  what  saith  Theocritus  ] 

“ At  VOS  festivge  ne  ne  saltate  puellae, 

En  malus  hircus  adest  in  vos  saltare  paratus.”  P 

Young  men  will  do  it  when  they  come  to  it,  fauns  and  satyrs  will  certainly 
play  wreeks,  when  they  come  in  such  wanton  Baccho’s  Elenora’s  presence. 
Wow  when  they  shall  perceive  any  such  obliquity,  indecency,  disproportion, 
deformity,  bad  conditions,  &c.,  let  them  still  ruminate  on  that,  and  as  ‘^Hoedus 
adviseth  out  of  Ovid,  earum  mendas  notent ^ note  their  faults,  vices,  errors,  and 
think  of  their  imperfections ; ’tis  the  next  way  to  divert  and  mitigate  love’s 
furious  headstrong  passions;  as  a 'peacock’s  teet,  and  filthy  comb,  they  say, 
make  him  forget  his  fine  feathers,  and  pride  of  his  tail ; she  is  lovely,  fair, 
well  favoured,  well  qualified,  courteous  and  kind,  “ but  if  she  be  not  so  to  me, 
what  care  I how  kind  she  be?”  I say  with  ^ Philostratus, ybrmosa  a/m,  mihi 
superba,  she  is  a tyrant  to  me,  and  so  let  her  go.  Besides  these  outward 
neves  or  open  faults,  errors,  there  be  many  inward  infirmities,  secret,  some 
private  (which  I will  omit),  and  some  more  common  to  the  sex,  sullen  fits,  evil 
qualities,  filthy  diseases,  in  this  case  fit  to  be  considered;  consideratio  fseditatia  i 
mulierum,  menstruse  imprimis,  quam  immundse  sunt,  quam  Savanarola  pro- 
ponit  regula  septima  penitus  observandam ; and  Platina,  dial,  amoris,  fuse  per-  ‘ 
stringit.  Lodovicus  Bonacsialus,  midieb.  lib.  2.  cap.  2.  Pet.  Hgedus,  Albertus,  , 
et  infniti  fere  medici.  ® A lover,  in  Calcagninus’s  Apologies,  wished  with  ; 
all  his  heart  he  were  his  mistress’s  ring,  to  hear,  embrace,  see,  and  do  : 
I know  not  what : O thou  fool,  quoth  the  ring,  if  thou  wer’st  in  my  room,  . 
thou  shouldst  hear,  observe,  and  see  pudenda  et  pcenitenda,  that  which  • 
would  make  thee  loathe  and  hate  her,  yea,  peradventure,  all  women  for  her  ; 
sake.  j 

I will  say  nothing  of  the  vices  of  their  minds,  their  pride,  envy,  inconstancy,  j 
weakness,  malice,  self-will,  lightness,  insatiable  lust,  jealousy ; Ecclus.  v.  14. 
“No  malice  to  a woman’s,  no  bitterness  like  to  hers,  Eccles.  vii.  26,  and  as  t 
the  same  author  urgeth,  Prov.  xxxi.  1 0.  “ Who  shall  find  a virtuous  woman  ? ” ‘ 
He  makes  a question  of  it.  Neque  jus  neque  bonum,  neque  cequum  sciunt,  melius 
pejus.,  prosit,  obsit,  nihil  vident,  nisi  quod  libido  suggerit.  “ They  know  neither 
good  nor  bad,  be  it  better  or  worse  (as  the  comical  poet  hath  it),  beneficial  or 
hurtful,  they  will  do  what  they  list.” 

“ t Insidije  humani  generis,  querimonia  vitae, 

Exuviae  noctis,  durissima  cura  diei, 

Poena  vii  dm,  nex  et  juvenum,”  &3. 

And  to  that  purpose  were  they  first  made,  as  Jupiter  insinuates  in  tho' 
,^poet; 

“ The  fire  that  bold  Prometheus  stole  from  me, 

With  plagues  call’d  women  shall  revenged  be. 

On  whose  alluring  and  enticing  face. 

Poor  mortals  doting  shall  their  death  embrace.” 


o “ Show  me  your  company  and  rU  tell  you  who  you  are.”  P“Hark,  vou  merry  maids,  do  not 

dance  so,  for  see  the  he-goat  is  at  hand,  ready  to  pounce  upon  you.”  «Lib.  de  centum  amoribus. 

earum  mendas  volvant  animo,  ssepe  ante  oculos  constituant,  soepe  damnent.  rjn  deliciis.  s Qmim  . 
amator  annulum  se  amicae  optaret,  ut  ejus  amplexu  frui  posset,  &c.  0 te  miserum,  ait  annulus,  si  meas 
vices  obires,  videres,  audires,  &c.  nihil  non  odio  dignum  observares.  t Ltetheus.  “ Snares  of  tha 

human  species,  torments  of  life,  spoils  of  the  night,  bitterest  cares  of  the  day,  the  torture  of  husbands,  the 
ruia  of  youths.”  “ See  our  EngUsh  Tatius,  lib.  1 


Mem.  5.  Subs.  3.] 


Cure  of  Love-Melancholy^ 


601 


In  fine,  as  Diogenes  concludes  in  ISTevisanus,  Nulla  est  fvemina  quce  nonhabeat 
quid : they  have  all  their  faults. 

■ Every  each  of  them  hath  some  vicesy 

If  one  he  full  ofvillany, 

A nother  hath  a liquorish  eye^ 

If  one  be  full  of  wantonness, 

Another  is  a chideress.^ 

When  Leander  was  drowned,  the  inhabitants  of  Sestos  consecrated  Hero’s 
lantern  to  Anteros,  Anteroti  sacrum^  ^and  he  that  had  good  success  in  his 
lo\e  should  light  the  candle : but  never  any  man  was  found  to  light  it ; which 
I can  refer  to  nought,  but  the  inconstancy  and  lightness  of  women. 

For  in  a thousand,  good  there  is  not  one  ; I In  their  own  lusts  carried  most  headlong  blind. 

All  be  so  proud,  unthankful,  and  unkind,  I But  more  herein  to  speak  I am  forbidden  ; 

With  flinty  hearts,  careless  of  others’ moan,  | Soraetimesfor  speaking  truth  one  may  be  chidden.” 

I am  not  willing,  you  see,  to  prosecute  the  cause  against  them,  and  therefore 
take  heed  you  mistake  me  not,  ^matronam  nullam  ego  tango,  I honour  the  sex, 
with  all  good  men,  and  as  I ought  to  do,  rather,  than  displease  them,  I will 
voluntarily  take  the  oath  which  Mercurius  Britannicus  took,  Viragin.  descript, 
tib.  d.fol.  95.  Me  nihil  unquam  mali  nobilissimo  sexui,  vel  verbo,  vel  facto 
machinaturum,  &c.,  let  Simonides,  Mantuan,  Platina,  Pet.*  Aretine,  and  such 
women-haters  bear  the  blame,  if  aught  be  said  amiss ; I have  not  v^rit  a tenth 
of  that  which  might  be  urged  out  of  them  and  others ; '^non  possunt  invectivce 
omnes,  et  satirce  in  fceminas  scriptce,  uno  volumine  comprehendi.  And  that 
which  I have  said  (to  speak  truth)  no  more  concerns  them  than  men,  though 
women  be  more  frequently  named  in  this  tract  (to  apologise  once  for  all) ; I am 
neither  partial  against  them,  or  therefore  bitter ; what  is  said  of  the  one, 
mutato  nomine,  may  most  part  be  understood  of  the  other.  My  words  are  like 
Passus’  picture  in  ^Lucian,  of  whom,  when  a good  fellow  had  bespoke  a horse 
to  be  painted  with  his  heels  upwards,  tumbling  on  his  back,  he  made  him 
passant : now  when  the  fellow  came  for  his  piece,  he  was  very  angry,  and  said, 
it  was  quite  opposite  to  his  mind  ; but  Passus  instantly  turned  the  picture 
upside  down,  showed  him  the  horse  at  that  site  which  he  requested,  and  so 
gave  him  satisfaction.  If  any  man  take  exception  at  my  words,  let  him  alter 
the  name,  read  him  for  her,  and  ’tis  all  one  in  effect. 

But  to  my  purpose  : If  women  in  general  be  so  bad  (and  men  worse  than 
they)  what  a hazard  is  it  to  marry  % where  shall  a man  find  a good  wife ; or  a 
woman  a good  husband?  A woman  a man  may  eschew,  but  not  a wife;  wed- 
ding is  undoing  (some  say), marrying  marring,  wooing  woeing  : “^a  wife  is  a 
fever  hectic,”  as  Scaliger  calls  her,  “and  not  to  be  cured  but  by  death,”  as 
out  of  Menander,  Athenseus  adds, 

1 “ In  pelagus  te  jacis  negotiorum, , | “ Thou  wadest  into  a sea  itself  of  woes; 

j on  Libyum,  non  Aigeum,  ubi  ex  triginta  non  pereunt  | In  Libyc  and  ^gean  each  man  knows 

1 Tria  navigia ; ducens  uxorem  servatur  prorsus  nemo.”  Of  thirty  not  three  ships  are  cast  away, 

i I But  on  this  rock  not  one  escapes,  I say.” 

The  worldly  cares,  miseries,  discontents,  that  accompany  marriage,  I pray 
you  learn  of  them  that  have  experience,  for  I have  none;  ^ ircubag  syu  Xoyovi 
fysvriffdyrp,  Uberi  mentis  liheri.  For  my  part  I’ll  dissemble  with  him, 

" “ Este  procul  nymphse,  lallax  genus  este  pueU®, 

I ; Vita  jugata  meo  non  facit  ingenio : me  juvat,  ” f <fec. 

many  married  men  exclaim  at  the  miseries  of  it,  and  rail  at  wives  downright; 
I never  tried,  but  as  I hear  some  of  them  say,  ^Mare  haud  mare,  vos  mare 
acerrimum,  an  Irish  Sea  is  not  so  turbulent  and  raging  as  a litigious  wife. 

“ h Scylla  et  Charybdis  Sicula  contorquens  freta,  I , ” ScyUa  and  Chary  bdis  are  less  dangerous, 

Minus  est  timenda,  nulla  non  melior  fera  est”  [ There  is  no  beast  that  is  so  noxious.” 

* Chancer,  in  Romaunt  of  the  Rose.  y Qui  se  facilem  in  amore  probarit,  hanc  succendito.  At  qul 
succendat,  ad  hunc  diem  repertus  nemo.  Calcagninus.  ''‘Ariosto.  ®Hor.  b Christoph. 

Fonseca.  °Encom.  Demosthen.  d Febris  hectica  u.xor,  et  non  nisi  morte  aveUenda.  ®Synesius, 
hbros  ego  liberos  genui ; Lipsius,  antiq.  Lect  lib.  I “ Avaunt,  ye  nymphs,  maidens,  ye  are  a deceitful  race, 
no  married  life  for  me,”  &c.  K Plautus, act  1.  h Senec.  in  Hercul. 


602 


Love -Melancholy. 


[Part.  3.  Sec. 


9. 


Which  made  the  devil  belike,  as  most  interpreters  hold,  when  he  had  taken 
away  Job’s  goods,  corporis  et  fortunce  hona,  health,  children,  friends,  to  perse- 
cute him  the  more,  leave  his  wicked  wife,  as  Pineda  proves  out  of  Tertullian, 
Cyprian,  Austin,  Chrysostom,  Prosper,  Gaudentius,  &c.  ut  novum  calamitatis 
inde  genus  viro  existeret,  to  vex  and  gall  him  worse,  quam  totus  infernus,  than 
all  the  fiends  in  hell,  as  knowing  the  conditions  of  a bad  woman.  J upiter  non 
tribuit  homini  pestilentius  mcdum,  saith  Simonides  : “ better  dwell  with  a 

dragon  or  a lion,  than  keep  house  with  a wicked  wife,’^  Ecclus.  xxv.  18. 
‘‘better  dwell  in  a wilderness,”  Prov.  xxi.  19.  “no  wickedness  like  to  her,” 
Ecclus.  xxv.  22.  “She  makes  a sorry  heart,  an  heavy  countenance,  a wounded 
mind,  weak  hands,  and  feeble  knees,”  vers.  25.  “A  woman  and  death  are  two 
the  bitterest  things  in  the  world;”  uxormilii  ducenda  est  hodie^  id  mi/dvisus 
est  dicere,  abi  domum  et  suspende  te.  Ter.  And.  1.  5.  And  yet  for  all  this  we 
bachelors  desire  to  be  married ; with  that  vestal  virgin,  we  long  for  it,  ^Feli- 
ces nuptce  ! moriar,  nisi  nubere  dulce  est.  ’Tis  the  sweetest  thing  in  the  world, 
I would  I had  a wife,  saith  he. 


“For  fain  would  I leave  a single  life, 

If  I could  get  me  a good  Avife.” 

Heigh-ho  for  a husband,  cries  she,  a bad  husband,  nay,  the  worst  that  ever  was 
is  better  than  none:  O blissful  marriage,  O most  welcome  marriage, and  happy, 
are  they  that  are  so  coupled  : we  do  earnestly  seek  it,  and  are  never  well  till 
we  have  effected  it.  But  with  what  fate  h like  those  birds  in  the  ^Emblem, 
that  fed  about  a cage,  so  long  as  they  could  fly  away  at  their  pleasure  liked' 
well  of  it;  but  when  they  were  taken  and  might  not  get  loose,  though  they  had! 
the  same  meat,  pined  away  for  sullenness,  and  would  not  eat.  So  we  commend 
marriage.  j 

“ donee  miselli  liberi 

Aspicimus  dominam;  sed  postquam  heu  janua  clausa  est,  ■ 

Fel  intus  est  quod  rael  fuit:” 

“ So  long  as  we  are  wooers,  may  kiss  and  coll  at  our  jileasure,  nothing  is  so 
sweet,  we  are  in  heaven  as  we  think  ; but  when  we  are  once  tied,  and  have 
lost  our  liberty,  marriage  is  an  hell,”  “give  me  my  yellow  hose  again 
mouse  in  a trap  lives  as  merrily,  we  are  in  a purgatory  some  of  us,  if  not-heli; 
itself.  Dulce  helium  inexpertis,  as  the  proverb  is,  ’tis  fine  talking  of  war,  ands 
marriage  sweet  in  contemplation,  till  it  be  tried ; and  then  as  wars  are  most-; 
dangerous,  irksome,  every  minute  at  death’s  door,  so  is,  &c.  When  those  wild:* 
Irish  peers,  saith  ^ Stanihurst,  were  feasted  by  King  Henry  the  Second  (at; 
what  time  he  kept  his  Christmas  at  Dublin)  and  had  tasted  of  his  prince-like' 
cheer,  generous  wines,  dainty  fare,  had  seen  his  “massy  plate  of  silver,  gold, 
enamelled,  beset  with  jewels,  golden  candlesticks,  goodly  rich  hangings,  brave 
furniture,  heard  his  trumpets  sound,  fifee,  drums,  and  his  exquisite  music  in 
all  kinds;  when  they  had  observed  his  majestical  presence  as  he  sat  in  purple 
robes,  crowned,  with  his  sceptre,  &c.,  in  his  royal  seat,  the  poor  men  were  so 
amazed,  enamoured,  and  taken  with  the  object,  that  they  ere  pertoisi  domestici 
et  pristini  tyrotarchi,2iS  weary  and  ashamed  of  their  own  sordidity  and  manner 
of  life.  They  would  all  be  English  forthwith;  who  but  English  ! but  when 
they  had  now  submitted  themselves,  and  lost  their  former  liberty,  they  began 
to  rebel  some  of  them,  others  repent  of  what  they  had  done,  when  it  was  too 
late.  ’Tis  so  with  us  bachelors,  when  we  see  and  behold  those  sweet  faces, 
those  gaudy  shows  that  women  make,  observe  their  pleasant  gestures  and 
graces,  give  ear  to  their  syren  tunes,  see  them  dance,  &c.,  we  think  their  con- 
ditions are  as  fine  as  their  faces,  we  are  taken  with  dumb  signs,  in  amplexum 
ruimus,  we  rave,  we  burn,  and  would  fain  be  married.  But  when  we  feel  the 

i Seneca.  k Amator.  Emblem.  1 De  rebus  Hibemicis,  1.  3.  »nGemmea  pocula,  argentea  vasa, 
caelata  candelabra,  aurea,  &c.  Coiichileataanlaia,  biicciiiar^m  clangorem,  tibiarum  cantum,  et  sympboniffi 
euavitatem,  majestatemque  principi.s  corouati  cum  vidissen^fc^deaurata,  <fco. 


.Mem.  5.  Sabs.  3.] 


Cure  of  Love-Melancholy. 


603 


miseries,  cares,  woes,  that  accompany  it,  we  make  our  moan  many  of  us,  cry 
out  at  length  and  cannot  be  released.  If  this  be  true  now,  as  some  out  of 
experience  will  inform  us,  farewell  wiving  for  my  part,  and  as  the  comical  poet 
merrily  saith, 

■“  ® Perdatur  ille  pessime  qni  foeminam  j ® Foul  fall  him  that  brought  the  second  match  to  pass, 

Duxit  secundus,  nam  nihil  primo  imprecor  I The  first  I -wisli  no  harm,  poor  man,  alas! 

Ignarus  ut  puto  mali  primus  fuit.”  | He  knew  not  what  he  did,  nor  what  it  was.” 

What  shall  I say  to  him  that  marries  again  and  again,  Stulta  maritali  qui 
porrigit  ora  capistro,  I pity  him  not,  for  the  first  time  he  must  do  as  he  may, 
bear  it  sometimes  by  the  head  and  shoulders,  and  let  his  next  neighbour 
ride,  or  else  run  away,  or  as  that  Syracusian  in  a tempest,  when  all  ponderous 
things  were  to  be  exonerated  out  of  the  ship,  quia  maximum  pondus  erat,  fling 
Lis  wife  into  the  sea.  But  this  I confess  is  comically  spoken,  ‘^and  so  I pray 
you  take  it.  In  sober  sadness,  ^ marriage  is  a bondage,  a thraldom,  a yoke^ 
a hindrance  to  all  good  enterprises  (“  he  'hath  married  a wife,  and  cannot 
come”),  a stop  to  all  preferments,  a rock  on  which  many  are  saved,  many  im- 
pinge and  are  cast  away:  not  that  the  thing  is  evil  in  itself  or  troublesome, 
but  full  of  contentment  and  happiness,  one  of  the  three  things  which  please 
God,  “when  a man  and  his  wife  agree  together,”  an  honourable  and  happy 
estate,  who  knows  it  not  ? If  they  be  sober,  wise,  honest  as  the  poet  iefers, 

“ tSi  commodos  iianciscantur  amores,  j “ If  fitly  match’d  be  man  and  wife. 

Nullum  iis  abest  voluptatis  genus.”  | No  pleasure’s  wanting  to  their  life.” 


But  to  undiscreet  sensual  persons,  that  as  brutes  are  wholly  led  by  sense,  it  is 
a feral  plague,  many  times  a hell  itself,  and  can  give  little  or  no  content, 
being  that  they  are  often  so  irregular  and  prodigious  in  their  lusts,  so  diverse 
I in  their  afiections.  Uxor  nomen  dignitatis  non  voluptatis,  as  '^he  said,  a wife 
I is  a name  of  honour,  not  of  pleasure  : she  is  fit  to  bear  the  ofiice,  govern  a 
I family,  to  bring  up  children,  sit  at  a board’s  end  and  carve,  as  some  carnal  men 
I think  and  say;  they  had  rather  go  to  the  stews,  or  have  now  and  then  a snatch 
as  they  can  come  by  it,  borrow  of  their  neighbours,  than  have  wives  of  their 
own ; except  they  may,  as  some  princes  and  great  men  do,  keep  as  many  cour- 
tezans as  they  will  themselves,  fly  outimjmne,  ^ Permolere  uxores  alienas,  that 
polygamy  of  Turks,  Lex  Julia,  with  Caesar  once  enforced  in  Borne  (though 
I.evinus  Torrentius  and  others  suspect  it),  uti  uxores  quot  et  quas  vellent  liceret, 
that  every  great  man  might  marry,  and  keep  as  many  wives  as  he  would,  or 
Irish  divorcement  were  in  use  : ^but  as  it  is,  ’tis  hard  and  gives  not  that  satis- 
faction to  these  carnal  men,  beastly  men  as  too  many  are  : what  still  the 
same,  to  be  tied,  ^ to  one,  be  she  never  so  fair,  never  so  virtuous,  is  a thing  they 
may  not  endure,  to  love  one  long.  Say  thy  pleasure,  and  counterfeit  as  thou 
wilt,  as  ^Parmeno  told  Thais,  Neque  tu  uno  eris  contenta,  one  man  will  never 
please  thee ; ” nor  one  woman  many  men.  But  as  ^Pan  replied  to  his  father 
Mercury,  when  he  asked  whether  he  was  married,  Nequaquam  pater,  amator 
enim  sum,  &c.  “ No,  father,  no,  I am  a lover  still,  and  cannot  be  contented 

with  one  woman.”  Pythias,  Echo,  Menades,  and  I know  not  how  many 
besides,  were  his  mistresses,  he  might  not  abide  marriage.  Varietas  delectat, 
'tis  loathsome  and  tedious,  what  one  still  h which  the  satirist  said  of  Iberina, 
is  verified  in  most, 

” ® Unus  Iberin®  vir  sufficit  ? ocyus  illud  I « ’Tis  not  one  man  will  serve  her  by  her  will, 
L'ixtorquebis  ut  haec  oculo  contenta  sit  uno.”  1 As  soon  slie’ll  have  one  eye  as  one  man  still.” 

A.S  capable  of  any  impression  as  materia  prima  itself  that  still  desires  new 


“Eubulus  in  Crisil.  Athenasus,  dypnosopbist.  1.  13.  a 3.  o Translated  by  my  brother,  Ilalph 

Burten.  ^ P Juvenal.  “ V ho  thrusts  liis  foolish  neck  a second  time  into  the  halter.”  <lHa>c‘in 
specitm  dicta  cave  ut  credas.  ^ bachelors  always  are  the  bravest  men.  Bacon.  Seek  eternity  in 
neniory,  not  in  posterity,  like  Epaminondas,  that,  instead  of  children,  left  two  great  victories  behind  him, 
w’hich  he  called  his  two  daughters.  ^Ecclus.  xxviii.  L t Euripides,  Andromach.  “ .Elius  Verus. 
impentor.  Spar.  vit.  ejus.  ^ Hor.  y Quod  licet,  ingratum  est.  ^ For  better  for  worse,  for  richer  for 
poorer,  in  sickness  and  in  health,  &c.  ’tis  durus  senno  to  a sensual  a Ter.  act  1.  Sc.  2.  Eunuch. 

oLuciin.  tom.  4.  neque  cum  una  aliqua  rem  habere  contentus  foren^^^^^^^Mial. 


604: 


Love-Melancholy. 


[Part.  3.  Sec.  2. 


forms,  like  tke  sea  their  affections  ebb  and  flow.  Husband  is  a cloak  for  some 
to  hide  their  villany ; once  married  she  may  fly  out  at  her  pleasure,  the  name 
of  husband  is  a sanctuary  to  make  all  good.  Eo  ventum  (saith  Seneca)  ut 
nulla  virum  haheat,  nisi  ut  irritet  adulterum.  They  are  right  and  straight, 
as  true  Trojans  as  mine  host’s  daughter,  that  Spanish  wench  in  ^ Ariosto,  as 
good  wives  as  Messalina.  Many  men  are  as  constant  in  their  choice,  and  as 
good  husbands  as  Nero  himself,  they  must  have  their  pleasure  of  all  they  see^ 
and  are  in  a word  far  more  fickle  than  any  woman. 

' For  either  they  be  full  of  jealousy. 

Or  masterfully  or  loven  novelty. 


Good  men  have  often  ill  wives,  as  bad  as  Xantippe  was  to  Socrates,  Elevora  to 
St.  Lewis,  Isabella  to  our  Edward  the  Second ; and  good  wives  are  as  often 
matched  to  ill-husbands,  as  Mariamne  to  Herod,  Serena  to  Diocletian,  Theodora 
to  Theophilus,  and  Thyra  to  Gurmunde.  But  I will  say  nothing  of  dissolute 
and  bad  husbands,  of  bachelors  and  their  vices ; their  good  qualities  are  a 
fitter  subject  for  a just  volume,  too  well  known  already  in  every  village,  town 
and  city,  they  need  no  blazon : and  lest  I should  mar  any  matches,  or  dishearten 
loving  maids,  for  this  present  I will  let  them  pass. 

Being  that  men  and  women  are  so  irreligious,  depraved  by  nature,  so  wan- 
dering in  their  affections,  so  brutish,  so  subject  to  disagreement,  so  unobservant 
of  marriage  rites,  what  shall  I say  ? If  thou  beest  such  a one,  or  thou  light 
on  such  a wife,  what  concord  can  there  be,  what  hope  of  agreement  1 ’tis  not  ] 
conjugium  but  conjurgium,  as  the  Eeed  and  Eern  in  the  ® Emblem,  averse  and; 
opposite  in  nature  : ’tis  twenty  to  one  thou  wilt  not  marry  to  thy  contentment : ! 
butas  in  alottery  forty  blanks  were  drawn  commonly  for  one  prize,  out  of  amulti- 
tudeyou  shall  hardly  choose  a good  one : a small  ease  hence  then,  little  comfort,^ 


“ i Nec  integrum  unquam  transiges  laetus  diem.” 


If  he  or  she  be  such  a one, 

Thou  hadst  much  better  be  alone.” 


If  she  be  barren,  she  is  not &c.  If  she  have. ^children,  and  thy  state  be; 

not  good,  though  thou  be  wary  and  circumspect,  thy  charge  will  undo  thee, . 
—Ifoecundd  domum  tihifrole  gravabity*  thou  wilt  not  be  able  to  bring  them- 
up,  “ ^and  what  greater  misery  can  there  be  than  to  beget  children,  to  whoiU' 
thou  canst  leave  no  other  inheritance  but  hunger  and  thirst  ^cum  fames''^ 
dominatur,  strident  voces  rogantium  panem,  penetrantes  patris  cor : what  soi 
grievous  as  to  turn  them  up  to  the  wide  world,  to  shift  for  themselves  % No 
plague  like  to  want ; and  when  thou  hast  good  means,  and  art  very  careful  of, 
their  education,  they  will  not  be  ruled.  Think  but  of  that  old  proverb,  7]odbm 
rUva  ‘Tj^/xara,  heroum  filii  noxce,  great  men’s  sons  seldom  do  well;  0 utinam 
aut  ccelebs  mansissem  aut  prole  carerem  ! “ would  that  I had.  either  remained 
single,  or  not  had  children,”  ^ Augustus  exclaims  in  Suetonius.  J acob  had 
his  B euben, Simeon, and  Levi;  David  an  Ammon, an  Absalom,  Adoniah;  wise 
men’s  sons  are  commonly  fools,  insomuch  that  Spartian  concludes,  Nerninem 
prope  magnorum  virorum  optimum  et  utilem  religuisse  Jilium  .*  Hhey  had  been 
much  better  to  have  been  childless.  ’Tis  too  common  in  the  middle  sort;  thy 
son’s  a drunkard,  a gamester,  a spendthrift ; thy  daughter  a fopl,  a whore  ; 
thy  servants  lazy  drones  and  thieves  ; thy  neighbours  devils,  they  will  make 
thee  weary  of  thy  life.  “ “If  thy  wife  be  fro  ward,  when  she  may  not  have 
her  will,  thou  hadst  better  be  buried  alive ; she  will  be  so  impatient,  raving 
still,  ’and  roaring  like  J uno  in  the  tragedy,  there  s nothing  but  tempests,  all  is 
an  uproar.”  If  she  be  soft  and  foohsh,  thou  wert  better  have  a block,  she 

d Lib  28  «Camerar.  82.  cent.  3.  f Simonides.  « Children  make  misfortunes  more  bitter.  Bacon. 

• “ She 'will  sink  your  whole  establishment  by  her  fecundity.”  h Heinsius.Epist.Primiero.  Nihil  misenusquara 
nrocreare  Uberos  ad  quos  nihil  ex  lisereditaie  tua  pers  enire  videas  prseter  famem  et  sitim.  i Chrys,.  I on- 

^ -r  • - 'Ll 1 AfAliiia  fnovof  OAG  cina  liViAris  L 611111  i US,  C<Xp*  b. 

omnia  sursum  misceri  videas, 


Cure  of  Love-Melancholy^ 


605 


[lem.  0.  Subs.  3.] 

ill  shame  thee  and  reveal  thy  secrets;  if  wise  and  learned,  well  qualified, 
ere  is  as  much  danger  on  the  other  side,  mulierem  doctam  ducere  periculosis- 
tsimum,  saith  Nevisanus,  she  will  be  too  insolent  and  peevish,  “ Malo  Venusi- 
[nam  qudm  te,  Cornelia  mater.  Take  heed;  if  she  be  a slut,  thou  wilt  loathe 
'^ler;  if  proud,  she’ll  beggar  thee,  “°she’ll  spend  thy  patrimony  in  baubles,  all 
Arabia  will  not  serve  to  perfume  her  hair,”  saith  Lucian ; if  fair  and  wanton, 
she’ll  make  thee  a cornuto ; if  deformed,  she  will  paint.  ‘‘  ^ Tf  her  face  be 
filthy  by  nature,  she  will  mend  it  by  art,”  alienis  et  adscititiis  imposturis, 
“ which  who  can  endure  ? ” If  she  do  not  paint,  she  will  look  so  filthy,  thou 
canst  not  love  her,  and  that  peradventure  will  make  thee  dishonest.  Cromerus 
lib.  12.  hist,  relates  of  Casimirus,  ‘^that  he  was  unchaste  because  his  wife 
Aleida,  the  daughter  of  Henry,  Landgrave  of  Hesse,  was  so  deformed.  If  she 
be  poor,  she  brings  beggary  with  her  (saith  Nevisanus),  misery  and  discontent. 
If  you  marry  a maid,  it  is  uncertain  how  she  proves,  Hcec  forsan  veniet  non 
satis  apta  tibi.^  If  young  she  is  likely  wanton  and  untaught;  if  lusty,  too 
lascivious;  and  if  she  be  not  satisfied,  you  know  where  and  when,  nil  nisi 
jurgia,  all  is  an  uproar,  and  there  is  little  quietness  to  be  had;  if  an  old 
maid,  ’tis  a hazard  she  dies  in  childbed;  if  a ®rich  widow,  induces  te  in  laqueum, 
thou  dost  halter  thyself,  she  will  make  all  away  beforehand,  to  her  other 

children,  &,c. ^dominam  quis  possit  ferre  tonantem'i  she  will  hit  thee 

still  in  the  teeth  with  her  first  husband  ; if  a young  widow,  she  is  often  insa- 
tiable and  immodest.  If  she  be  rich,  well  descended,  bring  a great  dowry,  or 
be  nobly  allied,  thy  wife’s  friends  will  eat  thee  out  of  house  and  home,  dives 
ruinam  cedibus  inducit.,  she  will  be  so  proud,  so  high-minded,  so  imperious. 

For nddl  est  magis  intolerabile  dite,  “there’s  nothing  so  intolerable,” 

thou  shalt  be  as  the  tassel  of  a gos-hawk,  she  will  ride  upon  thee,  domineer 
as  she  list,”  wear  the  breeches  in  her  oligarchical  government,  and  beggar 
thee  besides.  Uxores  divites  servitutem  exigunt  (as  Seneca  hits  them.  Declam, 
lib.  2.  declam.  6.)  Dotem  accept  imperiuin  perdidi.  They  will  have  sovereignty, 
pro  conjuge  dominam  at'cessis,  they  will  have  attendance,  they  will  do  what 
they  list.  ^In  taking  a dowry  thou  losest  thy  liberty,  dos  intrat,  libertas  exit, 
hazardest  thine  estate. 

“K®  sunt  atque  alias  multae  in  magnis  dotibns 
Incorainoditates,  sumptusque  intolerabiles,”  &c. 

“ with  many  such  inconveniences ; ” say  the  best,  she  is  a commanding  servant; 
thou  hadst  better  have  taken  a good  housewife  maid  in  her  smock.  Since  then 
there  is  such  hazard,  if  thou  be  wise  keep  thyself  as  thou  art,  ’tis  good  to 
match,  much  better  to  be  free. 


‘yprocreare  liberos  lepidissimum, 


Hercleverb  liberum  esse,  id  multb  est  lepidius.” 

“ ^ Art  thou  young  1 then  match  not  yet ; if  old,  match  not  at  alL** 


“Vis  juA'enis  nubere?  nondum  venit  tsmpus, 

Ingravesccnte  aetate  jam  tempus  praeteriit.” 

And  therefore,  with  that  philosopher,  still  make  answer  to  thy  friends  that 
importune  thee  to  marry,  adhuc  intempestivum,  ’tis  yet  unseasonable,  and  ever 
will  be. 

Consider  withal  how  free,  how  happy,  how  secure,  how  heavenly,  in  respect, 
a single  man  is,  ^as  he  said  in  the  comedy,  Et  isti  quod  fortunatum  esse  autu- 


" Juvenal.  ‘ I would  rather  have  a Venusinian  wench  than  thee,  Cornelia,  mother  of  the  Gracchi,”  <fec. 
® Tom.  4.  Amores:  omnem  mariti  opulentiam  profundet,  totam  Arabiam  capillis  reddens.  P Idem,  et 

quis  sansB  mentis  sustinere  quea^  &c.  ‘ISubegit  ancillas  quod  uxor  ejus  deformior  esser.  ^ “ Perhaps 
she  will  not  suit  you.”  ®Sil.  nnp.  1.  2.  num.  25.  Dives  inducit  tempestatem,  pauper  curam;  ducens 

viduam  se  inducit  in  laqneum.  t Sic  quisque  dicit,  alteram  ducit  tamen.  “Who  can  endure  a virago  for 
a wife?”  '^Si  dotata  erit,  imperiosa,  continuoque  viro  inequitare  conabitur.  Petrarch.  * If  a 

woman  nourish  her  husband,  she  is  angry  and  impudent,  and  full  of  reproach.  Ecclus.  xxv.  22.  Scilicet  uxori 
nubere  nolo  mcje.  y Plautus,  Mil.  Glor.  act.  3.  sc.  1.  “To  be  a father  is  very  pleasant,  but  to  be  a 

freeman  still  more  so.”  *Stobmus,  fer.  66.  Alex,  ab  Alexand.  lib.  4.  cap.  8.  ^ They  shall  attend 

the  lamb  in  heaven,  because  they  were  not  defiled  with  women,  Apoc.  xiv. 


606 


Love-Melanclioly. 


[Part.  3.  Sec.  ¥ 


mant,  uxorem  nunquam  habui,  and  that  which  all  my  neighbours  admire  antf 
applaud  me  for,  account  so  great  a happiness,  I never  had  a wife;  consider\ 
, how  contentedly,  quietly,  neatly,  plentifully,  sweetly,  and  how  merrily  he  lives  t 
he  hath  no  man  to  care  for  but  himself,  none  to  please,  no  charge,  none  to- 
control  him,  is  tied  to  no  residence,  no  cure  to  serve,  may  go  and  come,  when, 
whither,  live  where  he  will,  his  own  master,  and  do  what  he  list  himself. 
Consider  the  excellency  of  virgins,  ^ Virgo  ccdum  meruit,  marriage  replen- 
isheth  the  earth,  but  virginity  Paradise ; Elias,  Eliseus,  John  Baptist,  were 
bachelors:  virginity  is  a precious  jewel,  a fair  garland,  a never-fading  flower; 

^ for  why  was  Daphne  turned  to  a green  bay-tree,  but  to  show  that  virginity 
is  immortal  1 ^ 

“d  Ut  tios  in  septis  secretus  nascitur  hortls,  [ Sic  virgo  dum  Intacta  manet,  dum  chara  suis,  sed 

Isiiotus  pecori,  iiiillo  contu-sus  avatro.  Cum  Castum  amL5it,”«&c. 

Qiiatu  mulcent  auim,  finnat  sol,  educat  imber,  &c,  | 


Virginity  is  a fine  picture,  as  ®Bonaventure  calls  it,  a blessed  thing  in  itself, 
and  if  you  will  believe  a Papist,  meritorious.  And  although  there  be  some  incon- 
veniences, irksomeness,  solitariness,  (fee.,  incident  to  such  persons,  want  of  those 
comforts,  quee  cegro  assideat  et  curet  cegrotum,  f omentum  paret,  roget  medicum, 
cfec.  embracing,  dalliance,  kissing,  colling,  (fee.,  those  furious  motives  and  wanton 
pleasures  a new-married  wife  most  part  enjoys;  yet  they  are  but  toys  in  respect, 
easily  to  be  endured,  if  conferred  to  those  frequent  incumbrances  of  marriage. 
Solitariness  may  be  otherwise  avoided  with  mirth,  music,  good  company, 
business,  employment;  in  a word,  ^Gaudehit  minus,  et  minus  dolehit;  for  their 
good  nights,  he  shall  have  good  days.  And  methinks  some  time  or  other, 
amongst  so  many  rich  bachelors,  a benefactor  should  be  found  to  buildamonas- 
tical  college  for  old,  decayed,  deformed,  or  discontented  maids  to  live  together  , 
in,  that  have  lost  their  first  loves,  or  otherwise  miscarried,  or  else  are  willing  . 
liowsoever  to  lead  a single  life.  The  rest  I say  are  toys  in  respect,  and  suffi- 
ciently recompensed  by  those  innumerable  contentsand  incomparable  privileges 
of  virginity.  Think  of  these  things,  confer  both  lives,  and  consider  last  of  all 
these  commodious  prerogatives  a bachelor  hath,  how  well  he  is  esteemed,  how  ! 
heartily  welcome  to  all  his  friends,  quam  mentitis  obsequiis,  as  Tertullian  | 
observes,  with  what  counterfeit  courtesies  they  will  adore  him,  follow  him,  pre-  i 
sent  him  with  gifts,  hamatis  donis;  ‘4t  cannot  be  believed  (saith  ^^Ammianus)  i 
with  what  humble  service  he  shall  be  worshipped,”  how  loved  and  respected : i 
“ If  he  want  children  (and  have  means),  he  shall  be  often  invited,  attended  on  | 
by  princes,  and  have  advocates  to  plead  his  cause  for  nothing,”  as  ^Plutarch  ‘ 
adds.  Wift  thou  then  be  reverenced,  and  had  in  estimation'? 


“ i dominus  tamen  et  domini  rex 

Si  tu  vis  fieri,  nullus  tibi  parvulus  aula 
Luserit  .dineas,  nec  filia  dulcior  ilia? 

J ucuiidum  et  cliarura  sterilis  facit  uxor  amicum.” 

Live  a single  man,  marry  not,  and  thou  shalt  soon  perceive  how  those  Hsere- 
dipetsB  (for  so  they  were  called  of  old)  will  seek  after  tliee,  bribe  and  flatter 
thee  for  thy  favour,  to  be  thine  heir  or  executor : Aruntius  and  Aterius,  those 
famous  parasites  in  this  kind,  as  Tacitus  and  ^ Seneca  have  recorded,  shall 
not  go  beyond  them.  Periplectomines,  that  good  personate  old  man,  delicium 
senis,  well  understood  this  in  Plautus:  for  when  Pleusides  exhorted  him 


b Nuptire  replent  terrain,  virginitas  Paradi.suni.  Tlier.  ° Daphne  in  launim  semper  virentein,  immor- 

talein  docet  gloriam  paratam  virginibus  pudicitiani  servantibus.  d Catul.  car.  nuptiali.  “ As  the  flower 
that  grows  in  the  secret  inclosure  of  the  garden,  unknown  to  the  flocks,  impressed  by  the  ploughshare,  which 
also  the  breezes  refresh,  the  heat  strengthens,  the  rain  makes  grow:  so  is  a virgin  whilst  untouched,  whilst 
dear  to  her  relatives,  but  when  once  she  forfeits  her  chastity,"  6i(i.  ® Diet,  salut.  c.  22.  pulcherrimum 

sertum  intiniti  precii,  gemma,  et  pictura  speciosiu  f Mart.  8 Lib.  24.  qua  obsequiorum  diversitate 

colantur  homines  sine  liberis.  h Huncalii  ad  ccenam  invitant,  princeps  huic  famulatur,  oratores  gratia 

patrocinantur.  Lib.  de  amore  Prolis.  i Aniial.  11.  “If  you  wish  to  be  master  of  your  house,  let  no  little 
ones  play  in  your  halls,  nor  any  little  daughter  yet  more  dear,  a barren  wife  makes  a pleasant  and  affectionate 
companion. " k (30  de  benefic.  3S. 


Mem.  5.  Subs.  4.]  Cure  of  Love-Melancholy,  607 

to  many  that  he  might  have  children  of  his  own,  he  readily  replied  in  this 
sort, 

“Quando  habeo  multos  cognates,  quid  opus  mihi  sit 
liberis  ? 

Nunc  benfe  Tivo  et  fortunate,  atque  animo  utlubet. 

Mca  bona  mea  niorte  cognatis  dicam  inteiTpartiant. 
llli  apud  me  edunt,  me  curant,  visunt  quid  again, 
ecquid  velim, 

Qui  mihi  mittunt  munera,  ad  prandium,  ad  coenam 
vocant." 

This  respect  thou  shalt  have  in  like  manner,  living  as  he  did,  a single  man. 
But  if  thou  many  once,  ^ cogitato  in  omni  vita  te  servum  fore,  bethink  thyself 
what  a slavery  it  is,  what  a heavy  burden  thou  shalt  undertake,  how  hard  a 
task  thou  art  tied  to,  (for  as  Hierome  hath  it,  qui  uxorem  habet,  debitor  est,  et 
uxoris  servus  alligatus,)  and  how  continuate,  what  squalor  attends  it,  what  irk- 
someness, what  charges,  for  wife  and  children  are  a perpetual  bill  of  charges; 
besides  a myriad  of  cares,  miseries,  and  troubles;  for  as  that  comical  Plautus 
merrily  and  truly  said,  he  that  wants  trouble,  must  get  to  be  master  of  a ship, 
or  marry  a wife ; and  as  another  seconds  him,  wife  and  children  have  undone 
me;  so  many  and  such  infinite  incumbrances  accompany  this  kind  of  life. 
Purthermore,  uxor  intumuit,  &c.,  or  as  he  said  in  the  comedy,  Duxi  uxorem, 
^lam  ibi  miseriam  vidi,  nati  Jilii,  alia  cura.  All  gifts  and  invitations  cease, 
no  friend  will  esteem  thee,  and  thou  shalt  be  compelled  to  lament  thy  misery, 
and  make  tliy  moan  with  Bar tholom sens  Scheraaus,  that  famous  poet  laureate, 
and  professor  of  Hebrew  in  Wittenberg:  I had  finished  this  AVork  long  since, 
but  that  inter  alia  dura  et  tristia  qucB  misero  mihi  pene  tergum  fregerunt  (I 
use  his  own  words),  amongst  many  miseries  which  almost  broke  my  back, 
t co^vy'ia  ob  Xantipismum,  a shrew  to  my  wife  tormented  my  mind  above  mea- 
I sure  and  beyond  the  rest.  So  shalt  thou  be  compelled  to  complain,  and  to 
I cry  out  at  last,  with  ° Phoroneus  the  lawyer,  “ How  happy  had  I been,  if  I 
: liad  wanted  a wife  1”  If  this  which  I have  said  will  not  suffice,  see  more  in 
I Lemnius,  lib.  4.  cap.  13,  de  occult,  nat.  mir.  Espensfeus  de  continentia,  lib.  6. 
cap.  8.  Ivornman  de  virginitate,  Platina  in  Amor.  dial.  Practica  artis  amandi, 
Barbarus  de  re  uxoria,  Arnisseus  in  polit.  cap.  3.  and  him  that  is  instar  om- 
nium, ISTevisanus  the  lawyer,  Sylva  nuptial,  almost  in  every  page. 

! Subsect.  IY. — Philters,  Alagical  and  Poetical  Cures. 

Where  persuasions  and  other  remedies  will  not  take  place,  many  fly  to 
I unlawful  means,  philters,  amulets,  magic  spells,  ligatures,  characters,  charms, 
which  as  a wound  with  the  spear  of  Achilles,  if  so  made  and  caused,  must  so 
! be  cured.  If  forced  by  spells  and  philters,  saith  Paracelsus,  it  must  be  eased 
I'  by  cliaracters,  Mag.  lib.  2.  cap.  28.  and  by  incantations.  Fernelius,  Path.  lib. 

I 6.  cap.  13.  ^Skenkius,  lib.  4.  observ.  med.  hath  some  examples  of  such  as 
I have  been  so  magically  caused,  and  magically  cured,  and  by  witchcraft ; sc 
saith  Baptista  Codronchus,  lib.  3.  cap.  9.  de  mor.  ven.  Malleus  malef  cap.  6. 
’Tis  not  permitted  to  be  done,  I confess ; yet  often  attempted : see  more  in 
Wierus,  lib.  3.  cap.  18.  de  proestig.  de  remecliis  per  philtra.  Delrio,  tom.  2.  lib.  2. 

I queest  3.  sect.  3.  disquisit.  magic.  Cardan,  lib.  16.  cap.  90.  reckons  up  many 
magnetical  medicines,  as  to  piss  through  a ring,  Mizaldus,  cent.  3.  30, 
Baptista  Porta,  Jason  Pratensis,  Lobelius,  pag.  87,  Matthiolus,  &c.,  prescribe 
many  absurd  remedies.  Padix  mandragorce  ebibitce,  Annuli  exungulis  Asini, 

' Stercus  amatce  sub  cervical  positum,  ilia  nesciente,  &c.,  quum  odorem  feeditatis 
sentit,  amor  solvitur.  Xoctuce  ovum  abstemios  facit  comestum,  ex  consilio 

1 E Grseco,  Ter.  Adelph.  “ I have  married  a wife  ; what  misery  it  has  entailed  upon  me  ! sons  were 

horn,  and  other  cares  followed.”  ^ Itineraria  in  psalmos  instructionc  ad  lectorem.  ® Bruson.  lib.  7.  22.  cap. 
Si  uxor  rteesset,  nihil  mihi  ad  summam  felicitatem  defuisset.  P Extinguitur  virilitasex  incantamentorum 
maleficiis ; neque  eniin  fabula  est,  ncuuuiii  rei’crti  sunt,  qui  e.i  veneficiis  amore  privati  sunt,  ut  ex  multia 
historiis  patet 

: / 


“ Whilst  I have  kin,  what  need  I brats  to  have? 
Now  I live  well,  and  as  1 will,  most  brave. 

And  when  I die,  my  goods  I’ll  give  away 
To  them  that  do  invite  me  every  day. 

That  visit  me,  and  send  m.e  pretty  toys, 

And  strive  who  shall  do  me  most  courtesies.” 


608 


T.ove-Melanchohj.  [Part.  3.  Sec.  2. 


Jarthce  Indorum  gymnosophistce  apud  Pliilostratum,  lib.  3.  Sanguis  amasice 
ebibitus  omnem  ainoris  sensum  tollit : Faiistinam  Marci  Awcelii  uxorem,  gladia- 
ioris  amore  captam,  ita  penitus  consilio  ChaldcEorwm  liheratam,  refert  Julius 
Oapitolinus.  Some  of  our  astrologers  will  effect  as  much  hj  characteristical 
images,  ex  sigillis  Hermetis,  Salomonis,  Chcelis,  <fec.,  mulieris  imago  haben- 
tis  crines  sparsos,  &c.  Our  old  poets  and  fantastical  writers  have  many 
fabulous  remedies  for  such  as  are  love-sick,  as  that  of  Protesilaus’  tomb  in 
Philostratus,  in  his  dialogue  between  Phoenix  and  Venitor:  Venitor,  upon 
occasion  discoursing  of  the  rare  virtues  of  that  shrine,  telling  him  that  Prote- 
silaus’ altar  and  tomb  “^^cures  almost  all  manner  of  diseases,  consumptions, 
dropsies,  quartan-agues,  sore  eyes:  and  amongsr  the  rest,  such  as  are  love-sick 
shall  there  be  helped.”  But  the  most  famous  is  ^Leucata  Petra,  that  renowned 
rock  in  Greece,  of  which  Strabo  writes,  Geog.  lib.  10.  not  far  from  St.  hlaures, 
saith  Sands,  lib.  1.  from  which  rock  if  any  lover  flung  himself  down  headlong, 
he  was  instantly  cured.  Venus,  after  the  death  of  Adonis,  “ when  she  could 
take  no  rest  for  love,”  ^Cuin  vesana  suas  torreret  jiamma  medullaSy  came  to  the 
temple  of  Apollo  to  know  what  she  should  do  to  be  eased  of  her  pain : Apollo 
sent  her  to  Leucata  Petra,  where  she  precipitated  herself,  and  was  forthwith 
freed ; and  when  .she  would  needs  know  of  him  a reason  of  it,  he  told  her 
again,  that  he  had  often  observed  ^Jupiter,  when  he  was  enamoured  on  Juno, 
thither  go  to  ease  and  wash  himself,  and  after  him  divers  others.  Cephaliis 
for  the  love  of  Protela,  Degonetus’  daughter,  leaped  down  here,  that  Le.sbian 
Sappho  for  Phaon,  on  whom  she  miserably  doted.  ^Cupidinis  cestro  j^ercita  d 
summo  prcBceps  ruit,  hoping  thus  to  ease  herself,  and  to  be  freed  of  her  love 
pangs. 


^ Hie  se  Deucalion  Pyrrhae  succensus  amore 
^lersit,  et  illaeso  corporc  pressit  aquas. 
Nee  moia,  fugit  amor,”  &c. 


“ liither  Deucalion  came,  when  Pyrrha’d  love 
Tormented  him,  and  leapt  down  to  the  sea. 
And  had  no  harm  at  all,  but  by  and  by 
His  love  was  gone  and  chased  quite  away.” 


This  medicine  Jos.  Scaliger  speaks  of,  Ausoniarum  lectionumlib.  18.  Salmutz, 
in  Pancirol.  de  7.  mundi  mirac.  and  other  writers.  Pliny  reports,  that  ' 
amongst  the  Cyzeni,  there  is  a well  consecrated  to  Cupid,  of  which  if  any  lover  i 
taste,  his  passion  is  mitigated:  and  Anthony  Yerdurius,  I mag.  deorum  de  | 
Cupid,  saith,  that  amongst  the  ancients  there  was  ^ Amor  Letlies,  “he  took  j 
burning  torches,  and  extinguished  them  in  the  river;  his  statue  was  to  be  seen 
in  the  temple  of  Venus  Eleusina,”  of  which  Ovid  makes  mention,  and  saith  ^ 
“ that  all  lovers  of  old  went  thither  on  pilgrimage,  that  would  be  rid  of  their  ; 
love-pangs.”  Pausanias,  in  ^Phocicis,  writes  of  a temple  dedicated  Veneri 
in  speluncd)  to  Venus  in  the  vault,  at  Naupactus  in  Achaia  (now  Lepanto)  in 
which  your  widows  that  would  have  second  husbands,  made  their  supplications 
to  the  goddess;  all  manner  of  suits  concerning  lovers  were  commenced,  and 
their  grievances  helped.  The  same  author,  in  Achaicis,  tells  as  much  of  the 
river  “Seuelus  in  Greece;  if  any  lover  washed  himself  in  it,  by  a secret  virtue 
of  that  water  (by  reason  of  the  extreme  coldness  belike),  he  was  healed  of 
love’s  torments,  ^Amoris  vulnus  idem  qui  sanat  facit;  which  if  it  be  so,  that 
water,  as  he  holds,  is  omni  auro  pretiosior,  better  than  any  gold.  Where  none  of 
all  these  remedies  will  take  place,  1 know  no  other  but  that  all  lovers  must 
make  a head  and  rebel,  as  they  did  in  Ausonius,  and  crucify  Cupid  till  he 
grant  their  request,  or  satisfy  their  desires. 


<1  Curat  omnes  morbos,  phthises,  hydropes  et  oculorum  morbos,  et  febre  quartana  laborantes  et  amore 
captos,  miris  artibus  eos  demulcet.  ^ “ The  moral  is,  vehement  fear  expels  love.”  ® Catullus, 

t QuumJunonem  deperiret Jupiter  impotenter,  ibi  solitus  lavare,  <fca  “ Menander.  “Stricken  by  the 

of  love,  rushed  headlong  from  the  summit.”  ^ Ovid.  ep.  '21.  ^ Apud  antiques  ampr  Lethes  olim 

fuit,  is  ardentes  faces  in  profluentem  inclinabat;  hujus  statua  Veneris  ElensinEe  templo  visebatur,  quo  amantes 
contluebant,  qui  amicae  memoriam  deponere  volebant  ® Lib.  10.  Vota  ei  nuncupant  amatores,  multis 

■de  causis,  sed  imprimis  viduae  mulieres,  ut  sibi  alteras  a dea  nuptias  exposcant  ® Itodiginus,  ant.  lect. 
lib.  16.  cup.  2.'),  calls  it  Selenus.  Omni  amore  iiberat.  b Seneca.  “The  rise  and  remedy  of  love  the 

feiuue.”  c Cunido  crucifixus:  lepidum  poema. 


609 


Mem.  5.  Subs.  5.]  Cure  of  Love- Melancholy^ 


Subsect.  V. — The  last  and  best  cure  of  Love-Melancholy,  is  to  let  them  have 

their  Desire, 

The  last  refuge  and  surest  remedy,  to  be  put  in  practice  in  the  utmost  place, 
when  no  other  means  will  take  effect,  is  to  let  them  go  together,  and  enjoy  one 
another : potissima  cura  est  ut  heros  amasia  sua  potiatur,  saith  Guianerius, 
cap.  15.  tract.  15.  -^sculapius  himself  to  this  malady  cannot  invent  abetter 
remedy,  quam  ut  amanti  cedat  amatum,  ^ (Jason  Pratensis)  than  that  a lover 
have  his  desire. 

“ Et  paritfer  toralo  bini  jungantur  In  nno,  J “ And  let  them  both  be  joined  in  a bed, 

Et  pulchro  detur  .Eneae  Lavinia  conjux.”  | And  let  .ASneas  fair  Lavinia  wed;” 

’Tis  the  special  cure,  to  let  them  bleed  in  vena  Hymenoea,  for  love  is  a pleu- 
risy, and  if  it  be  possible,  soletit  be optataquegaadia  carpunt.  ® Arculanus 

holds  it  the  speediest  and  the  best  cure,  ’tis  Savanarola’s  ^last  precept,  a prin- 
cipal infallible  remedy,  the  last,  sole,  and  safest  refuge. 

e “ Julia  sola  potes  nostras  cxtinguere  flammas,  I “ Julia  alone  can  quench  my  desire, 

Non  nive,  non  glacie,  sed  potes  igne  pari."  1 With  neither  ice  nor  snow,  but  with  like  fire,” 

When  you  have  all  done,  saith  Avicenna,  “ ^ there  is  no  speedier  or  safer  course, 
than  to  join  the  parties  together  according  to  their  desires  and  wishes,  the 
custom  and  form  of  law ; and  so  we  have  seen  him  quickly  restored  to  his 
former  health,  that  was  languished  away  to  skin  and  bones ; after  his  desire 
was  satisfied,  his  discontent  ceased,  and  we  thought  it  strange  ; our  opinion  is 
therefore  that  in  such  cases  nature  is  to  be  obeyed.”  Areteus,  an  old  author, 
lib.  3.  cap.  3.  hath  an  instance  of  a young  man,  Gvhen  no  other  means  could 
prevail,  was  so  speedily  relieved.  What  remains  then  but  to  join  them  in 
marriage? 

“ k Tunc  et  basia  morsiunculasque 
I Surreptiin  dare,  mutuos  fovere 

Ampiexus  licet,  et  licet  jocari ; ” 

I “ they  may  then  kiss  and  coll,  lie  and  look  babies  into  one  another’s  eyes.” 
i as  their  sires  before  them  did,  they  may  then  satiate  themselves  with  love's 
pleasures,  which  they  have  so  long  wished  and  expected ; 

“ Atque  uno  simul  in  toro  quiescaiit, 

Conjuncto  simul  ore  suavientur, 

Et  somnos  agitent  quiete  in  una.” 

Yea,  but  hie  labor,  hoc  opus,  this  cannot  conveniently  be  done,  by  reason  of 
many  and  several  impediments.  Sometimes  both  parties  themselves  are  not 
agreed : parents,  tutors,  masters,  guardians,  will  not  give  consent : laws,  cus- 
! toms,  statutes,  hinder  : poverty,  superstition,  fear  and  suspicion  : many  men 
dote  on  one  woman,  semel  et  simul : she  dotes  as  much  on  him,  or  them,  and 
I in  modesty  must  not,  cannot  woo,  as  unwilling  to  confess  as  willing  to  love : 

1 she  dare  not  make  it  known,  show  her  affection,  or  speak  her  mind.  “ And 
; hard  is  the  choice  (as  it  is  in  Euphues)  when  one  is  compelled  either  by  silence 
I to  die  with  grief,  or  by  speaking  to  live  with  shame.”  In  this  case  almost  was 
i the  fair  Lady  Elizabeth,  Edward  the  Fourth  his  daughter,  when  she  was 
enamoured  on  Henry  the  Seventh,  that  noble  young  prince,  and  new  saluted 
king,  when  she  broke  forth  into  that  passionate  speech,  that  I were 
worthy  of  that  comely  prince ! but  my  father  being  dead,  I want  friends  to 
motion  such  a matter  ? What  shall  I'  say  ? I am  all  alone,  and  dare  not  open 
niy  mind  to  any.  What  if  I acquaint  my  mother  with  it  ? bashfulness  forbids 
What  if  some  of  the  lords  % audacity  wants.  O that  I might  but  confer  with 
him,  perhaps  in  discourse  I might  let  slip  such  a word  that  might  discover 

d Cap.  19.  de  morb.  cerebri.  *Patiens  potiatur  re  amata,  si  fieri  possit,  optima  cura,  cap.  16.  in  9.  Rhasis. 

; f Si  nihil  aliud,  nuptiiB  et  copulatio  cum  ea.  S Petronius  Catal.  b Cap.  de  IlishL  Non  invenitur  cura, 

nisi  regimen  connexionis  inter  eos,  secundum  modum  promissionis,  et  legis,  et  sic  vidimus  ad  carnem  restitu- 
tum,  qui  jam  venerat  ad  arefactionem ; evanuit  cura  postquara  sensit,  <fec.  iFama  est  melancholicuin 

: queudam  ex  amore  insanabiliter  se  habentem,  ubi  puellae  se  conjunxisset,  restitutum,  ic.  kJoviaa. 
i Pontauus,  Basi.  lib.  1.  iSpeede’s  hist,  h M.  S.  Ber.  Andrese. 

R 


q 


610 


Love-Melancholy. 


[Part.  3.  Sec.  2. 


mine  intention  !”  How  many  modest  maids  may  this  concern,  I am  a poor 
servant,  what  shall  I do  ? I am  a fatherless  child,  and  want  means,  I am 
blithe  and  buxom,  young  and  lusty,  but  I have  never  a suitor,  Expectant  stoUdi  ! 
ut  ego  illos  rogatum  veniam,  as  “ she  said,  A company  of  sil  ly  fellows  look  belike  : 

that  I should  woo  them  and  speak  first : fain  they  would  and  cannot  woo “ qucB 

primum  exordia  suinam  1 being  merely  passive  they  may  not  make  suit,  with  i 
many  such  lets  and  inconveniences,  which  I know  not;  what  shall  we  do  in  j 

such  a case?  sing  “ Fortune  my  foe  ?” 

.Some  are  so  curious  in  this  behalf,  as  those  old  Romans,  our  modern  Yene- 
lians,  Dutch  and  French,  that  if  two  parties  dearly  love,  the  one  noble,  the 
other  ignoble,  they  may  not  by  their  laws  match,  though  equal  otherwise  in 
years,  fortunes,  education,  and  all  good  afiection.  In  Germany,  except  they 
can  prove  their  gentility  by  three  descents,  they  scorn  to  match  with  them. 

A nobleman  must  marry  a noblewoman:  a baron,  a baron^s  daughter;  a knight 
a knight’s ; a gentleman  a gentleman’s : as  slaters  sort  their  slates,  do  they 
degrees  and  families.  If  she  be  never  so  rich,  fair,  well  qualified  otherwise, 
they  will  make  him  forsake  her.  The  Spaniards  abhor  all  widows ; the  Turks 
repute  them  old  women,  if  past  five-and-twenty.  But  these  are  too  severe 
laws,  and  strict  customs,  dandam  aliquid  amori,  we  are  all  the  sous  of  Adam, 
*tis  opposite  to  nature,  it  ought  not  to  be  so.  Again : he  loves  her  most  impo- 
tently,  she  loves  not  him,  and  so  e contra,  “ Pan  loved  Echo;  Echo,  Satyrus ; 
Satyrus,  Lyda. 

“ Quantum  ipsorum  aliquis  amantem  oderat,  < 

'lantum  ipsius  amans  odiosus  erat.’’  , 

“ They  love  and  loathe  of  all  sorts,  he  loves  her,  she  hates  him ; and  is  loathed 
of  him  on  whom  she  dotes.”  Cupid  hath  two  darts,  one  to  force  love,  all  of 

gold,  and  that  sharp ^Quod  faxit  auratum  est;  another  blunt,  of  lead,  ' 

and  that  to  hinder; -fugat  hoc,  facit  illud  amorem,  “ this  dispels,  that 

creates  love.”  This  we  see  too  often  verified  in  our  common  experience. 
‘*Choresus  dearly  loved  that  virgin  Callyrrhoe ; but  the  more  he  loved  her,  the 
more  she  hated  him.  CEnone  loved  Paris,  but  he  rejected  her  : they  are  stiff  , 
of  all  sides,  as  if  beauty  were  therefore  created  to  undo,  or  be  undone.  I give  * 
her  all  attendance,  all  observance,  I pray  and  intreat,  ^ Alma,  precor,  miserere 
mei,  fair  mistress  pity  me,  I spend  myself,  my  time,  friends  and  fortunes  to  ^ 
win  her  favour  (as  he  complains  in  the  ® Eclogue),  I lament,  sigh,  weep,  and 

make  my  moan  to  her,  “ but  she  is  hard  as  flint” cautibus  Ismariis  im- 1 

motior as  fair  and  hard  as  a diamond,  she  will  not  respect,  Despectus  tlhi  \ 

mm,  or  hear  me, 

“ fugit  ilia  vocantem  !| 

Nil  lachrymas  miserata  meas,  nil  flexa  quej’eli3.’*t  1 

What  shall  I do? 

“ I wooed  her  as  a young  man  should  do, 

But  sir,  she  said,  I love  not  you.” 

**  ^ Durior  at  scopulis  mea  Coelia,  marmore,  ferro,  j “ Kock,  marble,  heart  of  oak  with  iron  barr’d, 

Robore,  rupe,  antro,  cornu,  adamante,  gelu.”  | Frost,  flint  or  adamants  are  not  so  hard.” 

I give,  I bribe,  I send  presents,  but  they  are  refused,  ^ Rusticus  est  Co7idony  \ 
nee  munera  curat  Alexis.  I protest,  I swear,  I weep,  I 

“ y odioque  rependit  amores,  ) 

Irrisu  lachi-ymas” 

“ She  neglects  me  for  all  this,  she  derides  me,”  contemns  me,  she  hates  me, 

**  Phillida  flouts  me  ;”  Caute,  feris,  quercu  durior  Eurydice,  stiff,  churlish, 
rocky  still. 

^‘Lucretia  in  Coelestina,  act.  19.  Barthio  interpret.  nVirg.  4 "How  shall  I begin ; 

•*£  Grascho  Moschi.  P Ovid.  Met.  I . “ The  efficacious  one  is  golden,”  4 Pausanias  Achaicis,  lib.  • 

Perdit^  amabat  Callyrhoen  virginem,  et  quanto  erat  Chores!  amor  vehementior,  tanto  erat  puell» 
animus  ab  ejus  amore  alienior.  Virg.  6 Jin.  » Erasmus,  Egl.  Galatea.  t"  Having  no  compassion 
for  my  tears,  she  avoids  my  prayers,  and  is  inflexible  to  my  plaints.”  “ Angerianus,  Erotopsegnioa  i 

* Virg.  y Loechc.  j 


Mem.  5.  Subs.  5.] 


Cure  of  Love- Melancholy, 


Cll 


And  tis  most  true,  many  gentlewomen  are  so  nice,  they  scorn  all  suitors, 
crucify  their  poor  paramours,  and  think  nobody  good  enough  for  them  aa 
dainty  to  please  as  Daphne  herself.  ^ 


Multi  inam  petiere,  ilia  aspernante  peteutes, 

Nee  quid  Hymen,  quid  amor,  quid  slat  coimubia  curat,’ 


Many  did  woo  her,  but  site  scorn’d  them  still, 
And  said  she  would  not  marry  by  her  will.” 


One  while  they  will  not  marry,  as  they  say  at  least  (when  as  they  intend  notbiiicr 
less),  another  while  not  yet,  when  ’tis  their  only  desire,  they  rave  upon  it.  She 
will  marry  at  last,  but  not  him : he  is  a proper  man  indeed,  and  well  qualified, 
but  he  wants  means : another  of  lier  suitors  hath  good  means,  but  he  wants  wit ' 
one  is  too  old,  another  too  young,  too  deformed,  she  likes  not  his  carriage : a 
third  too  loosely  given,  he  is  rich,  but  base  born : she  will  be  a gentlewum'an,  a 
lady,  as  her  sister  is,  as  her  mother  is  : she  is  all  out  as  fair,  as  well  brou4it 
up,  hath  as  good  a portion,  and  she  looks  for  as  good  a matcli,  as  Matilda^or 
Dorinda : if  not,  she  is  resolved  as  yet  to  tarry,  so  apt  are  young  maids  to 
boggle  at  every  object,  so  soon  won  or  lost  with  every  toy,  so  quick^  diverted, 
so  hard  to  be  pleased.  In  the  meantime,  quot  torsit  aniantes  ? one  suitor  pines 
awajq  languisheth  in  love,  mori  quot  denique  cogit ! another  sighs  and  ^■rieves, 
she  cares  not:  and  which  “Stroza  objected  to  Ariadne,  ° ° 

“Nec  magis  Euryali  gemitn,  lacrymisque  moveris, 

Quam  prece  turbati  bectitur  ora  sali. 


Tu  juvencm,  quo  non  formosior  alter  in  urbe, 
Spernis,  et  insano  cogis  amore  morL” 


“Is  no  more  mov’d  with  those  sad  sighs  and  tears, 
Of  her  sweetheart,  tlian  raging  sea  with  prayers; 
Tliou  scorn’st  the  fairest  youth  in  all  our  city, 
And  mak’st  him  almost  mad  for  love  to  die 


They  take  a pride  to  prank  up  themselves,  to  make  young  men  enamoured, 

^capture  vivos  et  spernere  captos,  to  dote  on  them,  and  to  run  mad  for  their 

sakes, 

— — “ 0 sed  nullis  ilia  movetur  I « Wliilst  niggardly  their  favours  they  discover, 

fletibus,  aut  voces  ullas  tractabilis  audit.”  j They  love  to  be  bclov’d,  yet  scorn  the  lover.” 

All  suit  and  service  is  too  little  for  them,  presents  too  base ; Tormentis  gaudet 

amantis et  spoliis.  As  Atalanta  they  must  be  overrun,  or  not  won. 

Many  young  men  are  as  obstinate,  and  as  curious  in  their  choice,  as  tyranni- 
cally proud,  insulting,  deceitful,  false-hearted,  as  iiTefragable  and  peevish  on 
the  other  side;  Narcissus-like, 


“d  Multi  ilium  juvenes,  multse  petiere  puell®, 
Sed  fuit  in  tenera  tam  dira  sui^erbia  fonna, 
Nulii  ilium  juvenes,  nulljB  petiere  puelliie.” 


‘Young  men  and  maids  did  to  him  sue, 
But  in  his  youth,  so  proud,  so  coy  was  he, 
Young  men  and  maids  bade  him  adieu.” 


Echo  wept  and  wooed  him  b^^  all  means  above  the  rest.  Love  me  for  pity,  or 
pity  me  for  love,  but  he  was  obstinate,  Ante  ait  emoriar  quam  sit  lihi  copia 

nostri,  “he  would  rather  die  than  give  consent.”  .-n.-..* 

Cupid, 


Psyche  ran  whining  after 


‘ ® Formosum  tua  te  Psyche  fonnosa  requirit, 
Et  poscit  te  dia  deum,  puerumque  puella;  ” 


“Fair  Cupid,  tliy  fair  Psyche  to  thee  sues, 

A lovely  lass  a tine  young  gallant  woos 

but  he  rejected  her  nevertheless.  Thus  many  lovers  do  hold  out  so  long,  dotin^^ 
on  themselves,  stand  in  them  own  light,  till  in  the  end  they  come  to  be  scorned 
and  rejected,  as  Stroza’s  Gargiliana  was, 

“ Te  juvenes,  te  odere  senes,  desertaque  langues,  I “ Both  young  and  old  do  hate  thee  scorned  now. 

Qu«  fueras  procerum  publica  cura  prius.”  j That  once  was  all  their  joy  and  comfort  too.” 

As  Narcissus  was  himself, 

‘ Who  de.spising  m.any, 


Died  ere  he  could  enjoy  tiie  love  of  any.” 

They  begin  to  be  contemned  themselves  of  others,  as  he  was  of  his  shadow,  and 
take  up  with  a poor  curate,  or  an  old  serving-man  at  last,  that  might  have  had 
their  choice  of  right  good  matches  in  their  youth;  like  that  generous  mare  in 
^Plutarch,  which  would  admit  of  none  but  great  horses,  but  when  her  tail  was 
cut  ofl'and  mane  shorn  close,  and  she  now  saw  herself  so  deformed  in  the  water, 
when  she  came  to  drink,  ab  asino  conscendi  se  p)assa,  she  was  contented  afc  last 


*Ovid.  Met  1. 
Virg.  4.  Min. 


^ Erot.  lib.  2. 
dMetapiiOT.  Z. 


bT.  H.  “To  captivate  the  men,  but  despise  them  wheu  c«i*Uv&* 
® Fi  acastoriua,  Dial,  de  anim.  f Dial  Am. 


012  Love- Melancholy.  [Part.  3.  Sec.  2, 

to  be  covered  by  an  ass.  Yet  this  is  a common  humour,  will  not  be  left,  and 
cannot  be  helped. 

“8  Haac  volo  qu®  non  vult,  illam  qu®  vult  ego  nolo : “ I love  a maid,  she  loves  me  not : full  fain 

Vincere  vult  animoa,  non  satiare  Venus.”  She  would  have  me,  but  I not  her  again; 

So  love  to  crucify  men’s  souls  is  bent: 

But  seldom  doth  it  please  or  give  content.” 

“ Their  love  danceth  in  a ring,  and  Cupid  hunts  them  round  about;  he  dotes, 
is  doted  on  again.”  Dumque  petitlpetituTf  pariter  que  accedit  et  ardet,  their 
affection  cannot  be  reconciled.  Oftentimes  they  may  and  will  not,  ’tis  their 
own  foolish  proceedings  that  mar  all,  they  are  too  distrustful  of  themselves, 
too  soon  dejected:  say  she  be  rich,  thou  poor:  she  young,  thou  old;  she 
lovely  and  fair,  thou  most  ill-favoured  and  deformed ; she  noble,  thou  base : she 
spruce  and  fine,  but  thou  an  ugly  clown:  nil  desqjeranduin,  there’s  hope 
enough  yet : Mopso  Nisa  datnr,  quid  non  speremus  amantes .?  Put  thyself 
forward  once  more,  as  unlikely  matches  have  been  and  are  daily  made,  see 
v/hat  will  be  the  event.  Many  leave  roses  and  gather  thistles,  loathe  honey 
and  love  verjuice:  our  likings  are  as  various  as  our  palates.  , Put  commonly 
they  omit  opportunities,  oscula  qui  sumpsit,  &c.,  they  neglect  the  usual  means 
and  times.  I 

“He  that  will  not  when  he  may, 

When  he  will  he  shall  have  nay.” 

They  look  to  be  wooed,  sought  after,  and  sued  to.  Most  part  they  will  and 
cannot,  either  for  the  above-named  reasons,  or  for  that  there  is  a multitude  of  ’ 
suitors  equally  enamoured,  doting  all  alike;  and  where  one  alone  must  speed,  ,< 
what  shall  become  of  the  rest  ? Hero  was  beloved  of  many,  but  one  did  enjoy  ! 
her ; Penelope  had  a company  of  suitors,  yet  all  missed  of  their  aim.  In  such 
cases  he  or  they  must  wisely  and  warily  unwind  themselves,  unsettle  his  . 

affections  by  those  rules  above  prescribed, ^quin  stidtos  excutit  ignes,  . 

divert  his  cogitations,  or  else  bravely  bear  it  out,  as  Turnus  did,  Tua  sit 
Lavinia  conjux,  when  he  could  not  get  her,  with  a kind  of  heroical  scorn  he  bid 
Hineas  take  her,  or  with  a milder  farewell,  let  her  go.  Et  Fhillida  solus  habeto, 

“ Take  her  to  you,  God  give  you  joy,  sir.”  The  fox  in  the  emblem  would  eat 
no  grapes,  but  why?  because  he  could  not  get  them;  care  not  then  for  that  ^ 
which  may  not  be  had.  _ ^ i 

Many  such  inconveniences,  lets,  and  hindrances  there  are,  which  cross  their  ( 
projects,  and  crucify  poor  lovers,  which  sometimes  may, sometimes  again  cannot 
be  so  easily  removed.  But  put  case  they  be  reconciled  all,  agreed  hitherto, 
suppose  this  love  or  good  liking  be  between  two  alone,  both  parties  well ' 
pleased,  there  is  mutuus  amor,  mutual  love  and  great  affection : yet  their  parents,  I 
guardians,  tutors,  cannot  agree,  thence  all  is  dashed,  the  match  is  unequal : 
one  rich,  another  poor;  durus  pater ^ a hard-hearted,  unnatural,  a covetous 
father  will  not  marry  his  son,  except  he  have  so  much  money,  ita  in  aurum 
omnes  insaniuntj  as  ^ Chrysostom  notes,  nor  join  his  daughter  in  marriage,^  to 
save  her  dowry,  or  for  that  he  cannot  spare  her  for  the  service  she  doth  him,  j 
and  is  resolved  to  part  with  nothing  whilst  he  lives,  not  a penny,  though  he  ^ 
may  peradventure  well  give  it,  he  will  not  till  he  dies,  and  then  as  a pot  of  i 
money  broke,  it  is  divided  amongst  them  that  gaped  after  it  so  earnestly.  Or  i 
else  he  wants  means  to  set  her  out,  he  hath  no  money,  and  though  it  be  to  the  ; 
manifest  prejudice  of  her  body  and  soul’s  health,  he  cares  not,  he  will  take  no 
notice  of  it,  she  must  and  shall  tarry.  Many  slack  and  careless  parents,  iniqui  j 
paires,  measure  their  children’s  affections  by  their  own,  they  are  now  cold  and 
decrepit  themselves,  past  all  such  youthful  conceits,  and  they  will  therefore  ; 
^'itai’ve  their  children’s  genius,  have  them  a pueris^illico  nasci  senes,  they  must  i 
not  marry,  nec  earum  affines  esse  rerum  quas  secum  fert  adolescentia : ex  sud 
KAusoniua.  bOvid.  Met  iHom.  5.  in  1.  episb  Tliess.  cap.  4,  ver.  1.  bTer. 


irem.  5.  Subs.  5.] 


Cure  of  Love-Melancholy. 


613 


libidine  moderatur  quoe  est  nunc,  non  quce  olim  fuit:  as  he  said  in  the  comedy; 
they  will  stifle  nature,  their  young  bloods  must  not  participate  of  youthful 
pleasures,  but  be  as  they  are  themselves  old  on  a sudden.  And  ’tis  a general 
fault  amongst  most  parents  in  bestowing  of  their  children,  the  father  wholly 
respects  wealth,  when  through  his  folly,  riot,  indiscretion,  he  hath  embezzled 
his  estate,  to  recover  himself,  he  confines  and  prostitutes  his  eldest  son’s  love 
and  affection  to  some  fool,  or  ancient,  or  deformed  piece  for  money, 

“1  Phanaretae  ducet  filiam,  rufam,  illam  virginem, 

Caesiam,  sparso  ore,  adunco  naso” 

and  though  his  son  utterly  dislike,  with  Clitipho  in  the  comedy.  Non  possum 
pater:  if  she  be  rich,  Eia  (he  replies),  ut  eleyans  est,  credas  aniuiumibi  esse? 
he  must  and  shall  have  her,  she  is  fair  enough,  young  enough,  if  he  look  or 
hope  to  inherit  his  lands,  he  shall  marry,  not  when  or  whom  he  \oy qs>,  A rconidis 
hujus  filiam,  but  whom  his  father  commands,  when  and  where  he  likes,  his 
affection  must  dance  attendance  upon  him.  His  daughter  is  in  the  same  pre- 
dicament forsooth,  as  an  empty  boat  she  must  carry  what,  where,  when,  and 
whom  her  father  will.  So  that  in  these  businesses  the  father  is  still  for 
the  best  advantage;  now  the  mother  respects  good  kindred,  must  part  the  son 
a proper  woman.  All  which  “Livy  exemplifies,  dee.  1.  lib.  4.  a gentleman 
and  a yeoman  wooed  a wench  in  Rome  (contrary  to  that  statute  that  the  gentry 
and  commonalty  must  not  match  together) ; the  matter  was  controverted : the 
gentleman  was  preferred  by  the  mother’s  voice,  quce  quam  splendidissimis  nup- 
tiis  jungi  puellam  volebat:  the  overseers  stood  for  him  that  was  most  worth, 
&c.  But  parents  ought  net  to  be  so  strict  in  this  behalf,  beauty  is  a dowry  of 
itself  all  sufficient,  ^ Virgo  formosa,  etsi  oppidd  pauper,  ahunde  dotata  est, 
“Rachel  was  so  married  to  Jacob,  and  Bonaventure,  ^in  4 sent,  “denies  that 
he  so  much  as  venially  sins,  that  marries  a maid  for  comeliness  of  person.’^ 
The  Jews,  Dent.  xxi.  11,  if  they  saw  amongst  the  captives  a beautiful  woman, 
some  small  circumstances  observed,  might  take  her  to  wife.  They  should 
not  be  too  severe  in  that  kind,  especially  if  there  be  no  such  urgent  occasion, 
or  grievous  impediment.  ’Tis  good  for  a,  commonwealth.  Plato  holds,  that 
in  their  contracts  “young  men  should  never  avoid  the  affinity  of  poor  folks,  or 
seek  after  rich.”  Poverty  and  base  parentage  may  be  sufficiently  recompensed 
by  many  other  good  qualities,  modesty,  virtue,  religion,  and  choice  bringing  up, 

I am  poor,  I confess,  but  am  I therefore  contemptible,  and  an  object!  Love 
itself  is  naked,  the  graces;  the  stars,  and  Hercules  clad  in  a lion’s  skin.” 
Give  something  to  virtue,  love,  wisdom,  favour,  beauty,  person;  be  not  all  for 
money.  Besides,  you  must  consider  that  Amor  cogi  non  potest,  love  cannot 
be  compelled,  they  must  affect  as  they  may : ^ Fatum  est  in  partibus  illis  queu. 
sinus  abscondit,  as  the  saying  is,  marriage  and  hanging  goes  by  destiny 
matches  are  made  in  heaven. 

“ It  lies  not  in  our  power  to  love  or  hate, 

, For  will  in  us  is  overrul’d  by  fate.” 

A servant  maid  in  ’^Aristsenetu slowed  her  mistress’s  minion,  which  whenhei 
dame  perceived,  furiosd  cemulatione,  in  a jealous  humour  she  dragged  hex 
about  the  house  by  the  hair  of  the  head,  and  vexed  her  sore.  The  weneb 
cried  out,  “^O  mistress,  fortune  hath  made  my  body  your  servant,  but  not  my' 
soul !”  Affections  are  free,  not  to  be  commanded.  Moreover  it  may  be  to 
restrain  their  ambition,  pride,  and  covetousness,  to  correct  those  hereditary 
diseases  of  a family,  God  in  his  just  judgment  assigns  and  permits  such 

iTer.  Heaut  Seen.  nit.  “He  will  marry  the  daughter  of  rich  parents,  a red-haired,  blear-eyed,  big- 
mouthed,  crooked-nosed  wench.”  1 lebeius  et  nobilis  ambiebant  puellam,  puellaa  ceitamen  in  partes 

venit,  &c.  “ Apuleius  Apol.  ®Gen.  xxvi.  P Xon  peccat  venialiter  qui  mulierem  ducit  ob  pulchri- 

tudinem.  ‘iLib.  6.  de  leg.  Ex  usu  reipub.  est  ut  in  nuptiis  juvenes  neque  pauperum  affinitatein  fugiant, 

Deque  divitum  sectentur.  r pbilost.  ep.  Quoniam  pauper  sum,  idcirco  contemptior  et  abjectior  tibi 

videar?  Amor  ipse  nudus  est,  gratite  et  astra  ; Hercules  pelle  leoiiina  indutus.  sJ^venaL  ^tLib.  2. 
tp.  7.  “ Ejulans  iiiquit,  nou  meutem  una  addixit  mihi  fortuna  servitute. 


6U 


Love-Melancholy. 


[Part.  3.  Sec.  2. 


matches  to  b3  made.  For  I am  of  Plato  and  ^Bodine’s  mind,  that  families 
have  their  bounds  and  periods  as  well  as  kingdoms,  beyond  which  for  extent 
or  continuance  they  shall  not  exceed,  six  or  seven  hundred  years,  as  they  there 
illustrate  by  a multitude  of  examples,  and  which  Peucer  and  ^Melancthon 
approve,  but  in  a perpetual  tenor  (as  we  see  by  many  pedigrees  of  knights, 
gentlemen,  yeomen)  continue  as  they  began,  for  many  descents  with  little 
alteration.  Howsoever  let  them,  I say,  give  something  to  youth,  to  love;  they 
must  not  think  they  can  fancy  whom  they  appoint;  ^ Amor  enim  non  impera- 
tur,  qffectus  Liber  si  quis  alius  et  vices  exigens,  this  is  a free  passion,  as  Pliny 
said  in  a panegyric  of  his,  and  may  not  be  forced : Love  craves  liking,  as  the 
sayiug  is,  it  requires  mutual  affections,  a correspondency : invito  non  daturneo 
aufertur,  it  may  not  be  learned,  Ovid  himself  cannot  teach  us  how  to  love, 
Solomon  describe,  Apelles  paint,  or  Helen  express  it.  They  must  not  therefore 
compel  or  intrude;  ^quis  enirn  (as  Fabius  urgeth)  amare  alieno  animo  potest? 
but  consider  withal  the  miseries  of  enforced  marriages;  take  pity  upon  youth : 
and  such  above  the  rest  as  have  daughters  to  bestow,  should  be  very  careful 
and  provident  to  marry  them  in  due  time.  Syracides,  cap.  7.  ve7's.  25.  calls  it 
“a  weighty  matter  to  perform,  so  to  marry  a daughter  to  a man  of  understand- 
ing in  due  time:”  Yirgines  enim  tempestive  locandcE,  as  ^Lemnius  admonish- 
eth,  lib.  1.  cap.  6.  Virgins  must  be  provided  for  in  season,  to  prevent  many 
diseases,  of  which  ®Bodericus  ^ Castro  de  morbis  midie7'U7n,lib.  2.  cap.  3.  and 
Lod.  Mercatus,  lib.  2.  de  mulier.  affect,  cap.  4,  de  melanch.  virginum  et  vidua- 
rum,  have  both  largely  discoursed.  And  therefore  as  well  to  avoid  these  feral 
maladies,  ’tis  good  to  get  them  husbands  betimes,  as  to  prevent  some  other 
gross  inconveniences,  and  for  a thing  that  I know  besides;  ubi  nuptiarum 
tempus  et  cetas  advenerit,  as  Chrysostom  adviseth,  let  them  not  defer  it ; they 
perchance  will  marry  themselves  else,  or  do  worse.  If  Nevisanus  the  lawyer  do 
not  impose  they  may  'do  it  by  right : for  as  he  proves  out  of  Curtius,  and  some 
other  civilians,  Sylvse,  nup.  lib.  2.  7iumer.  30.  A maid  past  25  years  of 
age,  against  her  parents’  consent  may  marry  such  a one  as  is  unworthy  of,  and 
inferior  to  her,  and  her  father  by  law  must  be  compelled  to  give  her  a competent 
dowry.”  Mistake  me  not  in  the  meantime,  or  think  that  I do  apologise  here 
for  any  headstrong,  unruly,  wanton  flirts.  I do  approve  that  of  St.  Ambrose 
(Comment  in  Genesis  xxiv.  51),  which  he  hath  written  touching  Rebecca’s 
spousals,  “A  v/oman  should  give  unto  her  parents  the  choice  of  her  husband, 
®lest  she  be  reputed  to  be  malapert  and  wanton,  if  she  take  upon  her  to  make 
her  own  choice ; ^for  she  should  rather  seem  to  be  desired  by  a man,  than  to 
desire  a man  herself.”  To  these  hard  parents  alone  I retort  that  of  Curtius  ; 
(in  the  behalf  of  modester  maids),  that  are  too  remiss  and  careless  of  their  due  * 
time  and  riper  years.  For  if  they  tarry  longer,  to  say  truth,  they  are  past 
date,  and  nobody  will  respect  them.  A woman  with  us  in  Italy  (saith 
^Aretine’s  Lucretia)  24  years  of  age,  “is  old  already,  past  the  best,  of  no' 
account.”  An  old  fellow,  as  Lycistrata  confesseth  in  ^Aristophanes,  etsi  sit  1 
canus,  cito  puellam  virginem  ducat  uxorem,  and  ’tis  no  news  for  an  old  fellow 
to  marry  a young  wench:  but  as  he  follows  it,  midieris  bi'evis  occasioest,  etsi 
hoc  non  apprehenderit,nemo  vult  ducere  uxorem,  expectans  vero  sedet;  who  cares 
for  an  old  maid?  she  may  set,  tfec.  A virgin,  as  the  poet  holds,  lasciva  et 
petulans  puella  virgo,  is  like  a flower,  a rose  withered  on  a sudden. 


“iQuam  modb  nascentem  rutilus  conspexit  Eou.s, 
Hanc  rediens  sei'o  vespere  vidit  anum.” 


‘ She  tliat  was  erst  a maid  as  fresh  as  May, 
Is  now  an  old  crone,  time  so  steals  away.” 


* De  rcpnb.  c.  de  period,  rcrumpub.  y Com.  In  car.  Chron.  ^Plin.  in  pan.  ^ Declam.  3061] 

b Puellis  imprimis  nulla  danda  occasio  lapsns.  Lemn.  lib.  1.  54.  de.  vit.  instit.  ® See  more  part.  1. 

Diem.  2.  subs.  4.  d Filia  excedens  annum  25.  potest  inscio  patre  nubere,  licet  Indignus  sit  maritus,  et  euni ' 
cogere  ad  congrue  dotandum.  ® Ne  appetentiae  procacioris  reputetur  auctor.  ’ f Expetita  enim  magi^ 
debet  videri  b viro  quam  ipsa  virum  expetiase,  s Mulier  apud  nos  24.  annorum  vetula  est  et  projectitia.j 

hComacd.  Lyciatrat.  And.  Divo  Interpr.  Ausonius,  edy.  14. 


615 


Mem.  5.  Subs.  5.]  Cure  of  Love  Melancholy. 


Let  them  take  time  then  while  they  may,  make  advantage  of  youth,  and  as  he 
prescribes, 

**  k Colllge  Virgo  rosas  dum  flos  novus  et  nova  pubes,  I “ Fair  maids,  go  gather  roses  in  the  prime, 

Et  memor  esto  aaviiin  sic  properare  tuuin.”  ] And  think  that  as  a tiower  so  goes  on  time.** 

Let’s  all  love,  dam  vires  annique  sinunt,  while  we  are  in  the  flower  of  years, 
fit  for  love  matters,  and  while  time  serves  : for 


“ 1 Soles  occidere  et  ridere  possunt,  I “ Sims  that  set  may  rise  again, 

2s  obis  cum  semel  occidit  brevis  lux,  Jiut  if  once  we  lose  this  light, 

Nox  est  perpctub  una  dormienda."  | ’Tis  with  us  perpetual  night.” 

Voldt  irrevocahile  tempus,  time  past  cannot  be  recalled.  But  we  need  no  such, 
exhortation,  we  are  all  commonly  too  forward  : yet  if  there  be  any  escape,  and 
all  be  not  as  it  should,  as  Diogenes  struck  the  father  when  the  son  swore, 
because  he  taught  him  no  better,  if  a maid  or  a young  man  miscarry,  I think 
their  parents  oftentimes,  guardians,  overseers,  governors,  neque  vos  (saith 
‘‘Chrysostom)  a supplicio  immunesevadetis,  si  non  statiin  ad  nuptias,  (fee.,  are  in 
as  much  fault,  and  as  severely  to  be  punished  as  their  cliildren,  in  providing 
for  them  no  sooner. 

Now  for  such  as  have  free  liberty  to  bestow  themselves,  I could  wish  that 
good  counsel  of  the  comical  old  man  were  put  in  practice. 


“ ® Opulentiores  pauperiorum  ut  Alias 
Indotas  ducant  uxorcs  domuin  : 

Et  multb  Act  civitas  concordior, 

Et  invidia  nos  minoie  utemur,  quam  utimur.” 


“ That  rich  men  would  marry  poor  maidens  some. 
And  that  witliout  dowry,  and  so  bring  them  home. 
So  would  much  concord  be  in  our  city. 

Less  envy  should  we  have,  much  more  pity.” 


If  they  would  care  less  for  wealth,  we  should  have  much  more  content  and 
quietness  in  a commonwealth.  Beauty,  good  bringing  up,  methinks,isa  sufficient 
portion  of  itself,  ^ Dos  est  sua  forma  puellis,  “ her  beauty  is  a maiden’s  dower,’* 
and  he  doth  well  that  will  accept  of  such  a wife.  Eubulides,  in  Aristsenetus. 
married  a poor  man’s  child,  non  illcetahili,  of  a merry  countenance,  and 
heavenly  visage,  in  pity  of  her  estate,  and  that  quickly.  Acontius  coming  to 
Delos,  to  sacrifice  to  Diana,  feli  in  love  with  Cydippe,  a noble  lass,  and  wanting 
means  to  get  her  love,  flung  a golden  apple  into  her  la^D,  with  this  inscription 
upon  it, 

“ Juro  tibi  sane  per  mystica  sacra  Dianm,  I “ T swear  by  all  the  rites  of  Diana, 

Me  tibi  venturum  comitem,  sponsumque  futunim.”  | I'll  come  and  be  thy  husband  if  I may.” 


She  considered  of  it,  and  upon  small  inquiry  of  his  person  and  estate,  was 
married  unto  him. 


“ Blessed  is  the  wooing. 

That  is  not  long  a doing.” 

As  the  saying  is;  wffien  the  parties  are  sufficiently  known  to  each  other,  what 
needs  such  scrupulosity,  so  many  circumstances?  dftst  thou  know  her  condi- 
tions, her  bringing  up,  like  her  person  ? let  her  means  be  what  they  will,  take 
her  without  any  more  ado.  ‘ Dido  and  .(Eneas  were  accidentally  driven  by  a 
storm  both  into  one  cave,  they  made  a match  upon  it ; Massinissa  was  married 
to  that  fair  captive  Sophonisba,  King  Syphax’  wife,  the  same  day  that  he  saw 
her  first,  to  prevent  Scipio  Lcelius,  lest  they  should  determine  otherwise  of  her. 
If  thou  lovest  the  party,  do  as  much : good  education  and  beauty  is  a compe- 
tent dowry,  stand  not  upon  money.  Erant  oliin  anrei  homines  (saith  Theocri- 
tus) et  adamantes  redamabant,  in  the  golden  world  men  did  so  (in  the  reign  of 
®Ogyges  belike,  before  staggering  Ninus  began  to  domineer),  if  all  be  true  that 
is  reported  : and  some  few  now-a-days  will  do  as  much,  here  and  there  one; 
’tis  well  done  methinks,  and  all  happiness  befall  them  for  so  doing.  ^Leontius, 
a philosopher  of  A thens,  had  a fair  daughter  called  Athenais,  multo  corporis 
lepore  ac  Venere  (saith  mine  author),  of  a comely  carriage,  he  gave  her  no  por- 

k Idem.  Catullus.  Translated  by  M.  B.  Johnson.  “ Horn.  5.  kv  1.  Thes.  cap.  4.  1.  ® Plautus. 
**pvi(L  <lEpi.st  12.  L 2.  Eligit  conjugem  pauperem,  indotatam  et  subilo  deamavit,  ex  commiseratione 
ejus  inopiae.  *'Virg.  Ain.  “ Fabius  pictor:  amor  ipse  conjunxit  populos,  Ac.  tLipsius,  poiiL 

bebast.  Jlayer.  Select  Sect.  1.  cap  13. 


616 


Love  -Melancholy. 


[Part.  3.  Sec.  2. 


tion  but  her  bringing  up,  occulto  formce  presagio,  out  of  some  secret  fore-  ^ ■ 
knowledge  of  her  fortune,  bestowing  that  little  which  he  had  amongst  his  other 
children.  But  she,  thus  qualified,  was  preferred  by  some  friends  to  Constan- 
tinople, to  serve  Pulcheria,  the  emperor’s  sister  of  whom  she  was  baptised 
and  called  Eudocia.  Theodosius,  the  emperor,  in  short  space  took  notice  of  her 
excellent  beauty  and  good  parts,  and  a little  after  upon  his  sister’s  sole  com- 
mendation made  her  his  wife : ’twas  nobly  done  of  Theodosius.  ^ Rodophe 
was  the  fairest  lady  in  her  days  in  all  Egypt ; she  went  to  wash  her,  and  by 
chance  (her  maids  meanwhile  looking  but  carelessly  to  her  clothes),  an  eagle 
stole  away  one  of  her  shoes,  and  laid  it  in  Psammeticus  the  King  of  Egypt’s 
lap  at  Memphis:  he  wondered  at  the  excellency  of  the  shoe  and  pretty  foot, 
but  more  Aquilce  factum,  at  the  manner  of  the  bringing  of  it:  and  caused  ' 
forthwith  proclamation  to  be  made,  that  she  that  owned  that  shoe  should  come 
presently  to  his  court ; the  virgin  came,  and  was  forthwith  married  to  the 
king.  I say  this  was  heroically  done,  and  like  a prince : I commend  him  for 
it,  and  all  such  as  have  means,  that  will  either  do  (as  he  did)  themselves,  or 
so  for  love,  &c^  marry  their  children.  If  he  be  rich,  let  him  take  such  a one 
as  wants,  if  she  be  virtuously  given;  for  as  Syracides,  cap.  7.  ver  19.  adviseth, 

“ Forego  not  a wife  and  good  woman ; for  her  grace  is  above  gold.”  If  she 
have  fortunes  of  her  own,  let  her  make  a man.  Danaus  of  Lacedaemon  had  a 
many  daughters  to  bestow,  and  means  enough  for  them  all,  he  never  stood 
inquiring  after  great  matches  as  others  used  to  do,  but  ^ sent  for  a company 
of  brave  young  gallants  home  to  his  house,  and  bid  his  daughters  choose  every  ; 
one  one,  whom  she  liked  best,  and  take  him  for  her  husband,  without  any  more 
ado.  This  act  of  his  was  much  approved  in  those  times.  But  in  this  iron  age  ' 
of  ours,  we  respect  riches  alone  (for  a maid  must  buy  her  husband  now  with  ^ 
a great  dowry  if  she  will  have  him),  covetousness  and  filthy  lucre  mars  all  good  ; 
matches,  or  some  such  by-respects.  Crales,  a Servian  prince  (as  Nicephorus  : 
Gregoras,  Jtom.  hist.  lib.  C.  relates  it),  was  an  earnest  suitor  to  Eudocia,  the 
emperor’s  sister;  though  her  brother  much  desired  it,  yet  she  could  not  ^abide  . 
him,  for  he  had  three  former  wives,  all  basely  abused;  but  the  emperor  still,  ■ 
C rails  amicitiam  magni  faciens,  because  he  was  a great  prince,  and  a trouble-  j 
some  neighbour,  much  desired  his  affinity,  and  to  that  end  betrothed  his  own  ' { 
daughter  Simonida  to  him,  a little  girl  five  years  of  age  (he  being  forty-five),  • 
and  five  ^ years  older  than  the  emperor  himself:  such  disproportionable  and  * 
unlikely  matches  can  wealth  and  a fair  fortune  make.  And  yet  not  that  alone,  ; 
it  is  not  only  money,  but  sometimes  vain-glory,  pride,  ambition,  do  as  much 
harm  as  wretched  covetousness  itself  in  another  extreme.  If  a yeoman  have  , 
one  sole  daughter,  he  must  overmatch  her  above  her  birth  and  calling,  to  a 
gentleman  forsooth,  because  of  her  great  portion,  too  good  for  one  of  her  own  - 
rank,  as  he  supposeth  : a gentleman’s  daughter  and  heir  must  be  married  to  a 
knight  baronet’s  eldest  son  at  least;  and  a knight’s  only  daughter  to  a baron 
himself,  or  an  earl,  and  so  upwards,  her  great  dower  deserves  it.  And  thus 
striving  for  more  honour  to  their  wealth,  they  undo  their  children,  many  dis- 
contents follow,  and  oftentimes  they  ruinate  their  families.  ^Paulus  Jovius  ; 
gives  instances  in  Galeatius  the  Second,  that  heroical  Duke  of  Milan,  externas 
ajfnitates  decoras  quidem  regio  fastu,  sed  sihi  et  posteris  damnosas  et  fere  exi- 
tiales  qucesivit;  he  married  his  eldest  son  John  Galeatius  to  Isabella  the  King 
of  France  his  sister,  but  she  was  socero  tarn  gravis  ut  ducentis  millibus  aureo- 
rum  constiterit,  her  entertainment  at  Milan  was  so  costly  that  it  almost  undid 


® Mayerus,  select,  sect,  1.  c.  14.  et.^.lian.  1. 13.  c.  33.  cum  fannilae  lavantis  vestes  incuriosius  custodirent,  Ac. 
mandavit  per  universam  jEgyptnin  ut  foeniina'qucereretur,  cujus  is  calceus  esset;  eamque  sic  inventam  in 
matrimonium  accepit.  ^ Pansanias,  lib.  3.  de  Laconicis.  Dimisit  qui  nunciarunt,  &c.  optionem  puebis 

dedit,  ut  earum  quaelibet  eum  sibi  -virum  deligeret,  cujus  maxime  esset  forma  complacita.  ^ lllius 

conjugiura  abominabitur.  * Socero  quinque  circiter  annos  natu  minor.  “Vit.  Galeat.  secundi. 


Mem.  5.  Subs.  5.] 


Cure  of  Love-Melancholy. 


617 


him.  His  daughter  Violanta  was  married  to  Lionel  Duke  of  Clarence,  the 
youngest  son  to  Edward  the  Third,  King  of  England,  but,  ad  ejus  adventum 
tantce  ojjes  tarn  admirahili  liberalitate  profuscB  sunt,  ut  ojmlentissimorum  regum 
splendorem  superdsse  videretur,  he  was  welcomed  with  such  incredible  magnifi- 
cence, that  a king’s  purse  was  scarcely  able  to  bear  it ; for  besides  many  rich 
presents  of  horses,  arms,  plate,  money,  jewels,  &c.,  he  made  one  dinner  for 
him  and  his  company,  in  which  were  thirty-two  messes  and  as  much  provision 
left,  ut  relates  a mensa  dapes  decern  millibus  hominum  suficerent,  as  would 
serve  ten  thousand  men  : but  a little  after  Lionel  died,  novee  nupke  et  intem- 
pestivis  conviviis  operam  dans,  &c.,  and  to  the  duke’s  great  loss,  the  solem- 
nity was  ended.  So  can  titles,  honours,  ambition,  make  many  brave,  but 
unfortunate  matches  of  all  sides  for  by-respects  (though  both  crazed  in  body 
and  mind,  most  unwilling,  averse,  and  often  unfit),  so  love  is  banished,  and 
feel  the  smart  of  it  in  the  end.  But  I am  too  lavish  peradventure  in  this 
subject. 

Another  let  or  hindrance  is  strict  and  severe  discipline,  laws  and  rigorou.s 
customs,  that  forbid  men  to  marry  at  set  times,  and  in  some  places ; as  appren- 
tices, servants,  collegiates,  states  of  lives  in  copyholds,  or  in  some  base  inferior 
offices,  ^ Velle  licet  in  such  cases,  potirinon  licet,  as  he  said.  They  see  but  as 
prisoners  through  a grate,  they  covet  and  catch,  but  Tantalus  d labris,  &c. 
Their  love  is  lost,  and  vain  it  is  in  such  an  estate  to  attempt.  ^Gravissimuiu 
est  adamare  nec  potiri,  ’tis  a grievous  thing  to  love  and  not  enjoy.  They  may, 
indeed,  I deny  not,  marry  if  they  will,  and  have  free  choice,  some  of  them  ; but 
in  the  meantime  their  case  is  desperate,  Lupum  auribus  tene/nt,  they  hold  a 
wolf  by  the  ears,  they  must  either  burn  or  starve.  ’Tis  cornutum  sophisma,. 
hard  to  resolve,  if  they  marry  they  forfeit  their  estates,  they  are  undone,  and 
starve  themselves  through  beggary  and  want : if  they  do  not  marry,  in  this 
heroical  passion  they  furiously  rage,  are  tormented,  and  torn  in  pieces  by  their 
predominate  affections.  Every  man  hath  not  the  gift  of  continence,  let  him 
‘^pray  for  it  then,  as  Beza  adviseth  in  his  tract  de  Divortiis,  because  God  hath 
so  called  him  to  a single  life,  in  taking  away  the  means  of  marriage.  ®Paul 
would  have  gone  from  Mysia  to  Bithynia,  but  the  spirit  suffered  him  not,  and 
thou  wouldst  peradventure  be  a married  man  with  all  thy  will,  but  that  pro- 
tecting angel  holds  it  not  fit.  The  devil  too  sometimes  may  divert  by  his  ill 
suggestions,  and  mar  many  good  matches,  as  the  same  ^Paul  w^as  willing  ta 
see  the  Homans,  but  hindered  of  Satan  he  could  not.  There  be  those  that 
think  they  are  necessitated  by  fate,  their  stars  have  so  decreed,  and  therefore 
they  grumble  at  their  hard  fortune,  they  are  well  inclined  to  marry,  but  one 
rub  or  other  is  ever  in  the  way;  I know  what  astrologers  say  in  this  behalf) 
what  Ptolemy  quadripartit.  Tract.  4.  cap.  4.  Skoner,  lib.  1.  cap.  12.  what 
Leovitius,  genitur.  exempl.  1.  which  Sextus  ab  Heminga  takes  to  be  the  horo- 
scope of  Hieronymus  Wolfius,  what  Pezelius,  Origanausand  Leovitius  his  illus- 
trator Garceus,  cap.  12.  what  Junctine,  Protanus,  Campanella,  what  the  rest, 
(to  omit  those  Arabian  conjectures  d ptan'te  congugii,  d parte  lascivice,  triplici- 
tates  veneris,  &c.,  and  those  resolutions  upon  a question,  an  amied  potiatur,  kef 
determine  in  this  behalf,  viz.  an  sit  natus  conjugem  habiturus,  facile  an  dijfficul- 
ter  sit  sjDonsam  impetraturus,  quot  conjuges,  quo  tempore,  quotes  decernantur 
nato  uxores,  de  mutuo  amore  conjugem^,  both  in  men’s  and  women’s  genitures,. 
by  the  examination  of  the  seventh  house  the  almutens,  lords  and  planets  there, 
a <1  O * etc.,  by  particular  aphorisms.  Si  dominus  7™*  in  vel  secunda, 
nobilem  decernit  uxorein,  servam  aut  ignobilem  si  duodecimd.  Si  Venus  in 
12'"'^,  with  many  such,  too  tedious  to  relate.  Yet  let  no  man  be  troubled, 

b Apnleiusin  Catel.  nobis  cupido  velle  dat,  posse  aPnegat.  ® Anacreon.  66.  dContinentiae  donum 
Bx  fide  postulet  quia  certum  sit  eum  vocari  ad  coelibutiiui  cui  demis,  «&c,  ® Act.  xvL  7.  fliom.  i. 


618  Love  Melancholy.  [Part.  3.  Sec.  2. 

or  find  himself  grieved  with  such  predictions,  as  Hier.  Wolfius  well  saith  in 
his  astrological  ^ dialogue,  non  sunt  praetor  iana  decreta,  they  he  but  conjectures, 
the  stars  incline,  but  not  enforce, 

“Sidera  corporibus  prsesunt  coelestia  nostris, 

' Sunt  ea  de  vili  condita  namque  luto  : 

Cogere  sed  riequeunt  animum  ratione  fruentem, 

Quippe  sub  imperio  solius  ipse  dei  est.”  h 

wisdom,  diligence,  discretion,  may  mitigate  if  not  quite  alter  such  decrees, 
Fortuna  sua  d cujusque  Jingitur  morihus,  ^ Qui  cauti,  prudentes,  voti  compotes, 
&c.,  let  no  man  then  be  terrified  or  molested  with  such  astrological  aphorisms,  or 
be  much  moved,  either  to  vain  hope  or  fear,  from  such  predictions,  but  let  every 
man  follow  his  own  free  will  in  this  case,  and  do  as  he  sees  cause.  Better  it 
is  indeed  to  marry  than  burn,  for  their  soul’s  health,  but  for  their  present  for- 
tunes, by  some  other  means  to  pacify  themselves,  and  divert  the  stream  of  this 
fiery  torrent,  to  continue  as  they  are,  ^ rest  satisfied,  lugentes  virginitatis  jiorem 
sic  aruisse,  deploring  their  misery  with  that  eunuch  in  Libanius,  since  there  is 
no  help  or  remedy,  and  with  Jephtha’s  daughter  to  bewail  their  virginities. 

Of  like  nature  is  superstition,  those  rash  vows  of  monks  and  friars,  and  such 
as  live  in  religious  orders,  but  far  more  tyrannical  and  much  worse.  Nature, 
youth,  and  his  furious  passion  forcibly  inclines,  and  rageth  on  the  one  side  ; 
but  their  order  and  vow  checks  them  on  the  other.  ^ Votoque  suo  sua  format 
repugnat.  What  merits  and  indulgences  they  heap  unto  themselves  by  it,  what 
commodities,  I know  not ; but  I am  sure,  from  such  rash  vows,  and  inhuman 
manner  of  life,  proceed  many  inconveniences,  many  diseases,  many  vices,  mas- 
tupration,  satyriasis,  “priapismus,  melancholy,  madness,  fornication,  adultery, 
buggery,  sodomy,  theft,  murder,  and  all  manner  of  mischiefs  : read  but  Bale’s 
Catalogue  of  Sodomites,  at  the  visitation  of  abbeys  here  in  England,  Henry 
Stephan,  his  Apol.  for  Herodotus,  that  which  XJJricus  writes  in  one  of  his  epi- 
stles, ^ “ that  Pope  Gregory  when  he  saw  6000  skulls  and  bones  of  infants  taken 
out  of  a fishpond  near  a nunnery,  thereupon  retracted  that  decree  cf  priests’ 
marriages,  which  was  the  cause  of  such  a slaughter,  was  much  grieved  at  it, 
and  purged  himself  by  repentance.”  Bead  many  such,  and  then  ask  what  is 
to  be  done,  is  this  vow  to  be  broke  or  not?  No,  saith  Bellarmine,  cap.  38.  lib. 
de  Monach.  melius  estscortari  et  uri  quam  de  voto  coelihatus  adnuptias  transire, 
better  burn  or  fly  out,  than  to  break  thy  vow.  And  Coster  in  his  Enchirid.  de 
coelibat.  sacerdotum,  saith  it  is  absolutely  gravius peccatum,  greater  sin  for 

a j^riest  to  marry,  than  to  keep  a concubine  at  home.”  Gregory  de  Valence, 
cap.  6.  de  coelibat.  maintains  the  same,  as  those  Essei  and  Montanists  of  old. 
Insomuch  that  many  votaries,  out  of  a small  persuasion  of  merit  and  holiness  in 
this  kind,  will  sooner  die  than  marry,  though  it  be  to  the  saving  of  their  lives. 
^Anno  1419.  Pius  2,  Pope,  James  Bossa,  nephew  to  the  King  of  Portugal, 
and  then  elect  Archbishop  of  Lisbon,  being  very  sick  at  Elorence,  “^when 
his  physicians  told  him,  that  his  disease  was  such,  he  must  either  lie  with  a 
wench,  marry,  or  die,  cheerfully  chose  to  die.”  Now  they  commended  him 
for  it : but  St.  Paul  teacheth  otherwise,  “Better  marry  than  burn,”  and  as 
St.  Hierome  gravely  delivers  it,  Alice  sunt  leges  Ccesarum,  alice  Christi,  aliud 
Fopinianus,  aliud  Faulus  noster  praecipit,  there’s  a difference  betwixt  God’s 
ordinances  and  men’s  laws  : and  therefore  Cyprian,  Epist.  8 boldly  denounceth, 
iinpium  est,  aduUcrum  est,  sacrilegum  est,  quodcunque  humano  f urore  statuitur, 

Praefix.  gen.  Leovitii.  h “ The  stars  in  the  skies  preside  over  our  persons,  for  they  are  rnade  of  hurnbla 
matter.  Tlu  y cannot  hind  a rational  mind,  for  that  is  under  the  control  of  God  only."  i Idem  Woltius, 
dial.  k “That  is,  make  tlie  best  of  it,  and  take  his  lot  as  it  falls."  JOvid.  1.  Met.  “ Their  beauty  is 

inconsistent  with  their  vows.”  “Mercurialis  de  Priapismo.  “ Memorabile  quod  Ulricus  epistola  refert 
Gregorium  quum  ex  piscina  quadara  allata  plus  quam  sex  mille  infantum  capita  vidisset,  ingemuisse  et 
decretum  de  coelibatu  tantam  caedis  causam  confessus,  condigno  illud  poenitentiaefructu  purg  isse.  Kemnisius 
ex  concil.  Trident  part  3.  de  coelibatu  sacerdotum.  ® Si  nubat,  quam  si  domi  concubinam  alat 

P Alphonsus  Cicaonius,  lib.  de  gest.  pontiticum.  *1  Cum  medici  suaderent  ut  aut  nuberet  aut  coitu  uteretur. 
sic  mor-ter;  vitari  posse,  mortem  potius  intrepidus  expectavit,  <fec. 


Cure  of  Love- Melancholy, 


619 


Mem.  5.  Subs.  5.] 


ut  disjyositio  dtvina  violetur,  it  is  abominable,  impious,  adulterous,  and  sacri- 
legious, what  men  make  and  ordain  after  their  own  furies  to  cross  God’s  laws. 
’’Georgius  Wicelius,  one  of  their  own  arch  divines  {Inspect,  eccles.  pay.  18) 
exclaims  against  it,  and  all  such  rash  monastical  vows,  and  would  have  such 
persons  seriously  to  consider  what  they  do,  whom  they  admit,  ne  in  posterum 
querantur  de  inanihus  stupris,  lest  they  repent  it  at  last.  For  either,  as  he 
follows  it,  ®you  must  allow  them  concubines  or  suffer  them  to  marry,  for  scarce 
ehall  you  find  three  priests  of  three  thousand,  qui  per  cetatem  non  ament,  that 
are  not  troubled  with  burning  lust.  Wherefore  I conclude,  it  is  an  unnatural 
and  impious  thing  to  bar  men  of  this  Christian  liberty,  too  severe  and  inhu- 
man an  edict. 


t The  silly  wren,  the  titmovse  also, 

The  little  redbreast  have  their  election. 
They  fly  I saw  and  together  gone. 
Whereas  hem  list,  about  environ 
As  they  of  kinde  have  inclination. 
And  as  nature  impress  and  guide. 

Of  everything  list  to  provide. 


But  man  alone,  alas  the  hard  stond. 

Full  cruelly  by  kinds  ordinance 
Constrained  is,  and  by  statutes  bound. 

And  debarred  from  all  such  pleasance : 
What  meaneth.  this,  what  is  this  pretence 
Of  laws,  I wis,  against  all  right  of  kinde. 
Without  a cause,  so  narrow  men  to  tinde  ? 


Many  laymen  repine  still  at  priests’  marriages  above  the  rest,  and  not  at 
clergymen  only,  but  of  all  the  meaner  sort  and  condition,  they  would  have  none 
marry  but  such  as  are  rich  and  able  to  maintain  wives,  because  their  parish 
belike  shall  be  pestered  with  orphans,  and  the  world  full  of  beggars  : but 
'“these  are  hard-hearted,  unnatural,  monsters  of  men,  shallow  politicians,  they 
do  not  ^consider  that  a great  part  of  the  world  is  not  yet  inhabited  as  it  ought, 
how  many  colonies  into  America,  Terra  Australis  incognita,  Africa,  may  be 
sent?  Let  them  consult  with  Sir  William  Alexander’s  Book  of  Colonies, 
Orpheus  J unior’s  Golden  Fleece,  Captain  Whitburne,  Mr.  Hagthorpe,  &c.  and 
they  shall  surely  be  otherwise  informed.  Those  politic  Homans  were  of  another 
mind,  they  thought  their  city  and  country  could  never  be  too  populous.  ^Adrian 
the  emperor  said  he  had  rather  have  men  than  money,  malic  se  homhium 
■adjectione  ampliare  imperium,  quam  pecunid.  Augustus  Csesar  made  an 
oration  in  Borne  ad  ccclihes,  to  persuade  them  to  marry;  some  countries  com- 
pelled them  to  marry  of  old,  as  ^Jews,  Turks,  Indians,  Chinese,  amongst  the 
rest  in  these  days,  who  much  wonder  at  our  discipline  to  suffer  so  many  idle 
persons  to  live  in  monasteries,  and  often  marvel  how  they  can  live  honest. 

In  the  isle  of  Maragnan,  the  governor  and  petty  king  there  did  wonder  at 
the  Frenchmen,  and  admire  how  so  many  friars,  and  the  rest  of  their  company 
could  live  without  wives,  they  thought  it  a thing  impossible,  and  would  not 
believe  it.  If  these  men  should  but  survey  our  multitudes  of  religious  houses, 
observe  our  numbers  of  monasteries  all  over  Europe,  18  nunneries  in  Padua, 
in  Venice  34  cloisters  of  monks,  28  of  nuns,  «ll:c.  ex  ungue  leonem,  ’tis  to  this 
proportion,  in  all  other  provinces  and  cities,  what  would  they  think,  do  they 
live  honest  ? Let  them  dissemble  as  they  will,  I am  of  Tertullian’s  mind,  that 
few  can  continue  but  by  compulsion.  “ '*0  chastity  (saith  he)  thou  art  a rare 
goddess  in  the  world,  not  so  easily  got,  seldom  continuate : thou  mayest  now 
and  then  be  compelled,  either  for  defect  of  nature,  or  if  discipline  persuade, 
fiecrees  enforce  or  for  some  such  by-respects,  sullenness,  discontent,  they 
have  lost  their  first  loves,  may  not  have  whom  they  will  themselves,  want  of 
means,  rash  vows,  &c.  But  can  he  willingly  contain  ? I think  not.  There- 
fore, either  out  of  commiseration  of  human  imbecility,  in  policy,  or  to  prevent 


Epist.  30.  ® Vide  vitam  ejus  edit.  1623,  by  D.  T.  James.  tLidgate,  in  Chancer’s  Flower  of  Curtesie. 
® ’Tis  not  multitude  but  idleness  which  causeth  beggary.  * Or  to  set  them  awork,  and  bring  them  up  in 
some  honest  trades.  y Dion.  Cassius,  lib.  56.  ^‘Sardus.  Buxtorphius.  ^tdaude  Albaville  in  his  hi>t. 
of  the  Frenchmen  to  the  Isle  of  Maragnan,  An.  1614.  b Kara  quidem  dea  tu  es,  O chastitas,  in  his  tcrris, 
tiec  facile  perfecta,  rarius  perpetua,  cogi  nonnunquam  potest,  ob  naturae  defectum,  velsi  disciplina  pervaserit, 
censura  compresseriL 


620 


Love~M  dancholy. 


[Part.  3.  Sec.  2. 


a far  worse  inconvenience,  for  they  hold  some  of  them  as  necessary  as  meat 
and  drink,  and  because  vigour  of  youth,  the  state  and  temper  of  most  men’s 
bodies  do  so  furiously  desire  it,  they  have  heretofore  in  some  nations  liberally 
admitted  polygamy  and  stews,  a hundred  thousand  courtezans  in  Grand  Cairo 
in  Egypt,  as  “Eadzivilus  observes,  are  tolerated,  besides  boys:  how  many  at 
Fez,  Eome,  Naples,  Florence,  Venice,  &c.,  and  still  in  many  other  provinces 
and  cities  of  Europe  they  do  as  much,  because  they  think  young  men,  church- 
men, and  servants  amongst  the  rest,  can  hardly  live  honest.  The  consideration 
of  this  belike  made  Vibius,  the  Spaniard,  when  his  friend  ^Crassus,  that  rich 
Roman  gallant,  lay  hid  in  the  cave,  ut  voluptatis  quain  cetasilla  desiderat  copiam 
faceret,  to  gratify  him  the  more,  send  two  ® lusty  lasses  to  accompany  him  all 
that  while  he  was  there  imprisoned.  And  Surenus,  the  Parthian  general, 
when  he  warred  against  the  Romans,  to  carry  about  with  him  200  concubines, 
as  the  Swiss  soldiers  do  now  commonly  their  wives.  But,  because  this  course 
is  not  generally  approved,  but  rather  contradicted  as  unlawful  and  abhorred, 
^in  most  countries  they  do  much  encourage  them  to  marriage,  give  great 
rewards  to  such  as  have  many  children,  and  mulct  those  that  will  not  marry, 
Jus  trium  liberorum,  and  in  Agellius,  lib.  2.  cap.  15.  Elian,  lib.  6.  cap  5. 
Valerius,  lib,  1.  cap.  9.  ^We  read  that  three  children  freed  the  father  from 
painful  offices,  and  five  from  all  contribution.  “A  woman  shall  be  saved  by 
bearing  children.”  Epictetus  would  have  all  marry,  and  as  ^ Plato  will,  6 ae 
legibus,  he  that  marrieth  not  before  35  years  of  his  age,  must  be  compelled 
and  punished,  and  the  money  consecrated  to  ^Juno’s  temple,  or  applied  to 
public  uses.  They  account  him,  in  some  countries,  unfortunate  that  dies  with- 
out a wife,  a most  unhappy  man,  as  ^Boetius  infers,  and  if  at  all  happy,  yet 
inf  or  tunic  felix,  unhappy  in  his  supposed  happiness.  They  commonly  deplore 
his  estate,  and  much  lament  him  for  it : O,  my  sweet  son,  &c.  See  Lucian, 
de  Liictu,  Sands  fol.  83,  &c. 

Yet  notwithstanding,  many  with  us  are  of  the  opposite  part,  they  are  mar- 
ried themselves,  and  for  others,  let  them  burn,  fire  and  flame,  they  care  not,  so 
they  be  not  troubled  with  them.  Some  are  too  curious,  and  some  too  covetous, 
they  may  marry  when  they  will  both  for  ability  and  means,  but  so  nice,  that 
except  as  Theophilus  the  emperor  was  presented,  by  his  mother  Euprosune, 
with  all  the  rarest  beauties  of  the  empire  in  the  great  chamber  of  his  palace 
at  once,  and  bid  to  give  a golden  apple  to  her  he  liked  best.  If  they  might 
so  take  and  choose  whom  they  list  out  of  all  the  fair  maids  their  nation  affords, 
they  could  happily  condescend  to  marry:  otherwise,  &c.,  why  should  a man 
marry,  saith  another  epicurean  rout,  what’s  matrimony  but  a matter  of  money? 
wl]y  should  free  nature  be  entrenched  on,  confined  or  obliged,  to  this  or  that 
man  or  woman,  with  these  manacles  of  body  and  goods?  &c.  There  are  those 
too  that  dearly  love,  admire  and  follow  women  all  their  lives  long,  sponsi 
Penelopes,  never  well  but  in  their  company,  wistly  gazing  on  their  beauties, 
observing  close,  hanging  after  them,  dallying  still  with  them,  and  yet  dare  not, 
will  not  marry.  Many  poor  people,  and  of  the  meaner  sort,  are  too  distrustful 
of  God’s  providence,  “ they  will  not,  dare  not  for  such  worldly  respects,”  fear 
of  want,  woes,  miseries,  or  that  they  shall  light,  as  “ * Lemnius  saith,  on  a 
scold,  a slut,  or  a bad  wife.”  And  therefore,  ^ Tristem  Juventam  venere 
deserta  colunt,  they  are  resolved  to  live  single,  as  ^Epaminondas  did,  “ ^ Nil  ait 


® Peref^-in.  Hiernsol.  <1  Plutarch,  vita  cjiis,  adolesrentiap  medio  constitutus.  «Ancillas  diias  egregia 
forma  et  setatis  tlore.  f Alex,  ab  Alex.  1.  4.  c.  8.  STrestilii  patrem  ab  excubiis,  quinque  ab  omnibus 
ofBciis  liberabant.  h Pracepto  primo,  cogatur  nnbere  aut  mulctetur  et  pecunia  templo  Junonis  dediceiiir 
et  publica  fiat.  i Consol.  3.  pros.  7.  k nic.  Hill.  Epic,  philos.  1 Qui  se  capistro  matrimonii  alligari 
non  patiiintur,  Lemn.  lib.  4.  13.  de  occult,  nat,  Abhoirent  multi  k matrimonio,  ne  morosam,  quernlam, 
acerbam,  amaram  uxorem  preferre  cocantur.  ™ Senec.  Hippol.  ^ Caelebs  enim  vixerat  nec  atl 

uxorem  ducendani  unquam  induci  potuit.  **  Senec.  Hip.  “Tlicrc  is  nothing  better,  nothing  preferable 

to  a single  life” 


Mem.  5.  Pubs.  5.] 


Cure  of  Love-Melancholy. 


621 


esse  prius,  melius  nil  ccelibe  vitaf  and  ready  with  Hippolitus  to  abjure  all  women 
^ Detestor  omnes,  horreo,  fugio,  execroVy  &c.  But, 

“ u Hippolite,  nescis  quodfugis  vitae  'bonum, 

Hippolite,  nescis” 

‘‘alas,  poor  Hippolitus,  thou  knowest  not  what  thou  sayest,  ’tis  otherwise,  Hip- 
politus.” ^ Some  make  a doubt,  an  uxor  liter ato  sit  ducenda,  whether  a scholar 
should  marry,  if  she  be  fair  she  will  bring  him  back  from  his  grammar  to  his 
horn  book,  or  else  with  kissing  and  dalliance  she  will  hinder  his  study;  if 
foul  with  scolding,  he  cannot  well  intend  to  both,  as  Philippus  Beroaldus,  that 
great  Bononian  doctor,  once  writ,  impediri  enim  studio,  literarum,  &c.,  but  he 
recanted  at  last,  and  in  a solemn  sort  with  true  conceived  words  he  did  ask  the 
world  and  all  women  forgiveness.  But  you  shall  have  the  story  as  he  relates 
himself,  in  his  Commentaries  on  the  sixth  of  Apuleius.  For  a long  time  I 
lived  a single  life,  ei  ah  uxore  ducenda  semper  ahhorrui,  nec  guicguam  libero 
lecto  censui  jucundius.  1 could  not  abide  marriage,  but  as  a rambler, 
ac  volaticus  amator  (to  use  his  own  words)  per  multiplices  amoves  discurrebamy 
I took  a snatch  where  I could  get  it;  nay  more,  I railed  at  marriage  down- 
right, and  in  a public  auditory,  when  I did  interpret  that  Sixth  Satire  of  J uvenal, 
out  of  Plutarch  and  Seneca,  I did  heap  up  all  the  dicteries  I could  against 
women;  but  now  recant  with  Stesichorus, cano,  nec pcenitet  censeri 
in  or  dine  maritorum,  I approve  of  marriage,  I am  glad  I am  a ‘married  man, 
I am  heartily  glad  I have  a wife,  so  sweet  a wife,  so  noble  a wife,  so  young, 
so  chaste  a wife,  so  loving  a wife,  and  I do  wish  and  desire  all  other  men  to 
marry;  and  especially  scholars,  that  as  of  old  Martia  did  by  Hortensius, 
Terentia  by  Tullius,  Calphurnia  to  Plinius,  Pudentilla  to  Apuleius,  ^holdthe 
candle  whilst  their  husbands  did  meditate  and  write,  so  theirs  may  do  them, 
and  as  my  dear  Camilla  doth  to  me.  Let  other  men  be  averse,  rail  then  and 
scolf  at  women,  and  say  what  they  can  to  the  contrary,  vir  sine  uxore  malorum 
expers  est,  &c.,  a single  man  is  a happy  man,  &c.,  but  this  is  a toy.  *iVec 
dulces  amoves  spei'ne,  puer,  neque  tu  choreas ; these  men  are  too  distrustful 
and  much  to  blame,  to  use  such  speeches,  ^Parcite  paucorum  diffundere 
crimen  in  omnes.  “ They  must  not  condemn  all  for  some.”  As  there  be 
many  bad,  there  be  some  good  wives ; as  some  be  vicious,  some  be  virtuous. 
Bead  what  Solomon  hath  said  in  their  praises,  Prov.  xiii.  and  Syracides,  cap. 
26  30,  “ Blessed  is  the  man  that  hath  a virtuous  wife,  for  the  number  of  his 

days  shall  be  double.  !A  virtuous  woman  rejoiceth  her  husband,  and  she  shall 
fulfil  the  years  of  his  life  in  peace.  A good  wife  is  a good  portion  (and  xxxvi. 
24),  an  help,  a pillar  of  rest,”  columna  quietis,  ^Qui  capit  uxorem,  fratrem 
capit  atque  sororem.  And  30,  “ He  that  hath  no  wife  wandereth  to  and  fro 
mourning.”  Minuuntur  atrce  conjuge  curoi,  women  are  the  sole,  only  joy,  and 
comfort  of  a man’s  life,  born  ad  usum  et  lusum  hominum.jirmanienta  familicey 


“ “ y Delitige  humani  generis,  solatia  vitae, 

Blanditi®  noctis,  placidissima  cura  diei, 

Vota  viidm,  juvenum  spes,”  <&c. 

“ ^ A wife  is  a young  man’s  mistress,  a middle  age’s  companion,  an  old  man’s 
nurse  Particep-s  loitorum  et  tristium,  a prop,  a help,  &c. 

1 . “ ^ Optima  viri  possessio  est  uxor  benevola,  1 “ Man’s  best  possession  is  a loving  wife, 

Mitigansiram  et  avertens  animam  ejus  atristitia.”  | She  tempers  anger  and  diverts  all  strife.” 

There  is  no  joy,  no  comfort,  no  sweetness,  no  pleasure  in  the  world  like  to  that 
of  a good  wife, 

“ Qnkm  cum  chara  domi  conjux,  fidusque  maritus 
Unanimes  degunt” b 


PHor.  ^ .tineas  Sylvius  de  dictis  Sigismundi.  Hensius,  Primiero.  ^Habeo  uxorem  ex  animisententia, 
Camillam  Paleotti  Jurisconsult!  filiam.  ®Legentibus  et  meditantibus  candelas  et  candelabrum  tenuerunt. 
tllor.  “Neither  despise  agreeable  love,  nor  mirthful  pleasure.”  Ovid.  ^Aphranius.  “ hie  wno 
chooses  a wife,  takes  a brother  and  a sister.”  y Locheus.  “ The  delight  of  mankind,  the  solace  of  life, 
the  blandishments  of  night,  delicious  cares  of  day,  the  wishes  of  older  men,  the  hopes  of  young.”  ^ Baton’s 
Essays.  » Euripides.  b “ How  harmoniously  do  a loving  wife  and  constant  husband  lead  their  lives.’* 


622 


Love-Melancholy. 


[Part.  3.  Sec.  2. 


saitli  our  Latin  Homer,  slie  is  still  the  same  in  sickness  and  in  health,  his  eye,, 
his  hand,  his  bosom  friend,  his  partner  at  all  times,  his  other  self,  not  to  be- 
sejiarated  by  any  calamity,  but  ready  to  share  all  sorrow,  discontent,  and  as  the- 
Indian  women  do,  live  and  die  with  him,  nay  more,  to  die  presently  for  him. 
Admetus,  king  of  Thessaly,  when  he  lay  upon  his  death-bed,  was  told  bjr 
Apollo’s  Oracle,  that  if  he  could  get  any  body  to  die  for  him,  he  should  live- 
longer  yet,  but  when  all  refused,  his  parents  eisi  decrepiti,  friends  and  followers 
forsook  him,  Alcestus,  his  wife,  though  young,  most  willingly  undertook  it ; 
what  more  can  be  desired  or  expected  ? And  although  on  the  other  side  there 
be  an  infinite  number  of  bad  husbands  (I  should  rail  downright  against  some  of 
them),  able  to  discourage  any  woman;  yet  there  be  some  good  ones  again,  and 
those  most  observant  of  marriage  rites.  An  honest  country  fellow  (as  Pulgosus- 
relates  it)  in  the  kingdom  of  Naples,  ®at  plough  by  the  sea-side,  saw  his  wife 
carried  away  by  Mauritanian  pirates,  he  ran  after  in  all  haste,  up  to  the  chin 
first,  and  when  he  could  wade  no  longer,  swam,  calling  to  the  governor  of  the 
ship  to  deliver  his  wife,  or  if  he  must  not  have  her  restored,  to  let  him  follow  as  a 
prisoner,  for  he  was  resolved  to  be  a galley-slave,  his  drudge,  willing  to  endure 
any  misery,  so  that  he  might  but  enjoy  his  dear  wife.  The  Moors  seeing  the 
man’s  constancy,  and  relating  the  whole  matter  to  their  governors  at  Tunis, 
set  them  both  free,  and  gave  them  an  honest  pension  to  maintain  themselves 
during  their  lives.  I could  tell  many  stories  to  this  effect ; but  put  case  it  often, 
prove  otherwise,  because  marriage  is  troublesome,  wholly  therefore  to  avoid  it;, 
is  no  argument ; “ He  that  will  avoid  trouble  must  avoid  the  world.”  (Euse- 
bius prcepar.  Evangel.  5.  cap.  50.)  Some  trouble  there  is  in  marriage  I deny 
not,  Elsi  grave  sit  matrimonium,  saith  Erasmus,  edalcatur  tamen  multis,  (fee., 
yet  there  be  many  things  to  ® sweeten  it,  a pleasant  wife,  plaeens  uxor,  pretty 
children,  dulces  nati,  delicicejiliorum  hominum,  the  chief  delight  of  the  sons  of 
men ; Eccles.  ii.  8.  <fec.  And  howsoever  though  it  were  all  troubles,  ^utilitatis 
puhliccB  causd  devorandum,  grave  quid  libenter  suheundum,  it  must  willingly 
be  undergone  for  public  good’s  sake, 

“ e Audite  (populus)  haec,  inquit  Susarion,  • I “Hear  me,  0 my  countrymen,  saith  Susairon, 

Mai*  sunt  mulieres,  veruntamen  0 populares,  Women  are  naught,  yet  no  life  without  one.’* 

Hoc  sine  malo  domum  inhabitare  non  licet”  J 

^ Malum  est  mulier,  sed  necessarium  malum.  They  are  necessary  evils,  and 
for  our  own  ends  we  must  make  use  of  them  to  have  issue,  ^ Supplet  Venus  ac 
restituit  humanum  genus,  and  to  propagate  the  church.  For  to  what  end  is  a 
man  born  h why  lives  he,  but  to  increase  the  world  ] and  how  shall  he  do  that 
well,  if  he  do  not  marry  ? Matrimonium  humano  generi  immortalitatem  trihuit, 
saith  Nevisanus,  matrimony  makes  us  immortal,  and,  according  to  ^ Tacitus, 
Jirmissimum  imperii  munimentum,  the  sole  and  chief  prop  of  an  empire. 
' Indigne  vivit  per  quern  non  vivit  et  alter,  “ which  Pelopidas  objected  to  Epa- 
minondas,  he  was  an  unworthy  member  of  a commonwealth,  that  left  not  a child 
after  him  to  defend  it,  and  as  ^ Trismegistus  to  his  son  Tatius,  “ have  no 
commerce  with  a single  man;”  Holding  belike  that  a bachelor  could  not  live 
honestly  as  he  should,  and  with  Georgius  Wicelius,  a great  divine  and  holy 
man,  who  of  late  by  twenty-six  arguments  commends  marriage  as  a thing  most 
necessary  for  all  kind  of  persons,  most  laudable  and  fit  to  be  embraced : and 
is  persuaded  withal,  that  no  man  can  live  and  die  religiously,  as  he  ought, 
without  a wife,  persuasus  neminem  posse  neque  pie  vivere,  neque  bene  mori 
extra  uxorem,  he  is  false,  an  enemy  to  the  commonwealth,  injurious  to  himself, 

^ Cure  juxta  mare  agrum  coleret ; Omnis  enim  miserise  immemorem  conjugalis  amor  eum  fecerat.  Noa 
Bine  ingenti  admiratione,  tanta  hominis  charitate  motus  rex  liberos  esse  jussit,  <fcc.  d Qui  vult  vitare 

molestias,  vitet  mundum.  ® Tide  /Sior  riOe’  tcpttvov  arep  u<ppo6lrr]i.  Quid  vita  est  quseso  quidve  est  sine 

Cypride  dulcfc?  Mimner.  fErasmus.  8E  Stobeo.  hMenander.  i Seneca,  Hyp.  lib.  3.  num.  1. 
k Hist.  lib.  4.  1 Palingenius.  “ He  lives  contemptibly  by  whom  no  other  Uvet  ” Bruson.  lib.  7. 

cap.  23.  n Noli  societatem  habere,  «Ssc. 


Cure  of  Love-Melancholy. 


G23 


Mem.  5.  Subs.  5 


•] 


I destructive  to  the  world,  an  apostate  to  nature,  a rebel  against  heaven  and 
I earth.  Let  our  wilful,  obstinate,  and  stale  bachelors  ruminate  of  this,  “If  we 
could  live  without  wives,”  as  Marcellus  ISTumidicus  said  in  ®Ageilius,  “we 
I would  all  want  them ; but  because  we  cannot,  let  all  marry,  and  consult  rather 
I to  the  public  good,  than  their  own  private  pleasure  or  estate.”  It  were  an 
happy  thing,  as  wise  ^ Euripides  hath  it,  if  we  could  buy  children  with  gold 
and  silver  and  be  so  provided,  sine  mulierum  congressUy  without  women’s 
* company;  but  that  may  not  be: 

“flOrbus  jacebit  squallido  turpis  situ,  I “ Earth,  air,  sea,  land  eftsoon  would  come  to  nought, 

Vanum  sine  ullius  classibus  stabit  mare,  The  wdrld  itself  should  be  to  ruin  brought.” 

Alesque  coelo  deerit  et  sylvis  fera.”  1 

Necessity  therefore  compels  us  to  marry. 

But  what  do  I trouble  myself  to  find  arguments  to 'persuade  to,  or  commend 
marriage'?  behold  a brief  abstract  of  all  that  which  I have  said,  and  much 
more,  succinctly,  pithily,  pathetically,  perspicuously,  and  elegantly  delivered  in 
twelve  motions  to  mitigate  the  miseries  of  marriage,  by  ^ J acobus  de  Voragine, 

1.  Res  est  ? habes  quae  tueatur  et  augeat. — 2.  J^on  est?  habes  quae  qucerat. 
— 3.  Secundce  res  sunt?  felicitas  duplicatur. — Adversce  sunt?  Qonsolatur, 
adsidet,  onus  participat  ut  tolerabile  fiat. — 5.  Domi  es?  solitudinis  tcedium 
pellit. — b.  Foras?  I) iscedentem  visa  prosequitur,  absentem  desiderat,  redeuii’ 

I tern  Iceta  excipit. — 7.  Nihil  jucundum  absque  societate : Nulla  societas  matri- 
monio  suavior. — 8.  Vinculum  coiijugalis  charitatis  adamantinurn. — 9.  Accres- 
cit  dulcis  ajfinium  turba,  duplicatur  numerus  parentum,  fratrum,  sororum, 
nepotum. — 10.  Pulchra  sis  prole  parens. — 11.  Lex  Mosis  sterilitatern  matri- 
monii execratur,  quanto  amplius  ccelibatum? — 12.  Si  natura  pcenam  non 
I effugit,  ne  voluntas  quidem  effugiet. 

\ 1.  Hast  thou  means?  thou  hast  none  to  keep  and  increase  it.— 2.  Hast 

I none?  thou  hast  one  to  help  to  get  it. — 3.  Art  in  prosperity?  thine  happiness 

I is  doubled. — 4.  Art  in  adversity  ? she’ll  comfort,  assist,  bear  a part  of  thy 

burden  to  make  it  more  tolerable. — 5.  Art  at  home?  she’ll  drive  away  melan- 
choly.— 6.  Art  abroad  ? she  looks  after  thee  going  from  home,  wishes  for  thee 
in  thine  absence,  and  joyfully  welcomes  thy  return. — 7.  There’s  nothing 
' delightsome  without  society,  no  society  so  sweet  as  matrimony. — 8.  The  band 
I of  conjugal  love  is  adamantine. — 9.  The  sweet  company  of  kinsmen  increaseth, 

I the  number  of  parents  is  doubled,  of  brothers,  sisters,  nephews. — 10.  Thou 

j art  made  a father  by  a fair  and  happy  issue. — 11.  Moses  curseth  the  barren- 

, ness  of  matrimony,  how  much  more  a single  life? — 12.  If  nature  escape  not 

punishment,  surely  thy  will  shall  not  avoid  it. 

All  this  is  true,  say  you,  and  who  knows  it  not  ? but  how  easy  a matter  is  it 
to  answer  these  motives,  and  to  make  an  Antiparodia  quite  opposite  unto  it? 
To  exercise  myself  I will  essay : 

1.  Hast  thou  means?  thou  hast  one  to  spend  it. — 2.  Hast  none?  thy  beg- 
gary is  increased. — 3.  Art  in  prosperity  ? thy  happiness  is  ended. — 4.  Art  in 
adversity?  like  Job’s  wife  she’ll  aggravate  thy  misery,  vex  thy  soul,  make  thy 
burden  intolerable. — 5.  Art  at  home?  she’ll  scold  thee  out  of  doors. — 6.  Art. 
abroad?  If  thou  be  wise  keep  thee  so,  she’ll  perhaps  graft  horns  in  thine- 
absence,  scowl  on  thee  coming  home. — 7.  Nothing  gives  more  content  than 
solitariness,  no  solitariness  like  this  of  a single  life. — 8.  The  band  of  marriage- 
“ is  adamantine,  no  hope  of  loosing  it,  thou  art  undone. — 9.  Thy  number  in- 
creaseth, thou  shalt  be  devoured  by  thy  wife’s  friends. — 10.  Thou  art  made  a 
cornuto  by  an  unchaste  wife,  and  shalt  bring  up  other  folks’  children,  instead 
of  thine  owm. — 11.  Paul  commends  marriage,  yet  he  prefers  a single  life. — 12.. 

' Is  marriage  honourable?  What  an  immortal  crown  belongs  to  virginity? 

® Lib.  1.  cap.  6.  Si,  inquit,  Quirites,  sine  u.xore  esse  possemus,  omnes  careremus ; Sed  quoniam  sic  est 
saluti  potius  publicae  quam  voluptati  consulendum.  P Beatum  foi  et  si  liberos  auro  et  argento  mercari,  «fcc. 

('  ^Seneca.  Hyp.  ^Gen.  ii.  Atljutorium  simile.  &c. 


624 


Love-Melancholy. 


[Part.  3.  Sec.  2. 


So  Siracides  himself  speaks  as  much  as  may  be  for  and  against  women,  so 
doth  almost  every  philosopher  plead  pro  and  con^  every  poet  thus  argues  the 
case:  (though  what  cares  vulgus  hominum  what  they  say?)  so  can  I conceive 
peradventure,  and  so  canst  thou ; when  all  is  said,  yet  since  some  be  good^ 
some  bad,  let’s  put  it  to  the  venture.  I conclude  therefore  with  Seneca, 

• “ cur  Toro  viduo  jaces  ? 

Tristem  juventam  solve : nunc  luxus  rape, 

Elfnnde  habenas,  optimos  vitae  dies 
Effluere  prohibe. 

Why  dost  thou  lie  alone,  let  thy  youth  and  best  days  to  pass  away?”  Marry 
whilst  thou  mayest,  donee  viventi  canities  abest  morosa,  whilst  thou  art  yet  able, 
yet  lusty,  ^Elige  cui  dicas,  tu  mihi  sola  places,  make  thy  choice,  and  that  freely 
forthwith,  make  no  delay,  but  take  thy  fortune  as  it  falls.  ’Tis  true, 

“ t calamitosus  est  qui  inciderit 

In  malain  uxorem,  felLx  qui  in  bonam,” 


*Tis  a hazard  both  ways  I confess,  to  live  single  or  to  marry,  ^ Ram  et  uxorem 
ducere,  et  non  ducere  malum  est,  it  may  be  bad,  it  may  be  good,  as  it  is  a cross 
and  calamity  on  the  one  side,  so  ’tis  a sweet  delight,  an  incomparable  happi- 
ness, a blessed  estate,  a most  unspeakable  benefit,  a sole  content,  on  the  other, 
’tis  all  in  the  proof.  Be  not  then  so  wayward,  so  covetous,  so  distrustful,  so 
curious  and  nice,  but  let’s  all  marry,  mutuos  foventes  amplexus;  “ Take  me  to 
thee,  and  thee  to  me,”  to-morrow  is  St.  Valentine’s  day,  let’s  keep  it  holiday  for 
Cupid’s  sake,  for  that  great  god  Love’s  sake,  for  Hymen’s  sake,  and  celebrate 
^Venus’  vigil  with  our  ancestors  for  company  together,  singing  as  they  did, 


“Cras  amet  qui  nunquam  amavit,  quique  amavit, 
eras  amet, 

Ver  novum,  ver  jam  canorum,  ver  natus  orbis  est, 
Vere  concordant  amores,  vei*e  nubuut  alites, 

Et  nemus  coma  resolvit,  &c. 

Cras  amet,”  <kc. 


“ Let  those  love  now  who  never  loved  before, 

And  those  who  always  loved  now  love  the  more ; 
Sweet  loves  are  born  with  every  opening  spring; 
Birds  from  the  tender  boughs  their  pledges  sing,’ 
&c. 


Let  him  that  is  averse  from  marriage  read  more  in  Barbarus  de  re  uxor.  lib.  1. 
cap.  1.  Lemnius  d,e  institut.  cap.  4.  P.  Godefridus  de  Amor.  lib.  3.  cap.  1. 
^Nevisanus,  lib.  3.  Alex,  ab  Alexandro,  lib.  4.  cap.  8.  Tunstall,  Erasmus’  tracts 
in  laudem  matrimonii,  &c.,and  I doubt  not  but  in  the  end  he  will  rest  satisfied, 
recant  with  Beroaldus,  do  penance  for  his  former  folly,  singing  some  peniten- 
tial ditties,  desire  to  be  reconciled  to  the  deity  of  this  great  god  Love,  go  a 
pilgrimage  to  his  shrine,  ofier  to  his  image,  sacrifice  upon  his  altar,  and  be  as 
willing  at  last  to  embrace  marriage  as  the  rest : There  will  not  be  found,  I 
hope,  “ No,  not  in  that  severe  family  of  Stoics,  who  shall  refuse  to  submit  his 
grave  beard,  and  supercilious  looks  to  the  clipping  of  a wife,  or  disagree  from 
his  fellows  in  this  point.”  “For  what  more  willingly  (as  ^Varro  holds)  can  a 
proper  man  see  than  a fair  wife,  a sweet  wife,  a loving  wife  ? ” can  the  world 
afford  a better  sight,  sweeter  content,  a fairer  object,  a more  gracious  aspect? 

Since  then  this  of  marriage  is  the  last  and  best  refuge,  and  cure  of  heroical 
love,  all  doubts  are  cleared,  and  impediments  removed;  I say  again,  what 
remains,  but  that  according  to  both  their  desires,  they  be  happily  joined,  since 
it  cannot  otherwise  be  helloed?  God  send  us  all  good  wives,  every  man  his 
wish  in  this  kind,  and  me  mine ! 

^ And  God  that  all  this  world  hath  pwrought, 

Send  him  his  Love  that  hath  it  so  deere  bought. 

If  all  parties  be  pleased,  ask  their  banns,  ‘tis  a match.  ®Fruitur  Rhodanthe 
sponsa,  sponso  Dosicle ; Bhodanthe  and  Dosicles  shall  go  together,  Clitiphon 


® Ovid.  “Find  her  to  whom  you  may  say,  ‘ thou  art  my  only  pleasure.’  ” t Euripides.  “ Unhappy  the 
man  who  has  met  a bad  wife,  happy  who  found  a good  one.”  ^ E Graeco  Valerius,  lib.  7.  cap.  7.  “ To 
marry,  and  not  to  marry,  are  equally  base.”  ^ Pervigilium  Veneris  b vetere  poeta.  ^ Domus  non  potest 
consistero  sine  uxore.  Xevisanus,  lib.  2.  num.  18.  ^Nemo  in  severissima  Stoicorum  fam ilia  qui  non  barban2 
quoque  et  supercilium  amplexlbusuxoris  submiserit,  aut  in  ista  parte  k reliquLs  dissenserit.  Hensius  Primiero 
Quid  Ubentius  homo  masculus  videre  debet  quam  bellam  uxorem  ? b Chaucer.  ® Couclusio  Theo<i 
Prodro.  mi.  9.  1.  Amor. 


625 


Mem.  5.  Subs.  5.]  Cure  of  Love-Melancholy, 


and  Leucippe,  Theagines  and  Chariclea,  Poliarcbus  balih  his  Argenis,  Lysan- 
der  Calista  (to  make  up  the  mask),  ^ Potiturque  sud  yuer  I phis  lanihi. 


A nd  Troilus  in  lust  and  in  quiet 
Is  with  Creseid,  his  own  heart  sweet. 

And  although  they  have  hardly  passed  the  pikes,  through  many  difhcultiea 
and  delays  brought  the  match  about,  yet  let  them  take  this  of  ® Aristsenetus 
(that  so  marry)  for  their  comfort : “ ^ after  many  troubles  and  cares,  the  mar- 
riages of  lovers  are  more  sweet  and  pleasant.”  As  we  commonly  conclude  a 
comedy  with  a ^ wedding,  and  shaking  of  hands,  let’s  shut  up  our  discourse, 
and  end  all  with  an  ^ Epithalamium. 

Feliciter  nuptis,  God  give  them  joy  together.  * Hymen  0 Hymencee^  Hymen 
ades  0 Hymencee  ! Bonum  factum,  ’tis  well  done,'  Hand  equidcm  sine  mente 
reor,  sine  numine  Divum,  ’tis  a happy  conjunction,  a fortunate  match,  an 
even  couple, 

“ Ambo  animis,  ambo  praestantes  virlbus,  ambo 
Florentes  annis,” 


“they  both  excel  in  gifts  of  body  and  mind,  are  both  equal  in  years,”  youth, 
vigour,  alacrity,  she  is  fair  and  lovely  as  Lais  or  Helen,  he  as  another  Cha- 
rinus  or  Alcibiades, 

“ k ludite  ut  lubet  et  brevi  I “ Then  modestly  go  sport  and  toy, 

Liberos  date.”  | And  lef.s  have  every  year  a boy.” 

“ ^ Go  give  a sweet  smell  as  incense,  and  bring  forth  flowers  as  the  lily : ” that 
we  may  say  hereafter,  Scitus  Mecastor  nalus  est  Pamphilo  puer.  In  the 
meantime  I say. 


“ "*Ite,  agite,  0 juvenes,  “non  murmura  vestra  columbae, 
Brachia,  non  hederiB,  neque  vincant  oscula  conchae.” 


“ Gentle  youths,  go  sport  yourselves  betimes, 
Let  not  the  doves  outpass  your  murmurings, 
Or  ivy-clasping  arms,  or  oyster  hissings.” 


And  in  the  morn  betime,  as  those  ° Lacedtemonian  lasses  saluted  Helena  and 
Menelaus,  singing  at  their  windows,  and  wishing  good  success,  do  we  at  yours : 


“ Salve  O sponsa,  salve  felix,  det  vobis  Latona 
1-elicem  sobolem,  Venus  dea  det  aequalem  amorem 
Inter  vosmutub;  Saturnus  durabiles  divitias, 
Dormire  in  pectora  mutud  amorem  inspiante^ 

Et  desiderium  I ” 

Even  all  your  lives  long, 

“ P Contingat  vobis  turturum  concordia, 
Cornicuhe  vivacitas” 


Good  morrow,  master  bridegroom,  and  mistress 
lHany  fair  lovely  bernes  to  you  betide  I [biidu 
Let  Venus  to  you  mutual  love  procure, 

Let  Saturn  give  you  riches  to  endure. 

Long  may  you  sleep  in  one  another’s  arms. 
Inspiring  sweet  desire,  and  free  from  harms.” 


“ The  love  of  turtles  hap  to  you. 
And  ravens’  years  still  to  renew.” 


Let  the  Muses  sing,  (as  he  said;)  the  Graces  dance,  nob  at  their  weddings 
only,  but  all  their  days  long ; “ so  couple  their  hearts,  that  no  irksomeness 
or  anger  ever  befal  them : let  him  never  call  her  other  name  than  my  ioy, 
my  light,  or  she  call  him  otherwise  than  sweetheart.  To  tliis  happiness  of 
theirs,  let  not  old  age  any  whit  detract,  but  as  their  years,  so  let  their  mutual 
love  and  comfort  increase.”  And  when  they  depart  this  life. 


“ Concordes  quoniam  vixere  tot  annos, 

Auferat  bora  duos  eadem,  nec  conjugis  usquam 
Busta  sum  videat,  nec  sit  tumulandus  ab  ilia.” 


“ Because  they  have  so  sweetly  liv’d  together. 
Let  not  one  die  a day  before  the  other, 

He  bury  her,  she  him,  with  even  fate, 

One  hour  their  souls  let  jointly  separate.” 


“ Fortunati  ambo  si  quid  mea  carmina  possunt, 

Is'ulla  dies  unquam  memori  vos  eximet  mvo.”  *1 

Atque  hsec  de  amore  dixisse  sufheiat,  sub  correctione,  ^ quod  ait  ille,  cujusque 
melius  sentientis.  Plura  qui  volet  de  remediis  amoris,  legat  J asonem  Praten- 
sem,  Arnoldum,  Montaltum,  Savanarolam,  Langium,  Valescum,  Crimisonum, 


d Ovid.  ® Epist.  4. 1.  2.  Jucundiores  multo  et  suaviores  longb  post  molestas  turbas  amantium  nuptim. 
f Olim  meminisse  juvabit.  8 Quid  expectatis,  intus  hunt  nuptise,  the  music,  guests,  and  all  the  good  cheer 
is  within.  h The  conclusion  of  Chaucer’s  poem  of  Troilus  and  Creseid.  i Catullus.  k Catullus. 
J.  Secundus  Sylvar.  lib.  Jam  virgo  thalamum  subibit  undene  virgo  redeat,  marite,  cura.  1 Ecclus. 

xxxix.  14.  Galeni  Epithal.  “ O noctem  quater  et  quater  beatam.  ® Theocritus,  idyl.  18.  PErasm. 
Epithal.  F.  Aigidij.  Nec  saltent  modo  sed  duo  charissima  pectora  indissolubili  mutum  benevolentiae  nodo 
corpulent,  ut  nihil  unquam  eos  incedere  possit  irae  vel  tmdii.  Illaperpetuo  nihil  audiat  nisi,  mea  lux : ille 
vicissim  nihil  nisi,  anime  mi : atque  huic  jucunditati  ne  senectus  detrahat,  imo  potius  aliquid  adaugeat. 

“ Happy  both,  if  my  verses  have  any  charms,  nor  shall  time  ever  detract  from  the  memorable  example  o£ 
your  lives.”  Kornmannus  de  hnea  amoris. 

• 2 s 


626  Love-Melancholy.  [Part.  3.  Sec.  3. 

Alexandrum  Benedici^um,  LoMrentium,  Valleriolam,  ^ Poetis  ^asonem,  h 
nostratibua  Chaucerum,  &c.,  with  whom  I conclude.  * 

■ For  my  words  here  and  every  part^ 

I speak  hem  all  under  correction. 

Of  you  that  feeling  have  in  love’s  art. 

And  put  it  all  in  your  discretion, 

To  intreat  or  make  diminution. 

Of  my  language,  that  I you  beseech: 

But  now  to  purpose  of  my  rather  speech. 


SECT.  III.  MEMB.  I. 

Subsect.  I. — Jealousy,  its  Equivocations,  Name,  Definition,  Extent,  several 
kinds;  of  Princes,  Parents,  Friends.  In  Beasts,  Men:  before  marriage, 
as  Co-rivals;  or  after,  as  in  this  ylace. 

Valescus  de  Tarantd,cap.  de  Melanchol.  ^lian  Montaltiis,  Felix  Platerus, 
Guianerius,  put  jealousy  for  a cause  of  melancholy,  others  for  a symptom; 
because  melancholy  persons  amongst  these  passions  and  perturbations  of  the 
mind,  are  most  obnoxious  to  it.  But  methinks  for  the  latitude  it  hath,  and 
that  prerogative  above  other  ordinary  symptoms,  it  ought  to  be  treated  of  as 
a species  apart,  being  of  so  great  and  eminent  note,  so  furious  a passion,  and 
almost  of  as  great  extent  as  love  itself,  as  ^Benedetto  Varchi  holds,  “ no  love 
without  a mixture  of  jealousy,”  qui  non  zelat,  non  amat.  For  these  causes  I 
will  dilate,  and  treat  of  it  by  itself,  as  a bastard-branch  or  kind  of  love  melan- 
choly, which,  as  heroical  love  goeth  commonly  before  marriage,  doth  usually 
follow,  torture,  and  crucify  in  like  sort,  deserves  therefore  to  be  rectified  alike, 
requires  as  much  care  and  industry,  in  setting  out  the  several  causes  of  it,  prog- 
nostics and  cures.  Which  I have  more  willingly  done,  that  he  that  is  or  hath 
been  jealous,  may  see  his  error  as  in  a glass ; he  that  is  not,  may  learn  to  detest, 
avoid  it  himself,  and  dispossess  others  that  are  anywise  affected  with  it. 

J ealousy  is  described  and  defined  to  be  “ ^ a certain  suspicion  which  the 
lover  hath  of  the  party  he  chiefly  loveth,  lest  he  or  she  should  be  enamoured 
of  another;”  or  any  eager  desire  to  enjoy  some  beauty  alone,  to  have  it  proper 
to  himself  only ; a fear  or  doubt,  lest  any  foreigner  should  participate  or  share 
with  him  in  his  love.  Or  (as  ^Scaliger  adds)  “a  fear  of  losing  her  favour 
whom  he  so  earnestly  affects.”  Cardan  calls  it  “ a ^ zeal  for  love,  and  a kind 
of  envy  lest  any  man  should  beguile  us.”  * Ludovicus  Vives  defines  it  in 
the  very  same  words,  or  little  differing  in  sense. 

There  be  many  other  jealousies,  but  improperly  so  called  all ; as  that  of 
parents,  tutors,  guardians  over  their  children,  friends  whom  they  love,  or 
such  as  are  left  to  their  wardship  or  protection. 

“ Storax  non  rediit  hac  nocte  a coena  iEschinus. 

Iseque  servulorum  quispium  qui  adversum  ierant?” 

As  the  old  man  in  the  comedy  cried  out  in  a passion,  and  from  a solicitous 
fear  and  care  he  had  of  his  adopted  son;  “^not  of  beauty,  but  lest  they 
should  miscarry,  do  amiss,  or  any  way  discredit,  disgrace  (as  Yives  notes)  or 
endanger  themselves  and  us.”  ® .^geus  was  so  solicitous  for  his  son  Theseus 
(when  he  went  to  fight  with  the  Minotaur),  of  his  success,  lest  he  should  b© 
foiled,  ^ Prona  est  timori  semper  in  pejus  fides.  We  are  still  apt  to  suspect 
the  worst  in  such  doubtful  cases,  as  many  wives  in  their  husbands’  absence. 


® Finis  3 book  of  Troilns  and  Cresseid.  t In  his  Oration  of  Jealousy,  put  out  bv  Fr.  Sansavln. 

“Benedetto  Varchi.  ^ Exercitat.  317.  Cum  metuiinus  he amatie  rei  exturbeniur  possessione.  ^ Zelus 
de  torina  est  invidentiae  species  ne  quis  forma  quam  amamus  fruatur.  ^ 3 Anima.  ^ “ Has 

not  every  one  of  the  slaves  that  went  to  meet  him  returned  this  night  from  the  supper  ?”  b R,  de  Anima. 
Tangimur  zelotypia  de  pupillis,  liberis  charisque  cur®  nostras  concreditis,  non  de  forma,  sed  ne  male  sit  iia. 
out  ne  nobis  sibique  parent  ignoininiara.  ® Plutarch.  d Sencc.  in  Here.  fur. 


Jealousy  of  Princes » 


627 


Mem.  1.  Subs.  1.] 


fond  mothers  in  their  children’s,  lest  if  absent  they  should  be  misled  or  sick, 
and  are  continually  expecting  news  from  them,  how  they  do  fare,  and  what  is 
become  of  them,  they  cannot  endure  to  have  them  long  out  of  their  sight : oh 
my  sweet  son,  O my  dear  child,  &c.  Paul  was  jealous  over  the  Church  of 
Corinth,  as  he  confesseth,  2 Cor.  xi.  12.  “ With  a godly  jealousy,  to  present 

them  a pure  virgin  to  Christ and  he  was  afraid  still,  lest  as  the  serpent  be- 
guiled Eve,  through  his  subtilty,  so  their  minds  should  be  corrupt  from  the 
simplicity  that  is  in  Christ.  God  himself,  in  some  sense,  is  said  to  be  jealous, 
‘‘  ®I  am  a jealous  God,  and  will  visit so  Psalm  Ixxix.  5.  “ Shall  thy 

jealousy  burn  like  fire  for  ever?”  But  these  are  improperly  called  jealousies,  and 
by  a metaplior,  to  show  the  care  and  solicitude  they  have  of  them.  Althouga 
some  jealousies  exi)ress  all  the  symptoms  of  this  which  we  treat  of,  fear,  sorrow, 
anguish,  anxiety,  suspicion,  hatred,  &c.,  the  object  only  varied.  That  of  some 
fathers  is  very  eminent,  to  their  sons  and  heirs;  for  though  they  love  them 
dearly  being  children,  yet  now  coming  towards  man’s  estate  they  may  not  well 
abide  them,  the  son  and  heir  is  commonly  sick  of  the  father,  and  the  father 
again  may  not  well  brook  his  eldest  son,  inde  simultates,  plerumque  contentiones 
et  inimicitice;  but  that  of  princes  is  most  notorious,  as  when  they  fear  co-rivals, 
(if  I may  so  call  them)  successors,  emulators,  subjects,  or  such  as  they  have 
offended.  ^ Omnisque  potestas  irnpatiens  consortis  erii:  “they are  still  suspicious 
lest  their  authority  should  be  diminished,”  ®as  one  observes;  and  as  Comineus 
hath  it,  “ ^it  cannot  be  expressed  what  slender  causes  they  have  of  their  grief 
and  suspicion,  a secret  disease,  that  commonly  lurks  and  breeds  in  princes’ 
families.”  Sometimes' it  is  for  their  honour  only,  as  that  of  Adrian  the  emper- 
or, “ ^ that  killed  all  his  emulators.”  Saul  envied  David ; Domitian  Agricola, 
because  he  did  excel  him,  obscure  his  honour,  as  he  thought,  eclipse  his  fame. 
Juno  turned  Prsetus’  daughters  into  kine,  for  that  they  contended  with  her  for 
beauty;  ^Cyparissse,  king  Eteocles’  children,  were  envied  of  the  goddesses  for 
their  excellent  good  parts,  and  dancing  amongst  the  rest,  saith  ^ Constantine, 
“ and  for  that  cause  fiung  headlong  from  heaven,  and  buried  in  a pit,  but  the 
earth  took  pity  of  them,  and  brought  out  cypress  trees  to  preserve  their  memo- 
ries.” “JSIiobe,  Arachne,  and  Marsyas,  can  testify  as  much.  But  it  is  most 
grievous  when  it  is  for  a kingdom  itself,  or  matters  of  commodity,  it  produceth 
lamentable  effects,  especially  amongst  tyrants,  in  despotico  Imperio,  and  such 
as  are  more  feared  than  beloved  of  their  subjects,  that  get  and  keep  their 
sovereignty  by  force  and  fear.  ^ Quod  civibus  tenere  te  invitis  scias,  &c.,  as 
Phalaris,  Dionysius,  Periander  held  theirs.  For  though  fear,  cowardice,  and 
jealousy,  in  Plutarch’s  opinion,  be  the  common  causes  of  tyranny,  as  in  Nero, 
Caligula,  Tiberius,  yet  most  take  them  to  be  symptoms.  For  what  slave, 
what  I'l.angman  (as  Bodine  well  expresseth  this  passion,  1.  2.  c.  5.  de  rep.)  can 
so  cruelly  torture  a condemned  person,  as  this  fear  and  svispicioii?  Fear  ot 
death,  infamy,  torments,  are  those  furies  and  vultures  that  vex  and  disquiet 
tyrants,  and  torture  them  day  and  night,  with  perpetual  terrors  and  affrights, 
envy,  suspicion,  fear,  desire  of  revenge,  and  a thousand  such  disagreeing  pertur- 
bations, turn  and  affright  the  soul  out  of  the  hinges  of  health,  and  more  griev- 
ously wound  and  pierce,  than  those  cruel  masters  can  exasperate  and  vex  their 
apprentices  or  servants,  with  clubs,  whips,  chains,  and  tortures.”  Many  terrible 
examples  we  have  in  this  kind,  amongst  the  Turks  especially,  many  jealous 


• Exod.  XX.  f Lucan.  KDanseus  Aphoris.  polit.  semper  metuunt  ne  eorum  auctoHtas  minuatur. 
h Belli  Xeupol.  lib.  5.  i Dici  non  potest  quain  tenues  et  infii’mas  causas  habent  matrons  et  suspicionis,  et 
hie  est  morbus  occultus,  qui  in  familiis  principum  regnat.  kOmnes  aemulos  interfecit.  Lamprid. 

1 Constant,  agricult.  lib.  10.  c.  5.  Cyparissie  Eteoclis  filise,  saltantes  ad  emulationem  dearum  In  puteum 
demolitaa  sunt,  sed  terra  miserata,  cupressos  inde  produxit.  “Ovid.  Met.  “Seneca.  “Quia 
autem  oarnifex  addictum  supplicio  crudelius  afficiat,  quam  metus?  Metus  inquam  mortis,  infamise,  cruciatus, 
sunt  illae  ultrices  furiaj  quae  tyrannos  exagitant,  &c.  Multo  acerbius  sauciant  et  pungunt,  quam  exudeiea 
©mini  servos  vinctos  fustibus  ac  tormentis  exulcerare  possunt. 


628 


Love-Melancholy. 


[Part.  3.  Sec.  3. 


outrages;  ^ Selimus killed  Korniitus  his  youngest  brother,  five  of  his  nephews, 
Mnstapha  Bassa,  and  divers  others.  ^Bajazet  the  second  Turk,  jealous  of  the 
valour  and  greatness  of  Achmet  Bassa,  caused  him  to  be  slain.  ^Solyman 
the  Magnificent  murdered  his  own  son  Mustapha;  and  ’tis  an  ordinary  thing 
' amongst  them,  to  make  away  their  brothers,  or  any  competitors,  at  the  first 
coming  to  the  crown : ’tis  all  the  solemnity  they  use  at  their  fathers’  funerals. 
What  mad  pranks  in  his  jealous  fury  did  Herodof  old  commitin  Jewry,  when  he 
massacred  all  the  children  of  a j’^ear  old?  ®Valens  the  emperor  in  Constan- 
tinople, when  as  he  left  no  man  alive  of  quality  in  his  kingdom  that  had  his 
name  begun  with  Theo ; Theodoti,  Theognosti,  Theodosii,  Theoduli,  &c.  Tliey 
went  all  to  their  long  home,  because  a wizard  told  him  that  name  should 
succeed  in  his  empire.  And  what  furious  designs  hath *  *^Jo.  Basilius,  that 
Muscovian  tyrant,  practised  of  late  ? It  is  a wonder  to  read  that  strange 
suspicion,  which  Suetonius  reports  of  Claudius  Caesar,  and  of  Domitian,  they 
were  afraid  of  every  man  they  saw : and  which  Herodian  of  Antonins  and 
Geta,  those  two  jealous  brothers,  the  one  could  not  endure  so  much  as  the 
other’s  servants,  but  made  away  him,  his  chiefest  followers,  and  ail  that  be- 
longed to  him,  or  were  his  well-wishers.  ^ Maximinus  “perceiving  himself  to 
be  odious  to  most  men,  because  he  was  come  to  that  height  of  honour  out 
of  base  beginnings,  and  suspecting  his  mean  parentage  would  be  objected  to 
him,  caused  all  the  senators  that  were  nobly  descended,  to  be  slain  in  a jealous 
humour,  turned  all  the  servants  of  Alexander  his  predecessor  out  of  doors,  and 
•slew  many  of  them,  because  they  lamented  their  master’s  death,  suspecting 
them  to  be  traitors,  for  the  love  they  bare  to  him.”  When  Alexander  in  his 
fury  had  made  Clitus  his  dear  friend  to  be  put  to  deatli,  and  saw  now  (saith 
^Curtius)  an  alienation  in  his  suljects’  hearts,  none  durst  talk  with  him,  he 
began  to  be  jealous  of  himself,  lest  they  should  attempt  as  much  on  him, 
“ and  said  they  lived  like  so  many  wild  beasts  in  a wilderness,  one  afraid  of 
another.”  Our  modern  stories  afford  us  many  notable  examples.  ^ Henry  the 
Third  of  France,  jealous  of  Henry  of  Lorraine,  Duke  of  Guise,  anno  1588, 
caused  him  to  be  murdered  in  his  own  chamber.  ^ Louis  the  Eleventh  was 
so  suspicious,  he  durst  not  trust  his  children,  every  man  about  him  he  suspected 
for  a traitor : many  strange  tricks  Comineus  telleth  of  him.  How  jealous  was 
our  Henry  the  ^Fourth  of  King  Bichard  the  Second,  so  long  as  he  lived,  after 
he  was  deposed?  and  of  his  own  son  Henry  in  his  later  days?  which  the 
prince  well  perceiving,  came  to  visit  his  father  in  his  sickness,  in  a watchet 
velvet  gown,  full  of  eyelet  holes,  and  with  needles  sticking  in  them  (as  an 
emblem  of  jealousy),  and  so  pacified  liis  suspicious  father,  after  some  speeches 
and  protestations,  which  he  had  used  to  that  purpose.  Perpetual  imprison- 
ment, as  that  of  Bobert  ^Duke  of  Normandy,  in  the  days  of  Henry  the  First, 
forbidding  of  marriage  to  some  persons,  with  such  like  edicts  and  prohibitions, 
are  ordinary  in  all  states.  In  a word  (‘^as  he  said)  three  things  cause  jealousy, 
a mighty  state,  a rich  treasure,  a fair  wife;  or  where  there  is  a cracked  title, 
much  tyranny,  and  exactions.  In  our  state,  as  being  freed  from  all  these 
fears  and  miseries,  we  may  be  most  secure  and  happy  under  the  reign  of  our 
fortunate  prince : 


dllis  fortune  hath  indebted  him  to  none 
But  to  all  his  people  universally ; 

And  not  to  them  but  for  their  love  alone, 
Which  they  account  as  placed  worthily. 


He  is  so  set,  he  hath  no  cause  to  he 
Jealous,  or  dreadful  of  disloyalty; 

The  pedestal  Avhereon  his  greatness  stands, 
Is  held  of  all  our  hearts,  and  all  our  hands.’* 


P Lonicerus,  To.  1.  Turc.  hist.  c.  24.  ^ Jovius  vita  ejus.  ^’Knowles.  Busbequius.  Sand.  fol.  52. 

* Nicephorus,  lib.  1 1.  c.  45.  Socrates,  lib.  7.  cap.  35.  Neque  Valens  alicui  pepercit  qui  Theo  cognomine 
vocaretur.  t Alexand.  Gaguin.  Muscov.  hist,  descrip,  c.  5.  D.  Fletcher,  timet  omnes  ne  insidiai  essent. 
llerodot.  1.  7.  Maximinus  invisum  se  sentiens,  quod  ex  infimo  loco  in  taniam  fortunam  venisset  moribus 
ac  genere  barbarus,  metuens  ne  natalium  obscuritas  objiceretur,  omnes  Alexandri  priedecessoris  ministros 
ex  aula  ejecit,  pluribus  interfectis,  quod  mcesti  essent  ad  mortem  Alexandri,  insidias  inde  metuens.  ^ Lib. 
8.  tanquam  ferae  solitudine  vivebant,  terrentes  alios,  timentes.  ^ Serres,  fol.  -56.  ^ Neap,  belli,  lib.  5. 

nulli  prorsns  homini  fidebat,  omnes  insidiari  sibi  putabat.  Camden’s  liemains.  b Mat.  Baris,  “li.  T. 
rotls  in  blason  jealousie.  d Dauiel,  in  his  Bawegyric  to  the  king. 


Mem.  1.  Subs.  1,] 


Jealousy  of  Beasts. 


62D 


But  T rove,  I confess.  These  equivocations,  jealousies,  and  many  such,  which 
crucify  the  souls  of  men,  are  not  here  properly  meant,  or  in  this  distinction  of 
ours  included,  but  that  alone  which  is  for  beauty,  tending  to  love, ’and  wherein 
they  can  brook  no  co-rival,  or  endure  any  participation:  and  this  jealousy 
belongs  as  well  to  brute  beasts,  as  men.  Some  creatures,  saith  ® Vives,  swans, 
doves,  cocks,  bulls,  &c.,  are  jealous  as  well  as  men,  and  as  much  moved,  for 
fear  of  communion. 


fGrege  pro  toto  bella  juvenci, 

Si  conjugio  timuere  suo, 

Poscunt  tiinidi  praslia  cervi, 

Et  mugitus  dant  concepti  signa  furoris.’ 


‘ In  Venus’  cause  what  mighty  battles  make 
Your  raving  bulls,  and  stirs  for  tlieir  herd’s  sake 
And  harts  and  bucks  that  are  so  timorous, 

Will  fight  and  roar,  if  once  they  be  but  jealous.” 


In  bulls,  horses,  goats,  this  is  most  apparently  discerned.  Bulls  especially, 
alium  in  pascuis  non  admittit^  he  will  not  admit  another  bull  to  feed  in  the 
same  pasture,  saith  ^Oppian : which  Stephanus  Bathorius,  late  king  of  Poland, 
used  as  an  impress,  with  that  motto,  Regnum  non  capit  duos.  B.  T.  in  his 
Blason  of  Jealousy,  telleth  a story  of  a swan  about  Windsor,  that  finding  a 
strange  cock  with  his  mate,  did  swim  I know  not  how  many  miles  after  to  kill 
him,  and  when  he  had  so  done,  came  back  and  killed  his  hen ; a certain  truth, 
he  saith,  done  upon  Thames,  as  many  watermen,  and  neighbour  gentlemen, 
can  tell.  Fidem  suam  liber  et;  for  my  part,  I do  believe  it  may  be  true;  for 
swans  have  ever  been  branded  with  that  epithet  of  jealousy. 


h.Thi!  jealous  swanne  against  his  death  that  singethy 
And  eke  the  owle  that  of  death  bode  bringeth. 

^Some  say  as  much  of  elephants,  that  they  are  more  jealous  than  any  other 
creatures  whatsoever;  and  those  old  Egyptians,  as  ^Pierius  informeth  us, 
express  in  their  hieroglyphics,  the  passion  of  jealousy  by  a camel;  ^because 
that  fearing  the  worst  still  about  matters  of  venery,  he  loves  solitudes,  that  he 
may  enjoy  his  pleasure  alone,  et  in  quoscunque  obvios  insurgit,  ZelotypicB 
stimulis  ogitatuSy  he  will  quarrel  and  fight  with  whosoever  comes  next,  man 
or  beast,  in  his  jealous  fits.  I have  read  as  much  of  “crocodiles;  and  if  Peter 
Martyr’s  authority  be  authentic,  legat.  Babylonicce,  lib.  3.  you  shall  have  a 
strange  tale  to  that  purpose  confidently  related.  Another  story  of  the 
jealousy  of  dogs,  see  in  Hieron.  Eabricius,  Tract.  3.  cap.  5.  de  loqueld 
animalium. 

But  this  furious  passion  is  most  eminent  in  men,  and  is  as  well  amongst 
bachelors  as  married  men.  If  it  appear  amongst  bachelors,  we  commonly  call 
them  rivals  or  co-rivals,  a metaphor  derived  from  a river,  rivales  cl  ^rivo;  for  as 
a river,  saith  Acron  in  Hor.  Art.  Poet,  and  Donat,  in  Ter.  Eunuch,  divides  a 
common  ground  between  two  men,  and  both  participate  of  it,  so  is  a woman 
indifferent  between  two  suitors,  both  likely  to  enjoy  her;  and  thence  comes 
this  emulation,  which  breaks  out  many  times  into  tempestuous  storms,  and 
produceth  lamentable  effects,  murder  itself,  with  much  cruelty,  many  single 
combats.  They  cannot  endure  the  least  injury  done  unto  them  before  their 
mistress,  and  in  her  defence  will  bite  off  one  another’s  noses;  they  are  most 
impatient  of  any  flout,  disgrace,  lest  emulation  or  participation  in  that  kind. 
“ Lacerai  lacertum  Largi  mordax  Memnius.  Memnius  the  Homan  (asTully 
tells  the  story,  de  oratore,  lib.  2.),  being  co-rival  with  Largus  Terracina,  bit 
him  by  the  arm,  which  fact  of  his  was  so  famous,  that  it  afterwards  grew  to  a 
proverb  in  those  parts.  ^Phsedria  could  not  abide  his  co-rival  Thraso;  for 
when  Parmeno  demanded,  numquid  aliud  imperas?  whether  he  would  com- 
mand him  any  more  service:  “Nom(5ye (saith  he) but  to  speak  in  his  behalf, 


®3.  de  anima,  cap.  de  zel.  Animalia  quaedam  zelotypia  tanguntur,  nt  olores,  colnmbse,  galll,  tauri,  &c.  ob 
metum  communionis.  f Seneca.  8 Lib.  11.  Cynoget.  h Chaucer,  in  his  Assembly  of  Fowls, 

i Alderovand.  k Lib.  12.  ISibi  timens  circa  res  venereas,  solitudines  amat  quo  solus  sola  foemina 
i'ruatur.  “ Crocodili  zelotypi  et  uxorum  amantissimi,  &c.  Qui  dividit  agrum  communem ; inde 

deducitiir  ad  amantes.  ® Erasmus,  chil.  1.  cent.  9.  adag.  99.  P Ter.  Eun.  Act.  1.  sc.  1.  Munus  nostrum 
ornato  verbis,  et  istum  semulum,  quoad  poteris,  ab  ea  pellito> 


630 


Love-MelancJi  o ly. 


[Part.  3.  Sec.  3. 


and  to  drive  away  his  co-rival  if  he  could.”  Constantine,  in  the  eleventli 
book  of  his  husbandry,  cap.  11,  hath  a pleasant  tale  of  the  pine-tree;  ‘^slie 
was  once  a fair  maid,  whom  Pineus  and  Boreas,  two  co-rivals,  dearly  souglit 
but  jealous  Boreas  broke  her  neck,  &c.  And  in  his  eighteen tli  chapter  he 
telleth  another  tale  of  *'Mars,  that  in  his  jealousy  slew  Adonis.  Petronius 
calleth  this  passion  amantium  furiosam  cEmulationem,  a furious  emulation ; 
and  tbeir  symptoms  are  well  expressed  by  Sir  Geoffrey  Chaucer  in  his  first 
Canterbury  Tale.  It  will  make  the  nearest  and  dearest  friends  fall  out ; they 
will  endure  all  other  things  to  be  common,  goods,  lands,  moneys,  participate 
of  each  pleasure,  and  take  in  good  part  any  disgraces,  injuries  in  another 
kind;  but  as  Propertius  well  describes  it  in  an  elegy  of  his,  in  this  they  will 
suffer  nothing,  have  no  co-rivals. 

“®Tu  mihi  vel  ferro  pectus,  vel  perde  veneno, 

A domina  tantum  te  modo  tolle  mea  ; 

Te  socium  vitae  te  corporis  esse  licebit, 

Te  dominum  admitto  rebus  amice  meis. 

Lecto  te  solum,  lecto  te  deprecor  uno, 

Kivalem  possum  non  ego  ferre  Jovem.’* 


' stab  me  witn  sword,  or  poison  strong 
Give  me  to  work  my  bane : 

So  thou  court  not  my  lass,  so  thou 
From  mistress  mine  refrain. 
Command  myself,  my  body,  purse, 

As  thine  own  goods  take  all. 

And  as  my  ever  dearest  friend, 

I ever  use  thee  shall, 

0 spare  my  love,  to  have  alone 
Her  to  myself  I crave, 

Kay,  Jore  himself  I’ll  not  endure 
My  rival  for  to  have.” 


This  jealousy,  which  I am  to  treat  of,  is  that  which  belongs  to  married  men, 
in  respect  of  their  own  wives ; to  whose  estate,  as  no  sweetness,  pleasure,  hap- 
piness can  be  compared  in  the  world,  if  they  live  quietly  and  lovingly  together ; 
so  if  they  disagree  or  be  jealous,  those  bitter  pills  of  sorrow  and  grief,  disas- 
trous mischiefs,  mischance.?,  tortures,  gripings,  discontents,  are  not  to  be  sepa- 
rated from  them.  A most  violent  passion  it  is  where  it  taketh  place,  an 
unspeakable  torment,  a hellish  torture,  an  infernal  plague,  as  Ariosto  calls  it, 
a fury,  a continual  fever,  full  of  suspicion,  fear,  and  sorrow,  a martyrdom,  a 
mirth-marring  monster.  The  sorrow  and  grief  of  heart  of  one  woman  jealous 
of  another,  is  heavier  than  death,  Ecclus.  xxviii.  6.  as  ^Peninnah  did  Hannah, 
vex  her  and  upbraid  her  sore.”  ’Tis  a main  vexation,  a most  intolerable 
burden,  a corrosive  to  all  content,  a frenzy,  a madness  itself;  as  ^Benedetto 
Varchi  proves  out  of  that  select  sonnet  of  Giovanni  dela  Casa,  that  reverend 
lord,  as  he  styles  him. 


Subsect.  II. — Causes  of  Jealousy.  Who  are  most  apt.  Idleness,  melancholy, 
impotency,  long  absence,  beauty,  wantonness,  naught  themselces.  Allure- 
ments from  time.,  place,  persons,  bad  usage,  causes. 

Astrologers  make  the  stars  a cause  or  sign  of  this  bitter  passion,  and  out 
of  every  man’s  horoscope  will  give  a probable  conjecture  whether  he  will  be 
jealous  or  no,  and  at  what  time,  by  direction  of  the  significators  to  their  several 
promissors : their  aphorisms  are  to  be  read  in  Albubator,  Pontanus,  Schoner, 
Junctine,  &c.  Bodine,  cap.  5.  meth.  hist,  ascribes  a great  cause  to  the  country 
or  clime,  and  discourseth  largely  there  of  this  subject,  saying  that  southern 
men  are  more  hot,  lascivious,  and  jealous,  than  such  as  live  in  the  north ; they 
can  hardly  contain  themselves  in  those  hotter  climes,  but  are  more  subject  to 
prodigious  lust.  Leo  Afer  telleth  incredible  things  almost,  of  the  lust  and 
jealousy  of  his  countrymen  of  Africa,  and  especially  such  as  live  about  Car- 
thage, and  so  doth  every  geographer  of  them  in  ^Asia,  Turkey,  Spaniards, 
Italians.  Germany  hath  not  so  many  drunkards,  England  tobacconists,  France 
dancers,  Holland  mariners,  as  Italy  alone  hath  jealous  husbands. 

^Italy  some  account  them  of  Piacenza  more  jealous  than  the  rest.  In  Ger- 

•1  Finns  paella  quondam  fuit,  <fcc.  ^'Mars  zelot3rpu»  Adonidem  interfecit.  ®R.  T.  ^ Sam.  i. 

« Blazon  of  Jealousy.  * Mulierum  conditio  misera  ; nullam  honestam  credunt  nisi  domo  conclusa 

vivat.  7 Fines  Morison.  •Komen  zelotypise  apnd  ietos  locum  non  liabet.  lib.  3.  c.  & 


Causes  of  Jealousy, 


C31 


Mem.  1.  Subs.  2.] 


many,  France,  Britain,  Scandia,  Poland,  Muscovy,  they  are  not  so  troubled 
with  this  feral  malady,  although  Damianus  a Goes,  which  I do  much  wonder  at, 
in  his  topography  of  Lapland,  and  Herbastein  of  Kussia,  against  the  stream  of 
all  other  geographers,  would  fasten  it  upon  those  northern  inhabitants.  Alto- 
mar  ius  Poggius,  and  Munster  in  his  description  of  Baden,  reports  that  men 
and  women  of  all  sorts  go  commonly  into  the  baths  together,  without  all  suspi- 
cion, “ the  name  of  jealousy  (.saith  Munster)  is  not  so  much  as  once  heard  of 
among  them.”  In  Friesland  the  women  kiss  them  they  drink  to,  and  are  kissed 
again  of  those  they  pledge.  The  virgins  in  Holland  go  hand  in  hand  with 
young  men  from  home,  glide  on  the  ice,  such  is  their  harmless  liberty,  and 
lodge  together  abroad  without  suspicion,  which  rash  Sansovinus  an  Italian 
makes  a great  sign  of  unchastity.  In  France,  upon  small  acquaintance,  it  is 
usual  to  court  other  men’s  wives,  to  come  to  their  houses,  and  accompany  them 
arm  in  arm  in  the  streets^  without  imputation.  In  the  most  northern  countries 
young  men  and  maids  familiarly  dance  together,  men  and  their  wives,  which, 
Siena  only  excepted,  Italians  may  not  abide.  The  ‘’Greeks,  on  the  other  side, 
have  their  private  baths  for  men  and  women,  where  they  must  not  come  near, 
nor  so  much  as  see  one  another:  and  as  ®Bodine  observes,  lih.  5.  de  repub. 
“ the  Italians  could  never  endure  this,”  or  a Spaniard,  the  very  conceit  of  it 
would  make  him  mad : and  for  that  cause  they  lock  up  their  women,  and  will 
not  suffer  them  to  be  near  men,  so  much  as  in  the  church,  but  with  a parti- 
tion between.  He  telleth,  moreover,  how  that  “ when  he  was  ambassador  in 
England,  he  heard  Mendoza  the  Spanish  legate  finding  fault  with  it,  as  a filthy 
custom  for  men  and  women  to  sit  promiscuously  in  churches  together : but 
Dr.  Dale  the  master  of  the  requests  told  him  again,  that  it  was  indeed  a filthy 
custom  in  Spain,  where  they  could  not  contain  themselves  from  lascivious 
thoughts  in  their  holy  places,  but  not  with  us.”  Baronius  in  his  Annals,  out  of 
Eusebius,  taxeth  Licinius  the  emperor  for  a decree  of  his  made  to  this  effect, 
Jubens  ne  viri  simul  cum  midieribus  in  ecclesid  interesseni:  for  being  prodi- 
giously naught  himself,  aliorum  naturam  ex  sudvitiosdmente  spectavit,  he  so 
esteemed  others.  But  we  are  far  from  any  such  strange  conceits,  and  will 
permit  our  wives  and  daughters  to  go  to  the  tavern  with  a friend,  as  Aubanus 
saith,  modo  absitlasciviaj'axidL.  suspect  nothing,  to  kiss  coming  and  going,  which, 
as  Erasmus  writes  in  one  of  his  epistles,  they  cannot  endure.  England  is  a 
paradise  for  women,  and  hell  for  horses:  Italy  a paradise  for  horses,  hell  for 
women,  as  the  diverb  goes.  Some  make  a question  whether  this  headstrong 
passion  rage  more  in  women  than  men,  as  Montaigne,  1.  3.  But  sure  it  is  more 
outrageous  in  women,  as  all  other  melancholy  is,  by  reason  of  the  weakness  of 
their  sex.  Scaliger,  Poet.  lib.  cap.  13.  concludes  against  women:  Besides 
their  inconstancy,  treachery,  suspicion,  dissimulation,  superstilion,  pride  (for 
all  women  are  by  nature  proud),  desire  of  sovereignty,  if  they  be  great  women 
{he  gives  instance  in  Juno),  bitterness  and  jealousy  are  the  most  remarkable 
affections. 

Sed  neque  fulvus  apcr  media  tam  fulvus  in  ira  est,  I “ Tiger,  boar,  bear,  viper,  lioness, 

Fulmineo  rapidos  dum  rotat  ore  canes,  A woman’s  fuiy  cannot  express.” 

K ec  ieo,”  CSiC. j 

^Some  say  red-headed  vromen,  pale-coloured,  black-eyed,  and  of  a shrill 
voice,  are  most  subject  to  jealousy. 

High  colour  in  a woman  choler  shows, 

Naught  are  they,  peevish,  proud,  malicious; 

But  worst  of  all,  red,  shrill,  and  jealous.” 


Fines  Moris,  part.  3.  cap.  2.  b Busbeqnius.  Sands.  ® Prse  amore  et  zelotypia  ssepius  insaniunt. 
d Australes  ne  sacra  quidem  publica  fieri patiuntur,  nisi  uterque  sexus  pariete  medio  dividatur : et  quum  in 
Angliam  inquit,  legationis  causa  profectus  essera,  audivi  Mendozam  legatum  Hispaniarum  dicentem  turpo 
«sse  viros  et  foerainas  in,  &c.  ® Ideo  : mulieres  prEeterquain  quod  sunt  infidae,  suspicaces,  inconstantes, 

insidiosae,  simulatrices,  superstitiosae,  et  si  potentcs,  intolerabiles,  ainore  zelotyp«  supra  modum.  Ovid.  2. 
Hp  art.  f Rarteilo.  ^ R.  T. 


632 


Love- Melancholy.  [Part.  3.  Sec.  3. 


Comparisons  are  odious,  I neither  parallel  them  with  others,  nor  debase  them 
any  more : men  and  women  are  both  bad,  and  too  subject  to  this  pernicious 
infirmity.  It  is  most  part  a symptom  and  cause  of  melancholy,  as  Plater  and 
Valescus  teach  us:  melancholy  men  are  apt  to  be  jealous,  and  jealous  apt  to 
be  melancholy. 


“Pale  jealousy,  child  of  insatiate  love, 

Of  heart-sick  thoughts  which  melancholy  bred, 
A hell-tormenting  fear,  no  faith  can  move, 

By  discontent  with  deadly  poison  fed ; 


“With  heedless  youth  and  error  vainly  led. 
A mortal  plague,  a virtue-drowning  flood, 
A hellish  fire  not  quenched  but  with  blood. 


If  idleness  concur  with  melancholy,  such  persons  are  ’most  apt  to  be  jealous ; 
’tis  ^Nevisanus’  note,  “an  idle  woman  is  presumed  to  be  lascivious,  and  often 
jealous.”  Mulier  cum  sola  cogitat,  male  cogitat:  and  ’tis  not  unlikely,  for  they 
have  no  other  business  to  trouble  their  heads  with. 

More  particular  causes  be  these  which  follow.  Impotency  first,  when  a man 
is  not  able  of  himself  to  perform  those  dues  which  he  ought  unto  his  wife : for 
though  he  be  an  honest  liver,  hurt  no  man,  yet  Trebius  the  lawyer  may  make 
a question,  on  suum  cuique  tribuat,  whether  he  give  every  one  their  own;  and 
therefore  when  he  takes  notice  of  his  wants,  and  perceives  her  to  be  more 
craving,  clamorous,  insatiable  and  prone  to  lust  than  is  fit,  he  begins  presently 
to  suspect,  that  wherein  he  is  defective,  she  will  satisfy  herself,  she  will  be 
pleased  by  some  other  means.  Cornelius  Callus  hath  elegantly  expressed  this 
humour  in  an  epigram  to  his  Lychoris. 

“ Jamque  alios  juvenes  aliosque  requirit  amoves, 

' Me  vocat  imbellem  decrepitumque  senem,”  &c.i 


X’  or  tn.s  cause  is  most  evident  in  old  men,  that  are  cold  and  dry  by  nature,  and 
married  sued  plenis,  to  young  wanton  wives;  with  old  doting  Janivere  in 
Chaucer,  they  begin  to  mistrust  all  is  not  well, 

S?ie  was  young  and  he  was  old. 

And  therefore  he  feared  to  be  a cuckold,  , 


Ana  now  should  it  otherwise  be?  old  age  is  a disease  of  itself,  loathsome,  full  : 
of  suspicion  and  fear ; when  it  is  at  best,  unable,  unfit  for  such  matters.  ^ 2am 
apta  nuptiis  quam  hruma  messibus,  as  welcome  to  a young  woman  as  snow  in  ; 
harvest,  saith  Nevisanus:  Et  si capisjuvenculum,faciet  tibi  cornua:  marry  a ; 
lusty  maid  and  she  will  surely  graft  horns  on  thy  head.  “^All  women  are  | 

slippery,  often  unfaithful  to  their  husbands  (as  ^neas  Sylvius,  epist  3 8.  seconds  t 

him),  but  to  old  men  most  treacherous : they  had  rather  mortem  amplexarier,  • 

lie  with  a corse  than  such  a one : “ Oderunt  ilium  pueri,  contemnunt  mulieres.  } 

On  the  other  side  many  men,  saith  Hieronymus,  are  suspicious  of  their  wives,  - ' 
“if  they  be  lightly  given,  but  old  folks  above  the  rest.  Insomuch  that  she  did 
not  complain  without  a cause  in  ° Apuleius,  of  an  old  bald  bedridden  knave  she 
had  to  her  good  man:  “Poor  woman  as  I am,  what  shall  I do?  I have  an 
old  grim  sire  to  my  husband,  as  bald  as  a coot,  as  little  and  as  unable  as  a 
child,”  a bedful  of  bones,  “ he  keeps  all  the  doors  barred  and  locked  upon  me, 
woe  is  me,  what  shall  I do?”  He  was  jealous,  and  she  made  him  a cuckold 
for  keeping  her  up ; suspicion  without  a cause,  hard  usage  is  able  of  itself  to 
make  a woman  fly  out,  that  was  otherwise  honest, 

“ P plerasque  bonas  tractatio  pravas 

Esse  facit,” 

‘^bad  usage  aggravates  the  matter.”  Nam  quando  mulieres  cognoscunt  mari- 
tumhoc  advertere,licentius peccant,  ‘^asNevisanus  holds,  when  a woman  thinks 
her  husband  watcheth  her,  she  will  sooner  offend,  ^ Liberius  peccant,  et  pudor 


b Lib.  2.  nnm.  8.  mulier  otiosa  facile  prsesumitnr  luxuriosa,  et  ssepe  zelotypa.  y “ And  now  she  requires 
other  youths  and  other  loves,  calls  me  an  imbecile  and  decrepit  old  man.”  k Lib.  2.  num.  4.  i Quum 
omnibus  infideles  foeminm,  senibus  infidelissimse.  ™ Mimnernus.  ^ Vix  aliqua  non  impudica,  et 
quam  non  suspectam  merito  quis  habeat.  ® Lib.  5.  de  aur.  asino.  At  ego  misera  patre  meo  seniorem 

maritum  nacta  sum,  eundem  cucurbita  calviorem  et  quovis  puero  pumiliorem,  cunctam  domum  sens  et 
Cateuis  obditam  custodientom.  P Chaloner.  1 Lib.  4.  n.  *0.  ^ Ovid.  2.  de  art.  amandi. 


.i 


633 


Mem.  1.  Subs.  2.]  Causes  of  Jealousy. 


omnis  ahest,  rough  handling  makes  them  worse  : as  the  goodwife  of  Bath  in 
Chaucer  brags, 

In  his  own  grease  I made  him  frit 

For  anger  and  for  very  jealousie. 

Of  two  extremes,  this  of  hard  usage  is  the  worst.  ’Tis  a great  fau-lt  (for  some 
men  are  uxorii)  to  be  too  fond  of  their  wives,  to  dote  on  them  as Senior  Deliro 
on  his  Fallace,  to  be  too  effeminate,  or  as  some  do,  to  be  sick  for  their  wives, 
breed  children  for  them,  and  like  the  ^ Tiberini  lie  in  for  them,  as  some  birds 
ihatch  eggs  by  turns,  they  do  all  women’s  offices : Cielius -Rhodiginus,  ant.  lect. 
lib.  6.  cap.  24.  makes  mention  of  a fellow  out  of  Seneca,  “that  was  so  besotted 
on  his  wife,  he  could  not  endure  a moment  out  of  her  company,  he  wore  her 
scarf  when  he  went  abroad  next  his  heart,  and  would  never  drink  but  in  that 
cup  she  began  first.  W e have  many  such  fondlings  that  are  their  wives’  pack- 
horses  and  slaves,  {nam  grave  malum  uxor  superans  virum  suum,  as  the  comical 
poet  hath  it,  there’s  no  greater  misery  to  a man  than  to  let  his  wife  domineer) 
to  carry  her  muff,  dog,  and  fan,  let  her  wear  the  breeches,  lay  out,  spend,  and 
do  what  she  will,  go  and  coiue  whither,  when  she  will,  they  give  consent. 


“ Here,  take  my  muff,  and,  do  you  hear,  good  man;  I “ * poscit  pallam,  redimicula,  inaures; 

isow  give  me  pearl,  and  carry  you  my  fan,”  &c.  Curre,  quid  hie  cessas  ? vulgo  vult  ilia  videri, 

I Tu  pete  lecticas” 

many  brave  and  worthy  men  have  trespassed  in  this  kind,  multos  foras  claros 
domestica  hcec  destruxit  infamia,  and  many  noble  senators  and  soldiers  (as 
^ Pliny  notes)  have  lost  their  honour,  in  being  uxorii,  so  sottishly  overruled 
by  their  wives;  and  therefore  Cato  in  Plutarch  made  a bitter  jest  on  his 
fellow-citizens,  the  Romans,  “ we  govern  all  the  world  abroad,  and  our  wives 
at  home  rule  us.”  These  offend  in  one  extreme ; but  too  hard  and  too  severe, 
are  far  more  offensive  on  the  other.  As  just  a cause  may  be  long  absence  of 
either  party,  when  they  must  of  necessity  be  much  from  home,  as  lawyers, 
physicians,  mariners,  by  their  professions;  or  otherwise  make  frivolous,  im- 
pertinent journeys,  tarry  long  abroad  to  no  purpose,  lie  out,  and  are  gadding 
still,  upon  small  occasions,  it  must  needs  yield  matter  of  suspicion,  when 
they  use  their  wives  unkindly  in  the  meantime,  and  never  tarry  at  home,  it 
cannot  use  but  engender  some  such  conceit. 


“■Uxor  si  cessas  araare  te  cogitat 

Aut  tete  amari,  aut  potare,  aut  animo  obsequl, 
Ut  tibi  beue  esse  soli,  quum  sibi  sit  male.” 


“ If  thou  be  absent  long,  thy  wife  then  thinks, 

Th’  art  drunk,  at  ease,  or  with  some  pretty  minx, 
’Tis  well  with  thee,  or  else  beloved  of  some, 
Whilst  she,  poor  soul,  doth  fare  full  ill  at  home.” 


Hippocrates,  the  physician,  had  a smack  of  this  disease;  for  when  he  was  to 
go  home  as  far  as  Abdera,  and  some  other  remote  cities  of  Greece,  he  writ  to 
his  friend  Dionysius  (if  at  least  those  ^Epistles  be  his)  “ ‘^to  oversee  his  wife  in 
his  absence  (as  Apollo  set  a raven  to  watch  his  Coronis),  although  she  lived 
in  his  house  with  her  father  and  mother,  who  he  knew  would  have  a care  of 
her;  yet  that  would  not  satisfy  his  jealousy,  he  would  have  his  special  friend 
Dionysius  to  dwell  in  his  house  with  her  all  the  time  of  his  peregrination,  and 
to  observe  her  behaviour,  how  she  carried  herself  in  her  husbands’  absence, 
and  that  she  did  not  lust  after  other  men.  “Eor  a woman  had  need  to  have  an 
overseer  to  keep  her  honest ; they  are  bad  by  nature,  and  lightly  given  all,  and 
if  they  be  not  curbed  in  time,  as  an  unpruned  tree,  they  will  be  full  of  wild 
branches,  and  degenerate  of  a sudden.”  Esjiecially  in  their  husband’s  absence : 
though  one  Lucretia  were  trusty,  and  one  Penelope,  yet  Clytemnestra  made 
Agamemnon  cuckold ; and  no  question  there  be  too  many  of  her  conditions.  If 


® Every  Man  out  of  his  Humour.  t Calcagninus,  Apol.  Tiberini  ab  uxorum  partu  earum  vices  subeunt, 

ut  aves  per  vices  incubant,  &c.  Exiturus  fascia  uxoris  pectus  alligabat,  nec  raomento  pr^sentia  ejus 

I carere  poterat,  potumque  non  hamiebat  nisi  prjEgustatum  labris  ejus.  ^Chaloner.  ^ Panegyr.  Trajano. 

[ ®Ter.  Adelph.  act.  1.  see.  1.  Fab.  Calvo.  Ravennate  interprete.  b Dura  rediero  doraum  meam 

habitabis,  et  licet  cum  parentibus  habitet  ac  mea  peregrinatione;  earn  tarn en  et  ejus  mores  observabis  uti 
I absentia  viri  sui  probe  degat,  nec  alios  viros  cogitet  aut  quserat.  ° Fcemina  semper  custode  eget  qui  se 

I pudicani  contincat ; suapte  enira  natui'a  ncquitias  insitas  habet,  quas  nisi  indies  comprimat,  ut  arboret 

I Btolones  emittunt,  ike. 


634 


Love-Melancholy. 


[Part.  3,  Sec.  3. 


their  husbands  tarry  too  long  abroad  upon  unnecessary  business,  well  they  may 
suspect : or  if  they  run  one  way,  their  Muves  at  home  will  fly  out  another.  Quid 
pro  quo.  Or  if  present,  and  give  them  not  that  content  which  they  ought, 
^Primum  ingratoe,  mojc  invisce  nodes  qucB  per  somnum  transiguntur,  they 
cannot  endure  to  lie  alone,  or  to  fast  long.  ® Peter  G-odefridas,  in  his  second 
book  of  Love,  and  sixth  chapter,  hath  a story  out  of  St.  Anthony’s  life,  of  a 
gentleman,  who,  by  that  good  man’s  advice,  would  not  meddle  with  his  wife  in 
the  passion  week,  but  for  his  pains  she  set  a pair  of  horns  on  his  head.  Such 
another  he  hath  out  of  Abstemius,  one  persuaded  a new  married  man  ‘^^to 
forbear  the  three  first  nights,  and  he  should  all  his  lifetime  afteL*  be  fortunate  in 
cattle,”  but  his  impatient  wife  would  not  tarry  so  long ; well  he  might  speed 
in  cattle,  but  not  in  children.  Such  a tale  hath  Heinsius  of  an  impotent  and 
slack  scholar,  a mere  student,  and  a friend  of  his,  that  seeing  by  chance  a fine 
damsel  sing  and  dance,  would  needs  marry  her,  the  match  was  soon  made,  for 
lie  was  young  and  rich,  genis  grains.,  corpore  glabellus,  arte  multiscius,  et  for- 
tund  opulentus,  like  that  Apollo  in  ^ Apuleius.  The  first  night,  having  liber- 
ally taken  his  liquor  (as  in  that  country  they  do)  my  kind  scholar  was  so  fuzzled, 
that  he  no  sooner  was  laid  in  bed,  but  he  fell  fast  asleep,  never  waked  till 
morning,  and  then  much  abashed,  purpureis  formosa  rosis  cum  Aurora  ruberet, 
wlien  the  fair  morn  with  purple  hue  ’gan  shine,  he  made  an  excuse,  I know  not  ‘ 
what,  out  of  Hippocrates  Cous,  &c.,  and  for  that  time  it  went  current : but 
vdien  as  afterward  he  did  not  play  the  man  as  he  should  do,  she  fell  in  league 
with  a good  fellow,  and  whilst  he  sat  up  late  at  his  study  about  those  criticisms, 
mending  some  hard  places  in  Pestus  or  Poilux,  came  cold  to  bed,  and  would  tell 
her  still  what  he  had  done,  sh'i  did  not  much  regard  what  he  said,  &c.  “ ^She  i 
would  have  another  matter  mended  much  rather,  which  he  did  not  conceive  ? 
was  corrupt thus  he  continued  at  his  study  late,  she  at  her  sport,  alibi  enim  ; 
festivas  nodes  agitabat,  hating  all  scholars  for  his  sake,  till  at  length  he  began 
to  suspect,  and  turned  a little  yellow,  as  well  he  might;  for  it  was  his  own 
fault;  and  if  men  be  jealous  in  such  cases  (^as  oft  it  falls  out)  the  mends  is  ^ 
in  their  own  hands,  they  must  thank  themselves.  Who  will  pity  them,  saith  i 
Neander,  or  be  much  offended  with  such  wives,  si  deceptce  prius  viros  decipiant,  I 
d cornutos  reddant,  if  they  deceive  those  that  cozened  them  first.  A lawyer’s  | 
wife  in  ^Aristsenetus,  because  her  husband  was  negligent  in  his  business,  ‘ 
qiiando  ledo  datida  opera,  threatened  to  cornute  him : and  did  not  stick  to  tell  | 
Philinna,  one  of  her  gossips,  as  much,  and  that  aloud  for  him  to  hear : “ If  ; 
he  follow  other  men’s  matters  aiid  leave  his  own.  I’ll  have  an  orator  shall 
jflead  my  cause,  I care  not  if  he  know  it.” 

A fourth  eminent  cause  of  jealousy  may  be  this,  when  he  that  is  deformed, 
and  as  Pindarus  of  Yulcan,  sine  gratiis  natus,  hirsute,  ragged,  yet  virtuously 
given,  will  marry  some  fair  nice  piece,  or  light  housewife,  begins  to  misdoubt 
(as  well  he  may)  she  doth  not  affect  him.  ^Lis  est  cum  formd  magna  pudicv- 
lice,  beauty  and  honesty  have  ever  been  at  odds.  Abraham  was  jealous  of  his 
wife  because  she  was  fair:  so  was  Yulcan  of  his  Yenus,  when  he  made  her 
creaking  shoes,  saith  “Philostratus,  ne  mcecharetur,  sandalio  scilicet  deferente. 
tiiat  he  might  hear  by  them  when  she  stirred,  which  Mars  indigne ferre,  ^was 
not  well  pleased  with.  Good  cause  had  Yulcan  to  do  as  he  did,  for  she  was  no 


d Ileinsins.  c Uxor  cnjusdara  nobilis  qunm  debihtm  maritale  sacra  passionis  hebdomada  non  obtincret. 
a’terum  adiit.  fNe  tribus  prioribus  noctibus  rem  haberet  cum  ea,  at  esset  in  pecoribus  fortunatus,  ab 
nxore  raorae  impatiente,  &c.  STotam  noctem  bene  et  pudice  nemini  molestus  dormiendo  transegit; 

mane  aiitem  quum  nullius  conscius  facinoris  sibi  esset,  et  inertiae  puderet,  audisse  se  dieebat  cum  doloro 
calculi  solere  earn  conflictari.  Duo  prsecepta  juris  una  nccteexpressit,  neniinein  l^serat  et  honeste  vixerat, 
sed  an  suum  cuique  reddidisset,  quaeri  peterat.  Mutins  opinor  et  Trebatius  hoc  negassent,  lib.  1.  h Alterius 
loci  emendationera  serin  optabat,  quern  corruptum  esse  ille  non  invenit.  i Sucli  another  tale  is  in  Xeander 
de  Jocoseriis,  his  first  tale,  k Lib.  2.  Ep.  3.  Si  pergit  alienis  necotiis  operam  dare  sui  negligens,  erit  alius 
mihi  orator  qui  rem  meam  agat.  lOvid.  I'ara  est  concordia  lonme  atque  pudicitiai]  i«Episu 

^ Quod  strideret  ejus  calceamentum. 


Causes  of  Jealousy. 


635 


Mem.  1.  Subs.  2.] 


honester  tban  she  should  be.  Your  fine  faces  have  commonly  this  fault;  and 
it  is  ha;rd  to  find,  saith  Francis  Philelphus  in  an  epistle  to  Saxola  his  friend, 
a rich  man  honest,  a proper  woman  not  proud  or  unchaste.  “ Can  she  be  fair 
and  honest  tool” 

“ ® Saepe  etenim  oculuit  picti  sese  hydra  sub  herbS, 

Sub  specie  formae,  incauto  se  saepb  marito 
Nequam  animus  vendit,” 


He  that  marries  a wife  that  is  snowy  fair  alone,  let  him  look,  saith  ^Barhams, 
for  no  better  success  than  Yulcan  had  with  Yenus,  or  Claudius  with  Messalina. 
And  ’tis  impossible  almost  in  such  cases  the  wife  should  contain,  or  the  good 
man  not  be  jealous : for  when  he  is  so  defective,  weak,  ill-proportioned,  iin- 
pleasing  in  those  parts  which  women  most  affect,  and  she  most  absolutely  fair 
and  able  on  the  other  side,  if  she  be  not  very  virtuously  given,  how  can  she 
love  him?  and  although  she  be  not  fair,  yet  if  he  admire  her  and  think  her 
so,  in  his  conceit  she  is  absolute,  he  holds  it  impossible  for  any  man  living  not  to 
dote  as  he  doth,  to  look  on  her  and  not  lust,  not  to  covet,  and  if  he  be  in  com- 
pany with  her,  not  to  lay  siege  to  her  honesty : or  else  out  of  a deep  appre- 
hension of  his  infirmities,  deformities,  and  other  men’s  good  parts,  out  of  his 
own  little  worth  and  desert,  he  distrusts  himself,  (for  what  is  jealousy  but 
distrust?)  he  suspects  she  cannot  affect  him,  or  be  not  so  kind  and  loving  as 
she  should,  she  certainly  loves  some  other  man  better  than  himself. 

^Nevisanus,  lih.  4.  num.  72,  will  have  barrenness  to  be  a main  cause  of 
jealousy.  If  her  husband  cannot  play  the  man,  some  other  shall,  they  will 
leave  no  remedies  unessayed,  and  thereupon  the  good  man  grows  jealous ; I 
could  give  an  instance,  but  be  it  as  it  is. 

I find  this  reason  given  by  some  men,  because  they  have  been  formerly 
naught  themselves,  they  think  they  may  be  so  served  by  others,  they  turned 
up  trump  before  the  cards  were  shuffled ; they  shall  have  therefore  legem  talio- 
nis,  like  for  like. 

“ ^ Ipse  miser  docni,  quo  posset  ludere  pacto  ! “ Wretch  as  I was,  I taught  her  bad  to  be, 

Custodes,  eheu  nunc  premor  arte  mea.”  | And  now  mine  own  sly  tricks  are  put  upon  me.” 


Mala  mens,  malus  animus,  as  the  saying  is,  ill  dispositions  cause  ill  suspicions. 

“8  There  is  none  jealous,  I durst  pawn  my  life, 

But  he  that  hath  defiled  another’s  wife, 

And  for  that  he  himself  hath  gone  astray, 

He  straightway  thinks  his  wife  will  tread  that  way.” 

To  these  two  above-named  causes,  or  incendiaries  of  this  rage,  I may  very  well 
annex  those  circumstances  of  time,  place,  persons,  by  which  it  ebbs  and  flows, 
the  fuel  of  this  fury,  as  ^Yives  truly  observes;  and  such  like  accidents  or 
occasions,  proceeding  from  the  parties  themselves,  or  others,  which  much  ag- 
gravate and  intend  this  suspicious  humour.  For  many  men  are  so  lasciviously 
given,  either  out  of  a depraved  nature,  or  too  much  liberty,  which  they  do 
assume  unto  themselves,  by  reason  of  their  greatness,  in  that  they  are  noble 
men  (for  licentia  peccandi,  et  mvltitudo  peccantium  are  great  motives)  though 
their  own  wives  be  never  so  fair,  noble,  virtuous,  honest,  wise,  able,  and  well 
given,  they  must  have  change. 

“ Qni  dum  legitimi  junguntur  foedere  lecti,  “ Who  being  match’d  to  wives  most  virtuous, 

Virtute  egregiis,  facieque  domoque  puellis,  Hoble,  and  fair,  fly  out  lascivious.” 

Scorta  tamen,  foedasque  lupas  in  fornice  quserunt, 

Et  per  adulterium  novacarpere  gaudia  tentant.” 

Quod  licet,  ingratum  est,  that  which  is  ordinary,  is  unpleasant.  Nero  (saith 
Tacitus)  abhorred  Octavia  his  own  wife,  a noble  virtuous  lady,  and  loved  Acte, 
a base  quean  in  respect.  ^Cerinthus  rejected  Sulpitia,  a nobleman’s  daughter, 
and  courted  a poor  servant  maid.  tanta  est  aliend  in  messa  voluptas,  for 

®Hor.  epist.  15.  “Often  has  the  serpent  lain  hid  beneath  the  coloured  grass,  under  a beautiful  aspect, 
and  often  has  the  evil  inclination  effected  a sale  without  the  husband’s  priv  ty.”  P De  re  uxoria,  lit.  1 . 
cap.  5.  1 Cum  steriles  sunt,  ex  mutatione  viri  se  putant  concipere.  ^Tibullus,  eleg.  6.  8 Wither's  Sat. 

* 3 de  Anima.  Crescit  ac  decrescit  zelotypia  cum  personio,  locis,  temporibus,  negotiis.  Marullu/^ 

^•Tibullus,  Epig. 


636 


Love-Melancholy. 


[Part.  3.  Sec.  3. 


that  ^stolen  waters  be  more  pleasant:”  or  as  Yitellius  tlie  emperor  was* 
wont  to  s2kj,Jucundiores  amoves^  qui  cumpericulo  habentur,Y\k.Q  stolen  venison, 
still  the  sweetest  is  that  love  which  is  most  difficultly  attained : they  like  better 
to  hunt  by  stealth  in  another  man’s  walk,  than  to  have  the  fairest  course-  ■ 
that  may  be  at  game  of  their  own. 

“ * Aspice  ut  in  ccelo  mode  sol,  modo  luna  ministret,  I “ As  sun  and  moon  In  liearen  change  their  course, 

Sic  ctiam  uobis  una  puella  parum  est.”  | So  they  change  loves,  though  often  to  the  worse.’-’ 

Or  that  some  fair  object  so  forcibly  moves  them,  they  cannot  contain  themselves, 
be  it  heard  or  seen  they  will  be  at  it.  ^Nessus,  the  centaur,  was  by  agree- 
ment to  carry  Hercules  and  his  wife  over  the  river  Evenus ; no  sooner  had 
he  set  Dejanira  on  the  other  side,  but  he  would  have  offered  violence  unto- 
her,  leaving  Hercules  to  swim  over  as  he  could:  and  though  her  husband  was 
a spectator,  yet  would  he  not  desist  till  Hercules,  with  a poisoned  arrow,  shot 
him  to  death.  ^Heptune  saw  by  chance  that  Thessalian  Tyro,  Eunippius’ 
wife,  he  forthwith,  in  the  fury  of  his  lust,  counterfeited  her  husband’s  habit, 
and  made  him  cuckold.  Tarquin  heard  Collatine  commend  his  wife,  and  was 
so  far  enraged,  that  in  the  midst  of  the  night  to  her  he  went.  ^Theseus  stole 
Ariadne,  vi  rapuitthd^t  Trazenian  Anaxa,  Antiope,  and  now  being  old,  Plelen, 
a girl  not  yet  ready  for  a husband.  Great  men  are  most  part  thus  affected  all, 

“ as  a horse  they  neigh,”  saith  Jeremiah,  after  their  neighbours’  wives, ut  . 

visa  pullus  adhinnit  equd : and  if  they  be  in  company  with  other  women,  though 
in  their  own  wives’  presence,  they  must  be  courting  and  dallying  with  them.  " 
Juno  in  Lucian  complains  of  J upiter  that  he  was  still  kissing  Ganymede  before  ' 
her  face,  which  did  not  a little  offend  her : and  besides  he  was  a counterfeit  ’ 
Amphitryo,  a bull,  a swan,  a golden  shower,  and  played  many  such  bad  pranks, 
too  long,  too  shameful  to  relate.  j 

Or  that  they  care  little  for  their  own  ladies,  and  fear  no  laws,  they  dare  * 
freely  keep  whores  at  their  wives’  noses.  ’Tis  too  frequent  with  noblemen  to  ■ 
be  dishonest;  Pietas,  prohitas,  jides,  privata  bona  sunt,  as  ®he  said  long  since,  ' 
piety,  chastity,  and  such  like  virtues  are  for  private  men:  not  to  be  much  - 
looked  after  in  great  courts:  and  which  Suetonius  of  the  good’ Princes  of  his  1 
time,  they  might  be  all  engraven  in  one  ring,  we  may  truly  hold  of  chaste  < 
potentates  of  our  age.  Eor  great  personages  will  familiarly  run  out  in  this  j 
kind,  and  yield  occasion  of  offence.  ^ Montaigne,  in  his  Essays  gives  instance  { 
in  Caesar,  Mahomet  the  Turk,  that  sacked  Constantinople,  and  Ladislaus,  king  <■ 
of  Naples,  that  besieged  Florence : great  men,  and  great  soldiers,  are  com-  ' 
monly  great,  &C.,  probatum  est,  they  are  good  doers.  Mars  and  Venus  are  '■ 
equally  balanced  in  their  actions, 

“ S Militis  in  galea  nidum  fecere  columboe,  I “ A dove  within  a head-piece  made  her  nest,  , 

Apparet  Marti  quam  sit  arnica  Venus.”  | ’Twixt  Mars  and  Venus  see  an  interest.” 

Especially  if  they  be  bald,  for  bald  men  have  ever  been  suspicious  (read  more 
in  Aristotle,  Sect.  4.  prob.  19.),  as  Galba,  Otho,  Domitian,  and  remarkable 
Caesar  amongst  the  rest.  ^ TJrbani  servate  uxores,  mcechum  calvum  adducimus; 
besides,  this  bald  Caesar,  saith  Curio  in  Sueton,  was  omnium  mulierum  vir ; • 
he  made  love  to  Eunoe,  queen  of  Mauritania;  to  Cleopatra;  to  Posthumia,  wife 
to  Sergius  Sulpitius;  to  Lollia,  wife  to  Gabinius;  to  Tertulla,  of  Crassus;  to  ' 
Mutia,  Pompey’s  wife,  and  I know  not  how  many  besides : and  well  he  might, 
for,  if  all  be  true  that  I have  read,  he  had  a license  to  lie  with  whom  he  list. 
Inter  alios  honores  Ccesari  decretos  (as  Sueton.  cap.  52,  de  Julio,  and  Dion,  , 
lib.  44.  relate)  illi  datum,  cum  quibuscunque  fcemims  se  jungendi.  Every 
private  history  will  yield  such  variety  of  instances : otherwise  good,  wise,  discreet 
men,  virtuous  and  valiant,  but  too  faulty  in  this.  Priamus  had  fifty  sons,  but 


y Prov.  ix.  17.  * Propert.  eleg.  2.  * Ovid.  lib.  9.  Met.  Pausanias  Strabo,  quam  crevit  imbriuus 

hyemtilibus.  Deianiram  suscipit,  Herculem  nando  sequi  jubet.  b Lucian,  tom.  4.  '^Plutarctx. 

d Cap.  T.  8.  ‘Seneca.  f Lib.  2.  cap.  23.  KPotronius,  Catal.  b Sueton. 

A 


Causes  of  Jealousy. 


637 


Mem.  1.  Subs.  2.] 


seventeen  alone  lawfully  begotten.  ^ Pbilippus  Bonus  left  fourteen  bastards. 
Lorenzo  de  Medici,  a good  prince  and  a wise,  but,  saitb  Machiavel,  ^prodigi- 
ously lascivious.  None  so  valiant  as  Castruccius  Castrucanus,  but,  as  the  said 
author  hath  it,  ^none  so  incontinent  as  he  was.  And  ’tis  not  only  predominant 
in  grandees  this  fault : but  if  you  will  take  a great  man’s  testimony,  ’tis  fami- 
liar with  every  base  soldier  in  France  (and  elsewhere,  I think).  “ This  vice 
(“saith  mine  author)  is  so  common  with  us  in  France,  that  he  is  of  no  account, 
a mere  coward,  not  worthy  the  name  of  a soldier,  that  is  not  a notorious 
whoremaster.”  In  Italy  he  is  not  a gentleman,  that  besides  his  wife  hath  not 
a courtezan  and  a mistress.  ’Tis  no  marvel,  then,  if  poor  women  in  such  cases 
be  jealous,  when  they  shall  see  themselves  manifestly  neglected,  contemned, 
loathed,  unkindly  used : their  disloyal  husbands  to  entertain  others  in  their 
rooms,  and  many  times  to  court  ladies  to  their  faces:  other  men’s  wives  to 
wear  their  jewels : how  shall  a poor  woman  in  such  a case  moderate  her  pas- 
sion ? , “ Quis  tihi  nunc  Dido  ccrnenti  talia  sensus  ? 

How,  on  the  other  side,  shall  a poor  man  contain  himself  from  this  feral 
malady,  when  he  shall  see  so  manifest  signs  of  his  wife’s  inconstancy?  when, 
as  Milo’s  wife,  she  dotes  upon  every  young  man  she  sees,  or,  as  ° Martial’s 

Sota, deserto  sequitur  Clitum  marito^  “ deserts  her  husband  and  follows 

I Clitus.”  Though  her  husband  be  proper  and  tall,  fair  and  lovely  to  behold, 
able  to  give  contentment  to  any  one  woman,  yet  she  will  taste  of  the  forbidden 
fruit:  Juvenal’s  Iberina  to  a hair,  she  is  as  well  pleased  with  one  eye  as  one 
man.  If  a young  gallant  come  by  chance  into  her  presence,  a fastidious  brisk, 
that  can  wear  his  clothes  well  in  fashion,  with  a lock,  jingling  spur,  a feather; 
that  can  cringe,  and  withal  compliment,  court  a gentlewoman,  she  raves  upon 
him,  “ 0 what  a lovely  proper  man  he  was,”  another  Hector,  an  Alexander,  a 
goodly  man,  a demi-god,  how  sweetly  he  carried  himself,  with  how  comely  a 
grace,  sic  oculos,  sic  ille  manus,  sic  ora  ferebut,  how  neatly  he  did  wear  his 
clothes!  Quam  sese  ore  ferens^  quam  forti  pectore  et  armis,  how  bravely  did 
he  discourse,  ride,  sing,  and  dance,  &c.,  and  then  she  begins  to  loathe  her 
husband,  repugnans  osculatur,  to  hate  him  and  his  filthy  beard,  his  goatish 
complexion,  as  Doris  said  of  Polyphemus,  ^totus  qui saniemjotus  ut  hircus  olet, 
he  is  a rammy  fulsome  fellow,  a goblin-faced  fellow,  he  smells,  he  stinks,  Et 

ccepas  simul  alliumque  ructaJ si  quando  ad  thalamum,  &c.,  how  like  a 

dizzard,  a fool,  an  ass,  he  looks,  how  like  a clown  he  behaves  himself  1 ®she 
will  not  come  near  him  by  her  own  good  will,  but  wholly  rejects  him,  as  Yen  us 
did  her  fuliginous  Yulcan,  at  last,  Nec  Deus  hunc  mensd,  Dea  ncc  dignata 
cuhili  est.^  So  did  Lucretia,  a lady  of  Semn,  after  she  had  but  seen  Euryalus, 
in  Eurialum  tota  fcrehatur,  dornum  reversa,  &c.,  she  would  not  hold  her  eyes 

ofi'him  in  his  presence, ^tantum  egregio  decus  enitet  ore,  and  in  his  absence 

could  think  of  none  but  him,  odit  virum,^\\Q  loathed  her  husband  forthwith, 
might  not  abide  him : 

“ ^ Et  conjngalis  negiiger.s  tori,  viro  I “ All  against  the  laws  of  matrimony, 

Pi'aesentc,  acerbo  nauseat  fastidio  ; ’*  | She  did  abhor  her  husband’s  phis’nomy ; ” 

and  sought  all  opportunity  to  see  her  sweetheart  again.  Now  when  the  good 
man  shall  observe  bis  wife  so  lightly  given,  “to  be  so  free  and  familiar  with 
every  gallant,  her  immodesty  and  wantonness,”  (as  ^Camerarius  notes)  it  must 
needs  yield  matter  of  suspicion  to  him,  when  she  stiU  pranks  up  herself  beyond 


i Pontus  Heuter,  vita  ejus.  kLib.  8.  Flor.  hist.  Dux  omnium  optimus  et  sapientissimus,  sed  in  re  venerea 
prodigiosus.  1 Vita  Castruccii.  Idem  uxores  maritis  abalienavit.  “‘Seselius,  lib.  2 de  Repub.  Gal- 
lorum.^  ita  nunc  apud  infimos  obtinuit  hoc  vitium,  ut  nullius  ferb  pretii  sit,  et  ignavus  miles  qui  non  in 
ecortatione  maxime  excellat,  et  adulterio.  Virg.  Ain.  4.  “ What  now  must  have  been  Dido’s  sensations 
when  she  witnessed  these  doings?”  ®Epig.  9.  lib.  4.  PVirg.  4.  Ain.  <1  Secundus  syL  ^“And 
belches  out  the  smell  of  onions  and  garlic.”  ® /Eneas  Sylvius.  t“  Neither  a god  honoured  him  with 
his  table,  nor  a goddess  with  her  bed.”  “Virg.  4.  /En.  “Such  beauty  .shines  in  his  graceful  features.” 

S.  GrjEco  Simonides.  Cont.  2.  ca.  38.  Oper.  subcis.  mulieris  liberius  et  familiarius  commuuicantis  cum 
omnibus  licentia  et  iinmodestia,  sinistri  sermouis  et  suspicionis  materiam  viro  praebet. 


638 


Love- Melancholy. 


[Part.  3.  Sec.  3. 


her  means  and  fortunes,  makes  impertinent  journeys,  unnecessary  visitations, 
stays  out  so  long,  with  such  and  such  companions,  so  frequently  goes  to  plays, 
masks,  feasts,  and  all  public  meetings,  shall  use  such  immodest  ^gestures, 
free  speeches,  and  withal  show  some  distaste  of  her  own  husband ; how  can  he 
choose,  “ though  he  were  another  Socrates,  but  be  suspicious,  and  instantly 
jealous?”  ^ Socraticas  tajidem  more  especially 

when  he  shall  take  notice  of  their  more  secret  and  sly  tricks,  which  to  cornute 
their  husbands  they  commonly  use  {dum  ludis,  ludos  hcec  te  facit),  they  pretend 
love,  honour,  chastity,  and  seem  to  respect  them  before  all  men  living,  saints 
in  show,  so  cunningly  can  they  dissemble,  they  will  not  so  much  as  look  upon 
another  man  in  his  presence,  ^so  chaste,  so  religious,  and  so  devote,  they  can- 
not endure  the  name  or  sight  of  a quean,  a harlot,  out  upon  her ! and  in  their 
outward  carriage  are  most  loving  and  oflScious,  will  kiss  their  husband,  and 
hang  about  his  neck  (dear  husband,  sweet  husband),  and  with  a composed 
countenance  salute  him,  especially  when  he  comes  home;  or  if  he  go  from 
home,  weep,  sigh,  lament,  and  take  upon  them  to  be  sick  and  swoon  (like 
J ocundo’s  wife  in  ^Ariosto,  when  her  husband  was  to  depart),  and  yet  arrant, 
<fec.,  they  care  not  for  him. 


Aye  me,  the  thought  (quoth  she)  makesmeso’fraid, 
That  scarce  the  breath  abideth  in  my  breast; 
Peace,  my  sweet  love  and  wife,  Jocundo  said, 

And  weeps  as  fast,  and  comforts  her  his  best,  &c. 
All  this  might  not  assuage  the  woman’s  pain, 
Needs  must  I die  before  you  come  again, 

Nor  how  to  keep  my  life  I can  devise, 


The  doleful  days  and  nights  T shall  sustain. 

From  meat  my  mouth,  from  sleep  will  keep  mine 
eyes,  &c. 

That  very  night  that  went  before  the  morrow. 

That  he  had  pointed  surely  to  depart, 

Jocundo’s  wife  was  sick,  and  swoon’d  for  sorrow 
Amid  his  arms,  so  heavy  was  her  heart.” 


And  yet  for  all  these  counterfeit  tears  and  protestations,  Jocundo  coming 

back  in  all  haste  for  a jewel  he  had  forgot,  ' 

i 


“ His  chaste  and  yoke-fellow  he  found 
Yok’d  with  a knave,  all  honesty  neglected. 
The  adulterer  sleeping  very  sound. 


Yet  by  his  face  was  easily  detected ; 

A beggar’s  brat  bred  by  him  from  his  cradle. 
And  now  was  riding  on  his  master’s  saddle.” 


Thus  can  they  cunningly  counterfeit,  as  ‘^Platina  describes  their  customs, 

‘‘  kiss  their  husbands,  whom  they  had  mther  see  hanging  on  a gallows,  and 
swear  they  love  him  dearer  than  their  own  lives,  whose  soul  they  would  nob  ^ 
ransom  for  their  little  dog’s:”  ^ 

“ similis  si  permutatio  detur,  i 

ilorte  viri  cupiunt  animam  servare  catellte.”  ‘ 

Many  of  them  seem  to  be  precise  and  holy  forsooth,  and  will  go  to  such  a 'i 
® church,  to  hear  such  a good  man  by  all  means,  an  excellent  man,  when  ’tis  ; 
for  no  other  intent  (as  he  follows  it)  than  “ to  see  and  to  be  seen,  to  observe- 
what  fashions  are  in  use,  to  meet  some  pander,  bawd,  monk,  friar,  or  to  entice 
some  good  fellow.”  For  they  persuade  themselves,  as  ^Nevisanus  shows,. 

“ That  it  is  neither  sin  nor  shame  to  lie  with  a lord  or  parish  priest,  if  he  be  a 
proper  man;  ^and  though  she  kneel  often,  and  pray  devoutly,  ’tis  (saith 
Platina)  not  for  her  husband’s  welfare,  or  children’s  good,  or  any  friend,  but- 
for  her  sweetheart’s  return,  her  pander’s  health.”  If  her  husband  would  havo 
her  go,  she  feigns  herself  sick,  ^Et  simidat  subitd  condoluisse  caput:  her  head 
aches,  and  she  cannot  stir : but  if  her  paramour  ask  as  much,  she  is  for  him 
in  all  seasons,  at  all  hours  of  the  night.  Mn  the  kingdom  of  Malabar,  and 
about  Goa  in  the  East  Indies,  the  women  are  so  subtile  that,  with  a certain 
drink  they  give  them  to  drive  away  cares  as  they  say,  “ ^they  will  make  them 

N*  Voces  liberiE,  oculorum  colloquia,  contractationes  parum  verecundte,  motus  immodici,  &c.  Heinsius. 

® Chaloner.  b What  is  here  said,  is  not  prejudicial  to  honest  women.  ®Lib.  28.  sc.  13.  d Dial, 
amor.  Pendet  fallax  et  blanda  circa  oscula  mariti,  quern  in  cruce,  si  fieri  posset,  deosculari  velit : illius  vitam 
chariorem  esse  sua  jurejurando  attirmat : quern  certe  non  redimeret  anima  catelli  si  posset.  ®Adeunt 
templum  ut  rem  divinam  audiant,  ut  ipss  simulant,  sed  vel  ut  monachum  fratrem,  vel  adulterum  lingua,, 
oculis,  ad  libidinem  provocent.  f Lib.  4.  Num.  81.  Ipsae  sibi  persuadent,  quod  adulterium  cum  principe 
vel  cum  praesule,  non  e.st  pudor,  nec  peccatum.  KDeum  rogat,  non  pro  salute  mariti,  filii,  cognati  vota 
Buscipit,  sed  pro  reditu  moechi  si  abest,  pro  valetudine  lenonis  si  aegrotet.  h Tibullus.  i Gortardus- 

Arthus,  descrip.  Indiae  Orient.  Linchoften.  k Garcias  ab  Horto,  hist.  lib.  2.  cap.  24.  Daturam  herbarc 

vocat  et  describit,  tarn  proclives  sunt  ad  venerem  mulieres  ut  viros  inebrient  per  24  horas,  liquore  quod  am, 
ut  nihil  videant,  recordentur,  at  dormiant,  et  post  lotionem  pedum,  ad  se  restituunt,  &c. 


Causes  of  Jealousy. 


639 


Mem.  1,  Subs.  2.] 


sleep  for  twenty-four  hours,  or  so  intoxicate  them  that  they  can  remember 
nought  of  that  they  saw  done,  or  heard,  and,  by  washing  of  their  feet,  restore 
them  again,  and  so  make  their  husbands  cuckolds  to  their  faces.”  Some  are 
ill-disposed  at  all  times,  to  all  persons  they  like,  others  more  wary  to  some  few, 
at  such  and  such  seasons,  as  Augusta  Livia,  non  nisiplendnavivectoremtollebaL 
But  as  he  said, 

“1  No  pen  could  vrrite,  no  tongue  attain  to  tell, 

By  force  of  eloquence,  or  help  of  art, 

Of  women’s  treacheries  the  hundredth  part.” 


Both,  to  say  truth,  are  often  faulty;  men  and  women  give  just  occasions  in 
this  humour  of  discontent,  aggravate  and  yield  matter  of  suspicion : but  most 
part  of  the  chief  causes  proceed  from  other  adventitious  accidents  and  cir- 
cumstances, though  the  parties  be  free,  and  both  well  given  themselves.  The 
indiscreet  carriage  of  some  lascivious  gallant  {et  e contra  of  some  light  woman) 
by  his  often  frequenting  of  a house,  bold  unseemly  gestures,  may  make  a 
breach,  and  by  his  over  familiarity,  if  he  be  inclined  to  yellowness,  colour  him 
quite  out.  If  he  be  poor,  basely  born,  saith  Benedetto  Yarchi,  and  otherwise 
unhandsome,  he  suspects  him  the  less;  but  if  a proper  man,  such  as  was 
Alcibiades  in  Greece,  and  Castruccius  Castrucanus  in  Italy,  well  descended, 
commendable  for  his  good  parts,  he  taketh  on  the  more,  and  watcheth  his 
doings.  “ Theodosius  the  emperor  gave  his  wife  Eudoxia  a golden  apple  when 
he  was  a suitor  to  her,  which  she  long  after  bestowed  upon  a young  gallant  in 
the  court,  of  her  especial  acquaintance.  The  emperor,  espying  this  a2)ple  in 
his  hand,  suspected  forthwith,  more  than  was,  his  wife’s  dishonesty,  banished 
him  the  court,  and  from  that  day  following  forbare  toaccompany  her  any  more. 

A rich  merchant  had  a fair  wife ; according  to  his  custom  he  went  to  travel; 
in  his  absence  a good  fellow  tempted  his  wife : she  denied  him ; yet  he,  dying 
a little  after,  gave  her  a legacy  for  the  love  he  bore  her.  At  his  return,  her 
jealous  husband,  because  she  had  got  more  by  land  than  he  had  done  at  sea, 
turned  her  away  upon  suspicion. 

Now  when  those  other  circumstances  of  time  an^  place,  opportunity  and 
importunity  shall  concur,  what  will  they  not  effect? 

“Fair  opportunity  can  win  the  coyest  she  that  is, 

So  wisely  he  takes  time,  as  he’ll  he  sure  he  will  not  miss  : 

Then  he  that  loves  her  gamesome  vein,  and  tempers  toys  with  art, 

Brings  love  that  swirameth  in  her  eyes  to  dive  into  her  heart.” 

As  at  plays,  masks,  great  feasts  and  banquets,  one  singles  out  his  wife  to  dance, 
another  courts  her  in  his  presence,  a third  tempts  her,  a fourth  insinuates  with 
a pleasing  compliment,  a sweet  smile,  ingratiates  himself  with  an  amphibo- 
logical speech,  as  that  merry  companion  in  the  ° Satirist  did  to  his  Gly cerium, 
adsidens  et  interiorern  palmam  amabiliter  concutiens, 

“ Quod  meus  hortus  habet  sumat  impune  licebit, 

Si  dederis  nobis  quod  tuns  horcus  habet ; ” 

with  many  such,  tfec.,  and  then  as  he  saith, 

^ She  may  no  while  in  chastity  abidCy 
That  is  assaid  on  every  side. 

For  after  a great  feast, — ^ Vmo  scepc  suum  nescit  arnica  virum.  Noah  (saith 
^Hierome)  “shewed  his  nakedness  in  his  drunkenness,  which  for  six  hundred 
years  he  had  covered  in  soberness.”  Lot  lay  with  his  daughters  in  his  drink, 

as  Cyneras  with  Myrrha, '■quid  enim  Venus  ehria  curat‘d  The  most 

continent  may  be  overcome,  or  if  otherwise  they  keep  bad  company,  they  that 


1 Ariosto,  lib.  28.  st.  75.  ^ Lipsius  Polit.  ^Seneca,  lib.  2.  controv.  8.  ||®Bodicher,  Sat. 

r “ Sitting  close  to  her,  and  shaking  her  hand  lovingly.”  <1  Tibullus.  After  wif;  the  mistress  ia 

often  unable  to  distinguish  her  own  lover.”  ® Epist.  85.  ad  Oceanum  ; Ad  unius  horae  ebrietatem  nudat 
femora,  quie  per  sexcenlos  annos  sobrietate  contexerat.  * Juv.  Sat.  13. 


640 


Love-Melancholy. 


[Part.  3.  Sec.  3, 


are  modest  of  themselves,  and  dare  not  offend,  “confirmed  by  '^others,  grow 
impudent,  and  confident,  and  get  an  ill  habit.” 

“ ^ Alia  qusestus  gratia  matrimonium  corrumpit, 

Alia  peccans  multas  vult  morbi  habere  socias.” 

Or  if  they  dwell  in  suspected  places,  as  in  an  infamous  inn,  near  some  stews, 
near  monks,  friars,  Nevisanus  adds,  where  be  many  tempters  and  solicitors, 
idle  persons  that  frequent  their  companies,  it  may  give  just  cause  of  suspicion. 
Martial  of  old  inveighed  against  them  that  counterfeited  a disease  to  go  to  the 
bath ; for  so  many  times, 

“ relicto 

Conjuge  Penelope  venit,  abit  Helene.” 

^neas  Sylvius  puts  in  a caveat  against  princes’  courts,  because  there  be  tot 
formosi  juvenes  qui  promittunt,  so  many  brave  suitors  to  tempt,  &c.  “^If 
you  leave  her  in  such  a place,  you  shall  likely  find  her  in  company  you  like 
not,  either  they  come  to  her,  or  she  is  gone  to  them.”  ‘^Kornmannus  makes 
a doubting  jest  in  his  lascivious  country,  Virginis  illibata  censeatur  ne  castitas 
' ad  quam  frequenter  accedant  scholares?  And  Baldus  the  lawyer  scoffs  on, 
quum  scholaris,  inquit,  loquitur  cum  puelld,  non  prcesumitur  ei  dicere,  Pater 
7wster,  when  a scholar  talks  with  a maid,  or  another  man’s  wife  in  private,  it 
is  presumed  he  saith  not  a pater  noster.  Or  if  I shall  see  a monk  or  a friar 
€limb  up  a ladder  at  midnight  into  a virgin’s  or  widow’s  chamber  window,  I 
shall  hardly  think  he  then  goes  to  administer  the  sacraments,  or  to  take  her 
•confession.  These  are  the  ordinary  causes  of  jealousy,  which  are  intended  or 
remitted  as  the  circumstances  vary. 


MEMB.  II. 

Subsect.  I. — Symptoms  of  Jealousy,  Fear , Sorrow,  Suspicion,  strange  Actions, 
Gestures,  Outrages,  Locking  up.  Oaths,  Trials,  Laws,  S^c. 

Of  all  passionsf,  as  I have  already  proved,  love  is  most  violent,  and  of  those 
bitter  potions  which  this  love-melancholy  affords,  this  bastard  jealousy  is  the 
greatest,  as  appears  by  those  prodigious  symptoms  which  it  hath,  and  that  it 
produceth,  Eor  besides  fear  and  sorrow,  which  is  common  to  all  melancholy, 
anxiety  of  mind,  suspicion,  aggravation,  restless  thoughts,  paleness,  meagre- 
ness, neglect  of  business,  and  the  like,  these  men  are  farther  yet  misaffected, 
and  in  a higher  strain.  ’Tis  a more  vehement  passion,  a more  furious  pertur- 
bation, a bitter  pain,  a fire,  a pernicious  curiosity,  a gall  corrupting  the  honey 
-of  our  life,  madness,  vertigo,  plague,  hell,  they  are  more  than  ordinarily  dis- 
quieted, they  lose  honum pads,  as ^ Chrysostom  observes;  and  though  they  be 
rich,  keep  sumptuous  tables,  be  nobly  allied,  yet  miserrimi  omnium  sunt,  they 
are  most  miserable,  they  are  more  than  ordinarily  discontent,  more  sad,  nviil 
tristius,  move  than  ordinarily  suspicious.  Jealousy,  saith  ^Vives,  “begets 
unquietness  in  the  mind,  night  and  day:  he  hunts  after  every  word  he  hears, 
€very  whisper,  and  amplifies  it  to  himself  (as  all  melancholy  men  do  in  other 
matters)  vrith  a most  unjust  calumny  of  others,  he  misinterprets  everything  is 
said  or  done,  most  apt  to  mistake  or  misconstrue,”  he  pries  into  every  corner, 
follows  close,  observes  to  a hair.  ’Tis  proper  to  jealousy  so  to  do, 

“Pale  hag,  infernal  fmy,  pleasure’s  smart, 

Envy’s  observer,  prying  in  every  part.” 

Besides  those  strange  gestures  of  staring,  frowning,  grinning,  rolling  of  eyes, 
menacing,  ghastly  looks,  broken  pace,  interrupt,  precipitate,  half- turns.  He 

“ Nihil  audent  prime,  post  ah  aliis  confirmatfe,  audaces  et  confidentes  sunt.  Ubi  semel  verecundiae  limites 
transierint.  * Euripides,  1.  b3.  “ Love  of  gain  induces  one  to  break  lier  marriage  vow,  a wish  to  liave 
associates  to  keep  lier  in  countenance  actuates  others.”  ^ De  miser.  Curialium.  Aut  alium  cum  ea  invenies, 
.aut  isse  alium  reperies.  » Cap.  18.  de  Virg.  “ Horn.  38.  in  c,  17.  Gen.  Etsi  magnis  affluunt  divitiis,  &c. 
'b  3 de  Anima.  Oinnes  voces,  auras,  omnes  susurros  captat  zelotypus,  et  amplificat  apud  se  cum  iniquis- 
siina  de  singulis  calumnia.  Maxime  suspiciosi,  et  ad  pejora  credendum  proclitres. 


Mem.  2.] 


Sym27tonis  of  Jealousy. 


641 


will  sometimes  sigh,  weep,  sob  for  anger,  Nempe  euos  imhres  etlam  ista 
tonitrua  fundunt,^ — swear  and  belie,  slander  any  man,  curse,  threaten,  brawl, 
scold,  fight;  and  sometimes  again  flatter  and  speak  fair,  ask  forgiveness,  kiss 
and  coll,  condemn  his  rashness  and  folly,  vow,  protest,  and  swear  he  will  never 
do  so  again;  and  then  eftsoons,  impatient  as  he  is,  rave,  roar,  and  lay  about 
him  like  a madman,  thump  her  sides,  drag  her  about  perchance,  drive  her  out 
of  doors,  send  her  home,  he  will  be  divorced  forthwith,  she  is  a whore,  &c.,  and 
by-and-by  with  all  submission  compliment,  entreat  her  fair,  and  bring  her  in 
again,  he  loves  her  dearly,  she  is  his  sweet,  most  kind  and  loving  wife°he  will 
not  change,  nor  leave  her  for  a kingdom ; so  he  continues  off  and  on,  as  the 
toy  takes  him,  the  object  moves  him,  but  most  part  brawling,  fretting,  unquiet 
he  is,  accusing  and  suspecting  not  strangers  only,  but  brothers  and  sisters, 
father  and  mother,  nearest  and  dearest  friends.  He  thi nks  with  those  Italians! 

“Chi  non  tocca  paren:ado, 

Tocca  mai  e rado.” 

And  through  fear  conceives  unto  himself  things  almost  incredible  and  impos- 
sible to  be  effected.  As  a heron  when  she  fishes,  still  prying  on  all  sides; 
oi*  as  a cat  doth  a mouse,  his  eye  is  never  ofi* hers;  he  gloats  on  him,  on  her, 
Hccprately  observing  on  whom  she  looks,  who  looks  at  her,  what  she  saith! 
doth,  at. dinner,  at  supper,  sitting,  walking,  at  home,  abroad,  he  is  the  same, 
still  inquiring,  mandring,  gazing,  listening,  aflTrighted  with  every  small  object; 
why  did  she  smile,  why  did  she  pity  him,  commend  him?  why  did  she  drink 


twice  to  such  a man?  why  did  she  ofier  to  kiss,  to  dance?  &c.,  a whore,  a 
whore,  an  arrant  whore.  All  this  he  confesseth  in  the  poet, 

“ d Omnia  me  terrent,  timidus  sum,  Ignosce  timori, 

Et  miser  in  tunica  suspicor  esse  virum. 

Me  lasdit  si  multa  tibi  dabit  oscula  mater, 


‘ Each  thing  affrights  me,  I do  fear, 
Ah  pardon  me  my  fear, 

I doubt  a man  is  hid  within 
The  clothes  that  thou  dost  wear." 


Me  soror,  et  cum  qua  dormit  arnica  simul.” 

Is  it  not  a man  in  woman’s  apparel?  is  not  somebody  in  that  great  chest,  or 
behind  the  door,  or  hangings,  or  in  some  of  those  barrels?  may  not  a man 
steal  in  at  the  window  with  a ladder  of  ropes,  or  come  down  the  chimney,  have 
a false  key,  or  get  in  when  he  is  asleep?  If  a mouse  do  but  stir,  or  the  wind 
blow,  a casement  clatter,  that’s  tbe  villain,  there  he  is:  by  his  good-will  no 
man  shall  see  her,  salute  her,  speak  with  her,  she  shall  not  go  forth  of  his 
sight,  so  much  as  to  do  her  needs.  ^ Non  ita  bovem  argus,  &c.  Argus  did 
not  so  keep  his  cow,  that  watchful  dragon  the  golden  fleece,  or  Cerberus  the 
coming  in  of  hell,  as  he  keeps  his  wife.  If  a dear  friend  or  near  kinsman 
come  as  guest  to  his  house,  to  visit  him,  he  will  never  let  him  be  out  of  his 
own  sight  and  company,  lest,  peradveiiture,  &c.  If  the  necessity  of  his 
business  be  such  that  he  must  go  from  home,  he  doth  either  lock  her  up,  oi 
commit  her  with  a deal  of  injunctions  and  protestations  to  some  trusty  friends, 
him  and  her  he  sets  and  bribes  to  oversee  : one  servant  is  set  in  his  absence 
to  watch  another,  and  all  to  observe  his  wife,  and  yet  all  this  will  not  serve, 
though  his  business  be  very  urgent,  he  will  when  he  is  half  way  come  back 
again  in  all  post  haste,  rise  from  supjDer,  or  at  midnight,  and  be  gone,  and 
sometimes  leave  his  business  undone,  and  as  a stranger  court  his  own  wife  in 
ii  ^ome  disguised  habit.  Though  there  be  no  danger  at  all,  no  cause  of  sus^fleion, 
she  live  in  such  a place,  where  Messalina  herself  could  not  be  dishonest  if  she 
would,  yet  he  suspects  her  as  much  as  if  she  were  in  a bawdy-house,  some 
prince  s court,  or  in  a common  iiin,  where  all  comers  might  have  free  access. 
He  calls  her  on  a sudden  all  to  nought,  she  is  a strumpet,  a light  housewife,  a 
bitch,  an  arrant  whore.  No  persuasion,  no  protestation  can  divert  this  passion, 
nothing  can  ease  him,  secure  or  give  him  satisfaction.  It  is  most  strange  to  report 
what  outrageous  acts  by  men  and  women  have  been  committed  in  this  kind,  by 

« " These  thunders  pour  down  their  peculiar  showers."  d Propertius.  • JEneas  Sil v. 

2 T 


C42 


Love- Melancholy. 


[Part.  3.  Sec.  3. 


women  especially,  that  will  run  after  their  husbands  into  all  places  and  com- 
panies, ^as  J ovianus  Pontanus’s  wife  did  by  him,  follow  him  whithersoever  ho 
went,  it  matters  not,  or  upon  what  business,  raving  like  Juno  in  the  tragedy, 
miscalling,  cursing,  swearing,  and  mistrusting  every  one  she  sees.  Gomesius 
in  his  third  book  of  the  Life  and  Deeds  of  Francis  Ximenius,  sometime  arch- 
bishop of  Toledo,  hath  a strange  story  of  that  incredible  jealousy  of  Joan 
queen  of  Spain,  wife  to  king  Philip,  mother  of  Ferdinand  and  Charles  the 
Fifth,  emperors ; when  her  husband  Philip,  either  for  that  he  was  tired  with 
his  wife’s  jealousy,  or  had  some  great  business,  went  into  the  Low  Countries: 
she  was  so  impatient  and  melancholy  upon  his  departure,  that  she  would  scarce 
eat  her  meat,  or  converse  with  any  man ; and  though  she  were  with  child,  the 
season  of  the  year  very  bad,  the  wind  against  her,  in  all  haste  she  would  to 
sea  after  him.  Neither  Isabella  her  queen  mother,  the  archbishop,  or  any 
other  friend  could  persuade  her  to  the  contrary,  but  she  would  after  him. 
When  she  was  now  come  into  the  Low  Countries,  and  kindly  entertained  by 
her  husband,  she  could  not  contain  herself,  “^but  in  a rage  ran  upon  a yellow- 
haired wench,”  with  whom  she  suspected  her  husband  to  be  naught,  “cut  off 
her  hair,  did  beat  her  black  and  blue,  and  so  dragged  her  about.”  It  is  an 
ordinary  thing  for  women  in  such  cases  to  scratch  the  faces,  slit  the  noses  of 
Buch  as  they  suspect;  as  Henry  the  Second’s  importune  Juno  did  by  Kosa- 
mond  at  Woodstock;  for  she  complains  in  a ^modern  poet,  she  scarce  spake. 


“ But  flies  with  eager  fury  to  my  face,  j So  fell  she  on  me  in  outrageous  wise. 

Offering  me  most  unwomanly  disgrace.  I As  could  disdain  and  jealousy  devise." 

Look  how  a tigress,  &c.  | 


Or  if  it  be  so  they  dare  not  or  cannot  execute  any  such  tyrannical  injustice,, 
they  will  miscall,  rail  and  revile,  bear  them  deadly  hate  and  malice,  as  ' 
^Tacitus  observes,  “The  hatred  of  a jealous  woman  is  inseparable  against, 
such  as  she  suspects.” 


“ k Nulla  vis  flammse  tumidique  venti  “ Winds,  weapons,  flames  make  not  such  hurly-burljv 

Tanta,  nec  teli  metuenda  torti.  As  raving  women  turn  all  topsy-turvy.” 

Quanta  cum  conjux  viduata  tsedis 
Ardet  et  odit. 


So  did  Agrippina  by  Lollia,  and  Calphurnia  in  the 
women  are  sufficiently  curbed  in  such  cases,  the 
eminent,  and  frequently  put  in  practice.  See  but  with  what  rigour  those 
jealous  husbands  tyrannise  over  their  poor  wives.  In  Greece,  Spain,  Italy, 
Turkey,  Africa,  Asia,  and  generally  over  all  those  hot  countries,  ^Mulieres  \ 
vestrce  terra  vestra,  arate  sicut  vultis,  Mahomet  in  his  Alcoran  gives  this  power 
to  men,  your  wives  are  as  your  land,  till  them,  use  them,  entreat  them  fair  or 
foul,  as  you  will  yourselves.  ^ Mecastor  lege  durd  vivunt  mulieres,  they  lock  ■ 
them  still  in  their  houses,  which  are  so  many  prisons  to  them,  will  suffer 

nobody  to  come  at  them,  or  their  wives  to  be  seen  abroad, nec  campos 

liceat  lustrare  patentes.  They  must  not  so  much  as  look  out.  And  if  they  be\ 
great  persons,  they  have  eunuchs  to  keep  them,  as  the  Grand  Seignior  among; 
the  Turks,  the  Sophies  of  Persia,  those  Tartaidan  Mogors,  and  Kings  of  China,  f 
Infantes  masculos  castrant  innumeros  ut  regi  serviant,  saith^Iliccius,  “they  - 
geld  innumerable  infants”  to  this  purpose;  the  King  of  ° China  “maintains-  : 
10,000  eunuchs  in  his  family  to  keep  his  wives.”  The  Xeriffes  of  Barbary  : 
keep  their  courtezans  in  such  a strict  manner,  that  if  any  man  come  but  in^ 
sight  of  them  he  dies  for  it ; and  if  they  chance  to  see  a man,  and  do  not  i- 
instantly  cry  out,  though  from  their  windows,  they  must  be  put  to  death.  The 
Turks  have  I know  not  how  many  black,  deformed  eunuchs  (for  the  white  serve  ^ 

f Ant.  Dial  BRabie  concepta,  ccesariem  abrasit,  puellscque  mirabiliter  insultans  faciem  vibicibus  faedavit> 
b Daniel  iAnnal.  lib.  12.  Principis  mulieris  zelotypae  est  in  alias  niulieres  quas  suspectas  habet,  odiuinl 

inseparabile.  k Seneca  in  lledea.  1 Alcoran  cap.  Bovis,  interprete  Ricardo  prasd.  c.  8.  Confutationis.^ 
“ Plautus.  “ Expedit.  in  Sinas.  1.  3.  c.  9.  ® Decern  eunuchonxm  millia  numerantur  in  regia  fainiba^ 

qui  servant  uxoi-es  ejus.  'M 


days  of  Claudius.  But 
rage  of  men  is  more 


Symptoms  of  Jealousy. 


643 


Mem.  2.] 


for  other  ministeries)  to  this  purpose  sent  commonly  from  Egypt,  deprived  iu 
their  childhood  of  all  their  privities,  and  brought  up  in  the  seraglio  at  Con- 
stantinople to  keep  their  wives  ; which  are  so  penned  up  they  may  not  confer 
with  any  living  man,  or  converse  with  younger  women,  have  a cucumber  oi 
carrot  sent  into  them  for  their  diet,  but  sliced,  for  fear,  &c.,  and  so  live  and 
are  left  alone  to  their  unchaste  thoughts  all  the  days  of  their  lives.  The  vul- 
gar sort  of  women,  if  at  any  time  they  come  abroad,  which  is  very  seldom,  in 
visit  one  another,  or  go  to  their  baths,  are  so  covered,  that  no  man  can  see  them, 
as  the  matrons  were  in  old  Rome,  lectica  aut  selld  tectd'  veclce,  so  ^ Dion  and 
Seneca  record,  Ydaiae  totce  incedunt,  which  ^Alexander  ab  Alexandro  relates 
of  the  Parthians,  lih.  5.  cap.  24.  which,  with  Andreas  Tiraquellus  his  com- 
mentator, I rather  think  should  be  understood  of  Persians.  I have  not  yeb 
said  all,  they  do  not  only  lock  them  up,  sed  et  pudendis  seras  adhibent:  hear 
what  Bembus  relates  lib.  6.  of  his  Venetian  history,  of  those  inhabitants  that 
dwell  about  Quiloa  in  Africa.  Lusitani,  inquit,  quorundam  civitates  adierunty 
qui  natis  statini  fceminis  naturam  consuunt,  quoad  urince  exitus  ne  impediatury 
casque  quum  adoleverint  sic  consutas  in  matrimonium  collocant,  ut  sponsi  primes 
cura  sit  conglutinatas  puellce  oras  ferro  inter scindere.  In  some  parts  of  Greece 
at  this  day,  like  those  old  Jews,  they  will  not  believe  their  wives  are  honest, 
nisi  pannum  menstruatum  prima  node  videant : our  countryman  Sands,  in 
his  peregrination,  saith  it  is  severely  observed  in  Zazynthus,  or  Zante ; and 
I.eo  Afer  in  his  time  at  Fez,  in  Africa,  non  credunt  rirgiaem  esse  nisi  videant 
sanguineam  mappam ; si  non,  ad  parentes  pudore  rejicitur.  Those  sheets  are 
publicly  shown  by  their  parents,  and  kept  as  a sign  of  incorrupt  virginity. 
The  Jews  of  old  examined  their  maids  ex  tenui  membrana,  called  Hymen, 
which  Laurentius  in  his  anatomy,  Columbus,  lib,  12.  cap.  16.  Capivaccius, 
lib.  4.  cap.  11.  de  uteri  affectibus,  Vincent,  Alsarius  Genuensis,  queesit.  med. 
cent.  4.  Hieronymus  Mercurialis,  consult.  Ambros.  Pareus,  Julius  Caesar  Clau- 
dinus,  Respons.  4.  as  that  also  de  ^ruptura  venarumut  sanguis  fluat,  copiously 
confute;  ’tis  no  sufficient  trial  they  contend.  And  yet  others  again  defend 
it,  Caspar  Bartholinus,  Institut.  Anat.  lih.  1.  cap.  31.  Pinaeus  of  Paris,  Alber- 
tus  Magnus  de  secret,  mulier.  cap.  9 10,  &c.,  and  think  they  speak  too  much 

in  favour  of  women.  ^Ludovicus  Boncialus,  lib.  2.  cap.  2.  muliebr.  naturalem 
illam  uteri  labiorum  constrictionem,  in  qua  virginitatem  consistere  volunt,  astrin- 
gentibus  medicinis  fieri  posse  vendicat,  et  si  defioratce  sint,  astutce  ^mulieres 
{inquit)  nos  fallunt  in  Jus.  Idem  Alsarius  Crucius  Genuensis  iisdem  fere  verbis. 

Avicenna,  lib.  3,  Fen.  20.  Tract  1.  cap.  47.  ^Rhasis,  Continent,  lib.  24. 
Rodericus  a Castro,  rfe  nat.  mul.  lib.  1.  cap.  3.  An  old  bawdy  nurse  in  ^Aris- 
taenetus,  (like  that  Spanish  Caelestina,  ^ quae  quinque  mille  virgines  feci^ 
mulieres,  totidemque  mulieres  arte  sua  virgines)  when  a fair  maid  of  her 
acquaintance  wept  and  made  her  moan  to  her,  how  she  had  been  deflowered, 
and  now  ready  to  be  married,  was  afraid  it  would  be  perceived,  comfortably 
replied.  Noli  vereri,  filia,  &c.  ' “ Fear  not,  daughter,  I’ll  teach  thee  a trick  to 
help  it.”  Sed  Jicec  extra  callem.  To  what  end  are  all  those  astrological  ques- 
tions, an  sit  Virgo,  an  sit  casta,  an  sit  midier  ? and  such  strange  absurd  trials 
in  Albertus  Magnus,  Bap.  Porta,  Mag.  lib.  2.  cap.  21.  in  Weeker.  lib.  5.  de 
secret,  by  stones,  perfumes,  to  make  them  piss,  and  confess  I know  not  what 
in  their  sleep ; some  jealous  brain  was  the  first  founder  of  them.  And  to  what 
passion  may  we  ascribe  those  severe  laws  against  jealousy,  Num.  v.  14,  Adul- 
terers, Deut.  cap.  xxii.  v.  22.  as  amongst  the  Hebrews,  amongst  the  Egyptians 

P Lib.  57.  ep.  81.  ^ Semotisb  viris  servant  interioribus,  ab  eorum  conspectu  immunes.  Lib.  1.  fol.  7. 

■ Dimptiones  hymenis  ssepe  fiunt  k propriis  digitis  vel  ab  aliis  instnimentis.  t idem  P.hasis  Arab.  cont. 

° Ita  clausas  pharmacis  nt  non  possunt  coitum  exercere.  ^ Qui  et  pharmacum  prarscribit  docetque. 

7 EpisL  6.  Mercero  Inter.  * Barthius.  Ludus  illi  temeratum  pudicitim  florem  mentitis  machinis  pr0 

integro  vendcre.  Ego  docebo  te  qui  muliex  ante  nuptias  spouso  te  probes  virginejn. 


f)44  Zove-Mdancholy.  [Part.  3.  Sec.  3.  ' 

(read  *Bohemus,  1.  c.  o.  de  mor.  gen.  of  the  Carthaginians,  cajy.  6.  of  Turks, 
lib.  2.  cap.  11.)  amongst  the  Athenians  of  old,  Italians  at  this  day,  wherein 
they  are  to  be  severely  punished,  cut  in  pieces,  burned,  vivi-comburio,  buried 
alive,  with  several  expurgations,  &c.,  are  they  not  as  so  many  symptoms  of 
incredible  jealousy  ? we  may  say  the  same  of  those  vestal  virgins  that  fetched 
water  in  a sieve,  as  Tatia  did  in  Rome,  aniio  ab  urb.  condita  800,  before  the 
.senators;  and  ^-^milia,  virgo  innocens,  that  ran  over  hot  irons,  as  Emma, 
Edward  the  Confessor’s  mother  did,  the  king  himself  being  a spectator,  with 
the  like.  We  read  in  Nicephorus,  that  Chunegunda  the  wife  of  Henricus 
Bavarus  emperor,  suspected  of  adultery,  imimulata  adulterii  per  ignites  vo- 
meres  illcesa  transiit,  trod  upon  red  hot  coulters,  and  had  no  harm : such  another 
story  we  find  in  Regino,  lib.  2.  In  Aventinus  and  Sigonius  of  Charles  the 
Third  and  his  wife  Richarda,  An.  887,  that  was  so  purged  with  hot  irons. 
Pausanias  saith,  that  he  was  once  an  eye-witness  of  such  a miracle  at  Diana’s 
temple,  a maid  without  any  harm  at  all  walked  upon  burning  coals.  Pius 
Secund.  in  his  description  of  Europe,  c.  46.  relates  as  much,  that  it  was  com- 
monly practised  at  Diana’s  temple,  for  women  to  go  barefoot  over  hot  coals,  to 
try  their  honesties:  Plinius,  Solinus,  and  many  writers,  make  mention  of 
"^Geronia’s  temple,  and  Dionysius  Halicarnassus,  lib.  3.  of  Memnon’s  statue,  , 
which  were  used  to  this  purpose.  Tatius,  lib.  6.  of  Pan  his  cave  (much  like 
old  St.  Wilfrid’s  needle  in  X^orkshire),  wherein  they  did  use  to  try  maids, 
^whether  they  were  honest;  when  Leucippe  went  in,  suavissimus  exaudiri 
sonus  ccepit:  Austin  de  cw.  Dei,  lib.  10.  c.  16.  relates  many  such  examples,  all  ' 
which  Lavater  de  spectr.  part.  1.  cap.  19.  contends  to  be  done  by  the  illusion  of 
devils;  though  Thomas,  qucest.  6.  de potentid,  &c.,  ascribes  it  to  good  angels.  . 
Some,  saith  ® Austin,  compel  their  wives  to  swear  they  be  honest,  as  if  perjury  ; 
were  a lesser  sin  than  adultery;  ^some  consult  oracles,  as  Phaerus  that  blind  : 
king  of  Egypt.  Others  reward,  as  those  old  Romans  used  to  do;  if  a woman 
were  contented  with  one  man.  Corona  pudicitice  donabatur,  she  had  a crown 
of  chastity  bestowed  on  her.  When  all  this  will  not  serve,  saith  Alexander  ‘ 
Gaguinus,  cap.  5.  descript.  Muscovice,  the  Muscovites,  if  they  suspect  their  i 
wives,  will  beat  them  till  they  confess,  and  if  that  will  not  avail,  like  those  ^ 
wild  Irish,  be  divorced  at  their  pleasures,  or  else  knock  them  on  the  heads,  | 
as  the  old  ® Gauls  have  done  in  former  ages.  Of  this  tyranny  of  jealousy  read 
more  in  Parthenius,  cap.  10.  Camerarius,  cap.  53.  hor.  subcis.  et  cent.  2.  | 
cap.  34.  Cmlia’s  epistles,  Tho.  Chaloner  de  repub.  Ang.  lib.  9.  Ariosto,  lib.  31. 
etasse  1.  Faslix  Platerus,  observat.  lib.  1.  &c.  J 


MEMB.  III.  I 

Prognostics  of  Jealousy,  Despair,  Madness,  to  make  away  themselves  and  otliers.f^ 
Those  which  are  jealous,  most  part,  if  they  be  not  otherwise  relieved,^j 
^ proceed  from  suspicion  to  hatred,  from  hatred  to  frenzy,  madness,  injury,^' 
murder  and  despair.” 

“ i A plague  by  whose  most  damnable  effect,  | By  which  a man  to  madness  near  is  brought. 

Divers  in  deep  despair  to  die  have  sought,  | As  well  with  causeless  as  with  just  suspect.”  | 

In  their  madness  many  times,  saith  ^ Yives,they  make  away  themselves  and 
others.  Which  induceth  Cyprian  to  call  it,  Fcecundam  et  multiplicem  perniciem, 
fontem  cladium  et  seminarium  delictorum,  a fruitful  mischief,  the  seminary  of 

Ool  mulierem  violasset,  virilia  execabant,  et  mille  virgas  dabant.  b Dion.  Halic.  ® Viridi  gaudens 
Feronia  luco.  Virg.  d Ismene  was  so  tried  by  Diana’s  well,  in  which  maids  did  swim,  unchaste  were 

drowned,  Eustathius,  lib.  8.  ® Contra  mendac.  ad  confess.  21  cap.  f FhJnrus, 

Iter  decennium,  oraculum  consnluit  de  uxoris  pudicitia.  Herod.  Euterp.  8 Cifisar,  lib.  6.  bello  Oall. 

vitte  necisque  in  uxores  habuerunt  potestatem  b Animi  dolores  et  zelotypia  si  diutius  perseverent, 

dementes  reddunt.  Acak.  comment  in  par.  art.  Galeni.  i Ariosto,  lib.  31.  staff.  6.  k 3 de  annna, 

c.  3.  de  zclotyp.  transit  in  rabiein  el  odium,  et  sibiet  alUs  violentas  saepe  mauus  injiciuiit. 


!Mem.  3.]  Symptoms  of  J ealousy.  645 

offences,  and  fountain  of  murders.  Tragical  examples  are  too  common  in  this 
kind,  both  new  and  old,  in  all  ages,  as  of  ^Cephalus  and  Procris,  “Phserus  of 
Egypt,  Tereus,  Atreus,  and  Thyestes.  “Alexander  Phsereus  was  murdered 
of  his  wife,  ob  pellicatds  suspitionem,  Tully  saith.  Antoninus  Verus  was  so 
made  away  by  Lueilla ; Demetrius  the  son  of  Antigonus,  and  Is  icanor,  by 
their  wives.  Hercules  poisoned  by  Dejanira,  “ Csecinna  murdered  by  V espasiao. 
Justina,  a Roman  lady,  by  her  husband.  ^Amestris,  Xerxes’  wife,  because 
she  found  her  husband’s  cloak  in  Masista’s  house,  cut  off  Masista,  his  wife’s 
paps,  and  gave  them  to  the  dogs,  flayed  her  besides,  and-  cue  off  her  ears,  lips, 
tongue,  and  slit  the  nose  of  Artaynta  her  daughter.  Our  late  writers  are  full 
of  such  outrages. 

^Paulus  Himilius,  in  his  history  of  France,  hath  a tragical  story  of  Chib 
pericus  the  Fmst  his  death,  made  away  by  Ferdegunde  his  queen.  In  a jealous 
humour  he  came  from  hunting,  and  stole  behind  his  wife,  as  she  was  dressing 
and  combing  her  head  in  the  sun,  gave  her  a familiar  touch  with  his  wand, 
which  she  mistaking  for  her  lover,  said,  “All  Landre,  a good  knight  should 
strike  before  and  not  behind:”  but  when  she  saw  herself  betrayed  by  his 
presence,  she  instantly  took  order  to  make  him  away.  Hierome  Osorius,  in 
his  eleventh  book  of  the  deeds  of  Emanuel  King  of  Portugal,  to  this  effect 
hath  a tragical  narration  of  one  Ferdinandus  Chalderia,  that  wounded  Gothe- 
rinus,  a noble  countryman  of  his,  at  Goa  in  the  East  Indies,  “^and  cut  off  one 
of  his  legs,  for  that  he  looked  as  he  thought  too  familiarly  upon  liis  wife,  which 
was  afterwards  a cause  of  many  quarrels,  and  much  bloodshed.”  Guianeriua 
cap.  36.  de  cegritud.  matr.  speaks  of  a silly  jealous  fellow,  that  seeing  his  child 
new-born  included  in  a caul,  thought  sure  a ® Franciscan  that  used  to  come  to 
his  house,  was  the  father  of  it,  it  was  so  like  the  friar’s  cowl,  and  thereupon 
threatened  the  friar  to  kill  him : Fulgosus  of  a woman  in  Narbonne,  that  cut 
off  her  husband’s  privities  in  the  night,  because  she  thought  he  played  false 
with  her.  The  story  of  Jonuses  Bassa,  and  fair  Manto  his  wife,  is  well 
known  to  such  as  have  read  the  Turkish  history ; and  that  of  Joan  of  Spain^ 
of  which  I treated  in  my  former  section.  Her  jealousy,  saith  Gomesius,  was 
the  cause  of  both  their  deaths:  King  Philip  died  for  grief  a little  after,  as 
^Martin  his  physician  gave  it  out,  “ and  she  for  her  part  after  a melancholy 
discontented  life,  misspent  in  lurking  holes  and  corners,  made  an  end  of  her 
miseries.”  Fse.lix  Plater,  in  the  first  book  of  his  observations,  hath  many  such 
instances,  of  a physician  of  his  acquaintance,  ““that  was  first  mad  through 
jealousy,  and  afterwards  desperate:  of  a merchant  “^that  killed  his  wife  in 
the  same  humour,  and  after  precipitated  himself:”  of  a doctor  of  law  that 
cut  ofi‘  his  man’s  nose  : of  a pamter’s  wife  in  Basil,  anno  1 600,  that  was 
mother  of  nine  children  and  had  been  twenty-seven  years  married,  yet  after- 
wards jealous,  and  so  impatient  that  she  became  desperate,  and  would  neither 
eat  nor  drink  in  her  own  house,  for  fear  her  husband  should  poison  her.  ’Tis 
a common  sign  this;  for  when  once  the  humours  are  stirred,  and  the  imagina- 
tion misaffected,  it  will  vary  itself  in  divers  forms;  and  many  such  absurd 
symptoms  will  accompany,  even  madness  itself  Skenkius,  ohservat.  lib.  4.  cap, 

1 Hyginus,  cap.  189.  Ovid,  &c.  “ Phsem.s,  .(Egyptl  rex,  de  c3ccitateoraculum  consulens,  visum  ei  rediturum 
accepit,  si  oculos  abluisset  lotio  mulieiis  quae  aliorum  virorum  esset  expers;  uxoris  urinam  expertus  nihil 
profecit,  et  aliarum  Irustra,  eas  omnes  (ea  excepta  per  quam  curatus  fuit)  unum  in  locum  coactas  concre- 
mavit.  Herod.  Euterp.  “ OfBc.  lib.  2.  "Aurelius  Victor.  P Herod  lib.  9.  in  Calliope.  Masistas 

uxorem  excavnificat,  mamillas  praescindit,  easque  canibus  abjicit,  filiae  nares  praescindit,  labra,  linguam,  hc\ 
*lLib.  1.  bum  tormaj  curandae  intenta  capillum  in  sole  peciit,  a marito  per  lusum  leviter  percussa  furtire 
superveniente  virga,  risu  suborto,  mi  Landriee  dixit,  frontem  vir  I'ortis  petet,  Ac.  Marito  cor.specto  attonita. 
cum  Landrico  mox  in  ejus  mortem  conspirat,  et  st.atim  inter  venandum  effleit.  ^qu,  (joas  uxorem  liabens 
Gotherinum  principem  quendam  virum  quod  u xori  suae  oculos  adjecisset,  ingenti  vulnere  deformavit  in  facie, 
et  tibiam  abscidit,  unde  mutuae  caades.  ®Eo  quod  ir.fans  natus  involutus  esset  panniculo,  credebat  euin 

lilium  fratris  Erancisci,  Ac.  tZelotypia  reginae  regis  m.ortem  acceleravit  paulo  post,  ut  Martianus  medicus 
mihi  retulit.  111a  autem  atra  bile  inde  exagitata  in  latebraa  se  subducens  prae  aegritudine  animi  reliquum 
tempus  fconsumpslt.  "A  zeiotypia  redactus ad  ini*auam  et  desperationem.  ^ Uxorem  intereinit,  indf» 
dcitpeipbundus  vr  ^ko  se  prsecipitavit. 


Lo'oe  -Melanchohj. 


[Part.  3.  Sec.  3. 


G-i6 


‘Qui  timet  utsua  sit,  ne  quis  sibi  subtrahat  illam, 
llle  Machaonia  vix  ope  salvus  erit.” 


de  liter,  hath  an  example  of  a jealous  woman  that  by  this  means  had  many 
fits  of  the  mother:  and  in  his  first  book  of  some  that  through  jealousy  ran 
mad ; of  a baker  that  gelded  himself  to  try  his  wife’s  honesty,  &c.  Such 
examples  are  too  common. 

MEMB.  lY. 

Subsect.  I. — Cyure  of  Jealousy ; by  avoiding  occasions^  not  to  he  idle:  of  good 
counsel;  to  contemn  it,  not  to  watch  or  lock  them  up:  to  dissemble  it,  dec. 

As  of  all  other  melancholy,  some  doubt  whether  this  malady  maybe  cured 
or  no,  they  think  ’tis  like  the  ^gout,  or  Switzers,  whom  we  commonly  call 
AValloons,  those  hired  soldiers,  if  once  they  take  possession  of  a castle,  they  can 
never  be  got  out. 

■ * This  is  the  cruel  wound  against  whose  smart, 

Xo  liquor’s  force  prevails,  or  any  plaister, 

No  skill  of  stars,  no  depth  of  magic  art. 

Devised  by  that  great  clerk  Zoroaster, 

A wound  that  so  infects  the  soul  and  heait. 

As  all  our  sense  and  reason  it  doth  master: 

A wound  whose  pang  and  torment  is  so  durable. 

As  it  may  rightly  called  be  incurable.” 

Yet  what  I have  formerly  said  of  other  melancholy,  I will  say  again,  it  may  be 
cured  or  mitigated  at  least  by  some  contrary  passion,  good  counsel  and  persua- 
sion, if  it  be  withstood  in  the  beginning,  maturely  resisted,  and  as  those 
ancients  hold,  “^the  nails  of  it  be  i:)ared  before  they  grow  too  long.”  ISTo 
better  means  to  resist  or  repel  it  than  by  avoiding  idleness,  to  be  still  seriously 
busied  about  some  matters  of  importaiaoe,  to  drive  out  those  vain  fears,  foolish 
fantasies  and  irksome  suspicions  out  of  his  head,  and  then  to  be  persuaded  by 
jiis  judicious  friends,  to  give  ear  to  their  good  counsel  and  advice,  and  wisely 
to  consider,  how  much  he  discredits  himself,  his  friends,  dishonours  his  children, 
<lisgraceth  his  family,  publisheth  his  shame,  and  as  a trumpeter  of  his  own 
misery,  divulgeth,  macerates,  grieves  himself  and  others:  what  an  argument 
of  weakness  it  is,  how  absurd  a thing  in  its  own  nature,  how  ridiculous,  how 
brutish  a passion,  how  sottish,  how  odious;  for  as  ‘’Hierome  well  hath  it. 
Odium  sui  facit,  et  ipse  novissime  sibi  odio  est,  others  hate  him,  and  at  last  he 
hates  himself  for  it;  how  harebrain  a disease,  mad  and  furious.  If  he  will 
but  hear  them  speak,  no  doubt  he'may  be  cured.  ® Joan,  queen  of  Spain,  of 
whom  I have  formerly  spoken,  under  pretence  of  changing  air  was  sent  to  Com- 
plutum,  or  Alcada  de  las  Heneras,  where  Ximenius  the  archbishop  of  Toledo 
then  lived,  that  by  his  good  counsel  (as  for  the  present  she  was)  she  might  be 
cased.  “^For  a disease  of  the  soul,  if  concealed,  tortures  and  overturns  it, 
and  by  no  physic  can  sooner  be  removed  than  by  a discreet  man’s  comfortable 
s})eeches.”  I will  not  here  insert  any  consolatory  sentences  to  this  purpose,  or 
forestall  any  man’s  invention,  but  leave  it  every  one  to  dilate  and  amplify  as  he 
shall  think  fit  in  his  own  judgment:  let  him  advise  with  Siracides,  cap.  9.  1. 
*‘Be  not  jealous  over  the  wife  of  thy  bosom ;”  read  that  comfortable  and  pithy 
speech  to  this  purpose  of  Ximenius,  in  the  author  himself,  as  it  is  recorded  by 
Gomesius ; consult  with  Chaloner,  lib.  9.  de  repub.  Anglor.  or  Cselia  in  her 
epistles,  &c.  Only  this  I will  add,  that  if  it  be  considered  aright,  which 
causeth  this  jealous  passion,  be  it  just  or  unjust,  whether  with  or  without 
cause,  true  or  false,  it  ought  not  so  heinously  to  be  taken ; ’tis  no  such  real  or 
capital  matter,  that  it  should  make  so  deep  a wound.  ’Tis  a blow  that  hurts  - 
not,  an  insensible  smart,  grounded  many  times  upon  false  suspicion  alone,  and 
HO  fostered  by  a sinister  conceit.  If  she  be  not  dishonest,  he  troubles  and 

y Tollere  nodosam  nesdt  medicina  podagrnm.  * Ariosto,  lib.  31.  staff.  ® Veteres  mature  suadent 
tingues  amoi  is  esse  radendos,  priusquhm  producant  se  nimis.  b in  Jovianum.  ® Gomesius,  lib.  3.  de 
rcb.  gestis  Ximenii.  d Urit  eniin  prfficordia  jegritudo  animi  compressa,  et  in  angustiis  abducta  meiiteia 
fubvertit,  nec  alio  medicamine  facilius  erigitur,  ouam  cordati  hominis  sermone. 


Cure  of  Jealousy. 


647 


Mem.  4.  Subs.  1.] 


macerates  himself  without  a cause ; or  put  case  which  is  the  worst,  he  be  a 
-cuckold,  it  cannot  be  helped,  the  more  he  stirs  in  it,  the  more  he  aggravates  his 
-own  misery.  How  much  better  were  it  in  such  a case  to  dissemble  or  contemn 
it  ? why  should  that  be  feared  which  cannot  be  redressed  'I  multce  tandem  de-^ 
20osuerunt  (saith  ® Yives)  quum  jlecti  maritos  non  posse  vident,  many  women, 
when  they  see  there  is  no  remedy,  have  been  pacified;  and  shall  men  be  more 
jealous  than  women?  ’Tis  some  comfort  in  such  a case  to  have  companions, 
iSolamen  miseris  socios  hahuisse  doloris;  Who  can  say  he  is  free?  Who  can 
assure  himself  he  is  not  one  de  prceterito,  or  secure  himself  defaturo'i  If  it 
were  his  case  alone,  it  were  hard ; but  being  as  it  is  almost  a common  cala- 
mity, ’tis  not  so  grievously  to  be  taken.  If  a man  have  a lock,  which  every 
man’s  key  will  open,  as  well  as  his  own,  why  should  he  think  to  keep  it  private 
to  himself?  In  some  countries  they  make  nothing  of  it,  ne  nobiles  quidem,  saith 
^Leo  Afer,  in  many  parts  of  Africa  (if  she  be  past  fourteen)  there’s  not  a noble- 
man that  marries  a maid,  or  that  hath  a chaste  wife;  ’tis  so  common;  as  the 
moon  gives  horns  once  a month  to  the  world,  do  they  to  their  husbands  at 
least.  And  ’tis  most  part  true  which  that  Caledonian  lady,  ^Argetocovus,  a 
British  prince’s  wife,  told  Julia  Augusta,  when  she  took  her  up  for  dishonesty. 

We  Britons  are  naught  at  least  with  some  few  choice  men  of  the  better  sort, 
but  you  Bomans  lie  with  every  base  knave,  you  are  a company  of  common 
whores.”  Severiis  the  emperor  in  his  time  made  laws  for  the  restraint  of  this 
vice;  and  as  ^Dion  Nicaeus  relates  in  his  IHq,  tria  millia  moechoruni,  three 
thousand  cuckold-makers,  or  naturce  monetam  adulterantes,  as  Philo  calls  them, 
•false  coiners,  and  clippers  of  nature's  money,  were  summoned  into  the  court  at 
once.  And  yet,  No7i  omnem  molitor  quce Jiuit  undam  videt,  “the  miller  sees  not 
all  the  water  that  goes  by  his  mill:”  no  doubt,  but,  as  in  our  days,  these  were 
of  the  commonalty,  all  the  great  ones  were  not  so  much  as  called  in  question 
for  it.  ^Martial’s  Epigram  I suppose  might  have  been  generally  applied  in 
those  licentious  times.  Omnia  solus  habes,  &c.,  thy  goods,  lands,  money,  wits, 
are  thine  own,  Uxorem  sed  habes,  Candide,cum  populo ; but  neighbour  Candidus 
your  wife  is  common : husband  and  cuckold  in  that  age  it  seems  were  recipro- 
cal terms;  the  emperors  themselves  did  wear  Action’s  badge;  how  many 
Cicsars  might  I reckon  up  together,  and  what  a catalogue  of  cornuted  kings 
and  princes  in  every  story?  Agamemnon,  Menelaus,  Phillippus  of  Greece, 
Ptolomeus  of  AEgypt,  Lucullus,  Csesar,  Pompeius,  Cato,  Augustus,  Antonins, 
Antoninus,  &c.,  that  wore  fair  plumes  of  bull’s  feathers  in  their  crests.  The 
bravest  soldiers  and  most  heroical  spirits  could  not  avoid  it.  They  have  been 
active  and  passive  in  this  business,  they  have  either  given  or  taken  horns, 
^Iving  Arthur,  whom  we  call  one  of  the  nine  worthies,  for  all  his  great  valour, 
was  unworthily  served  by  Mordred,  one  of  his  round-table  knights:  and 
Guithera,  or  Helena  Alba,  his  fail*  wife,  as  Leland  interprets  it,  was  an  arrant 
honest  woman.  Parcerem  ilbenter  (saith  mine  ^author)  He^'ohiarum  Icesoe 
mojestati,  si  non  historicB  veritas  aurem  vellicaret,  I could  willingly  wink  at  a 
fair  lady’s  faults,  but  that  1 am  bound  by  the  laws  of  history  to  tell  the  truth : 
against  his  will,  God  knows,  did  he  write  it,  and  so  do  I repeat  it.  I speak 
not  of  our  times  all  this  while,  we  have  good,  honest,  virtuous  men  and  women, 
whom  fame,  zeal,  fear  of  God,  religion  and  superstition  contains : and  yet  for 
all  that,  we  have  many  knights  of  this  order,  so  dubbed  by  their  wives,  many 
good  women  abused  by  dissolute  husbands.  In  some  places,  and  such  persons 
you  may  as  soon  enjoin  them  to  carry  water  in  a sieve,  as  to  keep  themselves 

®3  De  anima.  fLib.  3 8 Argetocoxl,  Caledonil  reguli  uxor,  Juli®  August®  ciim  ipsam  morderet  quod 

Inhonest^  versaretur,  respondet,  nos  cum  optimis  viris  consuetudinem  habemus , vos  Komanas  autem  occulte 
passim  homines  constupranc.  h Leges  de  moechis  fecit,  ex  civibus  plures  in  jus  vocati.  i L.  3.  Epig.  26. 
i Asser.  Arthuri;  parcerem  libenter  heroinarum  1®.-:®  majestati,  si  non  histori®  veritas  aurem  TelUcaret. 
LeU  t'rt  ) Inland’s  assert.  ArthurL 


648 


Love -Melancholy. 


[Part.  3.  Sec.  3. 


honest.  Wliat  shall  a man  do  now  in  such  a case?  What  remedy  is  to  be 
had?  how  shall  he  be  eased?  By  suing  a divorce?  this  is  hard  to  be  effected : 
is  non  caste,  tamen  caute,  they  carry  the  matter  so  cunningly,  that  though  it  be 
as  common  as  simony,  as  clear  and  as  manifest  as  the  nose  in  a man’s  face, 
yet  it  cannot  be  evidently  proved,  or  they  likely  taken  in  the  fact:  they  will 
have  a knave  Gallus  to  watch,  or  with  that  Homan  “Sulpitia,  all  made  last  and 
sure, 

“ Ne  sft  Cadurc's  destitutam  fasc'is, 

Sudani  Caleno  concumbenteiii  videat.” 


“she  will  hardly  be  surprised  by  her  husband,  be  he  never  so  wary.”  Much 
better  then  to  put  it  up : the  more  he  strives  in  it,  the  more  he  shall  divulge  liis 
own  shame:  make  a virtue  of  necessity,  and  conceal  it.  Yea,  but  the  world 
takes  notice  of  it,  ’tis  in  every  man’s  mouth:  let  them  talk  their  pleasure,  of 
whom  speak* they  not  in  this  sense?  From  the  highest  to  the  lowest  they  are 
thus  censured  all:  there  is  no  remedy  then  but  patience.  It  may  be  ’tis  his 
own  fault,  and  he  hath  no  reason  to  complain,  ’tis  quid  pro  quo,  she  is  bad,  he 
is  worse:  ““Bethink  thyself,  hast  thou  not  done  as  much  for  some  of  thy 
neighbours?  why  dost  thou  require  that  of  thy  wife,  which  thou  wilt  not  per- 
form thyself?  Thou  rangest  like  a town  bull,  “why  art  thou  so  incensed  if  she 
tread  awry?” 


“ PBe  it  that  some  woman  break  chaste  wedlock’s 
laws, 

And  leaves  her  husband  and  becomes  unchaste ; 
Yet  commonly  it  is  not  without  cause. 

She  sees  her  man  in  sin  her  goods  to  waste. 


She  feels  that  he  his  love  from  her  withdraws. 

And  hath  on  some  perhai  s less  worthy  placed, 
Who  strike  with  sword,  the  scabbard  them  may 
strike. 

And  sure  love  craveth  love,  like  asketh  like.” 


Ea  semper  studehit,  saith  ‘*Nevisanus,;DCt?*e5  reddere  vices,  she  will  quit  it  if  she 
can.  And  therefore,  as  well  adviseth  Siracides,  cap.  ix.  1.  “teach  her  not  an 
evil  lesson  against  thyself,”  which  as  Jansenius,  Lyranus,  on  his  text,  and  ' 
Carthusianus  interpret,  is  no  otherwise  to  be  understood  than  that  she  do  thee 
not  a mischief.  I do  not  excuse  her  in  accusing  thee;  but  if  both  be  naught,  . 
mend  thyself  first;  for  as  the  old  saying  is,  a good  husband  makes  a goood  wife. 

Yea  but  thou  repliest.  ’tis  not  the  like  reason  betwixt  man  and  woman,  1 
through  her  fault  my  children  are  bastards,  I may  not  endure  it;  ^ Sit  amarn-  * 
lenta,  sit  imperiosa,  prodiga,  &c.  Let  her  scold,  brawl,  and  spend,  I care  not, 
modd  sit  casta,  so  she  be  honest,  I could  easily  bear  it ; but  this  I cannot,  I ( 
may  not,  I will  not;  “my  faith,  my  fame,  mine  eye  must  not  be  touched,”  as  - 
the  diverb  is.  Non  patitur  tacturn  fama,Jides,  ocuLus.  I say  the  same  of  my  ■ 
wife,  touch  all,  use  all,  take  all  but  this.  I acknowledge  that  of  Seneca  to  | 
be  true,  Nvllius  boni  jucunda  possessio  sine  socio,  there  is  no  sweet  content  in 
the  possession  of  anygood  thing  without  a companion,  this  only  excepted,  I say 
This.  And  why  this?  Even  this  which  thou  so  much  abhorrest,  it  may  be  for 
thy  progeny’s  good,  ^better  be  any  man’s  son  than  thine,  to  be  begot  of  base 
Irus,  poor  Seius,  or  mean  jMevius,  the  town  swineherd’s,  a shepherd’s  son: 
and  well  is  he,  that  like  Hercules  he  hath  any  two  fathers;  for  thou  thyself 
hast  peradventure  more  diseases  than  a horse,  more  inhimities  of  body  and  , 
mind,  a cankered  soul,  crabbed  conditions,  make  the  w'orst  of  it-,  as  it  is 
vulnus  insanabile,  sic  vulnus  insensibile,  as  it  is  incurable,  so  it  is  insensible. 
But  art  thou  sure  it  is  so?  ^res  agit  ille  tuas?  “ doth  he  so  indeed?”  It  may 
be  thou  art  over-suspicious,  and  without  a cause  as  some  are : if  it  be  octwies- 
tris  partus,  born  at  eight  months,  or  like  him,  and  him,  they  fondly  suspect  he 
got  it;  if  she  speak  or  laugh  ffuniliarly  with  such  cr  such  men,  then  presently  -• 
she  is  naught  with  them;  such  is  thy  v/eakness:  whereas  charity,  or  a wel-  - 
disposed  mind,  would  interpret  all  unto  the  best.  St.  Francis,  by  chance  seeing 


Epigram.  “ Cogita  an  sic  aliis  tu  unquam  feccris  ; an  hoc  tib;  nunc  fieri  dicrnum  sit  ? sevorus  aliis, 
Indulgens  tibi,  cur  ab  uxore  exigis  quod  non  ipse  praestas  ? I'lutar.  ® Yaga  libidine  cum  ipse  quo\  is 
vapiaris,  cur  si  vel  modicurn  aberret  ipsa,  Insanias?  P Ariosto,  li.  28.  statte  80.  «Sylva  nupt.  1 

num.  72.  ^ Lemnius,  lib.  4.  cap.  13.  de  occult,  nat.  mil’.  ® Optimum  **ene  nascL  > Mart. 


•i 


j 


Cure  of  Jealousy. 


649 


Mem.  4.  Subs.  1.] 


a friar  familiarly  kissing  another  man’s  wife,  was  so  far  from  misconceiving  it, 
that  he  presently  kneeled  down  and  thanked  God  there  was  so  much  charity 
left : but  they  on  the  other  side  will  ascribe  nothing  to  natural  causes,  indulge 
nothing  to  familiarity,  mutual  society,  friendship ; but  out  of  a sinister  sus- 
picion, presently  lock  them  close,  watch  them,  thinking  by  those  means  to 
prevent  all  such  inconveniences,  that’s  the  way  to  help  it ; whereas  by  such 
tricks  they  do  aggravate  the  mischief.  ’Tis  but  in  vain  to  watch  that  which 
will  away. 

“ “ Ncc  custodiri  si  velit  ulla  potest ; I “ None  c m be  kept  resisting  for  her  part ; 

Nec  nieiuein  servaro  potes,  licet  omnia  serves ; Though  body  be  kept  close,  within  her  heart 

Omnibus  exclusis.  intus  adulter  erit.”  I ^dvoutry  lurks,  t’  exclude  it  there’s  no  art.” 

Argus,  with  a hundred  eyes  cannot  keep  her,  et  hunc  unus  scep^  fefellit  amor, 
as  in  ■'^Ariosto. 

“ If  all  our  hearts  were  eyes,  yet  sure  they  said 
We  husbands  of  our  wives  should  be  betrayed. " 

Ilierome  liolds.  Uxor  impudica  servari  non  potest,  pvdicob  non  dehet,  infda 
enstos  castitatis  est  necessitas,  to  what  end  is  all  your  custody  ? A dishonest 
w'oman  cannot  be  kept,  an  honest  woman  ought  not  to  be  kept,  necessity  is  a 
keeper  not  to  be  trusted.  Difficile  custoditur,  quod  plures  amant;  that  which 
many  covet,  can  hardly  be  preserved,  as  ^ Salisburiensis  thinks.  I am  of 
-L’Eneas  Sylvius’  mind,  “ ^ Those  jealous  Italians  do  very  ill  to  lock  up  their 
wives  ; for  women  are  of  such  a disposition,  they  will  most  covet  that  which 
is  denied  most,  and  offend  least  when  they  have  free  liberty  to  trespass.  ” It 
is  in  vain  to  lock  her  up  if  she  be  dishonest ; et  tyrannicum  imperium,  as  our 
great  IMr.  Aristotle  calls  it,  too  tyrannical  a task,  most  unfit : for  when  she 
perceives  her  husband  observes  her  and  suspects,  liberius peccat,  saith  “Nevi- 
sanus,  ^Toxica  Zelotypo  dedit  uxor  mcecha  marito,  she  is  exasperated, 
seeks  by  all  means  to  vindicate  herself,  and  will  therefore  offend,  because  she 
is  unjustly  suspected.  The  best  course  then  is  to  let  them  have  their  own 
wills,  give  them  free  liberty,  without  any  keeping. 

“Ill  vain  our  friends  from  this  do  us  dehort. 

For  beauty  will  be  where  is  most  resort” 


If  she  be  honest  as  Lucretia  to  Collatinus,  Laodamiato  Protesilaus,  Penelope 
to  her  Uly.sses,  she  will  so  continue  her  honor,  good  name,  credit,  Penelope 
conjux  semper  Ulyssis  ero  ; “ I shall  always  be  Penelope  the  wife  of  Ulysses.” 
And  as  Phocias’  wife,  in  Plutarch,  called  her  husband  “ her  wealth,  treasure, 
world,  joy,  delight,  orb  and  sphere,  ” she  will  hers.  The  vow  she  made  unto 
her  gootl  man ; love,  virtue,  religion,  zeal,  are  better  keepers  than  all  those 
locks,  eunuchs,  prisons  ; she  will  not  be  moved  : 


U At  inihi  vel  tellus  optem  prius  ima  debi«rat, 

Aut  piUeroimiipotensudigatmefuIminead  umbras, 
Pallentes  umbras  Erebi,  noctemque  profundam, 

A me  pudor  quam  te  violem,  aut  tua jura  resolvam.  ” 


First  I desire  the  earth  to  swallow  me, 

Before  1 violate  mine  honesty. 

Or  thunder  from  above  drive  me  to  hell. 

With  those  pale  ghosts,  and  ugly  nights  to  dwell.' 


Slie  is  resolved  with  Dido  to  be  chaste ; though  her  husband  be  false,  she  wiff 
be  true  : and  as  Octavia  writ  to  her  Antony, 


“ ® The.'ie  walls  that  here  do  kee]'  me  out  of  sight. 

Shall  keep  me  all  umlpottcd  unto  tliee. 

And  testify  that  I will  do  thee  right, 

I’ll  never  stain  thine  house,  thougli  thou  shame  m"  " 

Turn  her  loose  to  all  those  Tarquins  and  Satyrs,  she  will  not  be  te^rapted.  In 
the  time  of  Valence  the  E»''*peror,  saith  ^St.  Austin,  one  Archidamus,  a Ccnsul 
of  Antioch,  offered  a hundred  pounds  of  gold  to  a fair  young  wife,  and  besides 
to  set  her  husband  free,  w ho  was  then  sub  gravissimd  custodid,  a dark  prisoner, 
pro  unius  noctis  concubitu:  but  the  chaste  matron  would  not  acce^it  of  it. 


“Ovid.  amor.  lib.  3.  cleg.  4.  * Lib.  4.  st.  72.  ypolicrat.  lib.  8.  c.  11.  De  amor.  *EuriaL  et  Lucret. 

qui  uxorcs  occludunt,  moo  judicio  minus  utiliter  faciunt;  sunt  enim  eo  ingeiiio  nnilieres  ut  id  potissimum 
cupiant,  quod  maximij  denegatur;  siliberas  habent  habenas,  minus  deliiiquunt;  frustra  seram  adhibe.«,  si 
non  sit  sponte  casta.  * Quando  cognoscunt  maritos  hoc  advertere.  b Ausonius.  • Opes  suas, 

muaduni  suum,  thesaurum  suum,  &c.  d Virg.  Ain.  Diniel.  f I de  serm.  d-  in  monte  ros.  1(1, 


650 


Love-Melanchol'j. 


[Part.  3.  Sec.  3. 


^When  Ode  commended  Theana’s  fine  arm  to  his  fellows,  she  took  him  up 
short,  “ Sir,  ’tis  not  common  she  is  wholly  reserved  to  her  husband.  ^Bilia 
had  an  old  man  to  her  spouse,  and  his  breath  stunk,  so  that  nobody  could 
abide  it  abroad  ; “ coming  home  one  day  he  reprehended  his  wife,  because  she 
did  not  tell  him  of  it : she  vowed  unto  him,  she  had  told  him,  but  she  thought 
every  man's  breath  had  been  as  strong  as  his,”  ‘Tigranes  and  Armena  his 
lady  were  invited  to  supper  by  King  Cyrus  : when  they  came  home,  Tigranes 
asked  his  wife,  how  she  liked  Cyrus,  and  what  she  did  especially  commend  in 
him  ? “ she  swore  she  did  not  observe  him  ; when  he  replied  again,  what 
then  she  did  observe,  whom  she  looked  on*?  She  made  answer,  her  husband, 
that  said  he  v/ould  die  for  her  sake.”  Such  are  the  properties  and  conditions 
of  good  women  ; and  if  she  be  well  given,  she  will  so  carry  herself ; if  other- 
wise she  be  naught,  use  all  the  means  thou  canst,  she  will  be  naught.  Non 
deest  animus  sed  corruptor,  she  hath  so  many  lies,  excuses,  as  a hare  hath 
muses,  tricks,  panders,  bawds,  shifts,  to  deceive,  ’tis  to  no  purpose  to  keep  her 
uj^,  or  to  reclaim  her  by  hard, usage.  “ Fair  means  peradventure  may  do 
somewhat.”  ^Obsequio  vinces  aptius  ipsetuo.  Men  and  women  are  both  in  a 
l^redicament  in  this  behalf,  so  sooner  won,  and  better  pacified.  Daci  volunt, 
non  cogi:  though  she  be  as  arrant  a scold  as  Xantippe,  as  cruel  as  Medea,  as 
olamorous  as  Hecuba,  as  lustful  as  Messalina,  by  such  means  (if  at  all)  she  ' 
may  be  reformed.  Many  patient  ^Grizels,  by  their  obsequiousness  in  this  , 
kind,  have  reclaimed  their  husbands  from  their  wandering  lusts.  In  Xova  ^ 
Francia  and  Turkey  (as  Leah,  Rachel,  and  Sarah  did  to  Abraham  and  Jacob)  j 
they  bring  their  fairest  damsels  to  their  husbands’  beds  ; Livia  seconded  the 
lustful  appetites  of  Augustus  : Stratonice,  wife  to  King  Diotarus,  did  not  only  t 
bring  Electra,  a fair  maid,  to  her  good  man’s  bed,  but  brought  up  the  children  i 
begot  on  her,  as  carefully  as  if  they  had  been  her  own.  Tertius  Emilius’  wife, 
Cornelia’s  mother,  perceiving  her  husband’s  intemperance,  Q'em  dissimulavit,  [ 
made  much  of  the  maid,  and  would  take  no  notice  of  it.  A new-married  man,  ’ 
when  a pickthank  friend  of  his,  to  curry  favour,  had  showed  him  his  wife,  ; 
familiar  in  private  with  a young  gallant,  courting  and  dallying,  &c.  Tush,  said  • 
he,  let  him  do  his  worst,  I dare  trust  my  wife,  though  I dare  not  trust  him.  { 
The  best  remedy  then  is  by  fair  means ; if  that  will  not  take  place,  to  dissein-  \ 
■ble  it  as  I say,  or  turn  it  off  with  a jest : hear  Guexerra’s  advice  in  this  case  ' 
(vel  joco  excipies^  vel  silentio  eludes  ; for  if  you  take  exceptions  at  every  thing  f 
your  wife  doth,  Solomon’s  wisdom,  Hercules’  valour,  Homer’s  learning,  ; 
Socrates’  patience,  Argus’  vigilance,  will  not  serve  turn.  Therefore  Minus 
malum,  “a  less  mischief,  Nevisanus  holds,  dissimulare,  to  be  ^Cunarum 
emptor,  a buyer  of  cradles,  as  the  proverb  is,  than  to  be  too  solicitous.  °“A 
good  fellow,  when  his  wife  was  brought  to  bed  before  her  time,  bought  half  a 
dozen  of  cradles  beforehand  for  so  many  children,  as  if  his  wife  should  con- 
tinue to  bear  children  every  two  months.”  ^Pertinax  the  Emperor,  when  one 
told  him  a fiddler  was  too  familiar  with  his  empress,  made  no  reckoning  of  it. 
And  when  that  Macedonian  Philip  was  upbraided  with  his  wife’s  dishonesty, 
cum  tot  'victor  regnorum  ac  popidorum  esset,&LG.,  a conqueror  of  kingdoms  could 
not  tame  his  wife  (for  she  thrust  him  out  of  doors),  he  made  a jest  of  it. 
^aplentes  portant  cornua  inpectore,  stidti  in  fronte,  saith  Nevisanus,  wise  men 
near  their  horns  in  their  hearts,  fools  on  their  foreheads.  Eumenes,  king  of 
Pergamus,  was  at  deadly  feud  with  Perseus  of  Macedonia,  insomuch  that 


so  qnam  formosys  lacertns  hlc ! qnidam  inqnit,  ad  reqnales  conversus ; at  ilia,  publicns,  inquit,  non  est.  . 
h Bilia  Dinutum  virum  seneiii  habuitet  spiritum  foetidum  habentem, quern  quum  quidani  e.\probrasset  &c, 
i^<umquid  tibi,  Armena,  Tigranes  videbatur  esse  pulcher?  et  ilium,  inquit,  sedepol,  <&c,  Xenoph.  Cyropad* 
•1.3.  •'Ovid.  1 Read  Petrarch’s  Tale  of  Patient  Grizel  in  Chaucer.  “Silv.  nupt.  lib.  4.  num.  80.  ' 

^ Erasmus.  ® Quum  accepisset  uxorem  peperis^e  secundo  a nuptiis  mense,  cunas  quinas  vel  senas  coemit,  ; 
nt  si  forte  uxor  singulis  bimensibus  pareret.  P Julius  Capitol,  vita  ej  us : quum  palaiu  Citliaradus  uxoreoj  i 
Qiligeret,  minime  curiosus  fuit. 


Mem.  4.  Subs.  1.] 


Cure  of  Jealousy. 


651 


Perseus  hearing  of  a journey  he  was  to  take  to  Delphos,  ^set  a company  of 
soldiers  to  intercept  him  in  his  passage;  they  did  it  accordingly,  and  as  they 
supposed  left  him  stoned  to  death.  The  news  of  this  fact  was  brought  instantly 
to  Pergamus ; Attains,  Eumenes’  brother,  proclaimed  himself  king  forthwith, 
took  possession  of  the  crown,  and  married  Stratonice  the  queen.  Put  by-and- 
by,  when  contrary  news  was  brought,  that  King  Eunaenes  was  alive,  and  now 
coming  to  the  city,  he  laid  by  his  crown,  left  his  wife,  as  a private  man  went 
to  moot  him,  and  congratulate  his  return.  Eumenes,  though  he  knew  all  par- 
ticulars  passed,  yet  dissembling  the  matter,  kindly  embraced  his  brother,  and 
took  his  wife  into  his  favour  again,  as  if  no  such  matter  had  been  heard  of  or 
done.  Jocundo,  in  Ariosto,  found  his  wife  in  bed  with  a knave,  both  asleep, 
went  his  ways,  and  would  not  so  much  as  wake  them,  much  less  reprove  them 
for  it.  *'An  honest  fellow  finding  in  like  sort  his  wife  had  played  fiilse  at 
tables,  and  borne  a man  too  many,  drew  his  dagger,  and  swore  if  he  had  not 
been  his  very  friend,  he  would  have  killed  him.  Another  hearing  one  had  done 
that  for  him,  which  no  man  desires  to  be  done  by  a deputy,  followed  in  a rage 
with  his  sword  drawn,  and  having  overtaken  him,  laid  adultery  to  his  charge  ; 
the  offender  hotly  pursued,  confessed  it  was  true ; with  which  confession  he 
was  satisfied,  and  so  left  him,  swearing  that  if  he  had  denied  it,  he  would  not 
have  put  it  up.  Plow  much  better  is  it  to  do  thus,  than  to  macerate  himself, 
impatiently  to  rave  and  rage,  to  enter  an  action  (as  Arnoldus  Tilius  did  in  the 
court  of  Toulouse,  against  Martin  Guerre,  his  fellow-soldier,  for  that  he  coun- 
terfeited his  habit,  and  was  too  familiar  with  his  wife),  so  to  divulge  his  own 
shame,  and  to  remain  for  ever  a cuckold  on  record  ? how  much  better  be 
Cornelius  Tacitus  than  Publius  Cornutiis,  to  condemn  in  such  cases,  or  take  no 
notice  of  it  % Melius  sic  errare  quam  Zelotypice  curis,  saith  Erasmus,  se  con- 
fcere,  better  be  a wittol  and  put  it  up,  than  to  trouble  himself  to  no  purpose. 
And  though  he  will  not  omnibus  dormire^  be  an  ass,  as  he  is  an  ox,  yet  to 
wink  at  it  as  many  do  is  not  amiss  at  some  times,  in  some  cases,  to  some 
parties,  if  it  be  for  his  commodity,  or  some  great  man’s  sake,  his  landlord, 
patron,  benefactor,  (as  Calbas  the  Roman  saith  ® Plutarch  did  by  Miecenas, 
and  Phayllus  of  Argos  did  by  King  Philip,  when  he  promised  him  an  office 
on  that  condition  he  might  lie  with  his  wife)  and  so  let  it  pass : 

“ t pol  me  hand  poenitet, 

Scilicet  boni  diinidium  dividere  cum  Jove,” 

it  never  troubles  me  (said  Amphitrio)  to  be  cornuted  by  Jupiter,  let  it  not 
molest  thee  then;”  be  friends  with  her ; 

“ “ Tu  cum  Alcmeha  uxore  antiquain  in  gratiara 
Kedi  ” 

Receive  Alcmena  to  your  grace  again ; let  it,  I say,  make  no  breach  of 
love  between  you.  Howsoever  the  best  way  is  to  contemn  it,  which  Henry  II. 
king  of  Prance  advised  a courtier  of  his,  jealous  of  his  wife,^and  complaining 
of  her  unchasteness,  to  reject  it,  and  comfort  himself;  for  he  that  suspects  his 
wife’s  incontinency,  and  fears  the  Pope’s  curse,  shall  never  live  a merry  hour, 
or  sleep  a quiet  night : no  remedy  but  patience.  When  all  is  done  according 
to  that  counsel  of  ^Kevisanus,  si  vitium  uxoris  corriyi  non  potest,  ferendum  est : 
if  it  may  not  be  helped,  it  must  be  endured.  Date  ueniam  et  sustinete  taciti, 
*tis  Sophocles’  advice,  keep  it  to  thyself,  and  which  Chrysostom  calls  palcestram 
philosophicG  et  domesticum  gymnasium,  a school  of  philosophy,  put  it  up.  There 
IS  no  other  cure  but  time  to  wear  it  out,  Inyuriarum  remedium  est  ohlivio,  as  if 

*1  Disposult  annatos  qui  ipsum  interficerent ; hi  protenus  mandatum  excquentes,  <tc.  llle  et  rex  declaratur, 
ct  Stratonicem  quae  fratri  nupserat,  uxorem  ducit;  sed  postquam  audivit  fratrem  vivere,  &c.  Attalum 
comiter  accepit,  pristinamque  uxorem  complexus,  majrno  houore  apud  se  habuit.  ^See  John  Harrington's 
notes  in  28.  book  of  Ariosto.  s Amator  dial.  triautus,  seen.  ult.  Amphit.  Idem.  * T.  Daniel, 
conjuiat  French.  >'  Lib.  4.  nuin.  Wl. 


652 


Love-Melancholy. 


[Part.  3.  Sec.  3. 


they  had  drunk  a draught  of  Lethe  in  Trophonius’  den : to  conclude,  age  will 
bereave  her  of  it,  dies  dolorem  minuit,  time  and  patience  must  end  it. 

“ *The  mUid's  affections  patience  will  appease. 

It  passions  kills,  and  healeth  each  disease.  ” 


Subsect.  II. — By  prevention  before  or  after  Marriage^  Plaids  Community, 
marry  a Courtezan,  Philters,  Stews,  to  marry  one  equal  in  years,  fortunes, 
of  a good  family,  education,  good  place,  to  use  them  well,  ^c. 

Of  such  medicines  as  conduce  to  the  cure  of  this  malady,  I have  sufficiently 
treated ; there  be  some  good  remedies  remaining  by  way  of  prevention,  pre- 
cautions, or  admonitions,  which  if  rightly  practised,  may  do  much  good.  Plato, 
in  his  Commonwealth,  to  prevent  this  mischief,  belike,  would  have  all  things, 
wives  and  children,  all  as  one:  and  which  Caesar  in  his  Commentaries  observed 
of  those  old  Britons,  that  first  inhabited  this  land,  they  had  ten  or  twelve 
wives  allotted  to  such  a family,  or  promiscuously  to  be  used  by  so  many  men ; 
not  one  to  one,  as  with  us,  or  four,  five,  or  six  to  one  as  in  Turkey.  The 
“Nicholaites,  a sect  that  sprang,  saith  Austin,  from  Nicholas  the  deacon, 
would  have  women  indifferent ; and  the  cause  of  this  filthy  sect,  was  Nicholas* 
the  deacon’s  jealousy,  for  which  when  he  was  condemned  to  purge  himself  of 
his  offence,  he  broached  his  heresy,  that  it  was  lawful  to  lie  with  one  another’s 
wives,  and  for  any  man  to  lie  with  his ; like  to  those  ^ Anabaptists  in  Munster, 
that  would  consort  with  other  men’s  wives  as  the  spirit  moved  them : or  as  1 
‘^Mahomet,  the  seducing  prophet,  would  needs  use  women  as  he  list  himself,  to  ' 
beget  prophets ; two  hundred  and  five,  their  Alcoran  saith,  were  in  love  with  ‘ 
him,  and  ^he  as  able  as  forty  men.  Amongst  the  old  Carthaginians,  as  ^ 
‘^Bohemus  relates  out  of  Sabellicus,  the  king  of  the  country  lay  with  the  bride  i 
thefirstnight,andonceina yearthey wentpromiscuouslyall together.  Munster  ; 
Cosmog.  lib.  3.  caj).  497.  ascribes  the  beginning  of  this  brutish  custom  (unjustly)  ■ 
to  one  Picardus,  a Frenchman,  that  invented  a new  sect  of  Adamites  to  go  ‘ 
naked  as  Adam  did,  and  to  use  promiscuous  venery  at  set  times.  When  the  ■ 
priest  repeated  that  of  Genesis,  “ Increase  and  multiply,”  ^out  went  the  candles,  i 
in  the  place  where  they  met,  “ and  without  all  respect  of  age,  persons,  condi-  j 
tions,  catch  that  catch  niay,  every  hian  took  her  that  came  next,”  &c. ; somo  | 
fasten  this  on  those  ancient  Bohemians  and  Bussians:  ^others  on  the  inhabi-  ) 
tants  of  Mambrium,  in  the  Lucerne  valley  in  Piedmont ; and,  as  I read,  it  was  <! 
practised  in  Scotland  amongst  Christians  themselves,  until  King  Malcolm’s.  ^ 
time,  the  king  or  the  lord  of  i he  town  had  their  maidenheads.  In  some  parts  ^ 
of  ^India  in  our  age,  and  those  islanders,  ‘'as  amongst  the  Babylonians  cf 
old,  they  will  prostitute  their  wives  and  daughters  (which  Chalcocondila,  a 
Greek  modern  writer,  for  want  of  better  intelligence  puts  upon  us  Britons)  ta 
such  travellers  or  seafaring  men  as  come  amongst  them  by  chance,  to  show- 
how  far  they  were  from  this  feral  vice  of  jealousy,  and  how  little  they  esteemed 
it.  The  kings  of  Calecut,  as  Lod.  Yertomannus  relates,  will  not  touch  their 
wives,  till  one  of  their  Biarmi  or  high  priests  have  lain  first  with  tliem,  to 
sanctify  their  wombs.  But  those  Esai  and  Montanists,  two  strange  sects  of 
old,  were  in  another  extreme,  they  would  not  marry  at  all,  or  have  any  society 
with  women,  ““because  of  their  intemperance  they  held  them  all  to  be  naught,”^ 

® R.  T.  Lib.  de  hcros.  Qunm  de  zele  culparetur,  purgandi  se  cau.«a  permisisse  fcrtur  ut  ea  qui  vellet  j 

uteretur;  qnocl  ejus  factum  in  sectam  tuipissiinam  versum  est,  qua  placet  usus  indiffcrens  foeminaruni.  | 
b Sleiden,  Com.  **  Alcoran.  d Alcoran  edit,  et  Bibliandro.  ® De  mor.  gent.  lib.  1.  cap.  6,  Nupturs 
regi  devirginandaB  exhibentur.  f Luminaextinguebantur.nec  person*  et  tetatis  habita  reverently  in  qnam 
quisque  per  tenebras  incidit,  mulierem  cognoscit.  8 Leander  Albertus.  Flagitioso  ritu  cuncti  in  sedem 

convenienies  post  irapuram  coiicionem,  extinctis  luqiinibus  in  Venerem  ruunt.  b Lod.  Vertomannus 

navig.  lib.  6.  cap.  8.  et  Marcus  Bolus,  lib.  1.  cap.  46.  Uxores  viatoribus  prostitunnt.  iDithmarus,  Bleske- 

nius,  ut  A.getas  Aristoni,  pulcherriinam  uxorem  habens  prostituit.  kHerodot.  in  Erato  Muberes  Babyloni 
caecum  hospite  perraiscentur  ob  argentum  quod  post  Veneri  sacrum.  Buhemus,  bb.  ‘i.  1 Navigat.  lib.  5. 

i'ap.  4.  prius  thorum  non  init,  quam  a digniorc  sacerdote  nova  nupta  deborata  sit.  “ Bohemus,  lib.  2. 

cap.  3.  Ideo  nubere  nollent  ob  mulicrum  intempcrantiam,  nullam  servare  viro  ddem  putabant. 


Mem.  4.  Subs.  2.] 


Cure  of  Jealousy. 


Nevisanus  the  lawyer,  lib.  4.  num.  33.  syl.  nupt.  would  have  him  that  is 
inclined  to  this  malady,  to  prevent  the  worst,  marry  a quean,  Capiens  meretri- 
cein,  hoc  hahet  saltern  boni  quod  non  decipitur,  quia  scit  earn  sic  esse,  quod  non 
contvngit  aliis.  A fornicator  in  Seneca  constuprated  two  wenches  in  a night ; 
for  satisfaction,  the  one  desired  to  hang  him,  the  otherto  marry  him.  ^ Hierome, 
king  of  Syracuse  in  Sicily,  espoused  himself  to  Pitho,  keeper  of  the  stews ; and 
Ptolemy  took  Thais  a common  whore  to  be  his  wife,  had  two  sons,  Leontiscus 
and  Lagus  by  her,  and  one  daughter  Irene:  ’tis  therefore  no  such  unlikely 
thing.  citizen  of  Eugubine  gelded  himself  to  try  his  wife’s  honesty, 

and  to  be  freed  from  jealousy;  so  did  a baker  in  ^Basil,  to  the  same  intent. 
Bat  of  all  other  precedents  in  this  kind,  that  of  ‘^Combalus  is  most  memo- 
rable; who  to  prevent  his  master’s  suspicion,  for  he  was  a beautiful  young 
man,  and  sent  by  Seleucus  his  lord  and  king,  with  Stratonice  the  queen  to 
conduct  her  into  Syria,  fearing  the  worst,  gelded  himself  before  he  went,  and 
left  his  genitals  behind  him  in  a box  sealed  up.  His  mistress  by  the  way  fell 
in  love  with  him,  but  he  not  yielding  to  her,  was  accused  to  Seleucus  of  incon- 
tinency  (as  that  Bellerophon  was  in  like  case  falsely  traduced  ® by  Stlienobia, 
to  king  Praetus  her  husband,  cum  non  posset  ad  coitum  inducere),  and  that  by 
her,  and  was  therefore  at  his  coming  home  cast  into  prison;  the  day  of  hearing 
appointed,  he  was  sufficiently  cleared  and  acquitted  by  showing  his  jnivities, 
which  to  the  admiration  of  the  beholders  he  had  formerly  cut  off.  The  Lydians 
used  to  geld  women  whom  they  suspected,  saith  Leonicus.  var.  hist.  lib.  3.  cap. 
49.  as  well  as  men.  To  this  purpose,  *'Saint  Francis,  because  he  used  to  con- 
fess women  in  private,  to  jjrevent  suspicion,  and  prove  himself  a maid,  stripped 
himself  before  the  Bishop  of  Assise  and  others  : and  Friar  Leonard  for  the 
same  cause  went  through  Viterbium  in  Italy,  without  any  garments. 

Our  Pseudo-catholics,  to  help  these  inconveniences  which  proceed  from 
jealousy,  to  keep  themselves  and  their  wives  honest,  make  severe  laws;  against 
adultery  present  death ; and  withal  fo^'nication,  a venial  sin,  as  a sink  to  convey 
that  furious  and  swift  stream  of  cone-upiscence,  they  appoint  and  permit  stews, 
those  punks  and  pleasant  sinners,  the  more  to  secure  their  wives  in  all  popu- 
lous cities,  for  they  hold  them  as  necessary  as  churches ; and  howsoever 
unlawful,  yet  to  avoid  a greater  mischief,  to  be  tolerated  in  policy,  as  usury,  for 
the  hardness  of  men’s  hearts ; and  for  this  end  they  have  wdiole  colleges  of 
courtezans  in  their  tov/ns  and  cities.  Of®Cato’s  mind  belike  tbatw^ould  have 
his  servants  {cum  ancillis  congredi  coitus  causa,  clejinito  cere,  ut  graviora  fact- 
Qiora  evitarent,  cceteris  interim  interdicens)  familiar  with  some  such  feminine 
creatures,  to  avoid  worse  mischiefs  in  his  house,  and  made  allowance  for  it. 
They  hold  it  impossible  for  idle  persons,  young,  rich,  and  lusty,  so  many 
servants,  monks,  friars,  to  live  honest,  too  tyrannical  a burden  to  compel  them 
to  be  chaste,  and  most  uniit  to  suffer  poor  men,  younger  brothers,  and  soldiers 
at  all  to  marry,  as  those  diseased  persons,  votaries,  priests,  servants.  There- 
fore, as  well  to  keep  and  ease  the  one  as  the  other,  they  tolerate  and  wink  at 
these  kind  of  brothel-houses  and  stews.  Many  probable  arguments  they  have 
to  prove  the  lawfulness,  the  necessity,  and  a toleration  of  them,  as  of  usury; 
and  without  question  in  policy  they  are  not  to  be  contradicted : but  altogether 
in  religion.  Others  prescribe  filters,  spells,  charms  to  keep  men  and  women 
honest.  ^ Muller  ut  alienumvirum  non  admittat  jjrceter  suum:  Accipe  fel  hirci, 
et  adipem,  et  exsicca,  calescat  in  oleo,  &c.,  et  non  alium  prceter  te  amabit.  In 
Alexi.  Porta,  &c.,  plura  invenies,  et  multb  his  ahsurdiora,  uti  et  in  Ehasi,  ne 
midier  virum  admittat,  et  maritum  solum  diligat,  kc.  But  these  are  most  part 
Pagan,  impious,  irreligious,  absurd,  and  ridiculous  devices. 

“Steplianu^  prasfat  Herod.  Alius  fe  lupanari  nieretricem,  Pitho  dictam,  in  uxorem  duxit ; Ptolomseus 
Tliaidem  nobile  scortum  duxit  et  ex  ea  duos  filios  susccpit,  <fec.  ®?oggius  Floreno.  P Felix  Plater. 
^ Plutarch,  Lucian,  Sahnutz  Tit.  2.  de  porcellanis  cum  in  Panciro  1.  de  nov.  repert.  et  Plutarchus.  Ste- 
plianus  b 1.  conlor.  Ponuvcnt  c.  6.  vit.  FranciscL  •Plutarch,  vit  ejus.  t Yeckcr  lib.  7.  secret. 


Di 


Love-Melanchol y. 


1 


[Part.  3.  Sec.  3, 


The  best  means  to  avoid  these  and  like  inconveniences  are,  to  take  awav  the 
causes  and  occasions.  To  this  purpose  ^ Varro  writ  Satyram  Menippeam,  but 
it  is  lost.  ^ Patritius  prescribes  four  rules  to  be  observed  in  choosing  of  a wife 
(which  whoso  will  may  read) ; Fonseca,  the  Spaniard,  in  his  45.  c.  Amphitheat. 
Amoris,  sets  down  six  special  cautions  for  men,  four  for  women  ; Sam  Neander 
out  of  Shonbernerus,  five  for  men,  five  for  women ; Anthony  Guivarra  many 
good  lessons : ^Cleobulus  two  alone,  others  otherwise ; a§  first  to  make  a good 
choice  in  marriage,  to  invite  Christ  to  their  wedding,  and  which  ^ St.  Ambrose 
adviseth,  Deum  conjugii  prcBsidem  habere^  and  to  pray  to  him  for  her  [A  Do- 
mino enim  datuv  uxor  pi'udens,  Prov.  xix),  not  to  be  too  rash  and  precipitate 
in  his  election,  to  run  upon  the  first  he  meets,  or  dote  upon  every  stout  fair 
piece  he  sees,  but  to  choose  her  as  much  by  his  ears  as  eyes,  to  be  well-advised 
whom  he  takes,  of  what  age,  &c.,  and  cautelous  in  his  proceedings.  An  old 
man  should  not  marry  a young  woman,  nor  a young  woman  an  old  man,  °'Qudnh 
male  incequales  veniunt  ad  aratra  juvenci ! such  matches  must  needs  minister 
a perpetual  cause  of  suspicion,  and  be  distasteful  to  each  other. 


“ b Noctua  ut  in  tumulis,  super  atque  cadavera  bubo,  1 “ Night-crows  on  tombs,  owl  sits  on  carcass  dead. 
Tails  apud  Sophoclem  nostra  puella  sedet.”  \ So  lies  a wench  with  Sophocles  in  bed.” 


For  Sophocles,  as  ®Athenceus  describes  him,  was  a very  old  man,  as  cold  as 
January,  a bed-fellow  of  bones,  and  doted  yet  upon  Archippe,  a young  cour-  • 
tezan,  than  which  nothing  can  be  more  odious.  ^Senex  maritus  uxori  juveni 
ingratus  est,  an  old  man  is  a most  unwelcome  guest  to  a young  wench;  unable^  ; 

unfit: 

“ • Amplexus  suos  fa^lunt  puellae,  ! 

Omiiis  horret  amor  Venusque  Hymenque.” 


And  as  in  like  case  a good  fellow  that  had  but  a peck  of  corn  weekly  to  grind,, 
yet  would  needs  build  a new  mill  for  it,  found  his  error  eftsoons,  for  either  he 
must  let  his  mill  lie  waste,  pull  it  quite  down,  or  let  others  grind  at  it.  So 
these  men,  tfec. 

Seneca  therefore  disallows  all  such ’unseasonable  matches,  habent  enim  male- 
dicti  locum  crebrce  nuptioe.  And  as  ^Tully  farther  inveighs,  “ ’tis  unfit  for 
any,  but  ugly  and  filthy  in  old  age,”  Turpe  senilis  amor,  one  of  the  three  things 
^God  hateth.  Plutarch,  in  his  book  contra  Coleten,  rails  downright  at  such 
kind  of  marriages  which  are  attempted  by  old  men,  quijam  corpore  impotenti^ 
et  d voluptatibus  deserti,  peccant  animo,  and  makes  a question  whether  in 

some  cases  it  be  tplerable  at  least  for  such  a man  to  marry qui  Venerem 

affectat  sine  viribus,  “ that  is  now  past  those  venerous  exercises,”  “ as  a gelded 
man  lies  with  a virgin  and  sighs,”  Ecclus.  xxx.  20,  and  now  complains  with 
him  in  Petronius,yh?zerato  est  hcec  pars  jam  quce  fidt  olim  Achillea,  he  is  quite- 
done, 

“h  Vixit  puellaa  nuper  idoneu% 

Et  militavit  non  sine  gloria.” 


t 

i 


i 


i 

1 


But  the  question  is  whether  he  may  delight  himself  as  those  Priapeian  popes,., 
which  in  their  decrepit  age,  lay  commonly  between  two  wenches  every  night,. 
contactu  formosarum,  et  conireciatione,  num  adhuc  gaudeat ; and  as  many 
doting  sires  do  to  their  own  shame,  their  children’s  undoing,  and  their  famfi 
lies’  confusion  : he  abhors  it,  tanquam  ab  agresti  et  furioso  domino  fagiendumy 
it  must  be  avoided  as  a bedlam  master,  and  not  obeyed. 

**  Alecto 

Ipsa  faces  praefert  nubentibus,  et  malus  Hymen 
Triste  ululac” i 


'^Citatur  a Cellio.  *Lib.  4.  Tit.  4.  deiostit.  reipub.  de  oflBcio  mariti.  ^Ne  cum  ea  blande  nirnis 
agas,  ne  objurges  proesentibus  extraneis.  “Epist.  70.  ‘‘Ovid.  ‘‘ How  badly  steers  of  different  ages 
are  yoked  to  the  plough.”  b AlciaL  emb.  1 1 6.  “Deipnosoph.  1.  3.  cap.  12.  d Euripides.  ®Pontanu3 
Liarum  lib.  1.  “ Maidens  shun  their  embraces  ; Love,  Venus,  Hymen,  all  abhor  them.”  f Offlc.  lib.  Luxuria 
cum  Omni  aetati  turpis,  turn  scnectuti  faedissima.  K Ecclus.  x.xviL  “ An  old  man  that  dotes,”  &c. 
h Hor.  lib.  3.  ode  26.  ‘‘  He  was  lately  a match  for  a maid,  and  contended  not  ingloriously.”  i ” Alecto 
herself  holds  the  torch  at  s-ach  nuptials,  and  malicious  Hymen  sadly  howls.” 


Cure  of  Jealousy. 


655 


Mem.  4.  Subs.  2.] 


the  devil  himself  makes  such  matches.  ^ Lovinus  Lemnius  reckons  up  three 
things  which  generally  disturb  the  peace  of  marriage ; the  first  is  when  they 
marry  intempestive  or  unseasonably,  “ as  many  mortal  men  marry  precipitately 
and  inconsiderately,  when  they  are  effete  and  old  : the  second  when  th(jy 
marry  unequally  for  fortunes  and  birth  : the  third,  when  a sick  impotent  person 
weds  one  that  is  sound,  novce  nuptce  spes  frustratur  : many  dislikes  instantly 
follow.  Many  doting  dizzards,  it  may  not  be  denied,  as  Plutarch  confesseth, 
“^recreate  themselves  with  such  obsolete,  unseasonable  and  filthy  remedies 
(so  he  calls  them),  with  a remembrance  of  their  former  pleasures,  against 
nature  they  stir  up  their  dead  flesh but  an  old  lecher  is  abominable  ; mulier 
tertib  nubens,  “ Nevisanus  holds,  prcesumitur  lubrica  et  incanstans,  a woman 
that  marries  a third  time  may  be  presumed  to  be  no  honester  than  she  should. 
Of  them  both,  thus  Ambrose  concludes  in  his  comment  upon  Luke,  “ “ they 
that  are  coupled  together,  not  to  get  children,  but  to  satisfy  their  lust,  are  not 
husbands  but  fornicators,’*  with  whom  St.  Austin  consents ; matrimony  without 
hoj)e  of  children,  non  matrimonium,  sed  concubium  did  debet,  is  not  a wedding, 
but  a jumbling  or  coupling  together.  In  a word,  except  they  wed  for  mutual 
society,  help  and  comfort  one  of  another  (in  which  respects,  though  ° Tiberius 
deny  it,  without  question  old  folks  may  well  marry,  for  sometimes  a man  hath 
most  need  of  a wife,  according  to  Puccius,  when  he  hath  no  need  of  a wife ;) 
otherwise  it  is  most  odious,  when  an  old  acherontic  dizzard,  that  hath  one 
foot  in  his  grave,  a sUicernium,  shall  flicker  after  a young  wench  that  is  blithe 
and  bonny. 

“ P salaciorquo 

Verno  passere,  et  albulis  columbis.” 

What  can  be  more  detestable  1 


•“ITucano  capite  amas,  senex  nequissime. 
Jam  plenus  JBtatis,  animaque  foetida 
Senex  hircosus  tu  osculare  mulierem  ? 
Utine  adiens  vomitum  potius  excutiea” 


Thou  old  goat,  hoary  lecher,  naughty  man, 
With  stinking  breath,  art  thou  in  love  ? 
Must  thou  be  slavering?  she  spews  to  see 
Thy  tilthy  face,  it  doth  so  move.” 


Yet,  as  some  will,  it  is  much  more  tolerable  for  an  old  man  to  marry  a young- 
woman  (our  ladies’  match  they  call  it)  for  eras  erit  mulier,  as  he  said  in  Tully. 
Cato  the  Roman,  Critobulus,  in  Xenophon,  ® Tyraquellus  of  late,  Julius  Sca- 
liger,  &c.,  and  many  famous  precedents  we  have  in  that  kind;  but  not  e contra: 
’tis  not  held  fit  for  an  ancient  woman  to  match  with  a young  man.  For  as 
Varro  will.  Anus  dum  ludit  morti  delitiasfacit,  ’tis  Charon’s  match  between 
t Cascus  and  Casca,  and  the  devil  himself  is  surely  well  pleased  with  it.  And 
therefore,  as  the  ^ poet  inveighs,  thou  old  Vetustina  bed-ridden  quean,  that  art 
now  skin  and  bones. 

*^Cui  tres  capilli,  quatuorque  sunt  dentes,  | “Thou  hast  three  hairs,  four  teeth,  a breast 

Pectus  cicadae,  crusculumque  formicae,  I Like  grasshopper,  an  emmet’s  crest, 

Rugosiorem  quae  geris  stola  frontem,  I A skin  more  rugged  than  thy  coat, 

Et  arenarum  cassibus  pares  mammas.”  | And  dugs  like  spider’s  web  to  boot” 

Must  thou  marry  a youth  again?  And  yet  ducentas  ire  nuptum  post  mortes 
amant : howsoever  it  is,  as  ^ Apuleius  gives  out  of  his  Meroe,  congressu.s 
annosus,  pestilens,  abhorrendus,  a pestilent  match,  abominable,  and  not  to  be 
endured.  In  such  case  how  can  they  otherwise  choose  but  be  jealous,  how 
should  they  agree  one  with  another  ? This  inequality  is  not  in  years  only,  but 
in  birth,  fortunes,  conditions,  and  all  good  ^ qualities,  si  qud  voles  apte  nubere, 
nube  pari,  ’tis  my  counsel,  saith  Anthony  Guiverra,  to  choose  such  a one. 
Civis  Civem  ducat,  Nobilis  Nobilem,  let  a citizen  match  with  a citizen,  a gen- 

kCap.  5.  instit.  adoptimam  vitam;  maxima  mortalium  pars  prascipitanter  et  inconsiderate  nubit,  idque  ea 
CBtate  qua;  minus  apta  est,  quum  senex  adolescentulae,  sanus  morbidae,  dives  pauperi,  &a  1 Obsoleto, 

intempestivo,  turpi  remedio  fatentur  se  ut  i ; levuidutione  pristinarum  voluptatum  se  recreant,  et  adversante 
Datura,  pollinctam  carnemet  enectam  excitant  *“Lib.  2.  nu.  25.  “Qui  verononprocreandaeprolis. 
Bed  explendae  libidinis  causa  sibi  iuvicem  ci>piilant  in , non  tarn  conjuges  quam  fomicarii  habentur.  ®Lex 
Papia.  Sueton.  Claud,  c.  23.  P Poii  tan  ns,  bin  rum  lib.  1.  “ More  salacious  than  the  sparrow  In  spring, 

or  the  snow-white  ring-doves.”  ‘ipiaiilus,  incrcator.  ^Symposio.  ® Vide  Thuani  historiam. 

t Calabect  vet  poetamm.  “Martial,  lib.  3.  02.  I 'ijig.  *Lib.  1.  Miles.  ^ Ovid.  “If  you  would  marry 
suitably,  marry  your  equal  in  every  resp<«(.” 


656 


Love-Melancholy. 


fPart.  3.  Sec.  3. 


tlemau  with  a gentlewoman;  he  that  observes  not  this  precept  (saith  he)*9io?i 
generam  sed  malum  Genium,  non  nurum  sed  Furiam,  non  vitcB  Comitem,  sed 
litis  fomitem  domi  habebit,  instead  of  a fair  wife  shall  have  a fury,  for  a fit  son- 
in-law  a mere  fiend,  (fee.  examples  are  too  frequent. 

Another  main  caution  fit  to  be  observed  is  this,  that  though  they  be  equal  in 
years,  birth,  fortunes,  and  other  conditions,  yet  they  do  not  omit  virtue  and 
good  education,  which  Musonius  and  Antipater  so  much  inculcatein  Stobeus: 

“ Dos  est  magna  parentum 
Virtus.  et  metuens  alterius  viri 
Ceito  feedere  castitas.”  * 

If,  as  Plutarch  adviseth,  one  must  eat  niodium  sails,  a bushel  of  salt  with  him 
before  he  choose  his  friend,  what  care  should  be  had  in  choosing  a wife,  his, 
second  self,  how  solicitous  should  he  be  to  know  her  qualities  and  behaviour  ? 
and  when  he  is  assured  of  tl^em,  not  to  prefer  birth,  fortune,  beauty,  before 
bringing  up,  and  good  conditions.  ^ Coquagegod  of  cuckolds,  as  one  merrily 
said,  accompanies  the  goddess  Jealousy,  both  follow  the  fairest,  by  Jupiter’s 
appointment,  and  they  sacrifice  to  them  together  : beauty  and  honesty  seldom 
agree;  straight  personages  have  often  crooked  manners;  fair  faces,  foul  vices; 
good  complexions,  ill  conditions.  Saspicionis  plena  res  est,  et  insidiariim, 
beauty  (saith  ^ Chrysostom)  is  full  of  treachery  and  suspicion : he  that  hath  a 
fair  wife,  cannot  have  a worse  mischief,  and  yet  must  covet  it,  as  if  nothing 
else  in  marriage  but  that  and  wealth  were  to  be  respected.  ® Francis  Sforza, 
Duke  of  Milan,  was  so  curious  in  this  behalf,  that  he  would  not  marry  the 
Duke  of  Mantua’s  daughter,  except  he  might  see  her  naked  first:  which  ] 
Lycurgus  appointed  in  his  laws,  and  Morns  in  his  Utopian  Commonwealth 
approves.  ^ In  Italy,  as  a traveller  observes,  if  a man  have  three  or  four  « 
daughters,  or  more,  and  they  prove  fair,  they  are  married  eftsoons : if  de-  \ 
formed,  they  change  their  lovely  names  of  Lucia,  Cynthia,  Camaena,  call  them  ; 
Dorothy,  Ursula,  Bridget,  and  so  put  them  into  monasteries,  as  if  none  were  ^ 

fit  for  marriage  but  such  as  are  eminently  fair:  but  these  are  erroneous 
tenets : a modest  virgin  well  conditioned,  to  such  a fair  snout-piece  is  much  to 
be  preferred.  If  thou  wilt  avoid  them,  take  away  all  causes  of  suspicion  and  ■ 
jealousy,  marry  a coarse  piece,  fetch  her  from  Cassandra’s  temple,  which  was  j 
wont  in  Italy  to  be  a sanctuary  of  all  deformed  maids,  and  so  thou  shalt  be  i 
sure  that  no  man  will  make  thee  cuckold,  but  for  spite.  A citizen  of  Bizance 
in  France  had  a filthy,  dowdy,  deformed  slut  to  his  wife,  and  finding  her  in  bed  y 
with  another  man,  cried  out  as  one  amazed;  0 miser!  quee  te  necessitas  lino  i 
adegit  ? O thou  wretch,  what  necessity  brought  thee  hither?  as  well  he  might ; 
for  who  can  affect  such  a one?  But  this  is  warily  to  be  understood,  most  offend 
in' another  extreme,  they  prefer  wealth  before  beauty,  and  so  she  be  rich,  they 
care  not  how  she  look;  but  these  are  all  out  as  faulty  as  the  rest.  Atteiidenda 
uxoris  forma,  as  ^ Salisburiensis  adviseth,  ne  si  alteram  aspexeris,  mox  earn 
eordere putes,  as  the  Knight  in  Chaucer  that  was  married  to  an  old  woman. 

And  all  day  after  hid  him  as  an  owl, 

So  woe  was  his  wife  looked  so  foul. 

Have  a care  of  thy  wife’s  complexion,  lest  whilst  thou  seest  another,  thou 
loathest  her,  she  prove  jealoits,  thou  naught, 

“ Si  tibi  deformis  conjux,  si  serva  venusta, 

Ne  utHvis  serva,” g 

[ can  perhaps  give  instance.  Molestum  estpossidere  quod  nemo  habere  dignetur, 


* “ Parental  virtue  is  a rich  inheritance,  as  well  as  that  chastity  which  habitually  avoids  a second 
husband.”  * Rabelais,  hist.  Pantagruel,  1.  3.  cap.  33.  b Horn.  80.  Quipulchram  habetuxorem,  nihil 
pejus  habere  potest.  ®Arniseus.  d itinerar.  Ital.  Coloniae  edit  1620.  Nomine  trium  Ger.  fol.  304. 
displicuit  quod  dominae  filiabus  immutent  nomen  inditum  in  Baptismo,  et  pro  Catharina,  JIargareta,  <fec.  ne 
quid  desit  adluxuriam,  appellant  ipsas  nominibus  Cynthise,  Camaenae,  «&c.  *Leonicus  de  van  lib.  3. 

c.  43.  Asylum  virginum  deformium  Civssandrse  templum.  Plutarch.  fPolycrat.  1.8.  cap.  11.  8 “If 

your  wife  seem  deformed,  your  maid  beautiful,  still  abstain  from  the  latter.” 


4 


Cure  of  Jealousy, 


657 


Mem.  4.  Subs.  2.] 


\ 


a misery  to  possess  that  which  no  man  likes : on  the  other  side,  Difficile  cus- 
toditur  quod'plures  amant.  And  as  the  bragging  soldier  vaunted  in  the  comedy, 
niniia  est  miseria  pulclirum  esse  hominem  nimis.  Scipio  did  never  so  hardly 
besiege  Carthage,  as  these  young  gallants  will  beset  thine  house,  one  with  wit 
or  person,  another  with  wealth,  &c.  Tfshe  be  fair,  saith  Guazzo,  she  will  be 
suspected  howsoever.  Both  extremes  are  naught,  Pidchra  citd  adamatur^foedcu 
facile  concupiscit,  the  one  is  soon  beloved,  the  other  loves ; one  is  hardly  kept, 
because  proud  and  arrogant,  the  other  not  worth  keeping ; what  is  to  be  done 
in  this  case  ? Ennius  in  Menelippe  adviseth  thee  as  a friend  to  take  statam 
formam,  si  vis  hahere  incolumem  pudicitiam,  one  of  a middle  size,  neither  too 
fair,  nor  too  foul,  ^ Nec  formosa  magis  quam  mihi  casta  placet^  with  old  Cato, 
though  fit  let  her  beauty  be,  neque  lectissima,  neque  illiberalis,  between  both. 
This  I approve ; but  of  the  other  two  I resolve  with  Salisburiensis,  cceteris  pari- 
bus, both  rich  alike,  endowed  alike,  majori  miserid  deformis  habetur  quam  for- 
mosa servatur,  I had  rather  marry  a fair  one,  and  put  it  to  the  hazard,  than  be 
troubled  with  a blowze  ; but  do  thou  as  thou  wilt,  I speak  only  of  myself. 

Howsoever,  quod  iterum  moneo,  I would  advise  thee  thus  much,  be  she  fair 
or  foul,  to  choose  a wife  out  of  a good  kindred,  parentage,  well  brought  up, 
in  an  honest  place. 

“ iPrimiim  animo  tibi  proponas  quo  sanguine  creta, 

Qua  forma,  qua  jetate,  quibusque  ante  omnia  virgo 
Moribus,  in  junctos  veniat  nova  nupta  penates." 

He  that  marries  a wife  out  of  a suspected  inn  or  alehouse,  buys  a horse  in 
Suiithfield,  and  hires  a servant  in  Paul’s,  as  the  diverb  is,  shall  likely  liave 
a jade  to  his  horse,  a knave  for  his  manj  an  arrant  honest  woman  to  his  wife. 
Filia  prcesumitur  esse  matri  similis,  saith  ^Nevisanus?  “Such  mother, 
such  a daughter;”  mali  corvi  malum  ovum,  cat  to  her  kind. 

“ “ Scilicet  expectas  ut  tradat  mater  lionestos 
Atque  alios  mores  quam  quos  habet  ?” 

“ If  the  mother  be  dishonest,  in  all  likelihood  the  daughter  will  matrizare, 
take  after  her  in  all  good  qualities,” 

“ Creden’  Pasiphae  non  tauripotente  futuram 
Taur  jpetam  1 ” 

" If  the  dam  trot,  the  foal  will  not  amble.”  My  last  caution  is,  that  a woman 
do  not  bestow  herself  upon  a fool,  or  an  apparent  melancholy  person;  jea- 
lousy is  a symptom  of  that  disease,  and  fools  have  no  moderation.  J ustina, 
a Homan  lady,  was  much  persecuted,  and  after  made  away  by  her  jealous 
husband,  she  caused  and  enjoined  this  epitaph,  as  a caveat  to  others,  to  be 
engraven  on  her  tomb : 

“ ^Discite  ab  exemplo  Justina?,  discite  patres,  I “ Learn  parents  all,  and  by  Justina’s  cas?, 

Ne  nubat  fatuo  filia  vestia  vko,”  &c.  | Your  children  to  no  dizzards  for  to  place." 

After  marriage,  I can  give  no  better  admonitions  than  to  use  their  wives  well, 
and  which  a friend  of  mine  told  me  that  was  a married  man,  I will  tell  you  as 
good  cheap,  saith  Nicostratus  in  °Stobeus,  to  avoid  future  strife,  and  for  quiet- 
ness’ sake,  “ when  you  are  in  bed  take  heed  of  your  wife’s  flattering  speeches 
over  night,  and  curtain  sermons  in  the  morning.”  Let  them  do  their  endea- 
vour likewise  to  maintain  them  to  their  means,  which  ^'Patricius  ingeminates, 
and  let  them  have  liberty  with  discretion,  as  time  and  place  requires : many 
women  turn  queans  by  compulsion,  as  ^Nevisanus  observes,  because  their  hus- 
bands are  so  hard,  and  keep  them  so  short  in  diet  and  apparel,  p>aupertas 
cogit  eas  meretricari,  poverty  and  hunger,  want  of  means,  makes  them  dis- 
honest, or  bad  usage;  their  churlish  behaviour  forceth  them  to  fly  out,  or  bad 

h Marullus.  “ Not  the  most  fair  but  the  most  virtuous  pleases  me.”  i Chaloner,  lib.  9.  de  repub.  Ang. 

Lib.  2.  num.  159.  1 Si  geiietrix  caste,  caste  quoque  filia  vivit;  si  meretrix  mater,  filia  talis  erit. 

Juven.  Sat.  6.  “Camerarius,  cent.  2.  cap.  54.  oper.  subcis.  ^Ser.  72.  Quod  amicus  quidara  uxorem 
habens  mihi  dixit,  dicam  vobis.  In  cubili  cavendae  adulationes  vesperi,  mane  clamores.  P Lib.  4.  tit.  4. 
de  institut.  Keipub.  cap.  de  officio  mariti  et  uxoris.  'I  Lib.  4.  syl.  uup.  nura.  81.  Non  curant  de  uxoribus 
litc  voliint  iis  subvenire  de  victu,  vcstitu,  iXc. 

L U 


658 


Love-Melancholy. 


[Pckrt.  3,  Sec.  3. 


examples,  they  do  it  to  cry  quittance.  In  the  other  extreme  some  are  too 
liberal,  as  the  proverb  is,  Tardus  malum  sibi  cacat,  they  make  a rod  for  their 
own  tails,  as  Candaules  did  to  Gyges  in  '’Herodotus,  commend  his  wife’s  beauty 
himself,  and  besides  would  needs  have  him  see  her  naked.  Whilst  they  give 
their  wives  too  much  liberty  to  gad  abroad,  and  bountiful  allowance,  they  are 
accessary  to  their  own  miseries;  animce  uxorum  pessime  olent,  as  Plautus 
jibes,  they  have  deformed  souls,  and  by  their  paintings  and  colours  procure 

odium  mariti,  their  husband’s  hate,  especially, ^ cum  misere  viscantur 

lahra  mariti.  Besides,  their  wives  (as  ^ Basil  notes)  Impudenter  se  exponunt 
musculorum  aspectibus,  jactantes  tunicas,  et  coram  tripudiantes,  impudently 
thrust  themselves  into  other  men’s  companies,  and  by  their  indecent  wanton 
carriage  provoke  and  tempt  the  spectators.  Virtuous  women  should  keep 
house;  and  ’twas  well  performed  and  ordered  by  the  Greeks, 

“ mulier  ne  qua  in  publicum 

Spectandam  se  sine  arbitro  prsebeat  viro ; ” “ 

which  made  Phidias  belike  at  Elis  paint  Venus  treading  on  a tortoise,  a 
symbol  of  women’s  silence  and  housekeeping.  For  a woman  abroad  and  alone, 
is  like  a deer  broke  out  of  a park,  quam  mille  venatores  insequuntur,  whom 
every  hunter  follows ; and  besides  in  such  places  she  cannot  so  well  vindicate 
herself,  but  as  that  virgin  Dinah  (Gen.  xxxiv.  2),  “ going  for  to  see  the  daugh- 
ters of  the  land,”  lost  her  virginity,  she  may  be  defiled  and  overtaken  of  a 
sudden : Imbelles  damce  quid  nisi prceda  sumusV 

And  therefore  I know  not  what  philosopher  he  was,  that  would  have  women  ; 
come  but  thrice  abroad  all  their  time,  “ ^ to  be  baptized,  married  and  buried ; ” 
but  he  was  too  strait-laced.  Let  them  have  their  liberty  in  good  sort,  and  go  in  , 
good  sort,  moddnon  annosviginti  cetatissuce  domi  r clinquant,  as  a good  fellow  said,  • 
so  that  they  look  not  twenty  years  younger  abroad  than  they  do  at  home,  they  be  : 
not  spruce,  neat,  angels  abroad,  beasts,  dowdies,  sluts  at  home ; but  seek  by  all  ; 
means  to  please  and  give  content  to  their  husbands : to  be  quiet  above  all 
things,  obedient,  silent  and  patient ; if  they  be  incensed,  angry,  chid  a little,  ' 
their  wives  must  not  ^ cample  again,  but  take  it  in  good  part.,  An  honest  | 
woman,  I cannot  now  tell  where  she  dwelt,  but  by  report  an  honest  woman  she  { 
was,  hearing  one  of  her  gossips  by  chance  complain  of  her  husband’s  impatience,  j 
told  her  an  excellent  remedy  for  it,  and  gave  her  withal  a glass  of  water,  which  ' 
when  he  brawled  she  should  hold  still  in  her  mouth,  and  that  toties  quolies, 
as  often  as  he  chid;  she  did  so  two  or  three  times  with  good  success,  and  at  ; 
length  seeing  her  neighbour,  gave  her  great  thanks  for  it,  and  would  needs 
know  the  ingredients,  ^ she  told  her  in  brief  what  it  was,  “ fair  water,”  andi 
no  more : for  it  was  not  the  water,  but  her  silence  which  performed  the  cure. 
Let  every  froward  woman  imitate  this  example,  and  be  quiet  within  doors,  and 
(as  ^M.  Aurelius  prescribes)  a necessary  caution  it  is  to  be  observed  of  all 
good  matrons  that  love  their  credits,  to  come  little  abroad,  but  follow  their 
work  at  home,  look  to  their  household  affairs  and  private  business,  ceconomice 
incumbentes,  be  sober,  thrifty,  wary,  circumspect,  modest,  and  compose  them-  ' i 
selves  to  live  to  their  husbands’  means,  as  a good  housewife  should  do. 


**  ® Quas  studiis  gavisa  coli,  partita  labores 
Fallet  opuscantu,  formie  assimulata  coron£B 
Cura  puellaris,  circum  fusosque  rotasque 
Cum  velvet,”  Ac. 


^ In  Clio.  Speciem  uxoris  supra  modum  extollens,  fecit  ut  illam  nudam  coram  aspiceret.  ® Juven. 

Sat.  6.  “ He  cannot  kiss  his  wife  for  paint.”  t Orat.  contra  ebr.  ^ “ That  a matron  should  not  be  ; 
seen  in  public  without  her  husband  as  her  spokesman.”  ^ “Hdpless  deer,  what  are  we  but  a prey  ?” 

y Ad  baptismuin,  matrimonium  et  tumulum.  ® Non  vociferatur  ilia  si  maritus  obganniat. . ® Fraudera  kj 

aperiens  ostendit  ei  non  aquam  sed  silentium  iracundiae  moderari.  b Horol.  princi.  lib.  2.  cap.  8.  A 

Diligenter  cavendum  foeminis  illustribus  ne  frequenter  exeant  ® Chaloner.  “ One  who  delights  in  the  w 
labour  of  the  distaff,  and  beguiles  the  hours  of  labour  with  a song:  her  duties  assume  an  tjr  of  virtuous  .■ 
heauty  when  she  is  busied  at  the  wheei  and  the  spindle  with  her  maids.”  H 


659 


Mem.  4.  Subs.  2,]  Cure  of  Jealousy. 

Howsoever  ’tis  good  to  keep  them  private,  not  in  prison ; 

**d  Quisquis  custodit  uxorem  vectibus  et  seris, 

Etsi  sibi  sapiens,  stultus  est,  et  nihil  sapit.” 

Read  more  of  this  subject,  Horol,  princ.  lib.  2.  per  totum.  Arnisaeus,  polit, 
Cyprian,  Tertullian,  Bossus  de  mulier.  apparat.  Godefridus  de  Amor.  lib.  2. 
cap.  4.  Levinus  Lemnius,  cap.  54.  de  institut.  Christ.  Barbaras  de  re  uxor.  lib. 
2.  cap.  2.  Franciscus  Patritius  de  institut.  Reipub.  lib.  4.  Tit.  4 et  5.  de 
officio  mariti  et  uxor'is,  Christ.  Fonseca,  Amphitheat.  Amor.  cap.  45.  Sam. 
Heander,  &c. 

These  cautions  concern  him;  and  if  by  those  or  his  own  discretion  otherwise 
he  cannot  moderate  himself,  his  friends  must  not  be  wanting  by  their  wisdom, 
if  it  be  possible,  to  give  the  party  grieved  satisfaction,  to  prevent  and  remove 
».he  occasions,  objects,  if  it  may  be  to  secure  him.  If  it  be  one  alone,  or  many, 
to  consider  whom  he  suspects  or  at  what  times,  in  what  places  he  is  most 
incensed,  in  what  companies.  ®Nevisanus  makes  a question  whether  a young 
physician  ought  to  be  admitted  in  cases  of  sickness,  into  a new  married  man’s 
house,  to  administer  a julep,  a syrup,  or  some  such  physic.  The  Persians  of 
old  would  not  suffer  a young  physician  to  come  amongst  women.  ^Apollonides 
Cous  made  Artaxerxes  cuckold,  and  was  after  buried  alive  for  it.  A gaoler  in 
Aristsenetus  had  a fine  young  gentleman  to  his  prisoner;  ^in  commiseration  of 
his  youth  and  person  he  let  him  loose,  to  enjoy  the  liberty  of  the  prison,  but 
he  unkindly  made  him  a cornuto.  Menelaus  gave  good  welcome  to  Paris  a 
stranger,  his  whole  house  and  family  were  at  his  command,  but  he  ungently 
stole  away  his  best  beloved  wife.  The  like  measure  was  offered  to  Agis  king 
of  Lacedmmon,  by  ^ Alcibiades  an  exile,  for  his  good  entertainment,  he  was  too 
familiar  with  Timea  his  wife,  begetting  a child  of  her,  called  Leotichides : and 
bragging  moreover  when  he  came  home  to  Athens,  that  he  had  a son  should 
be  king  of  the  Lacedemonians.  If  such  objects  were  removed,  no  doubt  but 
the  parties  might  easily  be  satisfied,  or  that  they  could  use  them  gently  and 
intreat  them  well,  not  to  revile  them,  scoff  at,  hate  them,  as  in  such  cases 
commonly  they  do,  ’tis  a human  infirmity,  a miserable  vexation,  and  they 
should  not  add  grief  to  grief,  nor  aggravate  their  misery,  but  seek  to  please, 
and  by  all  means  give  them  content,  by  good  counsel,  removing  such  oflensive 
objects,  or  by  mediation  of  some  discreet  friends.  In  old  Rome  there  was  a 
temple  erected  by  the  matrons  to  that  Viriplaca  Dea,  another  to  Yenus 
■verticorda,  quce  maritos  uxoribus  reddehat  benevolos,  whither  (if  any  difference 
happened  between  man  and  wife)  they  did  instantly  resort : there  they  did 
ofi'er  sacrifice,  a white  hart,  Plutarch  records,  sine  felle,  without  the  gall 
(some  say  the  like  of  Juno’s  temple),  and  make  their  prayers  for  conjugal 
peace:  before  some  ^indifferent  arbitrators  and  friends,  the  matter  was  heard 
between  man  and  wife,  and  commonly  composed.  In  our  times  we  want  no 
sacred  churches,  or  good  men  to  end  such  controversies,  if  use  were  made  of 
them.  Some  say  that  precious  stone  called  ^beryllus,  others  a diamond,  hatk 
excellent  virtue,  contra  hostium.  injurias,  et  conjugates  invicem  conciliare,. 
to  reconcile  men  and  wives,  to  maintain  unity  and  love;  you  may  try  this  when 
you  will,  and  as  you  see  cause.  If  none  of  all  these  means  and  cautions  will 
take  place,  I know  not  what  remedy  to  prescribe,  or  whither  such  persons  may- 
go  for  ease,  except  they  can  get  into  the  same  “ Turkey  paradise,  “ Where 
they  shall  have  as  many  fair  wives  as  they  will  themselves,  with  clear  eyes,  and 

d Menander.  “ Whoever  guards  his  -wife  with  bolts  and  bars  will  repent  his  narrow  policy.”  ® Lib.  5. 
num.  11.  f Ctesias  in  Persicis  finxit  vulvae  morbum  esse  nec,  curari  posse  nisi  cum  viro  concumber'et* 
hac  arte  voti  compos,  &c.  SExsolvit  vinculis  solutumque  demisit,  at  ille  inhumanus  stupravit  conjuo-em! 
h Plutarch,  vita  ejus.  iEosinus,  lib.  2.  19.  Valerius,  lib.  2.  cap.  I.  k Alexander  ab  Alexandro,°l  4* 
cap.  8.  gen.  dier.  iFr.  Rueus  de  gemmis,  1.  2.  cap.  8.  et  16.  “ Strozius  Cicogna,  lib.  2.  cap.  15.  spii  itet 

in  can.  habent  ibidem  uxores  quot  volunt  cum  oculis  clarissimis,  quns  nunquam  in  aliquem  pra;ter  mantum 
fixurae  sunt,  &c.  Bredenbacchius,  Idem  et  Bohemus,  &lc. 


660 


Love-Melancholy. 


[Part.  3.  Sec.  4, 


such  as  look  on  none  but  tlieir  own  liusbands,”  no  fear,  no  danger  of  being 
cuckolds;  or  else  I would  have  them  observe  that  strict  rule  of  '^Alphonsus 
to  marry  a deaf  and  dumb  man  to  a blind  woman.  If  this  will  hot  help,  let 
them,  to  prevent  the  worst,  consult  with  an  ® astrologer,  and  see  whether  the 
significators  in  her  horoscope  agree  with  his,  that  they  be  not  in  signis  et  yar- 
tibus  odiose  intuentibus  aut  imperantibus,  sed  mutuo  et  amice  a7itisciis  et  obe- 
dientihus,  otherwise  (as  they  hold)  there  will  be  intolerable  enmities  between 
them ; or  else  get  him  sigilium  veneris,  a characteristical  seal  stamped  in  the 
day  and  liour  of  Yenus,  when  she  is  fortunate,  with  such  and  such  set  words 
and  charms,  which  Villanovanus  and  Leo  Suavius  jorescribe,  ex  sigillis  magicis 
Salornonis,  Hermetis,  Raguelis,  &c.,  with  many  such,  which  Alexis,  Albertus, 
and  some  of  our  natural  magicians  put  upon  us;  utmulier  cwnaLiquo  adalter- 
are  nonpossit,  incide  de  capillis  ejus,  &c.,  and  he  shall  surely  be  gracious  in  all 
women’s  eyes,  and  never  suspect  or  disagree  with  his  own  wife  so  long  as  he 
wears  it.  If  this  course  be  not  approved,  and  other  remedies  may  not  be 
had,  they  must  in  the  last  place  sue  for  a divorce  ; but  that  is  somewhat  diffi- 
cult to  effect,  and  not  all  out  so  fit.  For  as  Felisacus  in  his  Tract  dejusla 
uxore  urgeth,  if  that  law  of  Constantine  the  Great,  or  that  of  Theodosius  and 
Valentinian,  concerning  divorce,  were  in  use  in  our  times,  innumeras  propemo- 
dum  vidnas  haberemus,  et  coelibes  viros,  we  should  have  almost  no  married 
couples  left.  Try  therefore  those  former  remedies ; or  as  Tertullian  reports  of 
Democritus,  that  put  out  his  eyes,  ^ because  he  could  not  look  Tipon  a woman 
without  lust,  and  was  much  troubled  to  see  that  which  he  might  not  enjoy;  let 
him  make  himself  blind,  and  so  he  sliall  avoid  that  care  and  molestation  of 
watching  his  wife.  One  other  sovereign  remedy  I could  repeat,  an  especial 
antidote  against  jealousy,  an  excellent  cure,  but  I am  not  now  disposed  to  tell 
it,  not  that  like  a covetous  empiric  I conceal  it  for  any  gain,  but  some  other 
reasons,  I am  not  willing  to  publish  it ; if  you  be  very  desirous  to  know  it, 
when  I meet  you  next  I will  peradventure  tell  you  what  it  is  in  your  ear.  This 
is  the  best  counsel  I can  give ; which  he  that  hath  need  of,  as  occasion  serves, 

may  apply  unto  himself.  In  the  mean  time, dii  talem  tends  avertite 

pestem,  ^^as  the  proverb  is,  from  heresy,  jealousy  and  frenzy,  good  Lord 
deliver  us. 


SECT.  IV.  MEMB.  I. 

Subsect.  I. — Religions  Melancholy.  Its  object  God;  what  his  beauty  is;  How 
it  allures.  The  parts  and  parties  affected. 

That  there  is  such  a distinct  species  of  love  melancholy,  no  man  hath  ever 
yet  doubted : but  whether  this  subdivision  of  ^ Religious  Melancholy  be 
warrantable,  it  may  be  controverted. 

“®  Pergite  Pierides,  medio  nec  calle  vagantem 
Linquite  me,  qua  nulla  pedum  vestigia  ducuiit, 

Xulla  rotoa  currus  testaatur  signa  priores.” 

I have  no  pattern  to  follow  as  in  some  of  the  rest,  no  man  to  imitate.  No 
physician  hath  as  yet  distinctly  written  of  it  as  of  the  other;  all  acknowledge 
is  a most  notable  symptom,  some  a cause,  but  few  a species  or  kind.  A feteus, 
Alexander,  Ilhasis,  Avicenna,  and  most  of  our  late  writers,  as  Gordonius, 
Fuchsius,  Plater,  Bruel,  Montaltus,  &c.  repeat  it  as  a symptom.  ^‘Some 
seem  to  be  inspired  of  the  Holy  Ghost,  some  take  upon  them  to  be  prophets, 

’^Uxor  caeca  ducat  maritum  surdum,  <fec.  ®See  Valent.  Nabod.  differ,  com.  in  Alcabitium,  ubi  plura. 
PCap.  46.  Apol.  quod  mulieres  sine  concupiscentia  aspicere  non  posset,  &c.  gods  avert  such  £i 

pestilence  from  the  world.”  Called  religious  because  it  is  still  conversant  about  religion  and  such  divino 
objects.  ®Grotiu3.  “ Proceed,  ye  muses,  nor  desert  me  in  the  middle  of  my  journey,  where  no  footsteps 
lead  me,  no  wheeltracks  indicate  the  transit  of  former  chariots.”  t Lib.  1.  cap.  16.  nonnulli  opiuionibus 

eddicti  sunt,  et  futura  se  praedicere  arbitrantur.  Aliis  videtur  quod  sunt  prophetie  et  inspirati 

Spiritu  buncto,  et  hicipiunt  prophetare,  et  multa  futura  prajdicunt. 


Mem.  1.  Subs.  1.] 


Religious  Melancholy. 


661 


some  are  addicted  to  new  opinions,  some  foretell  strange  things,  statu  mundi 
et  Antichristi,  saitli  Gordonius.  Some  will  prophesy  of  the  end  of  the  world  to 
a day  almost,  and  the  fall  of  the  Antichrist,  as  they  have  been  addicted  or 
brought  up;  for  so  melancholy  works  with  them,  as  ^Laiirentius  holds.  If 
they  have  been  precisely  given,  all  their  meditations  tend  that  way,  and  in 
conclusion  produce  strange  effects,  the  humour  imprints  symptoms  according 
to  their  several  inclinations  and  conditions,  which  makes  ^Guianerius  and 
Felix  Plater  put  too  much  devotion,  blind  zeal,  fear- for  eternal  punishment, 
and  that  last  judgment  for  a cause  of  those  enthusiastic  and  desperate  persons : 
but  some  do  not  obscurely  make  a distinct  species  of  it,  dividing  love-melan- 
choly into  that  whose  object  is  women ; and  into  the  other  whose  object  is  God. 
Plato,  in  Convivio,  makes  mention  of  two  distinct  furies : and  amongst  our 
Neoterics,  Hercules  de  Saxonid,  lib.  1.  pract.  med.  cap.  16.  cap.  de  Melancli. 
doth  expressly  treat  of  it  in  a distinct  species.  “ ^Love  melancholy  (saith  he) 
is  twofold ; the  first  is  that  (to  which  peradventure  some  will  not  vouchsafe 
tills  name  or  species  of  melancholy)  affection  of  those  which  put  God  for  their 
object,  and  are  altogether  about  prayer,  fasting,  &c.,  the  other  about  women.” 
Peter  Forestus  in  his  observations  clelivereth  as  much  in  the  same  words : and 
Felix  Platerus  de  mentis  alienat.  cap.  d.frequentissima  est  ejus  species,  in  qua 
curandd  scepissime  mullum  fui  impeditus ; ’tis  a frequent  disease;  and  they 
have  a ground  of  what  they  say,  forth  of  Areteus  and  Plato.  ^ Are  tens,  an  old 
author,  in  his  third  book,  cap.  6.  doth  so  divide  love  melancholy,  and  derives 
this  second  from  the  first,  which  comes  by  inspiration  or  otherwise.  Plato 
in  his  Phsedrus  hath  these  words,  “Apollo’s  priests  in  Delphos,  and  at 
Dodona,  in  their  fury  do  many  pretty  feats,  and  benefit  the  Greeks,  but  never 
in  their  right  wits.”  He  makes  them  all  mad,  as  well  he  might;  and  he  that 
shall  but  consider  that  superstition  of  old,  those  prodigious  effects  of  it  (as  in 
its  place  I will  shew  the  several  furies  of  our  fatidici  dii,  pythonissas,  sibyls, 
enthusiasts,  pseudoprophets,  heretics,  and  schismatics  in  these  our  latter  ages) 
shall  instantly  confess,  that  all  the  world  again  cannot  afford  so  much  matter  of 
madness,  so  many  stupendous  symptoms,  as  superstition,  heresy,  schism  have 
brought  out : that  this  species  alone  may  be  paralleled  to  all  the  former,  has  a 
greater  latitude,  and  more  miraculous  effects;  that  it  more  besots  and  infa- 
tuates men,  than  any  other  above  named  whatsoever,  does  more  harm,  works 
more  disquietness  to  mankind,  and  has  more  crucified  the  souls  of  mortal  men 
(such  hath  been  the  devil’s  craft)  than  wars,  plagues,  sicknesses,  dearth 
famine,  and  all  the  rest. 

Give  mebut  alittle  leave,  and  I will  set  beforeyour  eyes  in  brief  a stupendou 
vast,  infinite  ocean  of  incredible  madness  and  folly  : a sea  full  of  shelves  and 
rocks,  sands,  gulfs,  euripes  and  contrary  tides,  full  of  fearful  monsters,  uncouth 
shapes,  roaring  waves,  tempests,  and  siren  calms,  halcyonian  seas,  unspeak- 
able misery,  such  comedies  and  tragedies,  such  absurd  and  ridiculous,  feral  and 
lamentable  fits,  that  I know  not  whether  they  are  more  to  be  pitied  or  derided, 
or  may  be  believed,  but  that  we  daily  see  the  same  still  practised  in  our  days, 
fresh  examples,  nova  novitia,  fresh  objects  of  misery  and  madness,  in  this 
kind  that  are  still  represented  unto  us,  abroad,  at  home,  in  the  midst  of  us,  in 
our  bosoms. 

But  before  I can  come  to  treat  of  these  several  errors  and  obliquities,  their 
causes,  symptoms,  affections,  &c.,  I must  say  something  necessarily  of  the 

Cap.  6.  (le  Melanch.  y Cap.  5.  Tractat.  multi  ob  timorem  Del  sunt  melancholicl,  et  timorem  gehennae. 
They  are  still  troubled  for  their  sins.  ‘‘Plater  c.  13.  ^Melancholia  Lrotica  vel  quae  cum  amore  est, 
duplex  est : prima  quae  ab  aliis  forsan  non  meretur  nomen  melancholiae,  est  affectio  eorum  quae  pro  object© 
proponunt  Deum  et  ideo  nihil  aliud  curant  aut  cogitant  quam  Deum,  jejunia,  vigilias : altera  ob  mulieres. 
b Alia  reperitur  furoris  species  k prima  vel  a secunda,  deorura  rogantium,  vel  afflatu  numinum  furor  hie 
venit.  °Qui  in  Delphis  futura  praedicunt  vates,  et  in  Dodona  sacerdotes  furentes  quidem  multa  jocund* 
Griecis  deferunt,  sani  vero  exigua  eut  nulla. 


662 


Religious  Melancholy. 


[Part.  3.  Sec.  4. 


object  of  tbis  love,  God  himself,  what  this  love  is,  how  it  allureth,  whence  it 
proceeds,  and  (which  is  the  cause  of  all  our  miseries)  how  we  mistake,  wander 
and  swerve  from  it. 

Amongst  all  those  divine  attributes  that  God  doth  vindicate  to  himself,  eter- 
nity, omnipotency,  immutability,  wisdom,  majesty,  justice,  mercy,  &c.,  his 
‘^beauty  is  not  the  least;  one  thing,  saith  David,  have  I desired  of  the  Lord, 
and  that  I will  still  desire,  to  behold  the  beauty  of  the  Lord,  Psal.  xxvii.  4. 
And  out  of  Sion,  which  is  the  perfection  of  beauty,  hath  God  shined,  Psal. 

1.  2.  All  other  creatures  are  fair,  I confess,  and  many  other  objects  do  much 
enamour  us,  a fair  house,  a fair  horse,  a comely  person.  “ ® I am  amazed,” 
saith  Austin,  “ when  I look  up  to  heaven  and  behold  the  beauty  of  the  stars,  the 
beauty  of  angels,  principalities,  powers,  who  can  express  it  % who  can  suffi- 
ciently commend,  or  set  out  this  beauty  which  appears  in  us?  so  fair  a body, 
go  fair  a face,  eyes,  nose,  cheeks,  chin,  brows,  all  fair  and  lovely  to  behold ; 
besides  the  beauty  of  the  soul  which  cannot  be  discerned.  If  we  so  labour  and 
be  so  much  affected  with  the  comeliness  of  creatures,  how  shall  we  be  ravished 
with  that  admirable  lustre  of  God  himself?”  If  ordinary  beauty  have  such  a 
prerogative  and  power,  and  what  is  amiable  and  fair,  to  draw  the  eyes  and  ears, 
hearts  and  affections  of  all  spectators  unto  it,  to  move,  win,  entice,  allure ; 
how  shall  this  divine  form  ravish  our  souls,  which  is  the  fountain  and  quint- 
essence of  all  beauty?  Coelum  pulchrum,  sed  pulchrior  cceli  fabricator;  if 
heaven  be  so  fair,  the  sun  so  fair,  how  much  fairer  shall  he  be,  that  made  them  i 
fair  ? “ For  by  the  greatness  and  beauty  of  the  creatures,  proportionally,  the  ' 

maker  of  them  is  seen,”  Wisd.  xiii.  5.  If  there  be  such  pleasure  in  beholding 
a beautiful  person  alone,  and,  as  a plausible  sermon,  he  so  much  affect  us,  what  , 

shall  this  beauty  of  God  himself,  that  is  infinitely  fairer  than  all  creatures,  men,  ? 

angels,  &c.  ^Omnis  pulchritudo  Jiorum,  hominum,  angelorum,  et  rerum  \ 

omnium  pulcherrimarum  ad  Dei  pulchritudinem  collata,  nox  est  et  teriebrce,  all 
other  beauties  are  night  itself,  mere  darkness  to  this  our  inexplicable,  incom-  ? 
prehensible,  unspeakable,  eternal,  infinite,  admirable  and  divine  beauty.  This 
lustre,  pulchritudo  omnium  pulcherrima.  This  beauty  and  “ ^ splendour  of  the  i 

divine  majesty,”  is  it  that  draws  all  creatures  to  it,  to  seek  it,  love,  admire,  and  ( 

adore  it ; and  those  heathens,  pagans,  philosophers,  out  of  those  relics  they  | 

have  yet  left  of  God’s  image,  are  so  far  forth  incensed,  as  not  only  to  acknow-  ) 

ledge  a God;  but,  though  after  their  own  inventions,  to  stand  in  admmation  of  | 

his  bounty,  goodness,  to  adore  and  seek  him ; the  magnificence  and  structure  ; 

of  the  world  itself,  and  beauty  of  all  his  creatures,  his  goodness,  providence, 
protection,  enforceth  them  to  love  him,  seek  him,  fear  him,  though  a wrong 
way  to  adore  him : but  for  us  that  are  Christians,  regenerate,  that  are  his 
adopted  sons,  illuminated  by  his  word,  having  the  eyes  of  our  hearts  and  under-  > 

standings  opened ; how  fairly  doth  he  offer  and  expose  himself  ? Ambit  nos 
Deus  (Austin  saith)  donis  et  jormd  sud,  he  woos  us  by  his  beauty,  gifts,  pro- 
mises, to  come  unto  him;  “^the  whole  Scripture  is  a message,  an  exhorta-  %• 
tion,  a love-letter  to  this  purpose;”  to  incite  us,  and  invite  us,  ‘God’s  epistle, 
as  Gregory  calls  it,  to  his  creatures.  He  sets  out  his  son  and  his  church  in 
that  epithalamium  or  mystical  song  of  Solomon,  to  enamour  us  the  more,  com-  J 
paring  his  head  “to  fine  gold,  his  locks  curled  and  black  as  a raven.  Cant.  iv.  « 
5.  his  eyes  like  doves  on  rivers  of  waters,  washed  with  milk,  his  lips  as  lilies,  l 
dropping  down  pure  juice,  his  hands  as  rings  of  gold  set  with  chrysolite:  and  S 
his  church  to  a vineyard,  a garden  enclosed,  a fountain  of  living  waters,  an  » 

dDetis  bonus,  Justus,  pulcher,  juxta  Platonem.  * Mirer  et  stupeo  cum  coelum  aspicio  et  pulchritudinem  ■ 
Riderum,  angelorum,  &c.  et  quis  digue  laudet  quod  in  nobis  viget,  corpus  tarn  pulchrum,  frontem  pulchram,  4 
nares,  genas,  oculos,  intellectum,  omnia  pulchra;  si  sic  in  creaturis  laboramus,  quid  in  ipso  deo  f 
f Drexelius  Nicet.  lib.  2.  cap.  11.  8 Fulgor  divinte  majestatis.  Aug.  h In  Psal.  Ixiv.  misit  ad  nos  ■ 

Epistolas  et  totam  scripturam,  quibus  nobis  faceret  amandi  desiderium.  iEpist.  48.  1.  4.  quid  est  tota  4 
scriptura  nisi  Epistola  omnipotciitis  Dei  ad  creaturam  suam  ? S 


That  it  is  a distinct  species. 


663 


Mem.  1.  Subs.  1.] 


orchard  of  pomegranates,  with  sweet  scents  of  saffron,  spike,  calamus  and 
cinnamon,  and  all  the  trees  of  incense,  as  the  chief  spices,  the  fairest  amongst 
women,  no  spot  in  her,  ^his  sister,  his  spouse,  undefiled,  the  only  daughter  of 
her  mother,  dear  unto  her,  fair  as  the  moon,  pure  as  the  sun,  looking  out  as 
the  morning;”  that  by  these  figures,  that  glass,  these  spiritual  eyes  of  con- 
templation, we  might  perceive  some  resemblance  of  his  beauty,  the  love  be- 
tween his  church  and  him.  And  so  in  the  xlv.  Psalm  this  beauty  of  his  church 
is  compared  to  a “ queen  in  a vesture  of  gold  of  Ophir,  embroidered  raiment 
of  needlework,  that  the  king  might  take  pleasure  in  her  beauty.”  To  incense 
us  further  yet,  ^ John,  in  his  apocalypse,  makes  a description  of  that  heavenly 
Jerusalem,  the  beauty  of  it,  and  in  it  the  maker  of  it;  “ Likening  it  to  a city 
of  pure  gold,  like  unto  clear  glass,  shining  and  garnished  with  all  manner  of 
precious  stones,  having  no  need  of  sun  or  moon : for  the  Lamb  is  the  light  of 
it,  the  glory  of  God  doth  illuminate  it : to  give  us  to  understand  the  infinite 
glory,  beauty,  and  happiness  of  it,**  Not  that  it  is  no  fairer  than  these  crea- 
tures to  which  it  is  compared,  but  that  this  vision  of  his,  this  lustre  of  his  divine 
maje'sty,  cannot  otherwise  be  expressed  to  our  apprehensions,  “no  tongue  can 
tell,  no  heart  can  conceive  it,”  as  Paul  saith.  Moses  himself,  Exod.  xxxiii.  18. 
when  he  desired  to  see  God  in  his  glory,  was  answered  that  he  might  not 
endure  it,  no  man  could  see  his  face  and  live.  Sensibile  forte  destruit  sensum, 
-a  strong  object  overcometh  the  sight,  according  to  that  axiom  in  philosophy; 
ful govern  solis  ferre  non  potes,multo  mag  is  creatoris;  if  thou  can  st  not  endure 
the  sunbeams,  how  canst  thou  endure  that  fulgor  and  brightness  of  Him  that 
made  the  sun?  The  sun  itself  and  all  that  we  can  imagine,  are  but  shadows  of 
it,  ’tis  visio  prcEcellens,  as  “ Austin  calls  it,  the  quintessence  of  beauty  this, 
“ which  far  exceeds  the  beauty  of  heavens,  sun  and  moon,  stars,  angels,  gold 
and  silver,  woods,  fair  fields,  and  whatsoever  is  pleasant  to  behold.”  All  thos» 
other  beauties  fail,  vary,  are  subject  to  corruption,  to  loathing;  ““But  this  is 
an  immortal  vision,  a divine  beauty,an  immortal  love,  an  indefatigable  love  and 
beauty,  with  sight  of  which  we  shall  never  be  tired  nor  wearied,  but  still  the 
more  we  see,  the  more  we  shall  covet  him.”  “ “ Por  as  one  saith,  where  this 
•vision  is,  there  is  absolute  beauty;  and  where  is  that  beauty,  from  the  same 
fountain  comes  all  pleasure  and  happiness ; neither  can  beauty,  pleasure,  hap- 
piness, be  separated  from  his  vision  or  sight,  or  his  vision,  from  beauty, 
pleasure,  happiness.”  In  this  life  we  have  but  a glimpse  of  this  beauty  and 
happiness:  we  shall  hereafter,  as  John  saith,  see  him  as  he  is:  thine  eyes,  as 
Isaiah  promiseth,  xxxiii.  17.  “shall behold  the  king  in  his  glory,”  then  shall 
we  be  perfectly  enamoured,  have  a full  fruition  of  it,  desire,  ^ behold  and  love 
him  alone  as  the  most  amiable  and  fairest  object,  or  summum  bonum,  or 
chiefest  good. 

This  likewise  should  we  now  have  done,  had  not  our  will  been  corrupted; 
and  as  we  are  enjoined  to  love  God  with  all  our  heart,  and  all  our  soul : for  to 
that  end  were  we  born,  to  love  this  object,  as  ‘^Melancthon  discourseth,  and  to 
•enjoy  it.  “ And  him  our  will  would  have  loved  and  sought  alone  as  owv  sum- 
onum  bonum,  or  principal  good,  and  all  other  good  things  for  God’s  sake ; and 
nature,  as  she  proceeded  from  it,  would  have  sought  this  fountain;  but  in 
this  infirmity  of  human  nature  this  order  is  disturbed,  our  love  is  corrupt:” 
and  a man  is  like  that  monster  in  ^ Plato,  composed  of  a Scylla,  a lion  and  a 
man ; we  are  carried  away  headlong  with  the  torrent  of  our  affections : the 


kCap.  vl.  8.  1 Cap.  xxvii.  11,  In  Psal.  Ixxxv.  omnes  pulchritudines  terrenas  aurl,  argenti,  neraorum 
ct  camporum  pulchritudinem  Solis  et  Lunae,  Btellarum,  omnia  jiulchra  superans.  ^^Immortalis  haec  visio, 
immortalis  amor,  iudefessus  amor  et  visio.  ® Osorius;  ubicunque  visio  et  pnilchritudo  divini  aspectus, 

ibi  voliiptas  ex  eodem  fonte  omnisque  beatitado,  nec  ab  ejus  aspectu  voluptas,  nec  ab  ilia  voluptate  aspectus 
■separari  potest.  P Leon  Haebreus.  Dubitatur  an  humana  felicitas  Deo  cognoscendo  an  amando  termi- 
netur.  ^ Lib.  de  anima.  Ad  hoc  objectum  amandum  et  fruendum  nati  sumus;  et  hunc  e.xpetisset, 

unicum  hunc  amasset  humana  voluntas,  ut  summum  bonum,  et  caeteras  res  omnes  eo  ordine.  I’Q.  deliepub! 


664 


Heligious  Melancholy.  [Part.  3.  Sec.  4. 

world,  and  that  infinite  variety  of  pleasing  objects  in  it,  do  so  allure  and  ena- 
mour us,  that  we  cannot  so  much  as  look  towards  God,  seek  him,  or  think  on 
him  as  we  should : we  cannot,  saith  Austin,  rempublicam  ccelestem.  cogitare,  we 
cannot  contain  ourselves  from  them,  their  sweetness  is  so  pleasing  to  us.  Mar- 
riage, saith  ^Gualter,  detains  many;  “A  thing  in  itself  laudable,  good  and 
necessary,  but  many  deceived  and  carried  away  with  the  blind  love  of  it,  have 
quite  laid  aside  the  love  of  God,  and  desire  of  his  glory.  Meat  and  drink 
hath  overcome  as  many,  whilst  they  rather  strive  to  please,  satisfy  their  guts 
and  belly,  than  to  serve  God  and  nature.”  Some  are  so  busied  about  mer- 
chandise to  get  money,  they  lose  their  own  souls,  whilst  covetously  carried,  and 
with  an  insatiable  desire  of  gain,  they  forget  God ; as  much  we  may  say  of 
honour,  leagues,  friendships,  health,  wealth,  and  all  other  profits  or  pleasures 
in  this  life  whatsoever.  “^In  this  world  there  be  so  many  beautiful  objects, 
splendours  and  brightness  of  gold,  majesty  of  gloiy,  assistance  of  friends,  fair 
promises,  smooth  words,  victories,  triumphs,  anil  such  an  infinite  company  of 
jDleasing  beauties  to  allure  us,  and  draw  us  from  God,  that  we  cannot  look  after 
him.”  And  this  is  it  which  Christ  himself,  those  prophets  and  apostles  so 
much  thundered  against,  1 J ohn,  xvii.  15,  dehort  us  from : “ love  not  the  world, 
nor  the  things  that  are  in  the  world : if  any  man  love  the  world,  the  love  of 
the  Father  is  not  in  him,  16.  For  all  that  is  in  the  world,  as  lust  of  the  flesh, 
the  lust  of  the  eyes,  and  pride  of  life,  is  not  of  the  Father,  but  of  the  world: 
and  the  world  passeth  away  and  the  lust  thereof ; but  he  that  fulfilleth  the  will 
of  God  abideth  for  ever.  “ No  man,”  saith  our  Saviour,  “can  serve  two  masters, 
but  he  must  love  the  one  and  hate  the  other,”  &c,,  honos  velmalos  mores,  honi  ! 
Velmali  faciunt  amoves,  well  infers:  and  this  is  that  which  all  the 

fathers  inculcate.  He  cannot  Austin  admonisheth)  be  God’s  friend,  that  is  ' 

delighted  with  the  pleasures  of  the  world : “ make  clean  thine  heart,  purify 
thine  heart ; if  thou  wilt  see  this  beauty,  prepare  thyself  for  it.  It  is  the  eye 
lif  contemplation  by  which  we  must  behold  it,  the  wing  of  meditation  which  ■ 
dfts  us  up  and  rears  our  souls  with  the  motion  of  our  hearts,  and  sweetness 
of  contemplation :”  so  saith  Gregory  cited  by  ^ Bonaventure.  And  as  ^Philo  , 
Judaeus  seconds  him,  “He  that  loves  God  will  soar  aloft  and  take  him  wings ; i 

and,  leaving  the  earth,  fly  up  to  heaven,  wander  with  sun  and  moon,  stars,  and  q 
that  heavenly  troop,  God  himself  being  his  guide.”  If  we  desire  to  see  him,  t 
we  must  lay  aside  all  vain  objects,  which  detain  us  and  dazzle  our  eyes,  and  ^ 
as  ^ Ficinus  adviseth  us,  “ get  us  solar  eyes,  spectacles  as  they  that  look  on  1 

the  sun : to  see  this  divine  beauty,  lay  aside  all  material  objects,  all  sense,  and  ' 
then  thou  shalt  see  him  as  he  is.”  Thou  covetous  wretch,  as  ^Austin  expos- 
tulates, “ why  dost  thou  stand  gaping  on  this  dross,  muck-hills,  filthy  excre- 
ments? behold  a far  fairer  object,  God  himself  woos  thee;  behold  him,  enjoy 
him,  he  is  sick  for  love.”  Cant.  v.  he  invites  thee  to  his  sight,  to  come  into 
his  fair  garden,  to  eat  and  drink  with  him,  to  be  merry  with  him,  to  enjoy 
his  presence  for  ever.  ^ Wisdom  cries  out  in  the  streets  besides  the  gates  in  * , 
the  top  of  high  places,  before  the  city,  at  the  entry  of  the  door,  and  bids  them 
give  ear  to  her  instruction,  which  is  better  than  gold  or  precious  stones;  no  j 
pleasures  can  be  compared  to  it ; leave  all  then  and  follow  her,  vos  exhortor  6 


® Horn.  9.  in  cpist.  Johannis,  cap.  2.  JIujtos  conjiigium  decepit,  res  alioqui  saliitaris  etnecessaria,  eo  quod 
ca?co  ejus  amore  clecepti,  divini  anioris  etslori®  studium  in  universum  abjecerunt;  pliirimos  cibus  et  potus 
perdit.  t In  nnmdo  splendor  opum,  glorias  majestas,  amicitiarum  prassidia.  verboruin  blanditise,  volupta- 
tum  omnis  generis  illecebrje,  victorise,  triumphi,  et  infinita  alia  ab  amore  dei  nos  abstrahunt,  &c.  '^In 
Tsai,  xxxii.  Dei  amicus  esse  non  potest  qui  mundi  studiis  delectatur;  ut  hanc  formam  videas  munda  cor, 
serena  cor,  &c.  ^ Contemplationis  pluma  nos  subievat  atque  inde  erigimur  intentione  cordis,  dulcedinft 

contemplationis  distinct.  6.  de  7.  Itineribus.  ^ Lib.  de  victimis  : amans  Deum,  sublimia  petit,  sumptis- 
alis  et  in  coelum  recte  volat,  relicta  terra,  cupidus  aberrandi  cum  sole,  luna,  stellarumque  sacra  militia,  ipso 
Deo  duce.  ^ In  com.  Plat.  cap.  7.  ut  Solem  videas  oculis,  fieri  debes  Solaris : ut  divinam  aspicias  pul- 

chritudinem,  demitte  materiam,  demitte  sensum,  et  Deum  qualis  sit  videbis.  _ ^ Avare,  quid  inhias  his,. 

&c.,  nulchrior  est  qui  te  a»ibit  ipsum  visuru^  ipsum  habiturus.  b Prov.  viiL 


Mem.  1.  Subs.  1.]  Causes  of  Beligious  MelancJiohj.  6(>-3 

amici  et  ohsecro.  In  ‘^Ficinus’s  words,  “ I exhort  and  beseech  yon,  that  you 
would  embrace  and  follow  this  divine  love  with  all  your  hearts  and  abilities,  by 
all  offices  and  endeavours  make  this  so  loving  God  propitious  unto  you.”  For 
whom  alone,  saith  ^Plotinus,  “ we  must  forsake  the  kingdoms  and  empires  of 
the  whole  earth,  sea,  land,  and  air,  if  vve  desire  to  be  ingrafted  into  him,  leave 
all  and  follow  him.” 

Now,  forasmuch  as  this  love  of  God  is  a habit  infused  of  God,  as  ‘^Thomas 
holds,  1.  2.  qucBst.  23.  “ by  which  a man  is  inclined  to  love  God  above  all,  and 
his  neighbour  as  himself,”  we  must  pray  to  God  that  he  will  open  our  eyes, 
make  clear  our  hearts,  that  we  may  be  capable  of  his  glorious  rays,  and  per- 
form those  duties  that  he  requires  of  us.  Dent.  vi.  and  Josh,  xxiii.  “to  love 
God  above  all,  and  our  neighbour  as  ourself,  to  keep  his  commandments.  In 
this  we  know,  saith  1 John,  c.  v.  2.  we  love  the  childreffiof  God,  when  we  love 
God  and  keep  his  commandments.”  This  is  the  love  of  God,  that  we  keep 
his  commandments;  he  that  loveth  not,  knoweth  not  God,  for  God  is  love, 
cap.  iv.  8.  and  he  that  dwelleth  in  love,  dwelleth  in  God,  and  God  in  him;” 
for  love  pre-supposeth  knowledge,  faith,  hope,  and  unites  us  to  God  himseli',  as 
^’Leon  Hebreus  delivereth  unto  us,  and  is  accompanied  with  the  fear  ol  God, 
humility,  meekness,  patience,  all  those  virtues,  and  charity  itself  For  if  we 
love  God,  we  shall  love  our  neighbour,  and  perform  the  duties  which  are  re- 
quired at  our  hands,  to  which  we  are  exhorted,  1 Cor.  xv.  4,  5 ; Ephes.  iv. ; 
Coloss.  iii. ; Rom.  xii.  We  shall  not  be  envious  or  puffed  up,  or  boast, 
disdain,  think  evil,  or  be  provoked  to  anger,  but  suffer  all  things;  endeavour 
to  keep  the  unity  of  the  spirit  in  the  bond  of  peace.”  Forbear  one  another, 
forgive  one  another,  clothe  the  naked,  visit  the  sick,  and  perform  all  those 
works  of  mercy,  which  ^Clemens  Alexandrinus  calls  amoris  etamicitice  imple- 
tionem  et  cxtentionem,  the  extent  and  complement  of  love;  and  that  not  for 
fear  or  worldly  respects,  but  or  dine  ad  Deum,  for  the  love  of  God  himself. 
This  we  shall  do  if  we  be  truly  enamoured ; but  we  come  short  in  both,  we 
neither  love  God  nor  our  neighbour  as  we  should.  Our  love  in  spiritual  things 
is  too  ^defective,  in  worldly  things  too  excessive,  there  is  ajar  in  both.  We 
love  the  world  too  much ; God  too  little;  our  neighbour  not  at  all,  or  for  our  own 
ends.  Vulgiis  aniicitias  utilitate  prohat.  “ The  chief  thing  we  respect  is  our 
commodity ;”  and  what  we  do  is  for  fear  of  worldly  punishmen  t,  for  vain-glory, 
praise  of  men,  fashion,  and  such  by  respects,  not  for  God’s  sake.  We  neither 
know  God  aright,  nor  seek,  love  or  worship  him  as  we  should.  And  for  these 
defects,  we  involve  ourselves  into  a multitude  of  errors,  we  swerve  from  this 
true  love  and  worship  of  God:  which  is  a cause  unto  us  of  unspeakable  mise- 
ries; running  into  both  extremes,  we  become  fools,  madmen,  without  sense, 
as  now  in  the  next  place  I will  show  you. 

The  parties  affected  are  innumerable  almost,  and  scattered  over  the  face  of 
the  earth,  far  and  near,  and  so  have  been  in  all  precedent  ages,  from  the  begin- 
ning of  the  world  to  these  times,  of  all  sorts  and  conditions.  For  method’s 
sake  I will  reduce  them  to  a two-fold  division,  according  to  those  two  extremes 
of  excess  and  defect,  impiety  and  superstition,  idolatry  and  atheism.  Not  that 
there  is  any  excess  of  divine  worship  or  love  of  God ; that  cannot  be,  we  can- 
not love  God  too  much,  or  do  our  duty  as  we  ought,  as  Papists  hold,  or  have 
any  perfection  in  this  life,  much  less  supererogate ; when  we  have  all  done,  we 
are  unprofitable  servants.  But  because  we  do  aliud  agere,  zealous  without 
knowledge,  and  too  solicitous  about  that  which  is  not  necessary,  busying  our- 
selves about  impertinent,  needless,  idle,  and  vain  ceremonies, 


'Cap.  18.  Rom.  Amorem  liunc  divinum  totis  viribus amplexamini;  Deum  vobis  omni  officiorum  genere 
propitium  facitc.  Cap.  7.  de  pulchvitudineregna  et  iu.peria  totius  terrai  et  mans  et  coeli  oportet  abjicere 
si  ad  ipsum  coiiversus  veils  inseri.  ® Habitus  a Deo  infusus,  per  quern  inclinatur  homo  ad  diligendum 
Deum  super  omnia.  f Dial.  1.  Omnia  convertit  amor  in  ipsius  pulchri  naturam.  S Stromatum  lib.  i.. 

Oreenham. 


G66 


lieligious  Melancholy, 


fPart.  3.  Sec.  4. 


as  the  Je\v3  did  about  sacrifices,  oblations,  offerings,  incense,  new  moons,  feasts, 
<fec.,  but  Isaiah  taxeth  them,  i.  12,  “ who  required  this  at  your  hands?”  We 
have  too  great  opinion  of  our  own  worth,  that  we  can  satisfy  the  law;  and  do 
more  than  is  required  at  our  hands,  by  performing  those  evangelical  counsels, 
and  such  works  of  supererogation,  merit  for  others,  which  Bellarmine,  Gregory 
de  Valentia,  all  their  Jesuits  and  champions  defend,  that  if  God  should  deal  in 
rigour  with  them,  some  of  their  Franciscans  and  Dominicans  are  so  pure,  that 
nothing  could  be  objected  to  them.  Some  of  us  again  are  too  dear,  as  we 
think,  more  divine  and  sanctified  than  others,  of  a better  mettle,  greater  gifts, 
and  with  that  proud  Pharisee,  contemn  others  in  respect  of  ourselves,  we  are 
better  Christians,  better  learned,  choice  spirits,  inspired,  know  more,  have 
special  revelation,  perceive  God’s  secrets,  and  thereupon  presume,  say  and  do 
that  many  times  which  is  not  befitting  to  be  said  or  done.  Of  this  number 
are  all  superstitious  idolaters,  ethnics,  Mahometans,  Jews,  heretics,  ^en- 
thusiasts, divinators,  prophets,  sectaries,  and  schismatics.  Zanchius  reduceth 
such  infidels  to  four  chief  sects ; but  I will  insistand  follow  mine  own  intended 
method:  all  which  with  many  other  curious  persons,  monks,  hermits,  &c.,  may 
be  ranged  in  this  extreme,  and  fight  under  the  superstitious  banner,  with  those 
rude  idiots,  and  infinite  swarms  of  people  that  are  seduced  by  them.  In  the 
other  extreme  or  in  defect,  march  those  impious  epicures,  libertines,  atheists,  • 
hypocrites,  infidels,  worldly,  secure,  impen  itent,  unthankful,  and  carnal-minded  , 
men,  that  attribute  all  to  natural  causes,  that  will  acknowledge  no  supreme  ; 
230 wer;  that  have  cauterised  consciences,  or  live  in  a reprobate  sense;  or  such  j 
desperate  persons  as  are  too  distrustful  of  his  mercies.  Of  these  there  be  ' 
many  subdivisions,  diverse  degrees  of  madness  and  folly,  some  more  than  other,  , 
as  shall  be  shown  in  the  sym23toms:  and  yet  all  miserably  out,  perplexed,  \ 
doting,  and  beside  themselves  for  religion’s  sake.  For  as  ^Zanchy  well  dis-  i 
tinguished  and  all  the  world  knows,  religion  is’ twofold,  true  or  false;  false  is  ' 
that  vain  superstition  'of  idolaters,  such  as  were  of  old,  Greeks,  Pomans,  2)re-  \ 
sent  Mahometans,  &c.  Timorem  deorum  inanem,  ^Tnlly  could  term,  it ; or  as  i 
Zanchy  defines  it,  Ubi  falsi  dii,  aut /also  cultu  colitur  Deus,  when  false  gods,  i 
or  that  God  is  falsely  worshipped.  And  ’tis  a miserable  plague,  a torture  of  [ 
the  soul,  a mere  madness,  Reliqiosa  insania,  “^Meteran  calls  it,  or  insanus  | 
error,  as  ^Seneca,  a frantic  error;  or  as  Austin,  Insanus  animi  morbus,  a \ 
furious  disease  of  the  soul;  insania  omnium  insanissima,  a quintessence  of  < 
madness;  °for  he  that  is  superstitious  can  never  be  quiet.  ’Tis  proper  to  man  : 
alone,  uni  superbia,  avaritia,  superstitio,  saith  Plin.  lib.  7.  cap.  1.  atque  etiam 
post  scevit  de  futuro,  which  wrings  his  soul  for  the  present,  and  to  come : the 
greatest  misery  belongs  to  mankind,  a perpetual  servitude,  a slavery,  ^ Ex 
timore  timor,  a heavy  yoke,  the  seal  of  damnation,  an  intolerable  burden.  They 
that  are  superstitious  are  still  fearing,  suspecting,  vexing  themselves  with 
auguries,  prodigies,  false  tales,  dreams,  idle,  vain  works,  unprofitable  labours, 
as  ‘^Boterus  observes,  curd  mentis  ancipite  versantur:  enemies  to  God  and  to 
themselves.  In  a word,  as  Seneca  concludes,  Religio  Deum  colit,  superstitio 
destruit,  superstition  destroys,  but  true  religion  honours  God.  True  religion, 
tibi  verus  Deus  vere  colitur,  where  the  true  God  is  truly  worshipped,  is  the  way 
to  heaven,  the  mother  of  virtues,  love,  fear,  devotion,  obedience,  knowledge,  &c. 

It  rears  the  dejected  soul  of  man,  and  amidst  so  many  cares,  miseries,  perse- 
cutions, which  this  world  affords,  it  is  a sole  ease,  an  unspeakable  comfort,  a 
sweet  reposal,  Jugum  suave,  et  leve,  a light  yoke,  an  anchor,  and  a haven.  It 
adds  courage,  boldness,  and  begets  generous  spirits : although  tyrants  rage, 
23ersecute,  and  that  bloody  Licto  \ , or  sergeant  be  ready  to  martyr  them,  aut  lita, 

iDe  primo  prsecepto.  kDe  relig.  1.  Tlies.  1.  1 2 De  nat.  deorum.  ™ Hist.  Belgic.  lib.  8 

n Superstitio  error  insanus  cst.  epist.  223.  ® Nam  qui  superstitione  imbutus  est,  quietus  essenunquana 

potest.  PGreg.  ^ Polit.  lib.  1.  cap  13. 


Mem.  1.  Subs.  1.] 


Farties  affected. 


6G7 


<iut  morere  (as  in  those  persecutions  of  the  primitive  Church,  it  was  put  in 
practice,  as  you  may  read  in  Eusebius  and  others),  though  enemies  be  now  ready 
to  invade,  and  all  in  an  uproar,  ^Si fractus  illahaiur  orbis,  impavidos  ferient 
ruince,  though  heaven  should  fall  on  his  head,  he  would  not  be  dismayed.  But 
us  a good  Christian  prince  once  made  answer  to  a menacing  Turk,/acz7e  scele- 
rata  hominum  arma  contem7iit,  qui  Dei prcBSidio  tutus  est:  or  as  ®Phalaris  writ 
to  Alexander  in  a wrong  cause,  he  nor  any  other  enemy  could  terrify  him,  for 
that  he  trusted  in  God.  Si  Deus  nolnscum.,  quis  coiilra.iws?  In  all  calami- 
ties, persecutions  whatsoever,  as  David  did,  2 Sam.  ii.  22,  he  will  sing  with 
him,  “ the  Lord  is  my  rock,  my  fortress,  my  strength,  my  refuge,  the  tower 
and  horn  of  my  salvation,”  &c.  In  all  troubles  and  adversities,  Psal.  xlvi.  1. 
“ God  is  my  hope  and  help,  still, ready  to  be  found,  I will  not  therefore  fear,” 
&c.,  ’tis  a fear  expelling  fear;  he  hath  peace  of  conscience,  and  is  full  of  hope, 
vdiich  is  (saith  ^Austin)  vita  vitce  mortalis,  the  life  of  this  our  mortal  life,  hope 
of  immortality,  the  sole  comfort  of  our  misery : otherwise,  as  Paul  saith,  we 
of  all  others  were  most  wretched,  but  this  makes  us  happy,  counterpoising  our 
hearts  in  all  miseries;  superstition  torments,  and  is  from  the  devil,  the  author 
of  lies ; but  this  is  from  God  himself,  as  Lucian,  that  Antiochian  priest,  made 
Ins  divine  confession  in  ” Eusebius,  Auctor  nobis  de  Deo  Deus  est,  God  is  the 
author  of  our  religion  himself,  his  word  is  our  rule,  a lantern  to  us,  dictated 
by  the  Holy  Ghost,  he  plays  upon  our  hearts  as  so  many  harpstrings,  and  we 
are  his  temples,  he  dwelleth  in  us,  and  we  in  him. 

The  part  affected  of  superstition,  is  the  brain,  heart,  will,  understanding, 
soul  itself,  and  all  the  faculties  of  it,  totum  composihim,  all  is  mad  and  dotes : 
now  for  the  extent,  as  I say,  the  world  itself  is  the  subject  of  it  (to  omit  that 
grand  sin  of  atheism),  all  times  have  been  misaffected,  past,  present,  “ there 
is  not  one  that  doth  good,  no  not  one,  from  the  prophet  to  the  priest,”  &c.  A 
lamentable  thing  it  is  to  consider,  how  many  myriads  of  men  this  idolatry  and 
superstition  (for  that  comprehends  all)  hath  infatuated  in  all  ages,  besotted  by 
this  blind  zeal,  which  is  religion’s  ape,  religion’s  bastard,  religion’s  shadow, 
false  glass.  For  where  God  hath  a temple,  the  devil  will  have  a chapel : 
where  God  hath  sacrifices,  the  devil  will  have  his  oblations : where  God  hath 
ceremonies,  the  devil  will  have  his  traditions ; where  there  is  any  religion,  the 
devil  will  plant  superstition  ; and  ’tis  a pitiful  sight  to  behold  and  read,  what 
tortures,  miseries,  it  hath  procured,  what  slaughter  of  souls  it  hath  made,  how 
it  rageth  amongst  those  old  Persians,  Syrians,  Egyptians,  Greeks,  Homans, 
Tuscans,  Gauls,  Germans,  Britons,  &c.  Britannia  jam  Jiodie  celehrat  tarn 
<Lttonite,  saith  ^ Pliny,  tantis  (speaking  of  superstition)  ut  dedisseBer- 

sis  videri possit  The  Britons  are  so  stupendly  superstitious  in  their  ceremonies, 
that  they  go  beyond  those  Persians.  He  that  shall  but  read  in  Pausanias 
nlone,  those  gods,  temples,  altar.s,  idols,  statues,  so  curiously  made  with  such 
infinite  cost  and  charge,  amongst  these  old  Greeks,  such  multitudes  of  them 
and  frequent  varieties,  as  ^Gerbelius  truly  observes,  may  stand  amazed,  and 
uever  enough  wonder  at  it;  and  thank  God  withal,  that  by  the  light  of  the 
Gospel,  we  are  so  happily  freed  from  that  slavish  idolatry  in  these  our  days. 
But  heretofore,  almost  in  all  countries,  in  all  places,  superstition  hath  blinded 
the  hearts  of  men;  in  all  ages  what  a small  portion  hath  the  true  church  ever 
been!  Divisum  imperium  cum  Jove  Deemon  hahet^  The  patriarchs  and 
their  families,  the  Israelites  a handful  in  respect,  Christ  and  his  apostles,  and 
310 1 all  of  them,  neither.  Into  what  straits  hath  it  been  compinged,  a little 
fiock  1 how  hath  superstition  on  the  other  side  dilated  herself,  error,  ignorance, 
barbarism,  folly,  madness,  deceived,  triumphed,  and  insulted  over  the  most 


’^Hor.  ® Epist.  riialar.  tin  Psal.  iii.  Lib.  9.  cap.  6.  ^ Lib.  3.  ^ Lib.  6.  descript.  Grac. 

aiulla  est  via  quie  non  innumeris  idolis  est  referta.  Tantum  tunc  tempsris  in  miserrimos  mortales  potential 
•et  crudelis  Tyrannidis  Satan  exercuit.  The  devil  divides  the  empire  with  Jupiter.” 


6G8 


Religious  fe/,  :?u  holy. 


[Part.  3.  Sec.  4. 


wise,  discreet,  and  understanding  men,  pliilosopliers,  dynasts,  inonarchs,  all 
were  involved  and  overshadowed  in  this  mist,  in  more  than  Cimmerian  dark- 
ness. ^Adeo  ignara  superstitio  mentes  hominum  dejyravat,  et  nonnunquam 
sapientitm  animos  iransversos  agit.  At  this  present,  quota  pars!  How  small 
a part  is  truly  religious!  How  little  in  respect!  Divide  the  world  into  six 
l^arts,  and  one,  or  not  so  much,  is  Christians;  idolaters  and  Mahometans  pos- 
sess almost  Asia,  Africa,  America,  Magellanica.  The  kings  of  China,  great 
Cham,  Siam,  and  Borneo,  Pegu,  Deccan,  Narsinga,  Japan,  &c.,  are  gentiles, 
idolaters,  and  many  other  petty  princes  in  Asia,  Monomotopa,  Congo,  and  I 
know  not  how  many  negro  princes  in  Africa,  all  Terra  Australis  incognita, 
most  of  America,  pagans,  differing  all  in  their  several  superstitions;  and  yet  all 
idolaters.  The  Mahometans  extend  themselves  over  the  great  Turk’s  domi- 
nions in  Europe,  Africa,  Asia,  to  the  Xeriffes  in  Barbary,  and  his  territories 
in  Fez,  Sus,  Morocco,  &c.  The  Tartar,  the  great  Mogor,  the  Sophy  of  Per- 
sia, with  most  of  their  dominions  and  subjects,  are  at  this  day  Mahometans. 
See  how  the  devil  rageth:  those  at  odds,  or  differing  among  themselves, 
some  for  ’^Ali,  some  Enbocar,  for  Acmor,  and  Ozimen,  those  four  doctors, 
Mahomet’s  successors,  and  are  subdivided  into  seventy-two  inferior  sects,  as 
‘^Leo  Afer  reports.  The  Jews,  as  a company  of  vagabonds,  are  scattered  over 
all  parts;  whose  story,  present  estate,  progress  from  time  to  time,  is  fully  set  ' 
down  by  ^Mr.  Thomas  Jackson,  Doctor  of  Divinity,  in  his  comment  on  the  .| 
creed.  A fifth  part  of  the  world,  and  hardly  that,  now  professeth  CHBIST,  -| 
but  so  inlarded  and  interlaced  with  several  superstitions,  that  there  is  scarce  a \ 
sound  part  to  be  found,  or  any  agreement  amongst  them.  Presbyter  John,  in 
Africa,  lord  of  those  Abyssinians,  or  Ethiopians,  is  by  his  profession  a Chris-  , 
tian,  but  so  different  from  us,  with  such  new  absurdities  and  ceremonies,  such  i 
liberty,  such  a mixture  of  idolatry  and  paganism,  ®that  they  keep  little  more 
than  a bare  title  of  Christianity.  They  suffer  polygamy,  circumcision,  stupend  ; 
fastings,  divorce  as  they  will  themselves,  &c,,  and  as  the  papists  call  on  the  ' 
Virgin  Mary,  so  do  they  on  Thomas  Didymus  before  Christ.  ^The  Greek  or  ■ 
Eastern  Church  is  rent  from  this  of  the  West,  and  as  they  have  four  chief  ■ 
patriarchs,  so  have  they  four  subdivisions,  besides  those  Xestorians,  Jacobins,  { 
Syrians,  Armenians,  Georgians,  &c.,  scattered  over  Asia  Minor,  Syria,  Egypt,  | 
(fcc.,  Greece,  Walachia,  Circassia,  Bulgaria,  Bosnia,  Albania,  Illyricum,  Scla-  ' 
vonia,  Croatia,  Thrace,  Servia,  Bascia,  and  a sprinkling  amongst  the  Tartai*3,  J 
the  Russians,  Muscovites,  and  most  of  that  great  duke’s  (czar’s)  subjects,  are  ■. 
part  of  the  Greek  Church,  and  still  Christians:  but  as  ^one  saith,  temporis 
successu  miiltas  illi  addiderunt  superstiliones.  In  process  of  time  they  have 
added  so  many  superstitions,  they  be  rather  semi-christians  than  otherwise. 
That  which  remains  is  the  Western  Church  with  us  in  Europe,  but  so  eclipsed 
with  several  schisms,  heresies  and  superstitions,  that  one  knows  not  where 
to  find  it.  The  papists  have  Italy,  Spain,  Savoy,  part  of  Germany,  France, 
Poland,  and  a sprinkling  in  the  rest  of  Europe.  In  America,  they  hold  all 
that  which  Spaniards  inhabit,  Hispania  Nova,  Castella  Aurea,  Peru,  &c.  In 
the  East  Indies,  the  Philippinse,  some  small  holds  about  Goa,  Malacca,  Zelan, 
Ormus,  &c.,  which  the  Portuguese  got  not  long  since,  and  those  land-leaping 
jesuits  have  essayed  in  China,  Japan,  as  appears  by  their  yearly  letters;  in 
Africa  they  have  Melinda,  Quiloa,  Mombaze,  &c.,  and  some  few  towns,  they  ' 
drive  out  one  superstition  with  another.  Poland  is  a receptacle  of  all  religions, 
where  Samosetans,  Socinians,  Photinians  (now  protected  in  Transylvania  and 
Poland)  Arrians,  anabaptists  are  to  be.  found,  as  well  as  in  some  German  cities-  ? 


^ Alex.  ab.  Alex.  lib.  0 cap.  2G.  b Purchas  Pilgrim,  lib.  1.  c.  3.  ® Lib.  3.  <12  part.  sect.  3.  lib.  1.  , 

c-tp.  et  deinceps.  ® Titelmannus.  Maginus.  Bredenbachius.  Fr.  Aluaresius,  Itin.  de  Abyssinis.  Herbis 

solum  vescuntnr  votarii,  aquis  mento  tenus  dormiunt,  &c.  f Bredenbachius  Jod.  h Meggen. 

i’assevinus  Herbastein,  Magin.  D.  Fletcher,  Jovius,  Hacluit,  Purchas,  &c.,  of  their  errors. 


669 


JVleni.  1.  Subs.  2.]  Causes  of  Religious  Melancholy. 

Scandia  is  Christian,  but  ^Damianus  A -Goes,  the  Portugal  knight,  complains, 
so  mixed  with  magic,  pagan  rites  and  ceremonies,  they  may  be  as  well  counted 
idolaters : what  Tacitus  formerly  sa:d  of  a like  nation,  is  verified  in  them, 

^ A people  subject  to  superstition,  contrary  to  religion.”  And  some  of  them 
as  about  Lapland  and  the  Pilapians,  the  devil’s  possession,  to  this  day,  Misera 
iicec  gens  (saith  mine  ^autlior)  Satance  hactenus  possessio — et  quod  maxime 
mirandum  et  dolendain,  and  which  is  to  be  admired  and  pitied;  if  any  of  them 
be  baptised,  which  the  kings  of  Sweden  much  labour,  they  die  within  seven  or 
nine  days  after,  and  for  that  cause  they  will  hardly  be  brought  to  Christi- 
anity, but  worship  still  the  devil,  who  daily  appears  to  them.  In  their  idola- 
trous courses,  Gaudentibus  dlls  pulriis  quos  religiose  colunt,  &c.  Yet 
are  they  very  superstitious,  like  our  wild  Irish:  though  they  of  the  better 
note,  the  kings  of  Denmark  and  Sweden  themselves,  that  govern  them,  be 
Lutherans;  the  remnant  are  Calvinists,  Lutherans,  in  Germany  equally  mixed. 
And  yet  the  emperor  himself,  dukes  of  Lorraine,  Bavaria,  and  the  princes 
electors,  are  most  part  professed  papists.  And  though  some  parts  of  France 
and  Ireland,  Great  Britain,  half  the  cantons  in  Switzerland,  and  the  Low  Coun- 
tries, be  Calvinists,  more  defecate  than  the  rest,  yet  at  odds  amongst  them- 
selves, not  free  from  superstition.  And  which  ^Brochard,  the  monk,  in  his 
description  of  the  Holy  Land,  after  he  had  censured  the  Greek  church,  and 
showed  their  errors,  concluded  at  last,  Faxit  Deus  ne  Latinis  multce  irrepse- 
rint  stultiticB,  I say  God  grant  there  be  no  fopperies  in  our  church.  As  a dam 
of  water  stopped  in  one  place  breaks  out  into  another,  so  doth  superstition.  I 
say  nothing  of  Anabaptists,  Socinians,  Brownists,  Barrowists,  Farailists,  &c. 
There  is  su])erstition  in  our  prayers,  often  in  our  hearing  of  sermons,  bitter 
contentions,  invectives,  persecutions,  strange  conceits,  besides  diversity  of 
opinions,  schisms,  factions,  <fec.  But  as  the  Lord  (Job  cap.  xlii.  v.  7.)  said  to 
Eliphaz,  the  Temanite,  and  his  two  friends,  “ his  wrath  was  kindled  against 
them,  for  they  had  not  spoken  of  him  things  that  were  right we  may  justly 
of  these  schismatics  and  heretics,  how  wise  soever  in  their  own  conceits,  no7i 
recte  loquuntur  de  Deo^  they  speak  not,  they  think  not,  they  write  not  well  of 
God,  and  as  they  ought.  And  therefore,  Quid  quccso,  mi  l)orpi,  as  Erasmus 
concludes  to  Dorpius,  hisce  Theologis  faciamus,  aut  quid  preceris,  nisi  forte 
fidelem  medicum,  qui  cerehro  medeatur?  What  shall  we  wish  them  but  sanam 
mentem,  and  a good  physician?  Bat  more  of  their  difierences,  paradoxes, 
opinions,  mad  pranks,  in  the  symptoms:  I now  hasten  to  the  causes. 

Bubsect  II. — Causes  of  Religious  melancholy.  From  the  devil  by  miracles^ 
apparitions,  oracles.  His  instruments  or  factors,  politicians,  Priests,  Im- 
postors, Heretics,  blind  guides.  In  them  simplicity,  fear,  blind  zeal,  igno- 
rance, solitariness,  curiosity,  pride,  vuin-glory,  presumption,  ^c.  his  engines, 
fasting,  solitariness,  hope,  fear,  ^c. 

We  are  taught  in  Holy  Scripture,  that  the  “Devil  rangeth  abroad  like  a 
roaring  lion,  still  seeking  whom  he  may  devour;”  and  as  in  several  shapes,  so 
by  several  engines  and  devices  he  goeth  about  to  seduce  us;  sometimes  he 
transforms  himself  into  an  angel  of  light;  and  is  so  cunning  that  he  is  able, 
if  it  were  possible,  to  deceive  the  very  elect.  He  will  be  worshipped,  as  ™ God 
himself,  and  is  so  adored  by  the  heathen,  and  esteemed.  And  in  imitation  of 
that  divine  power,  as  ’^Eusebius  observes,  ®to  abuse  or  emulate  God’s  glory, 
ns  Dandinus  adds,  he  will  have  all  homage,  sacrifices,  oblations,  and  whatso- 

h Deplorat.  Gentis  Lapp.  i Gens  superstitioni  oLnoxia,  religionibus  adversa.  k Boissardus  de  Magia. 
Intra  septimum  aut  nonum  a baptismo  diem  moriuntur.  llinc  fit,  &c.  >Cap.  de  Incoiis  terr*  sanctae. 

I’lato  in  Grit.  Daemones  custodes  sunt  hominum  et  eorum  doniini,  ut  nos  animalium ; nec  hominibus,  sed 
■et  regionibus  imperant,  vaticiniis,  auguriis,  nos  regunt.  Idem  fere  .Max.  Tyrius,  ser.  1.  et  26. 27.  mcdios  vult 
<ixMnones  inter  Deos  et  homines  deorum  ministros,  praesides  hominurn,  a ccelo  ad  homines  descendentes. 
“ l)c  prseparat.  Evangel.  “ Vel  in  abusum  Dei  vcl  in  aimulationem.  Dandinus.  com.  in  lib.  2.  Arist<  de 
A n.  Text.  29. 


670 


Religious  Melancholy.  [Part.  3.  Sec.  4. 

ever  else  belongs  to  tlie  worship  of  God,  to  be  done  likewise  unto  him,  similis  I 
erit  altissimo,  and  by  this  means  infatuates  the  world,  deludes,  entraps,  and  ' 
destroys  many  a thousand  souls.  Sometimes  by  dreams,  visions  (as  God  to-  ' 
Moses  by  familiar  conference),  the  devil  in  several  shapes  talks  with  them : in  t! 
the  P Indies  it  is  common,  and  in  China  nothing  so  familiar  as  ai)paritions,  in- 
spirations, oracles,  by  terrifying  them  with  false  prodigies,  counterfeit  miracles, 
sending  storms,  tempests,  diseases,  plagues  (as  of  old  in  Athens  there  was- 
Apollo  Alexicacus,  Apollo  Xoijaiog,  'pestifer  et  malorum  depiilsor),  raising  wars, 
seditions  by  spectrums,  troubling  their  consciences,  driving  them  to  despair, 
terrors  of  mind,  intolerable  pains;  by  promises,  rewards,  benefits,  and  fair 
means,  he  raiseth  such  an  opinion  of  his  deity  and  greatness,  that  they  dare 
not  do  otherwise  than  adore  him,  do  as  he  will  have  them,  they  dare  not  offend 
him.  And  to  compel  them  more  to  stand  in  awe  of  him,  “‘ihe  sends  and 
cures  diseases,  disquiets  their  spirits  (as  Cyprian  saith),  torments  and  terrifie^^ 
their  souls,  to  make  them  adore  him : and  all  his  study,  all  his  endeavour  is  to 
divert  them  from  true  religion  to  superstition : and  because  he  is  damned  him- 
self, and  in  an  error,  he  would  have  all  the  world  participate  of  his  errors,  and 
be  damned  with  him.  The  primum  mobile,  therefore,  and  first  mover  of  all 
superstition,  is  the  devil,  that  great  enemy  of  mankind,  the  principal  agent, 
who  in  a thousand  several  shapes,  after  diverse  fashions,  with  several  engines, ' 
illusions,  and  by  several  names  hath  deceived  Ihe  inhabitants  of  the  earth,  in  . 
several  places  and  countries,  still  rejoicing  at  their  falls.  “ All  the  world  over  ; 
before  Christ’s  time,  he  freely  domineered,  and  held  the  souls  of  men  in  most  i 
slavish  subjection  (saith  ^Eusebius)  in  diverse  forms,  ceremonies,  and  sacrifices, ' 
till  Christ’s  coming,”  as  if  those  devils  of  the  air  had  shared  the  earth  amongst 
them,  which  the  Platonists  held  for  gods  Ludiis  deorum  sumus),  and  were 
our  governors  and  keepers.  In  several  places,  they  had  several  rites,  orders,  ■ 
names,  of  which  read  Wierus  de  prcestigiis  dcemovMm,  lib.  1.  cap.  5.  ^Strozius, 
Cicogua,  and  others;  Adonided  amongst  the  Syrians:  Adramalech  amongst 
the  Capernaites,  Asinise  amongst  the  Emathites ; Astartes  with  the  Sidonians ; ' 
Astaroth  with  the  Palestines ; Dagon  with  the  Philistines ; Tartary  with  the 
Hansei;  Melchonis  amongst  the  Ammonites:  Beli the  Babylonians;  Beelzebub  ^ 
and  Baal  with  the  Samaritans  and  Moabites;  Apsis,  Isis,  and  Osiris  amongst  1 
the  ^Egyptians ; Apollo  Pythius  at  Delphos,  Colophon,  Ancyra,  Cuma,  Erythra  ; ' 
Jupiter  in  Crete,  Yenus  at  Cyprus,  Juno  at  Carthage,  ^sculapius  at  Epidaurus,  ' 
Diana  at  Ephesus,  Pallas  at  Athens,  &c.  And  even  in  these  our  days,  both  i 
in  the  East  and  West  Indies,  in  Tartary,  China,  Japan,  &c.,  what  strange 
idols,  in  what  prodigious  forms,  with  what  absurd  ceremonies  are  they  adored  ? 
What  strange  sacraments,  like  ours  of  Baptism  and  the  Lord's  Supper,  what 
goodly  temples,  priests,  sacrifices  they  had  in  America,  when  the  Spaniards 
first  landed  there,  let  Acosta  the  jesuit  relate,  lib.  5.  cap.  1,  2,  3,  4,  &c.,  and 
how  the  devil  imitated  the  Ark  and  the  children  of  Israel’s  coming  out  of 
Egypt;  with  many  such.  For  as  Lipsius  well  discourseth  out  of  the  doctrine 
of  the  Stoics,  maxime  cupiunt  adorationem  hominum,  iiow  and  of  old,  they  still 
and  most  especially  desire  to  be  adored  by  men.  See  but  what  Yertomannus, 

1.  5.  c.  2.  Marcus  Polus,  Lerius,  Benzo,  P.  Martyr  in  his  Ocean  Decades, 
Acosta,  and  Mat.  Biccius,  Expedit.  Christ,  in  Sinas,  lib.  1.  relate.  '^Eusebius 
wonders  how  that  wise  city  of  Athens,  and  flourishing  kingdoms  of  Greece, 
should  be  so  besotted;  and  we  in  our  times,  how  those  witty  Chinese,  so  per- 

P Dsemones  consulunt,  et  familiares  habent  cla!monespleriquesacerdotes.  Ticcius.lib.  l.cap.  10.  Expedit. 
Sinar.  'i  Vitam  turbant,  soninos  inquietant,  irrepentes  etiam  in  corpora  mentes  terrent,  valetudincm 
frangunt,  morbos  lacessunt,  ut  ad  cultuin  sui  cogant,  nec  aliud  his  studium,  quam  ut  a vera  religione,  ad 
superstitionem  vertant;  cum  sint  ipsipcenales,  quajrunt  sibi  ad  poenas  comites,  ut  habeant  erroris  participes. 

^ Lib.  4.  praeparat.  Evangel,  c.  Tantamque  vicloriam  amentia  hominum  consequuti  sunt,  ut  si  colligere  in 
nnum  velis,  universum  orbem  istis  scelestibus  spiritibus  subjectum  fuisse  invenies ; Usque  ad  Salvatoris 
adventum  hominum  coedeperniciosissimos  daunones  placabant,  .tc.  ® Plato.  t Strozius,  Cicogna,  omnif. 
mag.  lib.  3.  cap.  7.  Ezek.  viii.  4;  Reg.  xi.  4.  Reg.  3.  eS  17.  4.  Jer.  xKx.:  Num.  xi.  3;  Reg.  xiiL 

i.ib.  4.  cap.  8.  de  prapar.  evangel. 


671 


Mem.  1.  Subs.  2.]  Causes  of  Religious  Melancholy. 

spicacious  in  all  other  things  should  be  so  gulled,  so  tortured  with  superstition, 
so  blind  as  to  worship  stocks  and  stones.  But  it  is  no  marvel,  when  we  see 
all  out  as  great  effects  amongst  Christians  themselves ; how  are  those  Ana- 
baptists, Arians,  and  Papists  above  the  rest,  miserably  infatuated ! Mars, 
Jupiter,  Apollo,  and  Aesculapius,  have  resigned  their  interest,  names,  and 
offices  to  St.  George, 

(Maxime  bellornm  rector,  quem  nostra  juventus 

Pro  Mavorte  colit.)” 

St.  Christopher,  and  a company  of  fictitious  saints,  Yenus  to  the  Lady  of 
Loretto.  And  as  those  old  Homans  had  several  distinct  gods,  for  diverse 
offices,  persons,  places,  so  have  they  saints,  as  ^Lavater  well  observes  out  of 
Lactantius,  mutato  nomine  tantum,  ’tis  the  same  spirit  or  devil  that  deludes 
them  still.  The  manner  how,  as  I say,  is  by  rewards,  promises,  terrors, 
afii’ights,  punishments.  In  a word,  fair  and  foul  means,  hope  and  fear. 
“ How  often  hath  Jupiter,  Apollo,  Bacchus,  and  the  rest,  sent  plagues  in 

* Greece  and  Italy,  because  their  sacrifices  were  neglected?” 

“^Dii  multa  neglecti  dederunt 
Hesperia}  mala  luctuosa;.” 

to  terrify  them,  to  arouse  them  up,  and  the  like : see  but  Livy,  Dionysius 
Halicarnassseus,  Thucydides,  Pausanias,  Philostratus,  * Polybius,  before  the 
battle  of  Cannse,  prodigiis,  signis,  osteiitis,  templa  cuncta,  privalce  etiam  cedes 
scatehant.  (Eneus  reigned  in  .^tolia,  and  because  he  did  not  sacrifice  to  Diana 
with  his  other  gods  (see  more  in  Libanius  his  Diana),  she  sent  a wild  boar, 
insolitm  magnitudinis,  qui  terras  et  homines  misere  depascehatur,  to  spoil  both 
men  and  country,  which  was  afterwards  killed  by  Meleager.  So  Plutarch  in 
the  Life  of  Lucullus  relates,  how  Mithridates,  king  of  Pontus,  at  the  siege  of 
Cizicum,  with  all  his  navy,  was  overthrown  by  Proserpina,  for  neglecting  of  her 
holy  day.  She  appeared  in  a vision  to  Aristagoras  in  the  night.  Cras  inquit 
tyhicinem  Lihicum  cum  tyhicine  Pontico  commitlam  (“to-morrow  I will  cause  a 
contest  between  a Lybian  and  a Pontic  minstrel),”  and  the  day  following  this 
enigma  was  understood;  for  with  a great  south  wind  which  came  from  Lybia, 
she  quite  overwhelmed  Mithridates’  army.  What  prodigies  and  miracles, 
dreams,  visions,  predictions,  apparitions,  oracles,  have  been  of  old  at  Delphos, 
Dodona,  Trophonius  Denne,  at  Thebes,  and  Lebaudia,  of  Jupiter  Ammon  in 
Egypt,  Amphiareus  in  Attica,  &c.;  what  strange  cures  performed  by  Apollo 
and  AEsculapius ? Juno’s  image  and  that  of  ^ Fortune  spake,  ‘^Castor  and 
Pollux  fought  in  person  for  the  Bomans  against  Hannibal’s  army,  as  Pallas, 
Mars,  Juno,  Venus,  for  Greeks  and  Trojans,  &c.  Amongst  our  pseudo-catholics 
nothing  so  familiar  as  such  miracles;  how  many  cures  done  by  our  Lady  of 
Loretto  at  Sichem!  of  old  at  our  St.  Thomas’s  shrine,  (tc.  ^ St.  Sabine  was 
seen  to  fight  for  Arnulph us,  duke  of  Spoleto.  ® St.  George  fought  in  person 
for  John  the  Bastard  of  Portugal,  against  the  Castilians;  St.  James  for  the 
Spaniards  in  America.  In  the  battle  of  Bannockburn,  where  Edward  the 
Second,  our  English  king,  was  foiled  by  the  Scots,  St.  Philanus’  arm  was  seen 
to  fight  (if  ^Hector  Boethius  doth  not  impose),  that  was  before  shut  up  in  a 
silver  capcase;  another  time,  in  the  same  author,  St.  Magnus  fought  for  them. 
Now  for  visions,  revelations,  miracles,  not  only  out  of  the  legend,  out  of  pur- 
gatory, but  every  day  comes  news  from  the  Indies,  and  at  home  read  tho 
Jesuits’  Letters,  Bibadeneira,  Thurselinus,  Acosta,  Lippomanus,  Xaverius, 
Ignatius’  Lives,  &c.,  and  tell  me  what  difference  ? 

His  ordinary  instruments  or  factors  which  he  useth,  as  God  himself  did 

^Bapt.  Ma’it.  4 Fast,  de  Sancto  Georgio.  “0  great  master  of  war,  whom  onr  youths  worship  as  if  he- 
wer e Mars  self.”  y Part,  1.  cap.  I.  et  lib.  2.  cap.  9.  ^Polyd.  Virg.  lib.  1.  de  prodig.  » Hor.  1.  3.  od.  h. 

* Lib.  3.  hist  b Grata  lege  me  dicastis  mulieres  Dion  Halicarn.  ® Tully  de  nat.  deorum  lib.  2. 

.£qua  Venus  Teucris,  Pallas  iniqua  fuit.  d Jo.  Molanns,  lib.  3.  cap.  59.  *Pet.  Oliver,  de  Johanne 
primo  Portugallia}  Rege  strenue  pugnans,  et  diversse  partis  ictus  clvpeo  excipiens.  f L.  14.  Loculos 

sponte  aperuisse  et  pro  iis  pugiiasse. 


672 


JReligious  Melancholy. 


[Part.  3.  Sec.  4. 


good  kings,  lawful  magistrates,  patriarchs,  prophets,  to  the  establishing  of  his 
church,  ^'are  politicians,  statesmen,  priests,  heretics,  blind  guides,  impostors, 
pseudo-prophets,  to  propagate  his  superstition.  And  first  to  begin  of  politicians, 
it  hath  ever  been  a principal  axiom  with  them  to  maintain  religion  or  supersti- 
tion, which  they  determine  of,  alter  and  vary  upon  all  occasions,  as  to  them 
seems  best,  they  make  religion  mere  policy,  a cloak,  a human  invention,  m/iil 
ceque  valet  ad  regcndos  viilgi  unirnos  ac  superstitio,  as  ^Tacitus  and  ^ Tully  hold. 
Austin  /.  4.  de  civitat.  Dei  c.  9.  censures  Scsevola  saying  and  acknowledging 
expedire  civitates  religione  falli,  that  it  was  a fit  thing  cities  should  be  deceived 
by  religion,  according  to  the  diverb.  Si  mundus  vult  decipi,  decipiatur,  if  the 
world  will  be  gulled,  let  it  be  gulled,  ’tis  good  howsoever  to  keep  it  in  sub- 
jection. ’Tis  that  ^ Aristotle  and  ^ Plato  inculcate  in  their  politics,  “ Peligioii 
neglected,  brings  plagues  to  the  city,  opens  a gap  to  all  naughtiness.”  ’Tis 
that  which  all  our  late  politicians  ingeminate.  Cromerus,  1.  2.  pol.  hist. 
Boterus,  1.  3.  de  increnientis  urbium.  Clapmarius,  1. 2.  cap.  9.  de  Arcanis  rerum- 
p)ub.  cap.  4.  lib.  2.  polit.  Captain  Machiavel  will  have  a prince  by  all  means  to 
counterfeit  religion,  to  be  superstitious  in  show  at  least,  to  seem  to  be  devout, 
frequent  holy  exercises,  honour  divines,  love  the  church,  affect  priests,  as 
Numa,  Lycurgus,  and  such  law-makers  were  fmdi  nonut  Ms  jidem  habeant, 

sed  ut  subditos  religionis  metu  facilius  in  officio  contineant.  to  keep  people  in 
•obedience.  ^Nam  naturaliter  (as  Cardan  writes),  lex  Christiana  lex  est  pietatisy 
justitice,jidei,simplicitatis,  &c.  But  this  error  of  his,  Innocentius  Jentilettus, 
a French  lawyer,  theorem.  9.  comment.  1.  de  Relig.  and  Thomas  Bozius  in  his 
book  de  minis  gentium  et  Regnorum  have  copiously  confuted.  Many  politicians, 
I dare  not  deny,  maintain  religion  as  a true  means,  and  sincerely  speak  of  it 
without  hypocrisy,  are  truly  zealous  and  religious  themselves.  Justice  and 
religion  are  the  two  chief  props  and  supporters  of  a well-governed  common- 
wealth ; but  most  of  them  are  but  Machiavel ians,  counterfeits  only  for  political 
ends;  ior  solus  rex  (which  Campanella,  cap.  18.  atheismi  triumphati  observes), 
as  amongst  our  modem  Turks,  reipub.  Finis,  as  knowing  ^magnum  ejus  in 
animos  imperium;  and  that,  as  °Sabellicus  delivers,  “ Aman  without  religion, 
is  like  a horse  without  a bridle.”  No  way  better  to  curb  than  superstition,  to 
terrify  men’s  consciences,  and  to  keep  them  in  awe : they  make  new  laws, 
statutes,  invent  new  religions,  ceremonies,  as  so  many  stalking  horses,  to  their 
ends.  P Hoec  enim  (religio)  si  falsa  sit,  dummodo  vera  credatur,  animorum 
ferociam  domat,  libidines  coercet,  subditos  principi  obsequentes  efficit.^  There- 
fore (saith  ^Polybius  of  Lycurgus),  “did  he  maintain  ceremonies,  not  that  he 
was  superstitious  himself,  but  that  he  perceived  mortal  men  nioreapttoembrace 
paradoxes  than  aught  else,  and  durst  attempt  no  evil  things  for  fear  of  the 
gods.”  This  was  Zamolcus’s  stratagem  amongst  the  Thracians,  Numa’s  plot, 
when  he  said  he  had  conference  with  the  nymph  -^Fgeria,  and  that  of  Sertorius 
with  a hart;  to  get  more  credit  to  their  decrees,  by  deriving  them  from  tlie 
gods;  or  else  they  did  all  by  divine  instinct,  which  Nicholas  Damascen  well 
observes  of  Lycurgus,  Solon,  and  Minos,  they  had  their  laws  dictated,  monte 
sacro,  by  Jupiter  himself.  So  Mahomet  referred  his  new  laws  to  the  ® angel 
Gabriel,  by  whose  direction  he  gave  out  they  were  made.  Caligula  in  Dion 
feigned  himself  to  be  familiar  with  Castor  and  Pollux,  and  many  such,  which 
kept  those  Romans  under  (who,  as  Machiavel  proves,  lib.  l.dispiit.  cap.  W.  et 
12.  were  Religione  maxvme  moti,  most  superstitious)  : and  did  curb  the  people 

ERcliprion,  as  they  hold,  is  policy,  invented  alone  to  keep  men  in  awe.  h 1.  Annal.  iOmnes  religione 
moventur.  5.  in  Verrem.  k Zeleuclius,  praefat.  legis  qui  urbem  aut  regionem  inhabitant,  persuasos  esse 
oportet  esse  Deos.  110.  de  legibus.  Religio  neglecta  maximam  pestem  in  civitatem  infert,  omnium 

acelerum  fenestram  aperit.  “^Cardanus,  Com.  in  Ptolomeum  quadripart.  “ Lipsius,  1. 1.  c.  3. 

®Homo  sine  religione,  sicuteqnus  sine  frjeno.  PVaninus,  dial.  5’2.  deoraculis.  a religion  be 

false,  only  let  it  be  supposed  to  be  true,  and  it  will  tame  mental  ferocity,  restrain  lusts,  and  make  loyal  sub- 
jects.” Lib.  10.  Ideo  Lycurgus,  &c.  non  quod  ipse  superstitiosus,  sed  quod  videret  mortales  p.aradoxa 

facilius  amplecti.  nee  res  graves  audere  sine  periculo  deorum.  ® Clconardus,  epist.  1.  IS'ovas  leges  sues 
ud  Angcliiin  oabrielem  referebat,  quo  monitore  mentiebatur  omnia  se  gerere. 


Mem.  1.  Subs.  2.]  Causes  of  Religious  Melancholy. 


673 


more  by  this  means,  than  by  force  of  arms,  or  severity  of  human  laws.  Sola 
plebecula  earn  aynoscebat  (saith  Vaninus,  dial.  1.  lib.  4.  de  admirandis  naturce 
arcanis^  speaking  of  religion,  quce  facile  decipitur,  magnates  vero  et  philosophi 
nequaquam,  your  grandees  and  philosophers  had  no  such  conceit,  sed  ad 
imperii  conformationem  et  amplificationern  cquam  sine  prcetextu  religionis  tueri 
non  poterant;  and  many  thousands  in  all  ages  have  ever  held  as  much.  Philo- 
sophers especially,  animadvertebant  hi  semper  hcEC  esse  fahellas,  attamien  oh 
meturn  publicce potestatis  silere  cogebantur,  they  were  still' silent  for  fear  of  laws, 
etc.  To  this  end  that  Syrian  Phyresides,  Pythagoras  his  master,  broached  in 
the  East  amongst  the  heathens,  first  the  immortality  of  thesoul,as  Trisrnegistus 
did  in  Egypt,  with  a many  of  feigned  gods.  Those  French  and  Briton  Druids 
in  the  West  first  taught,  saith  ^Caesar,  noninterire  animas  (that  souls  did  not 
die),  “but  after  death  to  go  from  one  to  another,  that  so  they  might  encourage 
them  to  virtue.”  ’Twas  for  a politic  end,  and  to  this  purpose  the  old  ^poets 
feigned  those  Elysian  fields,  their  ..^acus,  Minos,  and  Bhadamanthus,  their 
infernal  judges,  and  those  Stygian  lakes,  fiery  Phlegethons,  Pluto’s  kingdom, 
and  variety  of  torments  after  death.  Those  that  had  done  well,  went  to  the 
Elysian  fields,  but  evil  doers  to  Cocytus,and  to  that  burning  lake  of  ^Tiell  with 
file  and  brimstone  for  ever  to  be  tormented.  ’Tis  this  which  ^Plato  labours 
for  in  his  Phtedon,  et  9.  de  rep.  The  Turks  in  their  Alcoran,  when  they  set 
down  rewards,  and  several  punishments  for  every  particular  virtue  and  vice, 
“^wheii  they  persuade  men,  that  they  that  die  in  battle  shall  go  directly  to 
heaven,  but  wicked  livers  to  eternal  torment,  and  all  of  all  sorts  (much  like 
our  papistical  purgatory),  for  a set  time  shall  be  tortured  in  their  graves,  as 
appears  by  that  tract  which  John  Baptista  Alfaqui,  that  Mauritanian  priest, 
now  turned  Christian,  hath  written  in  his  confutation  of  the  Alcoran.  After 
a man’s  death  two  black  angels,  Nunquir  and  Nequir  (so  they  call  them)  come 
to  him  to  his  grave  and  punish  him  for  his  precedent  sins ; if  he  lived  well, 
they  torture  him  the  less;  if  iW.,  per  indesinentes  cruciatus  ad  diem  judicii,  they 
incessantly  punish  him  to  the  day  of  judgment.  JSemo  viventium  qui  ad 
horum  mentionem  non  totus  horret  et  contremiscit,  the  thought  of  this  crucifies 
them  all  their  lives  long,  and  makes  them  spend  their  days  in  fasting  and 
prayer,  ne  mala  Imc  contingant,  &c.  A Tartar  prince,  saith  Marcus  Polus, 
lib.  1.  cap.  28.  called  Senex  de  Montibus,  the  better  to  establish  his  govern- 
ment amongst  his  subjects,  and  to  keep  them  in  awe,  found  a convenient  place 
in  a pleasant  valley,  environed  with  hills,  in  which  'he  made  a delicious 
park  full  of  odoriferous  flowers  and  fruits,  and  a palace  of  all  worldly  contents,” 
that  could  possibly  be  devised,  music,  pictures,  variety  of  meats,  &c.,  and 
chose  out  a certain  young  man,  whom  with  a “soporiferous  potion  he  so 
benumbed,  that  he  perceived  nothing : “ and  so  fast  asleep  as  he  was,  caused 
him  to  be  conveyed  into  this  fair  garden;”  where  after  he  had  lived  awhile 
in  all  such  pleasures  a sensual  man  could  desire,  “ ^He  cast  him  into  a sleep 
aga-in,  and  brought  him  forth,  that  when  he  awaked  he  might  tell  others  he 
had  been  in  Paradise.”  The  like  he  did  for  hell,  and  by  this  means  brought 
his  people  to  subjection.  Because  heaven  and  hell  are  mentioned  in  the  scrip- 
tures, and  to  be  believed  necessary  by  Christians : so  cunningly  can  the  devil 
and  his  ministers,  in  imitation  of  true  religion,  counterfeit  and  forge  the  like, 
to  circumvent  and  delude  his  superstitious  followers.  Man}^  such  tricks  and 
impostures  are  acted  by  politicians,  in  China  especially,  but  with  what  effect 
I will  discourse  in  the  symptoms. 

t Lib.  16.  belli  Gallici.  Ut  metu  mortis  neglecto,  ad  virtutem  incitarent.  ^ De  his  lege  Lucianum  de  luctu 
tom.  1.  Homer.  Odyss.  11.  Virg.  .£n.  6 ^Baratlieo  sulfure  et  flamma  stagnante  seternum  demergebantur. 
y Et  3.  de  repub.  omnis  institutio  adolescentum  eo  referenda  ut  de  deo  bene  sentiant  ob  commune  bonunx 
Iloterus.  * Citra  aquam,  viridarium  plantavit  maximum  et  pulclierrimum,  floribus  odoriferis  et  suavibus 
plenum,  &c.  ^Totum  quendam  dedit  quo  inescatus  et  gravi  sopore  oppressus,  in  \'iridarium  interim 

ducebatur,  &c.  b Atque  iterum  memoratum  potum  bibendum  exhibuit.et  sic  extra  Paradisum  reduxi' 

ut  cum  evigilaret,  sopore  soluto,  &c. 

2 X 


674 


Religious  Melancholy. 


[Part.  3.  Sec.  4, 


Next  to  politicians,  if  I ma/  distinguish  them,  are  some  of  our  priests  (who 
make  religion  policy),  if  not  far  beyond  them,  for  they  domineer  over  princes 
and  statesmen  themselves.  Carnijicinam  exercent,  one  saith  they  tyrannise 
over  men’s  ci>nsciences  more  than  any  other  tormentors  whatsoever,  partly  for 
their  commodity  and  gain;  Eeligionum  enim  omnium  dbusus  (as  °Postellus 
holds),  qucestus  scilicet  sacrijicum  in  causa  est:  for  sovereignty,  credit,  to 
maintain  their  state  and  reputation,  out  of  ambition  and  avarice,  which  are 
their  chief  supporters : what  have  they  not  made  the  common  people  believe  1 
Impossibilities  in  nature,  incredible  things;  what  devices,  traditions,  cere- 
monies, have  they  not  invented  in  all  ages  to  keep  men  in  obedience,  to  enrich 
themselves?  Quibus  qucestui  sunt  capti  sup>eTstitione  animi,  as  ‘^Livy  saith. 
Those  Egyptian  priests  of  old  got  all  the  sovereignty  into  their  hands,  and 
knowing,  as  ® Curtins  insinuates,  nulla  res  efficacius  multitudinem  regit  quam 
super stitio ; melius  ratibus  qudm  ducibus  parent^  vand  religions  capti,  etiam 
impotentes  foemince;  the  common  people  will  sooner  obey  priests  than  captains, 
and  nothing  so  forcible  as  superstition,  or  better  than  blind  zeal  to  rule  a 
multitude;  have  so  terrified  and  gulled  them,  that  it  is  incredible  to  relate. 
All  nations  almost  have  been  besotted  in  this  kind;  amongst  our  Britons  and 
old  Gauls  the  Druids;  magi  in  Persia;  philosophers  in  Greece;  Chaldeans 
amongst  the  Oriental;  Brachmanni  in  India ; Gymnosophists  in  Ethiopia;  the 
Turditanes  in  Spain ; Augurs  in  Borne,  have  insulted ; Apollo’s  priests  in 
Greece,  Phsebades  and  Pythonissse,  by  their  oracles  and  phantasms;  Amphi- 
arius  and  his  companions ; now  mahometan  and  pagan  priests,  what  can  they 
not  effect?  How  do  they  not  infatuate  the  world?  Adeo  ubique  (as  ^Scaliger 
writes  of  the  mahometan  priests),  turn  gentium  turn  locorum,gens  ista  sacrorum  , 
ministra  rulgi  secat  spes  ad  ea  quce  ipsi  Jingunt  somnia,  “ so  cunningly  can  i 
they  gull  the  commons  in  all  places  and  countries.’'  But  above  all  others 
that  high  priest  of  Borne,  the  dam  of  that  monstrous  and  superstitious  brood, 
the  bull-bellowing  pope,  which  now  rageth  in  the  West,  that  three-headed  ' 
Cerberus  hath  played  his  part.  Whose  religion  at  this  day  is  mere  policy  ’ 
?.  state  wholly  composed  of  superstition  and  wit,  and  needs  nothing  but  wit  and  i 
cuperstition  to  maintain  it,  that  useth  colleges  and  religious  houses  to  as  good 
purpose  as  forts  and  castles,  and  doth  more  at  this  day  ” by  a company  of  | 
scribbling  parasites,  fiery-spirited  friars,  zealous  anchorites,  hypocritical  con  ) 
lessors,  and  those  pretorian  soldiers,  his  Janissary  Jesuits,  and  that  dissociable  j 
society,  as^Langius  terms  it,  postreinus  diaboli  conatus  et  sceculi  excrementum,  ; 
that  now  stand  in  the  fore  front  of  the  battle,  will  have  a monopoly  of,  and 
engross  all  other  learning,  but  domineer  in  divinity,^  Excipiunisoli  totius  vulnera 
heUi,  and  fight  alone  almost  (for  the  rest  are  but  his  dromedaries  and  asses), 
than  ever  he  could  have  done  by  garrisons  and  armies.  What  power  of  prince 
or  penal  law,  be  it  never  so  strict,  could  enforce  men  to  do  that  which  for  con* 
acience’-sake  they  will  voluntarily  undergo  ? As  to  fast  from  all  flesh,  abstain 
from  marriage,  rise  to  their  prayers  at  midnight,  whip  themselves,  with  stupend- 
ous fasting  and  penance,  abandon  the  world,  wilful  poverty,  perform  canonical 
and  blind  obedience,  to  prostrate  their  goods,  fortunes,  bodies,  lives,  and  offer 
up  themselves  at  their  superiors’  feet,  at  his  command  ? What  so  powerful  an 
engine  as  superstition?  which  they  right  well  perceiving,  are  of  no  religion  at 
all  themselves:  Primum  enim  (as  Calvin  rightly  suspects,  the  tenor  and- 
practice  of  their  life  proves),  arcance  illius  theologicB,  quod  apud  eos  regnat, 
caput  est,  nullum  esse  cleum,  they  hold  there  is  no  God,  as  Leo  X.  did,  Hilde* 
brand  the  magician,  Alexander  VI.,  J ulius  II.,  mere  atheists,  and  which  th^> 
common  proverb  amongst  them  approves,  “ ^ The  worst  Christians  of  Italy  are 

° Lib.  1.  de  orb  Concord,  cap.  7.  dLib.4.  ®Lib.4.  fExerc.  228.  8 S.  Ed.' Sands.  hla^' 

tonsult  de  princ.  inter  provinc.  Europ  i Lucian.  * By  themselves  sustain  the  brunt  of  every  battle.".! 

t S.  £(L  Sands  in  his  Relation. 


675 


Mem.  1.  Subs.  2.]  Causes  of  Religious  Melancholy. 

the  E-omaus,  of  tlie  Komans  the  priests  are  wildest,  the  lewdest  priests  are 
preferred  to  be  cardinals,  and  the  baddest  man  amongst  the  cardinals  is 
chosen  to  be  pope,”  that  is  an  epicure,  as  most  part  the  popes  are,  infidels 
and  Lucianists,  for  so  they  think  and  believe;  and  what  is  said  of  Christ  to 
be  fables  and  impostures,  of  heaven  and  hell,  day  of  judgment,  paradise, 
immortality  of  the  soul,  are  all, 

“IRumores  vacui,  verbaque  inania, 

Et  par  sollicito  fabula  somnio.” 

“ Dreams,  toys,  and  old  wives’  tales.”  Yet  as  so  many  “whetstones  to  make 
other  tools  cut,  but  cut  not  themselves,  though  they  be  of  no  religion  at  all, 
they  will  make  others  most  devout  and  superstitious,  by  promises  and  threats, 
compel,  enforce  from,  and  lead  them  by  the  nose  like  so  many  bears  in  a line ; 
when  as  their  end  is  not  to  propagate  the  church,  advance  God’s  kingdom, 
seek  His  glory  or  common  good,  but  to  enrich  themselves,  to  enlarge  their 
territories,  to  domineer  and  compel  them  to  stand  in  awe,  to  live  in  subjection 
to  the  See  of  Home.  For  what  otherwise  care  they?  Si  mundus  vuU  decipij 
decipiatury  “ since  the  world  wishes  to  be  gulled,  let  it  be  gulled,”  ’tis  fit  it 
should  be  so.  And  for  which  “Austin  cites  Yarro  to  maintain  his  Eoman 
religion,  we  may  better  apply  to  them : multa  vei'a,  quae  vulgus  scire  non  est 
utile;  pleraque  falsa,  quee  tamen  aliter  existimare  populum  expedit ; some 
things  are  true,  some  false,  which  for  their  own  ends  they  will  not  have  the 
gullish  commonalty  take  notice  of.  As  well  may  witness  their  intolerable 
covetousness,  strange  forgeries,  fopperies,  fooleries,  unrighteous  subtleties, 
impostures,  illusions,  new  doctrines,  paradoxes,  traditions,  false  miracles, 
which  they  have  still  forged,  to  enthral,  circumvent  and  subjugate  them,  to 
maintain  their  own  estates.  ®One  while  by  bulls,  pardons,  indulgences,  and 
their  doctrines  of  good  works,  that  they  be  meritorious,  ho^De  of  heaven,  by 
that  means  they  have  so  fleeced  the  commonalty,  and  spurred  on  this  free 
superstitious  horse,  that  he  runs  himself  blind,  and  is  an  ass  to  carry  burdens. 
They  have  so  amplified  Peter’s  patrimony,  that  from  a poor  bishop,  he  is  become 
Rex  Regum,  Dominus  dominantium,  a demigod,  as  his  canonists  make  him 
(Felinus  and  the  rest),  above  God  himself.  And  for  his  wealth  and  ^temporali- 
ties,  is  not  inferior  to  many  kings;  his  cardinals,  princes’  companions:  and 
in  every  kingdom  almost,  abbots,  friars,  monks,  friars,  &c.,  and  his  clergy, 
have  engrossed  a ‘ third  part,  half,  in  some  places  all,  into  their  hands.  Three 
princes,  electors  in  Germany,  bishops;  besides  Magdeburg,  Spire,  Saltsburg, 
Breme,  Bamberg,  &c.  In  France,  as  Bodine,  lib.  de  repub.  gives  us  to  under- 
stand, their  revenues  are  12,300,000  livres;  and  of  twelve  parts  of  the  reve- 
nues in  France,  the  church  possesseth  seven.  The  Jesuits,  anew  sect,  begun 
in  this  age,  have,  as  ^Middendorpius  and  ^Pelargus  reckon  up,  three  or  four 
hundred  colleges  in  Europe,  and  more  revenues  than  many  princes.  In  France, 
as  Arnold  us  proves,  in  thirty  years  they  have  got  bis  centum  Ubrarum  million 
annua,  200,000/.  I say  nothing  of  the  rest  of  their  orders.  We  have  had 
in  England,  as  Armachanus  demonstrates,  above  30,000  friars  at  once,  and  as 
“Speed  collects  out  of  Leland  and  others,  almost  600  religious  houses,  and 
near  200,000/.  in  revenues  of  the  old  rent  belonging  to  them,  besides  images 
of  gold,  silver,  plate,  furniture,  goods  and  ornaments,  as  ^ Weever  calculates, 
and  esteems  them  at  the  dissolution  of  abbeys,  worth  a million  of  gold.  How 
many  towns  in  every  kingdom  hath  superstition  enriched  ] What  a deal  of 
money  by  musty  relics,  images,  idolatry,  have  their  mass-priests  engrossed, 

1 Seneca.  “ Vice  cotis,  acutum  Eeddere  qua  ferrum  valet,  exors  ipsa  secandi.  De  civ, 

Dei,  lib.  4.  cap.  31.  ® Seeking  their  own,  saith  Paul,  not  Clirist’s.  P lie  hath  the  Duchj  of  Spoleto  in 
Italy,  the  Marquisate  of  Ancona,  beside  Rome,  and  the  territories  adjacent,  Bologna,  Ferrara,  <fca  Avi- 
gnon in  France,  <fec.  *1  Estote  fratres  mei,  et  principes  hujus  mundi.  ^The  Laity  suspect  their  greatness, 
witness  those  statutes  of  mortmain.  ® Lib.  8.  de  Academ.  t Praefat.  lib.  de  paradox.  Jesuit-Rom. 

provincia  hahet  Col.  36.  Neapol.  23.  Veneta  13.  Lucit.  15.  India  orient.  27.  BrasiL  20,  ito.  ’^In  hifi 

Chronic,  vit.  Hen.  8.  * 15.  cap.  of  his  funeral  monuments. 


676 


Religious  Melancholy. 


1 


[Part.  3.  Sec.  4-. 


and  what  sums  have  they  scraped  by  tlieir  other  tricks ! Loretto  in  Italy, 
Walsingham  in  England,  in  those  days,  TJhi  omnia  auro  nitent,  “ where  every- 
thing shines  with  gold,”  saith  Erasmus,  St.  Thomas’s  shrine,  &c.,  may  witness. 
^Delphos  so  renowned  of  old  in  Greece  for  Apollo’s  oracle,  Delos  commune 
conciliabulum  et  emporium  sold  religione  munitum;  Dodona,  whose  fame  and 
wealth  were  sustained  by  religion,  were  not  so  rich,  so  famous.  If  they  can 
get  but  a relic  of  some  saint,  the  Virgin  Mary’s  picture,  idols  or  the  like,  that 
city  is  for  ever  made,  it  needs  no  other  maintenance.  Now  if  any  of  these 
their  impostures  or  juggling  tricks  be  controverted,  or  called  in  question : if  a 
magnanimous  or  zealous  Luther,  an  Heroical  Luther,  as  ^Dithmarus  calls 
him,  dare  touch  the  monks’  bellies,  all  is  in  a combustion,  all  is  in  an  uproar : 
Demetrius  and  his  associates  are  ready  to  pull  him  in  pieces,  to  keep  up 
their  trades,  ““Great  is  Diana  of  the  Ephesians;”  with  a mighty  shout  of  two 
hours  long  they  will  roar  and  not  be  pacified. 

Now  for  their  authority,  what  by  auricular  confession,  satisfaction,  penance, 
Peter’s  keys,  thunderings,  excommunications,  &c.,  roaring  bulls,  this  high 
priest  of  Home,  shaking  his  Gorgon’s  head,  hath  so  terrified  the  soul  of  many 
a silly  man,  insulted  over  majesty  itself,  and  swaggered  generally  over  all 
Europe  for  many  ages,  and  still  doth  to  some,  holding  them  as  yet  in  slavish 
subjection,  as  never  tyrannising  Spaniards  did  by  their  poor  negroes,  or  Turks 
by  their  galley-slaves.  ‘“’The  bishop  of  Home  (saith  Stapleton,  a parasite  . 
of  his,  de  Mag.  E coles,  lih.  2.  cap,  1.)  hath  done  that  without  arms,  which  those  ; 
Homan  emperors  could  never  achieve  with  forty  legions  of  soldiers,”  deposed  . 
kings,  and  crowned  them  again  with  his  foot,  made  friends,  and  corrected  at 
his  pleasure,  &c.  ®’Tis  a wonder,  saith  Machiavel,  Florentince  his.  lib.  1.  t 
“ what  slavery  King  Henry  II.  endured  for  the  death  of  Thomas  ^ Beckett,  * 
what  things  he  was  enjoined  by  the  Pope,  and  how  he  submitted  himself  to  do  '• 
that  which  in  our  times  a private  man  would  not  endure,”  and  aH  through  . 
superstition.  Henry  IV.  disposed  of  his  empire,  stood  barefooted  with  his  wife 
at  the  gates  of  Canossus.  ® Frederic  the  Emperor  was  trodden  on  by  Alexander  , 
III.,  another  held  Adrian’s  stiiTup,  King  John  kissed  the  knees  of  Pandulphos  -! 
the  Pope’s  legate,  &c.  Wliat  made  so  many  thousand  Christians  travel  from 
France,  Britain,  &c.,  into  the  Holy  Land,  spend  such  huge  sums  of  money,  go  \ 
a pilgrimage  so  familiarly  to  Jerusalem,  to  creep  and  crouch,  but  slavish  super-  ■ 
stition?  What  makes  them  so  freely  venture  their  lives,  to  leave  their  native 
countries,  to  go  seek  martyrdom  in  the  Indies,  but  superstition?  to  be  assas-  • 
sins,  to  meet  death,  murder  kings,  but  a false  persuasion  of  merit,  of  canonical 
or  blind  obedience  which  they  instil  into  them,  and  animate  them  by  strange 
illusions,  hope  of  being  martyrs  and  saints  ? such  pretty  feats  can  the  devil 
work  by  priests,  and  so  well  for  their  own  advantage  can  they  play  their  parts. 
And  if  it  were  not  yet  enough,  by  priests  and  politicians  to  delude  maiikind, 
and  crucify  the  souls  of  men,  he  hath  more  actors  in  his  tragedy,  more  irons 
in  the  fire,  another  scene  of  heretics,  factious,  ambitious  wits,  insolent  spirits, 
schismatics,  impostors,  false  prophets,  blind  guides,  that  out  of  pride,  singu- 
larity, vain-glory,  blind  zeal,  cause  much  more  madness  yet,  set  all  in  an  uproar 
by  their  new  doctrines,  paradoxes,  figments,  crotchets,  make  new  divisions, 
subdivisions,  new  sects,  oppose  one  superstition  to  another,  one  kingdom  to 
another,  commit  prince  and  subjects,  brother  against  brother,  father  against 
son,  to  the  ruin  and  destruction  of  a commonwealth,  to  the  disturbance  of 
peace,  and  to  make  a general  confusion  of  all  estates.  How  did  those  Arrians 

y Pausanlas  in  Laconicis,  lib.  3.  Pdem  de  Achaicis,  lib.  7.  cujus  stimmsB  opes,  et  valde  Inclj^a  fama. 
“Exercit.  Eth.  Colleg.  3.  disp.  3.  “ Act.  xix.  28.  b Pontifex  Komanus  prorsus  inermis  regibus  terr»- 

jura  dat,  ad  regna  evehit,  ad  pacem  cogit,  et  peccantcs  castigat,  Ac.  quod  Iniperatores  Romani  40.  legionibus’ 
armati  non  effecerunt.  ® Mirum  quanta  passus  sit  PI.  2..  qnoniodo  se  snbmisit,  ea  se  facturum  pollicitu.®, 
quorum'hodic  ne  privatus  auidem  partem  taceret.  d Sijsouius,  4.  hist.  ItaL  * Curio,  lib.  3.  Fox  Martyrol* 


677 


Mem.  1.  SuLs.  2.]  Causes  of  Religious  Melancholy. 

rage  of  oldl  liow  man}^  did  they  circumvent?  Those  Pelagians,  Manichees, 
&c.,  their  names  alone  would  make  a just  volume.  How  many  silly  souls 
have  impostors  still  deluded,  drawn  away,  and  quite  alienated  from  Christ  I 
Lucian’s  Alexander  Simon  Magus,  whose  statue  was  to  be  seen  and  adored  in 
Rome,  saith  J ustin  Martyr,  Simoni  deo  Sancto,  &c.,  after  his  decease.  ^Apol- 
lonius Tianmus,  Cynops,  Eumo,  who  by  counterfeiting  some  new  ceremonies 
and  juggling  tricks  of  that  Dea  Syria,  by  spitting  fire,  and  the  like,  got  an 
army  together  of  40,000  men,  and  did  much  harm : with  Rudo  de  stellis,  of 
whom  Nubrigensis  speaks,  lib.  1.  cap.  19.  that  in  King  Stephen’s  days  imitated 
most  of  Christ’s  miracles,  fed  I know  not  how  many  people  in  the  wilderness, 
and  built  castles  in  the  air,  &c.,  to  the  seducing  of  multitudes  of  poor  souls. 
In  Franconia,  1476,  a base  illiterate  fellow  took  upon  him  to  be  a prophet,  and 
preach,  John  Beheim  by  name,  a neatherd  at  Nicholhausen,  he  seduced  30,000 
persons,  and  was  taken  by  the  commonalty  to  be  a most  holy  man,  come  from 
heaven.  “^Tradesmen  left  their  shops,  women  their  distaffs,  servants  ran 
from  their  masters,  children  from  their  parents,  scholars  left  their  tutors,  all 
to  hear  him,  some  for  novelty,  some  for  zeal.  He  was  burnt  at  last  by  the 
Bishop  of  Wartzburg,  and  so  he  and  his  heresy  vanished  together.”  How 
many  such  impostors,  false  prophets,  have  lived  in  every  king’s  reign?  what 
chronicles  will  not  afford  such  examples?  that  as  so  many  iynes  fatui,  have 
led  men  out  of  the  way,  terrified  some,  deluded  others,  that  are  apt  to  be 
carried  about  by  the  blast  of  every  wind,  a rude  inconstant  multitude,  a silly 
company  of  poor  souls,  that  follow  all,  and  are  cluttered  together  like  so  many 
pebbles  in  a tide.  What  prodigious  follies,  madness,  vexations,  persecutions, 
absurdities,  impossibilities,  these  impostors,  heretics,  &c.,  have  thrust  upon 
the  world,  what  strange  effects  shall  be  shown  in  the  symptoms. 

New  the  means  by  which,  or  advantages  the  devil  and  his  infernal  ministers 
take,  so  to  delude  and  disquiet  the  world  with  such  idle  ceremonies,  false  doc- 
trines, superstitious  fopperies,  are  from  themselves,  innate  fear,  ignorance, 
simplicity,  hope  and  fear,  those  two  battering  cannons  and  principal  engines, 
with  their  objects,  reward  and  punishment,  purgatory,  Limbus  Patrum,  &c. 
which  now  more  than  ever  tyrannise ; “^for  what  province  is  free  from 
atheism,  superstition,  idolatry,  schism,  heresy,  impiety,  their  factors  and  fol- 
lowers? thence  they  proceed,  and  from  that  same  decayed  image  of  God, 
which  is  yet  remaining  in  us. 

“ iOs  homini  sublime  dedit,  coelumquetueri 
Jussit.” 

Our  own  conscience  doth  dictate  so  much  unto  us,  we  know  theie  is  a God 
and  nature  doth  inform  us;  Nulla  gens  tam  harbara  (saith  Tully)  cui  non  insi- 
deal  licec  persuasio  Deum  esse;  sed  nee  Scytha,  nee  Gtcecus,  nec  Persa,  nec 
Ilyperboreus  dissentiet  (as  Maximus  Tyrius  the  Platonist,  ser.  1.  farther  adds), 
nec  continentis  nec  insidarum  habitator,  let  him  dwell  where  he  will,  in  what 
coast  soever,  there  is  no  nation  so  barbarous  that  is  not  persuaded  there  is  a 
God.  It  is  a wonder  to  read  of  that  infinite  superstition  amongst  the  Indians 
in  this  kind,  of  their  tenets  in  America,  pro  suo  quisque  libitu  varias  res  vene~ 
rahantur  super stitiose,  plantas,  animalia,  monies,  &c.  omne  quod  amohant  ant 
horrehant  (some  few  places  excepted  as  he  grants,  tliat  had  no  God  at  all.)  So 
“the  heavens  declare  the  glory  of  God,  and  the  firmament  declares  his  handy 
work,”  Psalm  xix.  “Every  creature  will  evince  it;”  Prcesentemque  refert 
queelihet  herba  deum.  Nolentes  sciunt,  fatentur  inviti,  as  the  said  Tyrius  pro- 
ceeds, will  or  nill,  they  must  acknowledge  it.  The  philosophers,  Socrates, 

fllierodes  contends  Apollonius  to  have  been  as  great  a prophet  as  Christ,  whom  Eusebius  confutes. 

K Munstar  Cosmog.  1.  3.  c.  37.  Artifices  ex  otficinis.  arator  fe  stiva,  feeminse  b colo,  &c.  quasi  numine  quodam 
rapti,  nesciis  parentibus  et  dominis  recta  adeunt,  <fcc.  Combustus  demum  ab  Herbipolensi  Episcopo;  hseresis 
evanuit.  h Nulla  non  provincia  haeresibus,  Atheismis,  &c.  plena.  Nullus  orbis  angulus  ab  hisce  belluis 

im munis.  iLib.  1.  de  nat.  Deorum.  “He  gave  to  man  an  upward  gaze,  commandimr>i»»  % fix  his 

eyes  on  heaven.” 


678 


Rdigious  Melanchohj. 


[Part.  3,  Sec.  4. 


Plato,  Plotinus,  Pythagoras,  Trismegistus,  Seneca,  Epictetus,  those  Magi, 
Druids,  &c.  went  as  far  as  they  could  by  the  light  of  nature ; ^'nvalta  proedara 
de  naturd  Dei  scripta  reliquerunt,  “writ  many  things  well  of  the  nature  of 
God,  but  they  had  but  a confused  light,  a glimpse,” 

“1  Quale  per  incevtara  lunara  sub  luce  maligna 
Est  iter  in  sylvis,” 

“ as  he  that  walks  by  moonshine  in  a wood,”  they  groped  in  the  dark ; they 
had  a gross  knowledge,  as  he  in  Euripides,  0 Deus  quicquid  es,  site  codum, 
sive  terra,  sive  aliud  quid,  and  that  of  Aristotle,  Ens  entium  miserere  mei.  And 
so  of  the  immortality  of  the  soul,  and  future  happiness.  Immortalitatem 
animce  (saith  Hierom)  Pythagoras  somniavit,  Democritus  non  credidit,  inconso- 
lationem  damnationis  suae  Socrates  in  carcere  disputavit ; Indus,  Persa,  Cothus, 
&c.  Philo sophantur.  So  some  said  this,  some  that,  as  they  conceived -them- 
selves, which  the  devil  perceiving,  led  them  farther  out  (as^^^Lemnius  ob^rves) 
and  made  them  worship  him  as  their  God  with  stocks  and  stones,  and  torture 
themselves  to  their  own  destruction,  as  he  thought  fit  himself,  inspired  his 
priests  and  ministers  with  lies  and  fictions  to  prosecute  the  vhich  they 

for  their  own  ends  were  as  willing  to  undergo,  taking  advantage  of  their  sim- 
plicity, fear  and  ignorance.  Eor  the  common  people  are  as  a flock  of  sheep,  a 
rude,  illiterate  rout,  void  many  times  of  common  sense,  a mere  beast,  bellua 
muUorum  capitum,  will  go  whithersoever  they  are  led:  as  you  lead  a ram 
over  a gap  by  the  horns,  all  the  rest  will  follow,  Non  qud  eundum,  sed  qua 
itur,  they  will  do  as  they  see  others  do,  and  as  their  j)rince  will  have  them,  let 
him  be  of  what  religion  he  will,  they  are  for  him.  Now  for  these  idolaters, 
Maxentius  and  Licinius,  then  for  Constantine  a Christian.  ^Qui  Christum 
negant,  male  pereant,  acclamatum  est  Decies,  for  two  hours’  space ; qui  Christum 
non  colunt,  A ugusti  inimici  sunt,  acclamatum  est  ter  decies ; and  by  and  by 
idolaters  again  under  that  Apostate  Julianus;  all  Arrians  under  Constantins, 
good  Catholics  again  under  Jovinianus,  “And  little  difference  there  is  between 
the  discretion  of  men  and  children  in  this  case,  especially  of  old  folks  and 
women,  as  ^Cardan  discourseth,  when  as  they  are  tossed  with  fear  and  super- 
stition, and  with  other  men’s  folly  and  dishonesty.”  So  that  I may  say  their 
ignorance  is  a cause  of  their  superstition,  a symptom,  and  madness  itself : 
Supplicii  causa  est,  suppliciumque  sui.  Their  own  fear,  folly,  stujfidity,  to  be 
deplored  lethargy,  is  that  which  gives  occasion  to  the  other,  and  pulls  these 
miseries  on  their  own  heads.  Eor  in  all  these  religions  and  superstitions, 
amongst  our  idolaters,  you  shall  find  that  the  parties  first  affected,  are  sill}^, 
rude,  ignorant  people,  old  folks,  that  are  naturally  j)rone  to  superstition,  weak 
women,  or  some  poor,  rude,  illiterate  persons,  that  are  apt  to  be  wrought  upon, 
and  gulled  in  this  kind,  prone  without  either  examination  or  due  consideration 
(for  they  take  up  religion  a trust,  as  at  mercers’  they  do  their  wares)  to  believe 
anything.  And  the  best  means  they  have  to  broach  first,  or  to  maintain  it 
when  they  have  done,  is  to  keep  them  still  in  ignorance:  for  “ignorance  is  the 
mother  of  devotion,”  as  all  the  world  knows,  and  these  times  can  amply 
witness.  This  hath  been  the  devil’s  practice,  and  his  infernal  ministers’  in  all 
ages ; not  as  our  Saviour  by  a few  silly  fishermen,  to  confound  the  wisdom  of 
the  world,  to  save  publicans  and  sinners,  but  to  make  advantage  of  their  igno- 
rance, to  convert  them  and  their  associates;  and  that  tliey  may  better  elfect 
what  they  intend,  they  begin,  as  I say,  with  poor  ‘^stupid,  illiterate  persons. 
So  Mahomet  did  when  he  published  his  Alcoran,  which  is  a piece  of  w'ork 

k Zanchius.  1 Virg.  6.  .rEn.  “ Superstitio  ex  ignorantia  divinitatis  emersit,  ex  vitiosa  jemulatione 

et  dasmonis  iUecebvis,  inconstant,  timens,  liuctuans,  et  cui  se  addicat  nesciens,  quern  imploret,  qui  se  com- 
mittat,  a dsemone  facile  decepta.  Lenmius.  lib.  3.  c.  8.  “ Seneca.*  ® Vide  Bavonium  3 Annalium  ad 

tinnum  324.  viL  Constantin.  P De  rerum  varietate,  1.  3.  c.  38.  Parum  vero  distat  sapientia  virorum  a 

puerili,  multo  minus  senum  et  mnlierum,  cum  metu  et  superstitione  et  aliena  stultitia  et  improbiute  aim- 
plices  agitiuitur.  t In  all  superstition  wise  men  follow  fools.  Bacon’s  Essays. 


Mem.  1.  Subs.  2.]  Causes  of  Religious  Melancholy. 


679 


{saith  ^'Bredenbacliius)  “full  of  nonsense,  barbarism,  confusion,  without  rhyme, 
reason,  or  any  good  composition,  first  published  to  a company  of  rude  rustics, 
hog-rubbers,  that  had  no  discretion,  judgment,  art,  or  understanding,  and  is  so 
still  maintained.”  For  it  is  a part  of  their  policy  to  let  no  man  comment,  dare 
to  dispute  or  call  in  question  to  this  day  any  part  of  it,  be  it  never  so  absurd, 
incredible,  ridiculous,  fabulous  as  it  is,  must  be  believed  implicite,  upon  pain  of 
death  no  man  must  dare  to  contradict  it,  “ God  and  the  emperor,”  &c.  What 
else  do  our  papists,  but  by  keeping  the  people  in  ignorance  vent  and  broach  all 
their  new  ceremonies  and  traditions,  when  they  conceal  the  scripture,  read  it 
in  Latin,  and  to  some  few  alone,  feeding  the  slavish  people  in  the  meantime 
with  tales  out  of  legends,  and  such  like  fabulous  narrations  1 Whom  do  they 
begin  with  but  collapsed  ladies,  some  few  tradesmen,  superstitious  old  folks, 
illiterate  persons,  weak  women,  discontent,  rude,  silly  companions,  or  sooner 
circumvent  1 so  do  all  our  schismatics  and  heretics.  Marcus  and  Valentinian, 
heretics,  in  ^Irenaeus,  seduced  first  I know  not  how  many  women,  and  made 
them  believe  they  were  prophets.  Friar  Cornelius  of  Port  seduced  a com- 
pany of  silly  women.  What  are  all  our  anabaptists,  brownists,  barrowists, 
familists,  but  a company  of  rude,  illiterate,  capricious,  base  fellows'?  What  are 
most  of  our  papists,  but  stupid,  ignorant  and  blind  bayards?  how  should  they 
otherwise  be,  when  as  they  are  brought  up  and  kept  still  in  darkness?  “ ‘^If 
their  pastors  (saith  Lavater)  had  done  their  duties,  and  instructed  their  flocks 
as  they  ought,  in  the  principles  of  Christian  religion,  or  had  notforbiddenthem 
the  reading  of  scriptures,  they  had  not  been  as  they  are.”  But  being  so 
misled  all  their  lives  in  superstition,  and  carried  hood-winked  like  hawks,  how 
can  they  prove  otherwise  than  blind  idiots,  and  superstitious  asses  ? what  else 
shall  we  expect  at  their  hands?  Neither  is  it  sufficient  to  keep  them  blind,  and 
in  Cimmerian  darkness,  but  withal,  as  a schoolmaster  doth  by  his  boys,  to  make 
them  follow  their  books,  sometimes  by  good  hope,  promises  and  encourage- 
ments, but  most  of  all  by  fear,  strict  discipline,  severity,  threats  and  punish- 
ments, do  they  collogue  and  soothe  up  their  silly  auditors,  and  so  bring  them 
into  a fools’  paradise.  Rex  eris  aiunt,  si  recte  facies,  do  well,  thou  shalt  be 
crowned;  but  for  the  most  part  by  threats,  terrors,  and  aflrights,  they  tyran- 
nise and  terrify  their  distressed  souls ; knowing  that  fear  alone  is  the  sole  and 
only  means  to  keep  men  in  obedience,  according  to  that  hemistichium  of  Petro- 
nius,  primus  in  orbe  deos  fecit  timor,  the  fear  of  some  divine  and  supreme 
powers,  keeps  men  in  obedience,  makes  the  people  do  their  duties : they  play 
upon  their  consciences ; ^ which  was  practised  of  old  in  Egypt  by  their 
priests ; when  there  was  an  eclipse,  they  made  the  people  believe  God  was 
angry,  great  miseries  were  to  come;  they  take  all  opportunities  of  natural 
causes,  to  delude  the  people’s  senses,  and  with  fearful  tales  out  of  purgatory, 
feigned  apparitions,  earthquakes  in  Japonia  or  China,  tragical  examples  of 
devils,  possessions,  obsessions,  false  miracles,  counterfeit  visions,  kc.  They 
do  so  insult  over  and  restrain  them,  never  hoby  so  dared  a larke,  that  they  will 
not  ^oflend  the  least  tradition,  tread,  or  scarce  look  awry ; Beus  hone  (^Lavater 
exclaims)  quot  hoc  commentum  de  purgatorio  miser e ajfiixit!  good  God,  how 
many  men  have  been  miserably  afflicted  by  this  fiction  of  purgatory! 

To  these  advantages  of  hope  and  fear,  ignorance  and  simplicity,  he  hath 
several  engines,  traps,  devices,  to  batter  and  enthral,  omitting  no  opportuni- 
ties, according  to  men’s  several  inclinations,  abilities,  to  circumvent  and 
humour  them,  to  maintain  his  superstitions,  sometimes  to  stupily,  besot  them : 

Peregrin.  Hieros.  ca.  5.  totum  scriptum  confnsum  sine  ordine  vel  colore,  absque  sensu  et  ratione  ad 
rusticissinios,  idem  dedit,  rudissimos,  et  prorsusagrestes,  qui  nullius  erant  discretionis,  ut  dijudicare  possent. 
« Lib.  L cap.  9.  Valent,  haeres.  9.  t Meteranus,  li.  8.  hist.  Uelg.  Si  doctores  suum  fecissent  officium, 

et  plebem  Udei  commissam  recte  instituisseht  dedoctrinae  christianae  capitibus,  nee  sacris  scripturis  interdixis- 
seiit,  de  multis  proculdubio  recte  sensissent.  ^ Cuvtius,  li.  4.  y See  more  in  Kemnisiua'  Lxamen 

ConciL  Trident,  de  Purgatorio.  ^Part  1.  c.  16.  part  3.  cap.18.  et  14. 


680 


Religious  Melancholy. 


[Part.  3.  Sec.  4. 


Bometimes  again  by  oppositions,  factions,  to  set  all  at  odds  and  in  an  uproar ; 
sometimes  be  infects  one  man,  and  makes  him  a principal  agent;  sometimes 
whole  cities,  countries.  If  of  meaner  sort,  by  stupidity,  canonical  obedience, 
blind  zeal,  &c.  If  of  better  note,  by  pride,  ambition,  popularity,  vain-glory. 
If  of  the  clergy,  and  more  eminent,  of  better  parts  than  the  rest,  more  learned, 
eloquent,  he  puifs  them  up  with  a vain  conceit  of  their  own  worth,  scieiitia 
injiati,  they  begin  to  swell,  and  scorn  all  the  world  in  respect  of  themselves, 
and  thereupon  turn  heretics,  schismatics,  broach  new  doctrines,  frame  new 
crotchets  and  the  like ; or  else  out  of  too  much  learning  become  mad,  or  out  of 
curiosity  they  will  search  into  God’s  secrets,  and  eat  of  the  forbidden  fruit : or 
out  of  presumption  of  their  holiness  and  good  gifts,  inspirations,  become  pro- 
phets, enthusiasts,  and  what  not  1 or  else  if  they  be  displeased,  discontent, 
and  have  not  (as  they  suppose)  preferment  to  their  worth,  have  some  disgrace, 
repulse,  neglect,  or  not  esteemed  as  they  fondly  value  themselves,  or  out  of 
emulation,  they  begin  presently  to  rage  and  rave,  ccelum  terrce  miscent,  they 
become  so  impatient  in  an  instant,  that  a whole  kingdom  cannot  contain  them^ 
they  will  set  all  in  a combustion,  all  at  variance,  to  be  revenged  of  their  adver* 
saries.  ‘^Donatus,  when  he  saw  Cecilianus  preferred  before  him  in  the  bishop- 
ric of  Carthage,  turned  heretic,  and  so  did  Arian,  because  Alexander  was. 
advanced  : we  have  examples  at  home,  and  too  many  experiments  of  such  per- 
sons. If  they  be  laymen  of  better  note,  the  same  engines  of  pride,  ambition^ 
emulation,  and  jealousy,  take  place,  they  will  be  gods  themselves:  ^Alexander 
in  India,  after  his  victories,  became  so  insolent,  he  would  be  adored  for  a god  : 
and  those  Roman  emperors  came  to  that  height  of  madness,  they  must  have 
temples  built  to  them,  sacrifices  to  their  deities,  Divus  Augustus,  D.  Claudius, 
D.  Adrianus : ° Heliogabalus,  “ put  out  that  vestal  fire  at  Rome,  expelled  the 
virgins,  and  banished  all  other  religions  all  over  the  world,  and  would  be  the. 
sole  God  himself.”  Our  Turks,  China  kings,  great  Chams,  and  Mogors  do 
little  less,  assuming  divine  and  bombast  titles  to  them.selves ; the  meaner  sort 
are  too  credulous,  and  led  with  blind  zeal,  blind  obedience,  to  prosecute  and 
maintain  whatsoever  their  sottish  leaders  shall  propose,  what  they  in  pride  and 
singularity,  revenge,  vain-glory,  ambition,  spleen,  for  gain,  shall  rashly  main- 
tain and  broach,  their  disciples  make  a matter  of  conscience,  of  hell  and  dam- 
nation, if  they  do  it  not,  and  will  rather  forsake  wives,  children,  house,  and 
home,  lands,  goods,  fortunes,  life  itself,  than  omit  or  abjure  the  least  tittle  of 
it,  and  to  advance  the  common  cause,  undergo  any  miseries,  turn  traitors, 
assassins,  pseudo-martyrs,  with  full  assurance  and  hojoe  of  reward  in  that  other 
world,  that  they  shall  certainly  merit  by  it,  win  heaven,  be  canonised  for  saints. 

Now  when  they  are  truly  possessed  with  blind  zeal,  and  misled  with  super- 
stition, he  hath  many  other  baits  to  inveigle  and  infatuate  them  farther  yet,  to 
make  them  quite  mortified  and  mad,  and  that  under  colour  of  perfection  to 
merit  by  penance,  going  wolward,  whipping,  arms,  fastings,  &c.  An.  1320. 
there  was  a sect  of  “^whippers  in  Germany,  that,  to  the  astonishment  of  the 
beholders,  lashed,  and  cruelly  tortured  themselves.  I could  give  many  other 
instances  of  each  particular.  But  these  works  so  done  are  meritorious,  ex 
opere  operato,  ex  condigno,  for  themselves  and  others,  to  make  them  macerate 
and  consume  their  bodies,  specie  mrtutis  et  umbra,  those  evangelical  counsels 
are  propounded,  as  our  pseudo-catholics  call  them,  canonical  obedience,  wilful 
poverty,  ®vows  of  chastity,  monkery,  and  a solitary  life,  which  extend  almost  to 
all  religions,  and  superstitions,  to  Turks,  Chinese,  Gentiles,  Abyssinians, 
Greeks,  Latins,  and  all  countries.  Amongst  the  rest,  fasting,  contemplation, 
solitariness,  are  as  it  were  certain  rams  by  which  the  devil  doth  batter  and 

* Austin.  b Curtins,  lib.  8.  ® Lampridius  vita  ejus.  Virgines  vestales,  et  sacrum  ignem  Rom® 
extinxit,  et  omnes  ubique  per  orbem  terrse  religioiies,  unum  hoc  studens  ut  solus  deus  coleretur.  d Flagel- 
latorum  secta.  Munster,  lib.  3.  Cosmog.  cap.  19.  * Votmu  coelibutiis,  monachatiis. 


]Mein.  1.  Subs.  2.J  Causes  of  Religious  Melancholy. 


681 


work  upon  the  strongest  constitutions.  Nonnulli  (saith  Peter  Forestus)  oh 
longas  inedias,  studia  et  meditationes  coelestes,  de  rebus  sacris  et  religions  semper 
agitant,  by  fasting  overmuch,  and  divine  meditations,  are  overcome.  Not  that 
fasting  is  a thing  itself  to  be  discommended,  for  it  is  an  excellent  means  to 
keep  the  body  in  subjection,  a preparative  to  devotion,  the  physic  of  the  soul, 
by  which  chaste  thoughts  are  engendered,  true  zeal,  a divine  spirit,  whence 
wholesome  counsels  do  proceed,  concupiscence  is  restrained,  vicious  and  predo- 
minant lusts  and  humours  are  expelled.  The  fathers  are  very  much  in  com- 
mendation of  it,  and,  as  Calvin  notes,  “ sometimes  immoderate.  ^'The  mother 
of  health,  key  of  heaven,  a spiritual  wing  to  ereare  us,  the  chariot  of  the  Holy 
Ghost,  banner  of  faith,”  &c.  And  ’tis  true  they  say  of  it,  if  it  be  moderately 
and  seasonably  used,  by  such  parties  as  Moses,  Elias,  Daniel,  Christ,  and  his. 

apostles  made  use  of  it;  but  when  by  this  means  they  will  supererogate,  and 
as  ^Erasmus  well  taxeth,  Coelum  non  sufficere  putant  suis  meritis,  Heaven  is 
too  small  a reward  for  it;  they  make  choice  of  times  and  meats,  buy  and  sell 
their  merits,  attribute  more  to  them  than  to  the  ten  Commandments,  and 
count  it  a greater  sin  to  eat  meat  in  Lent,  than  to  kill  a man,  and  as  one 
sayeth.  Plus  respiciunt  assum  piscem,  quam  Christum  crucifixum,  plus  salmo- 
nem  quam  Solomonein,  quibus  in  ore  Christus,  Epicurus  in  cords,  “ pay  more 
respect  to  a broiled  fish  than  to  Christ  crucified,  more  regard  to  salmon  than 
to  Solomon, have  Christen  their  lips, but  Epicurus  in  their  hearts,”  when  some 
counterfeit,  and  some  attribute  more  to  such  works  of  theirs  than  to  Christ’s 
death  and  passion;  the  devil  sets  in  a foot,  strangely  deludes  them,  and  by 
that  means  makes  them  to  overthrow  the  temperature  of  their  bodies,  and 
hazard  their  souls.  Never  any  strange  illusions  of  devils  amongst  hermits, 
anachorites,  never  any  visions,  phantasms,  apparitions,  enthusiasms,  prophets, 
any  revelations,  but  immoderate  fasting,  bad  diet,  sickness,  melancholy,  soli- 
tariness, or  some  such  things,  were  the  precedent  causes,  the  forerunners  or 
concomitants  of  them.  The  best  opportunity  and  sole  occasion  the  devil  takes 
to  delude  them.  Marcilius  Cognatus,  lib.  1.  co7it.  cap.  7.  hath  many  stories  to 
this  purpose,  of  such  as  after  long  fasting  have  been  seduced  by  devils;  and 
“ His  a miraculous  thing  to  relate  (as  Cardan  writes)  what  strange  accidents 
proceed  from  fasting ; dreams,  superstitions,  contempt  of  torments,  desire  of 
death,  prophecies,  paradoxes,  madness;  fasting  naturally  prepares  men  ta 
these  things.”  Monks,  anchorites,  and  the  like,  after  much  emptiness,  become 
melancholy,  vertiginous,  they  think  they  hear  strange  noises,  confer  with  hob- 
goblins, devils,  rivel  up  their  bodies,  et  dwji  hostein  insequimur,  saith  Gregory, 
civem  quern  diligimus,  trucidamus,  they  become  bare  skeletons,  skin  and  bones  ; 
Carnibus  ahstinentes  p^'oprias  carnes  devorant,  ut  7iil  preeter  cutem  et  ossa  sit 
reliquum.  Hilarion,  as  ^Hierome  reports  in  his  life,  and  Athanasius  of  Anto- 
nius,  was  so  bare  with  fasting,  “ that  the  skin  did  scarce  stick  to  the  bones ; 
for  want  of  vapours  he  could  not  sleep,  and  for  want  of  sleep  became  idle- 
headed,  heard  every  night  infants  cry,  oxen  low,  wolves  howl,  lions  roar  (as 
he  thought)  clattering  of  chains,  strange  voices,  and  the  like  illusions  of 
devils.”  Such  symptoms  are  common  to  those  that  fast  long,  are  solitary, 
given  to  contemplation,  overmuch  solitariness  and  meditation.  Not  that  these 
things  (as  I said  of  fasting)  are  to  be  discommended  of  themselves,  but  very 
behoveful  in  some  cases  and  good : sobriety  and  contemplation  join  our  souls 
to  God,  as  that  heathen  ^Porphyrie  can  tell  us.  ‘‘  ^Ecstacy  is  a taste  of 

f Mater  sanitatis,  clavis  coelorum,  ala  animse  quas  leves  pennas  producat,  ut  in  sublime  ferat ; currusSpiritus 
Saiicti,  vexillum  tidei,  porta  para disi,  vita  angelorum,  &c.  B Castigo  corpus  meum.  Paul  hMor 

encom.  iLib.  8.  cap.  10.  de  rerum  varietate : admiratione  digua  sunt  quae  per  jejunium  hoc  modo 

contingunt:  somnia,  superstitio,  contemptus  tonnentorum,  mortis  desiderium,  obstinata  opinio,  insania. 
jejunium  naturaliter  prseparat  ad  ha?c  omnia.  kEpist.  i.  3.  Ita  attenuatus  fuit  jejunio  et  vigiliis,  m 

tantum  exeso  corpore  ut  ossibus  vix  hairebat,  unde  nocte  infantum  vagitus,  balatus  pecorum,  mugitus  bourn, 
voces  et  ludibria  daemonum,  1 Lib.  dc  abstnientia.  Sobrietas  et  continentia  mentem  Deo  conjungunt. 

“ Extasis  nihil  est  aliud  quam  gustas  futurae  beaiitqdinis,  in  qua  toti  absorbemui’  in  Deum.  Erasmus 
episL  ad  Dorpium. 


682 


Religious  Melancholy. 


[Pai't.  3.  Sec.  4. 


future  happiness,  by  which  we  are  united  unto  God,  a divine  melancholy,  a 
spiritual  wing  Bonaventure  terms  it,  to  lift  us  up  to  heaven  : but  as  it  is 
abused,  a mere  dotage,  madness,  a cause  and  symptom  of  religious  melan- 
choly. “ ^If  you  shall  at  any  time  see  (saith  Guianerius)  a religious  person 
over-superstitious,’ too  solitary,  or  much  given  to  fasting,  that  man  will  certainly  | 
be  melancholy,  thou  mayest  boldly  say  it,  he  will  be  so.”  P.  Forestus  hath 
almost  the  same  words,  and  "Cardan  subtil  lib.  18.  et  cap.  40.  lib.  8.  de  rerum 
varietate,  ‘‘  solitariness,  fasting,  and  that  melancholy  humour,  are  the  causes 
of  all  hermits’  illusions.”  Lavater,  de  sped.  cap.  19.  part.  1.  and  part.  1.  cap. 

10.  puts  solitariness  a main  cause  of  such  spectrums  and  apparitions;  none 
saith  he,  so  melancholy  as  monks  and  hermits,  the  devil’s  bath  melancholy; 

“ ^^none  so  subject  to  visions  and  dotage  in  this  kind  as  such  as  live  solitary 
Jives,  they  hear  and  act  strange  things  in  their  dotage.”  ‘^Polydore  Virgil 
lih.  2.  de  prodigiis,  “ holds  that  those  prophecies  and  monks’  revelations,  nuns’ 
dreams,  which  they  suppose  come  from  God,  to  proceed  wholly  ab  instinctu 
dcemonum,  by  the  devil’s  means ; and  so  those  enthusiasts,  anabaptists, 
pseudo-prophets  from  the  same  cause.  ^'Fracastorius,  lih.  2.  de  intellect,  will 
have  all  your  pythonesses,  sybils,  and  pseudo-projDhets  to  be  mere  melancholy, 
so  doth  "Wierus  prove,  lib.  1.  cap.  8.  et  1.  3.  cap.  7.  and  Arculanus  in  9.  Bha- 
sis,  that  melancholy  is  a sole  cause  and  the  devil  together,  with  fasting,  and  ’ 
solitariness,  of  such  sybilline  prophecies,  if  there  were  ever  such,  which  with  ^ 
* Casaubon  and  others  I justly  except  at ; for  it  is  not  likely  that  the  Spirit  of  ; 
God  should  ever  reveal  such  manifest  revelations  and  predictions  of  Christ,  to 
those  Py thonissae  witches,  Apollo’s  priests,  the  devil’s  ministers  (they  were  no 
better),  and  conceal  them  from  his  own  prophets;  for  these  sybils  set  dowui  all  t 
particular  circumstances  of  Christ’s  coming,  and  many  other  future  accidents  ? 
far  more  perspicuous  and  plain  than  ever  any  prophet  did.  But  howsoever 
there  be  no  Phsebades  or  sybils,  I am  assured  there  be  other  enthusiasts,  , 
prophets,  dii  Fatidici  Magi,  (of  wdiich  read  Jo.  Boissardus,  who  hath  labo- 
riously collected  them  into  a great  ^volume  of  late,  with  elegant  pictures,  and  ^ 
epitomised  their  lives)  &c.,  ever  have  been  in  all  ages,  and  still  proceeding  ’ 
from  those  causes,  ^qui  visiones  suas  enarrant,  somniant  futura,  prophetisant^  ( 
et  ejusmodi  deliriis  agitati,  Spiritum  Sanctum  sibi  communicari  putant.  1 
That  which  is  written  of  Saint  Francis’  five  wounds,  and  other  such  ‘ 
monastical  effects  of  him  and  others,  may  justly  be  referred  to  this  our  J 
melancholy ; and  that  which  Matthew  Paris  relates  of  the  ^ monk  of  ; 
Evesham,  who  saw  heaven  and  hell  in  a vision;  of  ^ Sir  Owen,  that 
went  down  into  Saint  Patrick’s  purgatory  in  King  Stephen’s  days,  and 
saw  as  much  : 'W’alsingham  of  him  that  showed  as  much  by  Saint  Julian, 
Beda,  lih.  5.  cap.  13.  14.  15.  et  20.  reports  of  King  Sebba,  lib.  4.  cap.  11. 
eccl.  hist,  that  saw  strange  ^visions;  and  Stumphius  Helvet  Comic,  a cobbler 
of  Basle,  that  beheld  rare  apparitions  at  Augsburg,  ^in  Germany.  Alexan- 
der ab  Alexandro,  gen.  dier.  lib,  6.  cap.  21.  of  an  enthusiastical  prisoner,  (all 
out  as  probable  as  that  of  Eris  Armenius,  in  Plato’s  tenth  dialogue  de  Repuh. 
that  revived  ag^in  ten  days  after  he  was  killed  in  a battle,  and  told  strange 
wonders,  like  those  tales  Ulysses  related  to  Alcinous  in  Homer,  or  Lucian’s 
<vera  historia  itself)  was  still  after  much  solitariness,  fasting,  or  long  sickness 


^ Si  religiosnm  nimis  jcjiiiiia  videris  observantem,  audaciterTrielancholicuTn  prcnunciabis.  Tract.  5.  cap.  5. 

® Solitudo  ipsa,  mens  segra  laboribus  anxiis  et  jejuniis,  turn  temperatura  cibis  mutata  agrestibus,  et  humor 
melancliolicus  Hereinitis  illnsionum  causae  sunt.  P Solitudo  est  causa  apparitionum  ; nulli  visionibus  et 
liinc  delirio  magis  obnoxii  sunt  quam  qui  collegiis  et  eremo  vmnit  monachi ; tales  jJerumque  melancholici 
ob  victum,  solitudinem.  *1  Monachi  sese  putant  prophetare  ex  Deo,  et  qui  solitariam  agunt  vitam,  quum 
pit  instinctu  daemonum  ; et  sic  falluntur  fatidici ; a inalo  genio  habent,  quae  putant  a Deo,  et  sic  enthusiastae.  j 
^^Sibyliae,  Pythii,  et  prophetae  qui  divinare  solent,  omnes  I'anatici  sunt  melancholici.  ®£xercit.  c.  1.  ^ 

t De  divinatione  et  maglcis  praestigiis.  '^Idem.  ^ Post  15  dierum  preces  et  jejunia,  mirabiles  videbat  ^ 
visionfts.  y Fol.  84.  vita  Stephani,  et  fol.  177.  post  trium  mensium  inediam  et  languorem  per  9 dies  nihil  J 
comedens  aut  bibens.  ^ After  contemplation  in  an  ecstacy ; so  Hierom  -was  whipped  for  reading  Tally  ; | 
see  millions  of  examples  in  our  annals.  “Bede,  Gregory,  Jacobus  de  Yoragine,  Lippomannus,  Hieronymus^  M 
John  Major  de  vitiis  patruin,  J:c.  J| 


C83 


Mem.  1.  Subs.  3.]  Symptoms  of  'Religious  Melancholy. 

when  their  brains  were  addled,  and  their  bellies  as  empty  of  meat  as  their 
heads  of  wit.  Elorilegus  hath  many  sueh  examples,  fol.  191.  one  of  Saint 
Outlake  of  Crowald  tliat  fought  with  devils,  but  still  after  long  fasting,  over- 
mueh  solitariness,  ‘'the  devil  persuaded  him  therefore  to  fast,  as  Moses  and 
Elias  did,  the  better  to  delude  him.  ‘^In  the  same  author  is  recorded  Carolus 
Magnus’  vision  An.  185.  or  ecstacies,  wherein  he  saw  heaven  and  hell  after 
much  fasting  and  meditation.  So  did  the  devil  of  old  \yith  Apollo’s  priests. 
Amphiaraus  and  his  fellows,  those  Egyptians,  still  enjoin  long  fasting  before 
he  would  give  any  oracles,  triduum  d,  cibo  et  vino  abstinerent,  ‘^before  they  gave 
any  answers,  as  Volateran,  lib.  13.  cap.  4.  records,  and  Strabo,  Geog.  lib.  14. 
describes  Charon’s  den,  in  the  way  between  Tralles  and  Nissuin,  whither  the 
priests  led  sick  and  fanatic  men : but  nothing  performed  without  long  fasting, 
no  good  to  be  done.  That  scoffing  ® Lucian  conducts  his  Menippus  to  hell  by 
the  directions  of  that  Chaldean  Mithrobarzanes,  but  after  long  fasting,  and  such 
like  idle  preparation.  Which  the  Jesuits  right  well  perceiving  of  what  force 
this  fasting  and  solitary  meditation  is,  to  alter  men’s  minds,  when  they  would 
make  a man  mad,  ravish  him,  improve  him  beyond  himself,  to  undertake  some 
great  business  of  moment,  to  kill  a king,  or  the  like,  ^they  bring  him  into  a 
melancholy  dark  chamber,  where  he  shall  see  no  light  for  many  days  together, 
no  company,  little  meat,  ghastly  pictures  of  devils  all  about  him,  and  leave  him 
to  lie  as  he  will  himself,  on  the  bare  floor  in  this  chamber  of  meditation,  as  they 
call  it,  on  his  back,  side,  belly,  till  by  this  strange  usage  they  make  him  quite 
mad  and  beside  himself.  And  then  after  some  ten  days,  as  they  And  him  ani- 
mated and  resol  ved,  they  make  use  of  him.  The  devil  hath  many  such  factors, 
many  such  engines,  which  what  effect  they  produce,  you  shall  hear  in  the  fol- 
lowing symptoms. 

Subsect.  III. — Symptoms  general,  love  to  their  own  sect,  hate  of  all  other 
religions,  obstinacy,  peevishness,  ready  to  undergo  any  danger  or  cross  for 
it;  Martyrs,  blind  zeal,  blind  obedience,  fastings,  vows,  belief  of  incredibi- 
lities, impossibilities:  Particular  of  Gentiles,  Mahometans,  Jews,  Chris- 
tians; and  in  them,  heretics  old  and  new,  schismatics,  schoolmen,  prophets, 
enthusiasts,  d'c. 

Fleat  Heraclitus,  an  rideat  Democritus?  in  attempting  to  speak  of  these 
symptoms,  shall  I laugh  with  Democritus,  or  weep  with  Heraclitus'?  they  are 
so  ridiculous  and  absurd  on  the  one  side,  so  lamentable  and  tragical  on  the 
other : a mixed  scene  offers  itself,  so  full  of  errors  and  a promiscuous  variety 
of  objects,  that  I know  not  in  what  strain  to  represent  it.  When  I think  of 
the  Turkish  jwadise,  those  Jewish  fables,  and  pontifical  rites,  those  pagan 
superstitions,  their  sacrifices,  and  ceremonies,  as  to  make  images  of  all  matter, 
and  adore  them  when  they  have  done,  to  see  them  kiss  the  pyx,  creep  to  the 
cross,  (fee.  I cannot  choose  but  laugh  with  Democritus:  but  v^hen  I see  them 
whip  and  torture  themselves,  grind  their  souls  for  toys  and  trifles,  desperate, 
and  now  ready  to  die,  I cannot  choose  but  weep  with  Heraclitus.  When  I sea 
a priest  say  mass,  with  all  those  apish  gestures,  rnurmurings,  (fee,  read  the 
customs  of  the  Jew.s’  synagogue,  or  Mahometa  Meschites,  I must  needs  ^laugh 
at  their  folly,  risum  teneatis,  amici?  but  when  I see  them  make  matters  of 
conscience  of  such  toys  and  trifles,  to  adore  the  devil,  to  endanger  their  souls, 
to  ofier  their  children  to  their  idols,  (fee.  I must  needs  condole  their  misery. 
When  I see  two  superstitious  orders  contend  pro  aris  et  focis,  with  such  have 

b Fol.  199. 1'ost  abstinentiJE  curas  miras  illusiones  dapmonum  aiidivit.  c FoL  1.55.  post  seriam 

meditationem  in  vigilia  diei  dominicaj  visionein  liabuit  de  purgatoiio.  dUbi  multos  dies  manent  jejuni 

consilio  sacei  dotum  auxilia  invocantes.  ® In  Necroniant.  Et  cibus  qnidem  glandes  erant,  potus  aqua, 

lectus  sub  divo,  «&c.  f John  Everardus  Britanno.  Komanus  lib.  edit.  IGl  1 describes  all  the  manner  of 

it.  8 Varius  mappa  componere  risum  vix  poteraL 


684 


Ueligious  Meloincholy. 


[Part.  3.  Sec.  4. 


and  hold,  de  land  caprind,  some  write  such  great  volumes  to  no  purpose,  take 
so  much  pains  to  so  small  effect,  their  satires,  invectives,  apologies,  dull  and 
gross  fictions;  when  I see  grave  learned  men  rail  and  scold  like  butter-women, 
methinks  ’tis  pretty  sport,  and  fit  ^for  Galphurnius  and  Democritus  to  laugh  at. 
But  when  I see  so  much  blood  spilt,  so  many  murders  and  massacres,  so  many 
cruel  battles  fought,  &c.  ’tis  a fitter  subject  for  Heraclitus  to  lament.  ^As 
Merlin  when  he  sat  by  the  lake  side  with  Yortigern,  and  had  seen  the  white 
and  red  dragon  fight,  before  he  began  to  interpret  or  to  speak,  in  jietmn  pro- 
Tupit,  fell  a weeping,  and  then  proceeded  to  declare  to  the  king  what  it  meant, 
I should  first  pity  and  bewail  this  misery  of  humankind  with  some  passionate 
preface,  wishing  mine  eyes  a fountain  of  tears,  as  Jeremiah  did,  and  then  to  my 
task.  Por  it  is  that  great  torture,  that  infernal  plague  of  mortal  men,  omnium 
pestium  pestilentisswia  superstitio,  and  able  of  itself  alone  to  stand  in  opposition 
to  all  other  plagues,  miseries  and  calamities  whatsoever ; far  more  cruel,  more 
pestiferous,  mo’^e  grievous,  more  general,  more  violent,  of  a greater  extent. 
Other  fears  and  sorrows,  grievances  of  body  and  mind,  are  troublesome  for  the 
time ; but  this  is  for  ever,  eternal  damnation,  hell  itself,  a plague,  a fire : an 
inundation  hurts  one  province  alone,  and  the  loss  may  be  recovered;  but  this 
superstition  involves  all  the  world  almost,  and  can  never  be  remedied.  Sick- 
ness and  sorrows  come  and  go,  but  a superstitious  soul  hath  no  rest;  ^super~ 
stitione  inibutus  animus  nunquam  quietus  esse  potest,  no  peace,  no  quietness. 
True  religion  and  superstition  are  quite  opposite,  longe  diversa  carnificina  et 
pietas,  as  Lactantius  describes,  the  one  erects,  the  other  dejects;  illorum 
pietas,  mera  impietas;  the  one  is  an  easy  yoke,  the  other  an  intolerable  burden, 
an  absolute  tyranny;  the  one  a sure  anchor,  a haven ; the  other  a tempestu- 
ous ocean;  the  one  makes,  the  other  mars;  the  one  is  wisdom,  the  other  is 
folly,  madness,  indiscretion;  the  one  unfeigned,  the  other  a counterfeit;  the 
one  a diligent  observer,  the  other  an  ape;  one  leads  to  heaven,  the  other  to 
hell.  But  these  differences  will  more  evidently  appear  by  their  particular 
symptoms.  AVhat  religion  is,  and  of  what  parts  it  doth  consist,  every  cate- 
chism will  tell  you,  what  symptoms  it  hath,  and  what  effects  it  produceth : but 
for  their  superstitions,  no  tongue  can  tell  them,  no  pen  express,  they  are  so 
many,  so  diverse,  so  uncertain,  so  inconstant,  and  so  different  from  them- 
selves. Tot  mundi  super stitiones  quot  ccelo  stellce,  one  saith,  there  be  as  many 
superstitions  in  the  world,  as  there  be  stars  in  heaven,  or  devils  themselves 
that  are  the  first  founders  of  them:  with  such  ridiculous,  absurd  symptoms 
and  signs,  so  many  several  rites,  ceremonies,  torments  and  vexations  accom- 
panying, as  may  well  express  and  beseem  the  devil  to  be  the  author  and  main- 
tainer  of  them.  I will  only  point  at  some  of  them,  ex  ungue  leonem,  guess  at 
the  rest,  and  those  of  the  chief  kinds  of  superstition,  which  beside  us  Chris- 
tians now  domineer  and  crucify  the  world,  Gentiles,  Mahometans,  J ews,  &c. 

Of  these  symptoms  some  be  general,  some  particular  to  each  private  sect ; 
general  to  all,  are,  an  extraordinary  love  and  affection  they  bear  and  show  to 
such  as  are  of  their  own  sect,  and  more  than  Yatinian  hate  to  such  as  are 
opposite  in  religion,  as  they  call  it,  or  disagree  from  them  in  their  superstitious 
rites,  blind  zeal  (which  is  as  much  a symptom  as  a cause),  vain  fears,  blind 
obedience,  needless  works,  incredibilities,  imjjossibilities,  monstrous  rites  and 
ceremonies,  wilfulness,  blindness,  obstinacy,  &c.  For  the  first,  which  is  love 
and  hate,  as  ^Montanus  saith,  7mlla  Jirmior  amicitia  qudm  quce  contrahitur 
Idnc;  mdla  discordia  major  qudm  quce  d religione  jit ; no  greater  concord,  no 
greater  discord  than  that  w'hich  proceeds  from  religion.  It  is  incredible  to 
relate,  did  not  our  daily  experience  evince  it,  what  factions,  quam  teterrimeB 

rieno  ridet  Calplmncius  ore.  Hor,  i Alanus  de  Tnsulia.  k Cicero  1.  de  finibus.  1 In  Micali 
cr)inrne,iit. 


685 


Mem.  1.  Subs.  3.J  Symptoms  of  Religious  Melancholy. 


factiones  (as  “ Ricb.  Dinoth  writes),  have  been  of' late  for  matters  of  religion  in 
France,  and  what  hurlyburlies  all  over  Europe  for  these  many  years.  Nihil  est 
quod  tarn  impotenter  rapiat  homines,  quam  suscepta  de  salute  opinio;  siquidem 
2W0  ea  omnes  gentes  corpora  et  animas  devovere  solent,  et  arctissimo  necessitudi- 
nis  vinculo  se  invicem  colligare.  We  are  all  brethren  in  Christ,  servants  of  one 
Lord,  members  of  one  body,  and  therefore  are  or  should  be  at  least  dearly 
beloved,  inseparably  allied  in  the  greatest  bond  of  love  and  familiarity,  united 
partakers  not  only  of  the  same  cross,  but  coadjutors,  com'forters,  helpers,  at  all 
times,  upon  all  occasions : as  they  did  in  the  primitive  church.  Acts  v.  they 
sold  their  patrimonies,  and  laid  them  at  the  apostles’  feet,  and  mauy  such 
memorable  examples  of  mutual  love  we  have  had  under  the  ten  general  perse- 
cutions, many  since.  Examples  on  the  other  side  of  discord  none  like,  as 
our  Saviour  saith,  he  came  therefore  into  the  world  to  set  father  against  son 
&c.  In  imitation  of  whom  the  devil  belike  (f  nam  superstitio  irrepsit  vercc  reli~ 
gionis  imitatrix,  superstition  is  still  religion’s  ape,  as  in  all  other  things,  so  in 
this)  doth  so  combine  and  glue  together  his  superstitious  followers  in  love  and 
affection,  that  they  will  live  and  die  together : and  what  an  innate  hatred  hath 
he  still  inspired  to  any  other  superstition  opposite?  How  those  old  Romans 
were  affected,  those  ten  persecutions  may  be  a witness,  and  that  cruel  execu- 
tioner in  Eusebius,  aut  litaaut  morere,  sacrifice  or  die.  No  greater  hate,  more 
continuate,  bitter  faction,  wars,  persecution  in  all  ages,  than  for  matters  of  re- 
ligion, no  such  feral  opposition,  father  against  son,  mother  against  daughter, 
husband  against  wife,  city  against  city,  kingdom  against  kingdom : as  of  old 
at  Tentria  and  Combos : 


“°Immortale  odium  et  imnquam  sanabile  vulnus, 
Inde  faror  vulgo,  quod  numina  vicinorum 
Odit  uterque  locus,  quum  solos  credit  Iiabendos 
Esse  decs  quos  ipse  colat.” 


' Immortal  hate  it  breeds,  a wound  past  cure, 
And  fuiy  to  the  commons  still  to  endure: 
Because  one  city  t’  other’s  gods  as  vain 
Deride,  and  his  alone  as  good  maintain.” 


The  Turks  at  this  day  count  no  better  of  us  than  of  dogs,  so  they  commonly 
call  us  giaours,  infidels,  miscreants,  make  that  their  main  quarrel  and  cause  of 
Christian  persecution.  If  he  will  turn  Turk,  he  shall  be  entertained  as  a 
brother,  and  had  in  good  esteem,  a Mussulman  or  a believer,  which  is  a greater 
tie  to  them  than  any  affinity  or  consanguinity.  The  Jews  stick  together  like 
so  many  burrs ; but  as  for  the  rest,  whom  they  call  Gentiles,  they  do  hate  and 
abhor,  they  cannot  endure  their  Messiah  should  be  a common  saviour  to  us  all, 
and  rather,  as  ^ Luther  writes,  “than  they  that  now  scoff  at  them,  curse  them, 
persecute  and  revile  them,  shall  be  coheirs  and  brethren  with  them,  or  have 
any  part  or  fellowship  with  their  Messiah,  they  would  crucify  their  Messiah  ten 
times  over,  and  God  himself,  his  angels,  and  all  his  creatures,  if  it  were  pos- 
sible, though  they  endure  a thousand  hells  for  it.”  Such  is  their  malice 
tov/ards  us.  Now  for  Papists,  what  in  a common  cause  for  the  advancement 
of  their  religion  they  will  endure,  our  traitors  and  pseudo-catholics  will  declare 
unto  us;  and  how  bitter  on  the  other  side  to  their  adversaries,  how  violently 
bent,  let  those  Marian  times  record,  as  those  miserable  slaughters  at  Merindol 
and  Cabriers,  the  Spanish  inquisition,  the  Duke  of  Alva’s  tyranny  in  the  Low 
Countries,  the  French  massacres  and  civil  wars.  “ ^ Tantum  religio  potuit 
suadere  malorum'*  “Such  wickedness  did  religion  persuade.”  Not  there 
only,  but  all  over  Europe,  we  read  of  bloody  battles,  racks  and  wheels,  sedi- 
tions, factions,  oppositions. 

■ “ obvia  signis 

Signa,  pares  aquilas,  et  pila  minantia  pilis," 


Invectives  and  contentions.  They  had  rather  shake  hands  with  a Jew,  Turk, 
or,  as  the  Spaniards  do,  suffer  Moors  to  live  amongst  them,  and  Jews,  than 

“Gall.  hist.  lib.  1.  Lactantius.  ® Juv.  Sat.  I.*).  P Comment,  in  Micah.  Ferre  non  possunt 

ut  illorum  Messias  communis  servator  sit,  nostrum  gaudinm,  &c.  Messias  vel  decern  decies  crucifixuri 
essent,  ipsumque  Deum  si  id  lieri  posset,  una  cum  angelis  et  creaturis  omnibus,  nec  absterrentur  ab  hoc 
lacto  etsi  raille  inferna  subeunda  forent.  *1  Lucreu  ^ Lucan. 


680 


Religious  Melancholy, 


[Part.  3.  Sec.  4. 


Protestants;  “ my  name  (saith  ® Luther)  is  more  odious  to  them  than  any  thief 
or  murderer.”  So  it  is  with  all  heretics  and  schismatics  whatsoever : and  none 
so  passionate,  violent  in  their  tenets,  opinions,  obstinate,  wilful,  refractory, 
peevish,  factious,  singular  and  stiff  in  defence  of  them,  they  do  not  only  perse- 
cute and  hate,  but  pity  all  other  religions,  account  them  damned,  blind  as  it 
they  alone  were  the  true  church,  they  are  the  true  heirs,  have  the  fee-simple  of 
heaven  by  a peculiar  donation,  ’tis  entailed  on  them  and  their  posterities,  their 
doctrine  sound,  fiinem  aureum  de  coelo  delajosa  doctrina,  “ let  down  from 
heaven  by  a golden  rope,”  they  alone  are  to  be  saved.  The  Jews  at  this  day 
are  so  incomprehensibly  proud  and  churlish,  saith^  Luther,  that  soli salvari,  soli 
domini  terrarum  salutari  voliint.  And  as  ^ Buxtorfius  adds,  “ so  ignorant  and 
self- wdlled  withal,  that  amongst  their  most  understanding  rabbins  you  shallfind 
nought  but  gross  dotage,  horrible  hardness  of  heart,  and  stupendous  obstinacy, 
in  all  their  actions,  opinions,  conversations  : and  yet  so  zealous  withal,  that  no 
man  living  can  be  more,  and  vindicate  themselves  for  the  elect  people  of  GOD.” 
*Tis  so  with  all  other  superstitious  sects,  Mahometans,  Gentiles  in  China,  and 
Tartary ; our  ignoran  t Papists,  Anabaptists,  Separatists,  and  peculiar  churches  of 
Amsterdam,  they  alone,  and  none  but  they  can  be  saved.  “ ^ Zealous  (as  Paul 
saith,  Pom.x.  2.)  without  knowledge,”  theywillendureany  misery, any  trouble, 
suffer  and  do  that  which  the  sunbeams  will  not  endure  to  see,  Religionis  acti 
Furiis,  all  extremities,  losses  and  dangers,  take  any  pains,  fast,  pray,  vow  chas- 
tity, wilful  poverty,  forsake  all  and  follow  their  idols,  die  a thousand  deaths  as 
some  Jews  did  to  Pilate’s  soldiers,  in  like  case,  exertos  prcehentes  jugulos  et 
manifeste  prce  se ferentes,  (as  J osephus  hath  it)  cariorem  esse  ritd  sibi  legis 
pato'ice  observatio?iem,  rather  than  abjure,  or  deny  the  least  particle  of  that 
religion  which  their  fathers  profess,  and  they  themselves  have  been  brought 
up  in,  be  it  never  so  absurd,  ridiculous,  they  will  embrace  it,  and  without 
farther  inquiry  or  examination  of  the  truth,  though  it  be  prodigiously  false, 
they  will  believe  it ; they  will  take  much  more  pains  to  go  to  hell,  than 
we  shall  do  to  heaven.  Single  out  the  most  ignorant  of  them,  convince  his 
understanding,  show  him  his  errors,  grossness,  and  absurdities  of  his  sect, 
Non  persuadebis  etiamsi  persuaseris,  he  will  not  be  persuaded.  As  those 
pagans  told  the  Jesuits  in  Japona,  ^ they  would  do  as  their  forefathers  have 
doiie:  and  with  Patholde  the  Frisian  Prince,  go  to  hell  for  company,  if  most 
of  their  friends  went  thither ; they  will  not  be  moved,  no  persuasion,  no  tor- 
ture can  stir  them.  So  that  papists  cannot  brag  of  their  vows,  poverty, 
obedience,  orders,  merits,  martyrdoms,  fastings,  alms,  good  works,  pilgrim- 
ages : much  and  more  than  all  this,  I shall  show  you,  is,  and  hath  been  done 
by  these  superstitious  Gentiles,  Pagans,  Idolaters  and  Jews:  their  blind  zeal 
and  idolatrous  superstition  in  all  kinds  is  much  at  one;  little  or  no  diffoTence, 
and  it  is  hard  to  say  which  is  the  greatest,  which  is  the  grossest.  For  if  a 
man  shall  duly  consider  those  superstitious  rites  amongst  the  Ethnics  in  J apan, 
the  Bannians  in  Gusart,  the  Chinese  idolaters,  ^ Americans  of  old,  in  Mexico 
especially,  Mahometan  priests,  he  shall  find  the  same  government  almost,  the 
same  orders  and  ceremonies,  or  so  like,  that  they  may  seem  all  apparently  to 
be  derived  from  some  heathen  spirit,  and  the  Homan  hierarchy  no  better  than 
the  rest.  In  a word,  this  is  common  to  all  superstition,  there  is  nothing  so 
mad  and  absurd,  so  ridiculous,  impossible,  incredible,  which  they  will  not 
believe,  observe,  and  diligently  perform,  as  much  as  in  them  lies;  nothing  so 
monstrous  to  conceive,  or  intolerable  to  put  in  practice,  so  cruel  to  suffer,  which 
they  will  not  willingly  undertake.  So  powerful  a thing  is  superstition.  “ O 

® Ad  Galat.  Comment.  Xomen  odiosius  meum  quam  ullus  homicida  aut  fur.  t Comment,  in  Micah. 

Adeo  incomprehensibilis  et  aspera  eorum  Superbia,  <fcc.  Synagog.  JudJEorum,  ca.  1.  Inter  eorum  intelli- 
gentissimos  Rabbinos  nil  praeter  ignorantiam  et  insip^ientiam  grandem  invenies,  horrendam  indurationem, 
et  obstinationem,  <fea  * Great  is  Diana  of  the  Ephesians,  Act.xv.  yMalnnt  cum  illis  insanire,  quam 
cum  aliis  bene  sentire.  * Acosta,  1.  5.  ® 0 ..Egypte,  religionis  tuae  solae  supersunt  fabulae,  eaeque 

Incredibiles  posteiis  tuia 


687 


i 

Mem.  1.  Subs.  3.]  Symptoms  of  Beligious  Melancholy. 

' Trismegistus  exclaims)  thj  religion  is  fables,  and  such  as  posterity 

will  not  believe.”  I know  that  in  true  religion  itself,  many  mysteries  are  so 
apprehended  alone  by  faith,  as  that  of  the  Trinity,  which  Turks  especially 
deride,  Christ’s  incarnation,  resurrection  of  the  body  at  the  last  day,  quodideo 
credendum  (saith  Tertullian)  quod  incredibile,  &c.  many  miracles  not  to  be  con- 
troverted or  disputed  of.  Mirari  non  rimari  sapientia  vera  est,  saith  ‘'Gerhar- 
dus ; et  in  divinis  (as  a good  father  informs  us)  qucedam  credenda,  quaedam 
admiranda-f  &c.  some  things  are  to  be  believed,  embraced,  followed  with  all 
submission  and  obedience,  some  again  admired.  Though  Julian  the  apostate 
scoff  at  Christians  in  this  point,  quod  captivemus  intellectum  in  ohsequium  fidei, 
saying,  that  the  Christian  creed  is  like  the  Pythagorean  Ipse  dixit,  we  make 
our  will  and  understanding  too  slavishly  subject  to  our  faith,  without  farther 
examination  of  the  truth ; yet  as  Saint  Gregory  truly  answers,  our  creed  is  alti- 
oris  prcEstantice,  and  much  more  divine ; and  as  Thomas  will,  pie  consideranti 
semper  suppetunt  rationes,  ostendentes  credihilitatem  in  mysteriis  supernatura- 
libus,  we  do  absolutely  believe  it,  and  upon  good  reasons,  for  as  Gregory  well 
inform eth  us;  Fides  non  habet  meritum,  ubi  humana  ratio  qucerit  experimen- 
tum;  that  faith  hath  no  merit,  is  not  worth  the  name  of  faith,  that  will  not 
apprehend  without  a certain  demonstration  : we  must  and  will  believe  God’s 
word;  and  if  we  be  mistaken  or  err  in  our  general  belief,  as  ‘'“PJchardus  de 
Sancto  Victore  vows  he  will  say  to  Christ  himself  at  the  day  of  judgment; 
“Lord,  if  we  be  deceived,  thou  alone  hast  deceived  us;”  thus  we  plead.  But 
for  the  rest  I will  not  justify  that  pontificial  consubstantiation,  that  which 
^Mahometans  and  Jews  justly  except  at,  as  CamjDanella  confesseth,  Atheismi 
triumphat.  cap.  12.  fol.  125,  difficillimum  dogma  esse,  nee  aliud  suhjectum 
magis  kcereticorum  hlasphemiis,  et  stultis  irrisionibus  politicorum  reperiri.  They 
hold  it  impossible,  Deum  in  pane  manducari;  and  besides  they  scoff  at  it, 
X)ide  gentem  comedentem  Deum  suum,  inquit  quidam  Maurus.  ^ Hunc  Deum 
muscce  et  vermes  irrident,  quum  ipsum  polluunt  et  devorant,  sulditus  est  igni, 
aquee,  et  latrones  furantur,  pixidem  auream  humi  prosternunt,  et  se  tamen  non 
defendit  hie  Deus.  Qu%  fieri  potest,  ut  integer  in  singulis  hostice  particulis, 
idem  corpus  numero,  tarn  multis  locis,  ccelo,  terra,  &c.  But  he  that  shall  read 
the  ^ Turks’  Alcoran,  the  Jews’  Talmud,  and  Papists’  golden  legend,  in  the  mean 
time  will  swear  that  such  gross  fictions,  fables,  vain  traditions,  prodigious  para- 
doxes and  ceremonies,  could  never  proceed  from  any  other  spirit,  than  that  of 
the  devil  himself,  which  is  the  author  of  confusion  and  lies;  and  wonder 
withal  how  such  wise  men  as  have  been  of  the  Jews,  such  learned  under- 
standing men  as  Averroes,  Avicenna,  or  those  heathen  philosophers,  could  ever 
be  persuaded  to  believe,  or  to  subscribe  to  the  least  part  of  them  ; aut  fraudem 
non  detegere:  but  that  as  ^Vanninus  answers,  oh  puhlicce potestatisformidinem 
allatrare  philosophi  non  audebant,  they  durst  not  speak  for  fear  of  the  law.  But 
I will  descend  to  particulars : read  their  several  symptoms  and  then  guess. 

Of  such  symptoms  as  properly  belong  to  superstition,  or  that  irreligious 
religion,  I may  say  as  of  the  rest,  some  are  ridiculous,  some  again  feral  to 
relate.  Of  those  ridiculous,  there  can  be  no  better  testimony  than  the  multi- 
tude of  their  gods,  those  absurd  names,  actions,  offices  they  put  upon  them, 
their  feasts,  holy  days,  sacrifices,  adorations,  and  the  like.  The  Egyptians 
that  pretended  so  great  antiquity,  300  kings  before  Amasis : and  as  Mela 
writes,  13,000  years  from  the  beginning  of  their  Chronicles,  that  bragged  so 
much  of  their  knowledge  of  old,  for  they  invented  arithmetic,  astronomy, 
geometry:  of  their  wealth  and  power,  that  vaunted  of  20,000  cities;  yet  at 
the  same  time  their  idolatry  and  superstition  was  most  gross ; they  worshipped, 

t Meditat.  19.  de  coena  domin.  *Lib.  1.  de  trin.  cap.  2.  si  decepti  sumns,  d Vide  Samsati* 

Isphocanis  objectiones  in  monachum  Milesium.  « Lege  Hossman.  Mus  exenteralua.  f Aa  true  as 

Homer’s  llia^  Ovid’s  Metamorphoses,  Hisop’s  fables.  8 Dial  62.  de  oraculis. 


6S8 


lieligirms  Melancholy. 


[Part.  3.  Sec.  4. 


as  Diodorus  Siculus  records,  sun  and  moon  under  the  name  of  Isis  and  Osiris, 
and  after,  such  men  as  were  beneficial  to  them,  or  any  creatura.that  did  them 
good.  In  the  city  of  Bubasti  they  adored  a cat,  saith  Herodotus,  Ibis  and 
storks,  an  ox  (saith  Pliny)  ^leeks  and  onions,  Macrobius,  , 

“iPorrnm  et  ctepe  deos  imponere  iiubibus  ansi, 

IIos  tu  Nile  deos  colis.” 

Scoffing  Lucian  in  his  vera  Historia : which,  as  he  confesseth  himself,  was 
jiot  persuasively  written  as  a truth,  but  in  comical  fashion  to  glance  at  the 
monstrous  fictions  and  gross  absurdities  of  writers  and  nations,  to  deride  with- 
out doubt  this  prodigious  Egyptian  idolatry,  feigns  this  story  of  himself;  that 
when  he  had  seen  the  Elysian  fields,  and  was  now  coming  away,  Bhadamanthus 
gave  him  a mallow  root,  and  bade  him  pray  to  that  when  he  was  in  any  peril 
or  extremity;  which  he  did  accordingly;  for  when  he  came  to  Hydamordiain 
the  island  of  treacherous  women,  he  made  his  prayers  to  his  root,  and  was 
instantly  delivered.  The  Syrians,  Chaldeans,  had  as  many  proper  gods  of 
their  own  invention;  see  the  said  Lucian  de  ded  Syrid.  Morney,  cap.  22.  de 
veritat.  reliy.  Guliel.  Stuckius,  ^Sacrorum  Sacrificiorumque  Gentil.  descript. 
Peter  Eaber  Semester,  1.  3.  c.  1,  2,  3.  Selden  de  diis  Syris,  Purchas’  pil- 
grimage, “Bosinus  of  the  Bomans,  and  Lilius  Giraldus  of  the  Greeks.  The 
Bomans  borrowed  from  all,  besides  their  own  gods,  which  were  majorum  and 
minorum  gentium,  as  Varro  holds,  certain  and  uncertain;  some  celestial,  select, 
and  great  ones,  others  indigenous  and  Semi-dei,  Lares,  Lemures,  Dioscuri, 
Soteres,  and  Parastatse,  dii  tutelarcs  amongst  the  Greeks:  gods  of  all  sorts, 
for  all  functions;  some  for  the  land,  some  for  sea;  some  for  heaven,  some  for 
hell;  some  for  passions,  diseases,  some  for  birth,  some  for  weddings,  hus- 
bandry, woods,  waters,  gardens,  orchards,  &c.  All  actions  and  offices.  Pax-  , 
Quies,  Salus,  Libertas,  Eoelicitas,  Strenua,  Stimula,  Horta,  Pan,  Sylvanus,  ' 
Priapus,  Flora,  Cloacina,  Stercutius,  Febris,  Pallor,  Invidia,  Protervia,  Bisus,  : 
Angerona,  Volui^ia,  Vacuna,  Viriplaca,  Yeneranda,  Pales,  Beptunia,  Doris, 
kings,  emperors,  valiant  men  that  had  done  any  good  offices  for  them,  they  did 
likewise  canonise  and  adore  for  gods,  and  it  was  usually  done,  usitatum  apud 
antiquos,  as  ^Vac.  Boissardus  well  observes,  deijicare  homines  qui  henejiciis 
mor tales  juvarent,  and  the  devil  was  still  ready  to  second  their  intents,  st'atim  < 
se  ingessit  illorum  sepulchris,  statuis,  temp)lis,  aris,  &c.  he  crept  into  their  j 
temples,  statues,  tombs,  altars,  and  was  ready  to  give  oracles,  cure  diseases,  do  ‘ 

miracles,  oisc.  as  by  Jupiter,  JEsculapius,  Tiresias,  Apollo,  Mopsus,  Amphiaraus,  ^ 
&c.  dii  et  Semi-dii.  Eor  so  they  were  Semi-dii,  demi-gods,  some  7nedii  inter 
Deos  et  homines,  as  Max.  ®Tyrius,  the  Platonist,  ser.  26,  et  27,  maintains  and 
justifies  in  many  words.  “When  a good  man  dies,  his  body  is  buried,  but  his 
soul,  ex  homine  dcemon  evadit,  becomes  forthwith  a demi-god,  nothing  dispa- 
raged with  malignity  of  air,  or  variety  of  forms,  rejoiceth,  exults  and  sees  that 
perfect  beauty  with  his  eyes.  Now  being  deified,  in  commiseration  he  helps 
his  poor  friends  here  on  earth,  his  kindred  and  allies,  informs,  succours,  &c. 
punisheth  those  that  are  bad  and  do  amiss,  as  a good  genius  to  protect  and 
govern  mortal  men  appointed  by  the  gods,  so  they  will  have  it,  ordaining  some 
for  provinces,  some  for  private  men,  some  for  one  office,  some  for  another. 
Hector  and  Achilles  assist  soldiers  to  this  day ; Hlsculapius  all  sick  men,  the 
Dioscuri  seafaring  men,  &c.  and  sometimes  upon  occasion  they  show  them- 
selves. The  Dioscuri,  Hercules  and  AEsculapius,  he  saw  himself  (or  the  devil 
in  his  likeness)  non  somnians  sed  vigilans  ipse  vidid'  So  far  Tyrius.  And  not 

0 sanctas  gentes  quibns  hasc  nascimtur  in  horto  Numina!  Juven.  Sat.  !5.  iPnidentius. 

“ Having  proceeded  to  deify  leeks  and  onions,  you,  O Egypt,  worship  such  gods.”  kPrsefat.  ver.  hist. 

iTiguri,  fol.  1494.  Kosin.  antiq.  Hon:.  1.  2.  c.  1.  et  deinceps.  ^^Lib.  de  divinatione  et  magicia 

praestigiis  in  Mopso.  ® Cosmo  Paccio  Interpret,  nihil  ab  aeris  caligine  aut  figurarum  varietate  impeditus 
meram  pulchritudinem  meruit,  exultans  et  misericordia  motus,  cognates  amicos  qui  adhuc  morantur  in  terra 
tuetur,  errantibus  succurrit,  &c.  Deus  hoc  jussit  ut  essent  genii  dii  tutelares  hominibus,  bonos  juvantes, 
males  puiiicntes,  <fcc. 


I 


Mem.  1.  Subs.  3.]  Symptoms  of  Religious  MelarichoJy . 689 

. good  men  only  do  they  thus  adore,  but  tyrants,  monsters,  devils  (as  ^ Stukius 
[ inveighs),  Neros,  Domitians,  Heliogabaluses,  beastly  women,  and  arrant  whores 
I amongst  the  rest.  “ For  all  intents,  places,  creatures,  they  assign  gods;” 

“ Et  domibus,  tectis,  theimls  et  equis  soleatis 
Assignare  solent  genios  ” 

saith  Prudentius.  Cuna  for  cradles,  Diverra  for  sweeping  houses,  Nodina 
knots,  Prema,  Pramunda,  Hymen,  Hymeneus,  for  weddings ; Oomus  the  god 
of  good  fellows,  gods  of  silence,  of  comfort,  Hebe  goddesS  of  youth.  Mena 
menstruarum,  &c.,  male  and  female  gods,  of  all  ages,  sexes  and  dimensions, 
with  beards,  without  beards,  married,  unmarried,  begot,  not  born  at  all,  but, 
as  Minerva,  start  out  of  Jupiter’s  head.  Hesiod  reckons  up  at  at  least  30,000 
gods,  Yarro,  300  Jupiters.  As  Jeremy  told  them,  their  gods  were  to  the 
I multitude  of  cities  ; 

[ “Quicqnid  humus,  pelagus,  cqelnm  miserabile  glgnit,  1 “ VTiatever  heavens,  sea  and  land  begat, 

Id  dixere  deos,  colles,  freta,  flumina,  flammas.”  1 Hills,  seas  and  rivers,  God  was  this  and  that.” 

And  which  was  most  absurd,  they  made  gods  upon  such  ridiculous  occasions  ; 
“ As  children  make  babies  (so  saith  ^Morneus),  their  poets  make  gods,”  et 
quos  adorani  in  templis,  ludunt  in  Theatris,  as  Lactantius  scoffs.  Saturn,  a 
' man,  gelded  himself,  did  eat  his  own  children,  a cruel  tyrant  driven  out  of  his 
kingdom  by  his  son  Jupiter,  as  good  a god  as  himself,  a wicked,  lascivious 
paltry  king  of  Crete,  of  whose  rapes,  lusts,  murders,  villainies,  a whole  volume 
is  too  little  to  relate.  Yenus,  a notorious  strumpet,  as  common  as  a barber’s 
, chair.  Mars,  Adonis,  Anchises’  whore,  is  a great  she-goddess  as  well  as  the 
rest,  as  much  renowned  by  their  poets,  with  many  such ; and  these  gods  so 
fabulously  and  foolishly  made,  ceremoniis,  hymnis,  et  canticis  celebrant ; their 
errors,  luctus  et  gaudia,  amoves,  iras,  nuptias  et  liherovimi  procreationes  as 
Eusebius  well  taxeth),  weddings,  mirth,  and  mournings,  loves,  angers,  and 
quarrelliug  they  did  celebrate  in  hymns,  and  sing  of  in  their  ordinary  songs,  as 
it  were  publishing  their  villainies.  But  see  more  of  their  originals.  When 
Bomulus  was  made  away  by  the  sedition  of  the  senators,  to  pacify  the  people, 
Julius  Proculus  gave  out  that  Romulus  was  taken  up  by  Jupiter  into  heaven, 
and  therefore  to  be  ever  after  adored  for  a god  amongst  the  Romans.  Syro- 
1 phanes  of  Egypt  had  one  only  son  whom  he  dearly  loved;  he  erected  his 
[ statue  in  his  house,  which  his  servants  did  adorn  with  garlands  to  pacify  their 
master’s  wrath  when  he  was  angry,  so  by  little  and  little  he  was  adored  for  a 
god.  This  did  Semiramis  for  her  husband  Belus,  and  Adrian  the  emperor  by 
his  minion  Antinous,  Flora  was  a rich  harlot  in  Rome,  and  for  that  she  made 
the  commonwealth  her  heir,  her  birthday  was  solemnised  long  after;  and  to 
make  it  a more  plausible  holiday,  they  made  her  goddess  of  flowers,  and  sacri- 
ficed to  her  amongst  the  rest.  The  matrons  of  Rome,  as  Dionysius  Halicar- 
nassseus  relates,  because  at  their  entreaty  Coriolanus  desisted  from  his  wars, 
consecrated  a church  Fortunce  muliehvi;  and  ^ Yenus  Barbata  had  a temple 
erected,  for  that  somewhat  was  amiss  about  hair,  and  so  the  rest.  The  citizens 
“of  Alabanda,  a small  town  in  Asia  Minor,  to  curry  favour  with  the  Romans 
(who  then  warred  in  Greece  with  Perseus  of  Macedon,  and  were  formidable  to 
these  parts),  consecrated  a temple  to  the  city  of  Rome,  and  made  her  a god- 
dess, with  annual  games  and  sacrifices;  so  a town  of  houses  was  deified,  with 
shameful  flattery  on  the  one  side  to  give,  and  intolerable  arrogance  on  the  other 
to  accept,  upon  so  vile  and  absurd  an  occasion.  Tully  writes  to  Atticus,  that 
his  daughter  Tulliola  might  be  made  a goddess,  and  adored  as  Juno  and 

P Sacronim  pent,  descript,  non  bene  meritos  solum,  sed  et  tyrannos  pro  diis  colunt,  qui  penns  humanum 
I horrendum  in  niodum  poi'tentosa  immunitate  divexaruiit,  &c.  foedas  mereti’ices,  <fec.  <1  Cap.  ‘22.  de  ver. 

rel.  Deos  finxenint  eorum  poetae,  ut  infantium  puppas.  Proem,  lib.  Contra  philos.  ^ Livius,  lib.  1. 
‘ Deus  vobis  in  posteram  propitius,  Quirites.  t Anth.  Verdure,  Imag.  deorum.  Mulicris  candid® 

ftplendentes  amicimine  varioque  Isetantes  gestimine.  verno  florentes  conaniine,  s^lum  sternentes,  &c.  Apu- 
leius,  lib.  11,  de  Asiuo  aureo. 


690 


Heligious  Melancholy. 


[Part.  3.  Sec.  4. 


Minerva,  and  as  well  she  deserved  it.  Their  holy  days  and  adorations  were  all 
out  as  ridiculous;  those  Lupercals  of  Pan,  Plorales  of  Flora,  Bona  dea,  Anna 
Perenna,  Saturnals,  &c,,  as  how  they  were  celebrated,  with  what  lascivious 
and  wanton  gestures,  bald  ceremonies,  ^by  what  bawdy  priests,  how  they  hang 
their  noses  over  the  smoke  of  sacrifices,  saith  ^Lucian,  and  lick  blood  like  flies 
that  was  spilled  about  the  altars.  Tlieir  carved  idols,  gilt  images  of  wood,  iron, 
ivory,  silver,  brass,  stone,  olim  truncus  eram,  &c.  w'ere  most  absurd,  as  being 
their  own  workmanship  ; for  as  Seneca  notes,  adorant  ligneos  deos,  et  fahros 
interim  quifecerunt,  contemnunt,  they  adore  work,  contemn  the  workman ; and 

is  Tertullian  follows  it,  Si  homines  non  essent  diis  propitii  non  essent  dii,  had 
it  not  been  for  men  they  had  never  been  gods,  but  blocks  still  and  stupid, 
statues  in  which  mice,  swallows,  birds  made  their  nests,  spiders  their  webs, 
and  in  their  very  mouths  laid  their  excrements.  Those  images,  I say,  were 
all  out  as  gross  as  the  shapes  in  which  they  did  represent  them : Jupiter  with 
a ram’s  head.  Mercury  a dog’s.  Pan  like  a goat,  Hecate  with  three  heads,  one 
with  a beard,  another  without ; see  more  in  Carterius  and  ^ Verdurius  of  their 
monstrous  forms  and  ugly  pictures : and  which  was  absurder  yet,  they  told 
them  these  images  came  from  heaven,  as  that  of  Minerva  in  her  temple  at 
Athens,  quod  e ccelo  cecidisse  credebant  accolcB,  saith  Pausanias.  They  formed 
some  like  storks,  apes,  bulls,  and  yet  seriously  believed ; and  that  which  was 
impious  and  abominable,  they  made  their  gods  notorious  whoremasters,  inces- 
tuous Sodomites  (as  commonly  they  were  all,  as  well  as  J upiter,  Mars,  Apollo, 
Mercury,  ISTeptune,  &c.),  thieves,  slaves,  drudges  (for  Apollo  and  Neptune  made 
tiles  in  Phrygia),  kept  sheep,  Hercules  emptied  stables,  Vulcan  a blacksmith,  ' 
unfit  to  dwell  upon  the  earth  for  their  villainies,  much  less  in  heaven,  as 
'‘Mornay  well  saith,  and  yet  they  gave  them  out  to  be  such;  so  weak  and  : 
brutish,  some  to  whine,  lament,  and  roar,  as  Isis  for  her  son  and  Cenocephalus, 
as  also  her  weeping  priests  ; Mars  in  Homer  to  be  wounded,  vexed:  Venus 
ran  away  crying,  and  the  like ; than  which  what  can  be  more  ridiculous  ? 
Nonne  ridiculum  lugere  quod  colas,  vel  colere  quodlugeas  ? (which  bMinutius 
objects)  Si  dii,  cur  plangitis?  si  mortui,  cur  adoratisi  that  it  is  no  marvel  if  i 
®Lucian,  that  adamantine  persecutor  of  superstition,  and  Pliny  could  so  scoff  ' 
at  them  and  their  horrible  idolatry  as  they  did  ; if  Diagoras  took  Hercules’  | 
image,  and  put  it  under  his  pot  to  seethe  his  pottage,  which  was,  as  he  said,  < 
his  13th  labour.  But  see  more  of  their  fopperies  in  Cypr.  4.  tract,  de  IdoL  < 
varietal.  Chrysostom  adcers.  Gentil.  Arnobius  adv.  Genies.  Austin  de  civ.  ] 
Dei.  Theodoret.  de  curat.  Grcec.  affec,  Clemens  Alexandrinus,  Minutius  Felix, 
Eusebius,  Lactantius,  Stuckius,  &c.  Lamentable,  tragical,  and  fearful  those 
symptoms  are,  that  they  should  be  so  far  forth  affrighted  with  their  fictitious 
gods,  as  to  spend  the  goods,  lives,  fortunes,  precious  time,  best  days  in  their 
honour,  to  ‘^sacrifice  unto  them,  to  their  inestimable  loss,  such  hecatoro.bs,  so 
many  thousand  sheep,  oxen  with  gilded  horns,  goats,  as  ‘^Crcesus,  king  of  ’’ 
Lydia,  ^Marcus  Julianus,  surnamed  oh  crehras  hostias  Victimarius,  et  Tauricre-  \ 
mus,  and  the  rest  of  the  Homan  emperors  usually  did  with  much  labour  and  " 
cost ; and  not  emperors  only  and  great  ones,y>ro  communi  hono,  were  at  this 
charge,  but  private  men  for  their  ordinary  occasions.  Pythagoras  offered  a , 
hundred  oxen  for  the  invention  of  a geometrical  problem,  and  it  was  an  ordinary  ; 
thing  to  sacrifice  in  ^Lucian’s  time,  “a  heifer  for  their  good  health,  four  oxen 

^ Magna  religione  quseritur  quJE  possit  adulteria  pluranumerare.  Minut.'  ^ Lib.  de  sacrificiis,  Fumo 

Inhiantes,  et  muscarum  in  morem  sanguinem  exugentes  circum  aras  etfusum.  * Imagines  Deorum,  lib.  sic  -t 

inscript.  De  ver.  relig.  cap.  22.  Indigni  qui  terrain  calcent,  &c.  b Octaviano.  ® Jupiter  Tra-  ^ 

goedus,  de  sacrificiis,  et  passim  alias.  d 666  several  kinds  of  sacrifices  in  Egypt  Major  reckons  up,  tom.  2. 
coll,  of  which  read  more  ia  cap.  1.  of  Laurentius  Pignorius  his  Egypt  characters,  a cause  of  which  Sanubius  v 
gives  subcis.  lib.  3.  cap.  1.  « Herud.  Clio.  Immolavit  lecta  pecora  ter  mille  Delphis,  una  cum  lectis  phialis  J 

tfibus.  f Superstitiosus  Julianus  innumeras  sine  parsimonia  peciides  mactaviL  Ainianus  25.  Boves  albi.  v 
M.  Ciesari  salutem,  si  tu  viceris  perimus:  lib.  3.  Romani  observantissimi  sunt  ceremoiiiarum,  bello  pra^  -I* 
sertim.  K De  sacrificiis : buculam  pro  boiia  valetudine,  boves  quatuor  pro  diviliis,  centum  pro  regno, « 

novemque  tauros  pro  sospitc  a Troja  reditu,  &c  m 


691 


Mein.  1.  Subs.  3.]  Symptoms  of  Religious  Melancholy. 

for  wealth,  a liuudred  for  a kingdom,  nine  bulls  for  their  safe  retnTn  from 
Troja  to  Pylus,’*  &c.  Every  god  almost  had  a peculiar  sacrifice — the  Sun 
horses,  Yulcan  fire,  Diana  a white  hart,  Yenus  a turtle,  Ceres  a hog,  Proser- 
pine a black  lamb,  Neptune  a bull  (read  more  in  ^ Stnkius  at  large),  besides 
slieep,  cocks,  corals,  frankincense,  to  their  undoings,  as  if  their  gods  were 
atlected  with  blood  or  smoke.  “ And  surely  ( ^ saith  he)  if  one  should  but  repeat 
tlie  fopperies  of  mortal  men,  in  their  sacrifices,  feasts,  worshipping  their  gods, 
their  rites  and  ceremonies,  what  they  think  of  them,  of- their  diet,  houses, 
orders,  &c.,  what  prayers  and  vows  they  make;  if  one  should  but  observe  their 
absurdity  and  madness,  he  would  burst  out  a laughing,  and  pity  their  folly.’^ 
Por  what  can  be  more  absurd  than  their  ordinary  prayers,  petitions,  ^ requests, 
sacrifices,  oracles,  devotions  ? of  which  we  have  a taste  in  Maximus  Tyrius, 
serni.l.  Plato’s  Alcibiades  Secundus,  Persius,  Sat.  2.  Juvenal.  Sat.  10.  there 
likewise  exploded,  M actant  opimas  et  pingues  hostias  deo  quasi  esurienti,  pro- 
fimdunt  vina  tanquam  sitienti,  lumina  accendunt  velut  in  tenebris  agenti(ljac~ 
tantius,  lib.  2.  cap.  6).  As  if  their  gods  were  hungry,  athirst,  in  the  dark, 
they  light  candles,  offer  meat  and  drink.  And  what  so  base  as  to  reveal  their 
counsels  and  give  oracles,  e viscerum  sterquiliniis,  out  of  the  bowels  and  excre- 
mental  parts  of  beasts  ? sordidos  Yarro  truly  calls  them  therefore,  and  well 
he  might.  I say  nothing  of  their  magnificent  and  sumptuous  temples,  those 
majestical  structures  : to  the  roof  of  Apollo  Didymeus’  temple,  ad  branchidas, 
as  ^ Strabo  writes,  a thousand  oaks  did  not  suffice.  Who  can  relate  the  glorious 
splendour,  and  stupend  magnificence,  the  sumptuous  building  of  Diana  at 
Ephesus,  J upiter  Ammon’s  temple  in  Africa,  the  Pantheon  at  Pome,  the 
Capitol,  the  Sarapium  at  Alexandria,  Apollo’s  temple  at  Daphne  in  the  suburbs 
of  Antioch.  The  great  temple  at  Mexico  so  richly  adorned,  and  so  capacious 
(for  10,000  men  might  stand  in  it  at  once),  that  fair  Pantheon  of  Cusco, 
described  by  Acosta  in  his  Indian  History,  which  eclipses  both  Jews  and 
Christians.  There  were  in  old  Jerusalem,  as  some  write,  408  synagogues ; 
but  new  Cairo  reckons  up  (if  “ Padzivilus  may  be  believed)  G800  mosques. 
Eez  400,  whereof  50  are  most  magnificent,  like  St.  Paul’s  in  London.  Helena 
built  300  fair  churches  in  the  Holy  Land,  but  one  Bassa  hathbuilt400  mosques. 
The  Mahometans  have  1000  monks  in  a monastery;  the  like  saith  Acosta  of 
Americans;  Picciusof  the  Chinese,  for  men  and  women,  fairly  built ; and  more 
richly  endowed  some  of  them,  than  Arras  in  Artois,  Fulda  in  Germany,  or 
St.  Edmund’s-Bury  in  England  with  us;  who  can. describe  those  curious  and 
costly  statues,  idols,  images,  so  frequently  mentioned  in  Pausanias?  I conceal 
their  donaries,  pendants,  other  offerings,  presents,  to  these  their  fictitious  gods 
daily  consecrated.  “Alexander,  the  son  of  Amyntas,  king  of  Macedonia,  sent 
two  statues  of  jmre  gold  to  Apollo  at  Delphos.  ° Croesus,  king  of  Lydia,  dedi- 
cated a hundred  golden  tiles  in  the  same  place  with  a golden  altar : no  man 
came  empty-handed  to  their  shrines.  But  these  are  base  offerings  in  respect ; 
they  offered  men  themselves  alive.  The  Leucadians,  as  Strabo  writes,  sacrificed 
every  year  a man,  averi'uncandce  deorum  irce  causa,  to  pacify  their  gods,  de 
montis prcecipitio  dejecerunt,  ikc.  and  they  did  voluntarily  undergo  it.  The  Decii 
did  so  sacrifice,  Diis  manibus;  Curtius  did  leap  into  the  gulf  Were  they  not 
all  strangely  deluded  to  go  so  far  to  their  oracles,  to  be  so  gulled  by  them,  both 
in  war  and  peace,  as  Polybius  relates  (which  theiraugurs,  priests,  vestal  virgins 
can  witness),  to  be  so  superstitious,  that  they  would  rather  lose  goods  and  lives 
than  omit  any  ceremonies,  or  offend  their  heathen  gods?  Nicias,  that  generous 
and  valiant  captain  of  the  Greeks,  overthrew  the  Athenian  navy,  by  reason  of 

h De  sacrls  Gcntil.  et  sacrific.  Tyg.  l.'iOG.  1 Enimvero  si  quis  recenseret  qua;  stulti  mortales  in  fe.stis 

Bsyrificii-s,  diis  adorandis,  .fee.  quae  vota  faciant,  quid  de  iis  statuant,  &c.  baud  scio  an  risurus,  &c.  k Ma.x:. 
Tj-rius,  ser.  1.  Croesus  regum  omnium  stuitissimus  de  lebete  consulit,  alius  de  numero  arenarum,  dimensioue 
iiiaris,  itc.  1 Lib.  4.  “ Perigr.  Hieros  jL  “Solinus.  ® Herodotus. 


692 


Religious  Melancholy. 


[Part.  3.  Sec.  4. 


his  too  much  superstition,  ^ because  the  augurs  told  him  it  was  ominous  to  set 
sail  from  the  haven  of  Syracuse  whilst  the  moon  was  eclipsed;  he  tarried  so 
long  till  his  enemies  besieged  him,  he  and  all  his  army  were  overthrown.  The 
^ Parthians  of  old  were  so  sottish  in  this  kind,  they  would  rather  lose  avictory, 
nay  lose  their  own  lives,  than  fight  in  the  night,  ’twas  against  their  religion. 
The  Jews  would  make  no  resistance  on  the  Sabbath,  when  Pompeius  besieged 
Jerusalem;  and  some  Jewish  Christians  in  Africa,  set  upon  by  the  Goths, 
suffered  themselves  upon  the  same  occasion  to  be  utterly  vanquished.  The 
superstition  of  the  Dibrenses,  a bordering  town  in  Epirus,  besieged  by  the 
Turks,  is  miraculous  almost  to  report.  Because  a dead  dog  was  flung  into  the 
only  fountain  which  the  city  had,  they  would  die  of  thirst  all,  rather  than  drink 
of  that  ^ unclean  water,  and  yield  up  the  city  upon  any  conditions.  Though 
the  prjetor  and  chief  citizens  began  to  drink  first,  using  all  good  persuasions, 
their  superstition  was  such,  no  saying  would  serve,  they  must  all  forthwith  die 
or  yield  up  the  city.  Vix  ausum  ipse  credere  (saith  ® Barletius)  tantam  super- 
stitionem.  vel  affirmare  levissimam  hanc  causam  tantce  rei  vel  magis  ridicidam, 
quum  non  duhitem  risumpotius  quam  admirationem  ijosteris  excitaturam.  The 
story  was  too  ridiculous,  he  was  ashamed  to  report  it,  because  he  thought 
nobody  would  believe  it.  It  is  stupend  to  relate  what  strange  effects  this 
idolatry  and  superstition  hath  brought  forth  of  the  latter  years  in  the  Indies  . 
and  these  bordering  parts : ^ in  what  feral  shapes  the  devil  is  adored,  ne  quid 
■mali  intentent,  as  they  say;  for  in  the  mountains  betwixt  Scanderoon  and 
Aleppo,  at  this  day,  there  are  dwelling  a certain  kind  of  people  called  Coords,  5 
coming  of  the  race  of  the  ancient  Parthians,  who  worship  the  devil,  and  allege  ' 
this  reason  in  so  doing : God  is  a good  man  and  will  do  no  harm,  but  the  devil 
is  bad  and  must  be  pleased,  lest  he  hurt  them.  It  is  wonderful  to  tell  how  the  ] 
devil  deludes  them,  how  he  terrifies  them,  how  they  offer  men  and  women  . 
sacrifices  unto  him,  a hundred  at  once,  as  they  did  infants  in  Crete  to  Saturn 
of  old,  the  finest  children,  like  Agamemnon’s  Iphigenia,&c.  At  ^ Mexico, 
when  the  Spaniards  first  overcame  them,  they  daily  sacrificed  viva  hominum 
corda  e viventium  corporihus  extracta,  the  hearts  of  men  yet  living,  20,000  in  , 
a year  (Acosta,  lib.  5.  cap.  20)  to  their  idols  made  of  flour  and  men’s  blood,  ^ 
and  every  year  6000  infants  of  both  sexes : and  as  prodigious  to  relate,  ^how  j 
they  bury  their  wives  with  husbands  deceased,  ’tis  fearful  to  report,  and  harder  i 
to  believe, 


“ ® Nam  certamen  habent  Isetbi  quff;  viva  sequatur 
Conjugium,  pudor  est  non  licuisse  mori,” 


and  burn  them  alive,  best  goods,  servants,  horses,  when  a grandee  dies,  ® twelve 
thousand  at  once  amongst  the  Tartars,  when  a great  cham  departs,  or  an 
emperor  in  America : how  they  plague  themselves,  which  abstain  from  all  that 
hath  life,  like  those  old  Pythagoreans,  with  immoderate  fastings,  ^ as  the 
Bannians  about  Surat,  they  of  China,  that  for  superstition’s  sake  never  eat 
flesh  nor  fish  all  their  lives,  never  marry,  but  live  in  deserts  and  by-place.s, 
and  some  pray  to  their  idols  twenty -four  hours  together  wuthout  any  intermission, 
biting  of  their  tongues  when  they  have  done,  for  devotion’s  sake.  Some  again 
are  brought  to  that  madness  by  their  .superstitious  priests  (that  tell  them  such 
vain  stories  of  immortality,  and  the  joys  of  heaven  in  that  other  life),  that 


P Botmis,  polit  lib.  2.  cap.  16.  ^ Plutarch,  -vit.  Crassl.  ^ They  were  of  the  Greek  church. 

® Lib.  5.  de  gestis  Scanderbegis.  t in  teinplis  immania  Idolorum  monstva  conspiciuntur,  marmorea, 

lignea,  lutea,  &c.  Riccius.  Demn  enim  placare  non  est  opus,  quia  non  nocet ; sed  dsemonem  sacrificiis 

placant,  &c.  ^ Fer.  Cortesius.  y JI.  Polus,  Lod.  Vertomannus,  navig.  lib.  6.  cap.  9.  P.  Martyr. 

Ocean,  dec.  * Propertius,  lib.  3.  eleg.  12.  “ There  is  a contest  amongst  the  living  wives  as  to  which  shall 

follow  the  husband,  and  not  be  allowed  to  die  for  him  is  accounted  a disgrace.”  ^ Mathias  a Michou. 

hEpist  Jesuit  anno  1549."  a Xaverto  et  sociis.  Idemque  Riccius,  expedit  ad  Sinas,  1.  1.  per  totum  Jejuna- 
tores  apud  cos  toto  die  earn ib us  abstinent  et  piscibus  ob  religionem,  nocte  et  die  Idola  colentes;  nusquara 
«gredientes.  ® Ad  immoitalitatcm  morte  aspirant  summi  magistratus,  &c.  Et  multi  mortales  hac  insania. 
et  prsepostero  immortalitatis  studio  laborant,  et  misere  pereunt : rex  ipse  dam  venenum  hausisset,  nisi  a servo 
fuisset  detentus. 


693 


Mem.  1.  Subs.  3.J  Symptoms  of  Religious  Melancholy. 

many  thousands  voluntarily  break  their  own  necks,  as  Cleombrotus  Ambor- 
ciatus,  auditors  of  old,  precipitate  themselves,  that  they  may  participate  of 
that  unspeakable  happiness  in  the  other  world.  One  poisons,  another  strangles 
himself,  and  the  King  of  China  had  done  as  much,  deluded  with  the  vain  hope, 
had  he  not  been  detained  by  his  servant.  But  who  can  sufficiently  tell  of 
their  several  superstitions,  vexations,  follies,  torments?  I may  conclude  with 
Possevinus,  facit  asperos  mites,  homines  e feris;  supjerstitio  exhominibu^' 

fera,  religion  makes  wild  beasts  civil,  superstition  makes  wise  men  beastc 
and  fools  ; and  the  discreetest  that  are,  if  they  give  way  to  it,  are  no  better 
than  dizzards ; nay  more,  if  that  of  Plotinus  be  true,  is  unus  religionis  scopus, 
ut  ei  quern  colimus  similes  fiamus,  that  is  the  drift  of  religion  to  make  us  like 
him  whom  we  worship  : what  shall  be  the  end  of  idolaters,  but  to  degenerate 
into  stocks  and  stones  ? of  such  as  worship  these  heathen  gods,  for  dii  gentium 
dcemonia,  ®but  to  become  devils  themselves?  ’Tis  th.QveiovQ exitiosus  error,  et 
maxim e periculosus,  a most  perilous  and  dangerous  error  of  all  others,  as 
^Plutarch  holds,  turhulenta  passio  a pestilent,  a trouble- 

some passion,  that  utterly  undoeth  men.  Unhappy  superstition,  ^ Pliny  calls 
it,  morte  non  finitur,  death  takes  away  life,  but  not  superstition.  Impious  and 
ignorant  are  far  more  happy  than  they  which  are  superstitious,  no  torture  like 
to  it,  none  so  continuate,  so  general,,  so  destructive,  so  violent. 

In  this  superstitious  row,  Jews  for  antiquity  may  go  next  to  Gentiles  : what 
of  old  they  have  done,  what  idolatries  they  have  committed  in  their  groves  and 
high  places,  what  their  Pharisees,  Sadducees,  Scribes,  Essei,  and  such  sectarier 
have  maintained,  I will  not  so  much  as  mention : for  the  present,  I presume, 
no  nation  under  heaven  can  be  more  sottish,  ignorant,  blind,  superstitious, 
wilful,  obstinate,  and  peevish,  tiring  themselves  with  vain  ceremonies  to  no 
purpose ; he  that  shall  but  read  their  rabbins’  ridiculous  comments,  their 
strange  interpretation  of  scriptures,  their  absurd  ceremonies,  fables,  childish 
tales,  which  they  stedfastly  believe,  will  think  they  be  scarce  rational  crea- 
tures j their  foolish  ^ customs,  when  they  rise  in  the  morning,  and  how  they 
prepare  themselves  to  prayer,  to  meat,  with  what  superstitious  washings,  how 
to  their  sabbath,  to  their  other  feasts,  weddings,  burials,  &c.  Last  of  all,  the 
expectation  of  their  Messiah,  and  those  figments,  miracles,  vain  pomp  that 
shall  attend  him,  as  how  he  shall  terrify  the  Gentiles,  and  overcome  them  by 
new  diseases  ; how  Michael  the  archangel  shall  sound  his  trumpet,  how  he 
shall  gather  all  the  scattered  Jews  in  the  Holy  Land,  and  there  make  theffi  a 
great  banquet,  “^Wherein  shall  be  all  the  birds,  beasts,  fishes,  that  ever  God 
made,  a cup  of  wine  that  grew  in  Paradise,  and  that  hath  been  kept  in  Adam’s 
cellar  ever  since.”  At  the  first  course  shall  be  served  in  that  great  ox  in 
Job  iv.  10,  “that  every  day  feeds  on  a thousand  hills,”  Psal.  1.  10,  that 
great  Leviathan,  and  a great  bird,  that  laid  an  egg  so  big,  “^that  by  chance 
tumbling  out  of  the  nest,  it  knocked  down  three  hundred  tall  cedars,  and 
breaking  as  it  fell,  drowned  one  hundred  and  sixty  villages  this  bird  stood 
up.  to  the  knees  in  the  sea,  and  the  sea  was  so  deep,  that  a hatchet  would  not 
fall  to  the  bottom  in  seven  years  : of  their  Messiah’s  ^vives  and  children ; 
Adam  and  Eve,  &c.,  and  that  one  stupend  fiction  amongst  the  rest : when  a 
Boman  prince  asked  of  rabbi  Jehosua  ben  Hanania,  why  the  Jews’  God  was 
compared  to  a lion  ; he  made  answer  he  compared  himself  to  no  ordinary  lion, 
but  to  one  in  the  wood  Ela,  which,  when  he  desired  to  see,  the  rabbin  prayed 

d Cantione  in  lib,  10,  Bonini  de  repnb.  foL  1 1 1.  « Quin  ipsius  diaboli  ut  nequitiam  referant.  f Lib. 

de  superstit,  8 Hominibus  vitse  finis  mors,  non  autem  superstitionis,  profert  baec  suos  terminos  ultra  vit£B 
finem.  h Buxtorflus,  Synagog.  Jud,  c,  4.  Inter  precandum  nemo  pediculos  attingat,  vel  pulicem,  aut  per 
guttur  inferius  ventum  emittat,  «fec.  Id.  a 5.  et  seq.  cap.  36.  i Illic  omnia  animalia,  pisces,  aves,  quos 

I)eus  unquam  creavit  mactabuntur,  et  vinum  generosum,  &c.  k Cujus  lapsu  cedri  altissimi  300  deject! 

sunt,  quumqueb  lapsu  ovum  fuerat  confractum,  pagi  160  inde  submersi,  et  alluvione  inundati.  1 Every 
king  of  the  world  shall  send  him  one  of  his  daughters  to  be  his  wife,  because  it  is  written,  Ps.  xlv.  10,  “ iunga’ 
daughters  shall  attend  on  him,”  &c 


694 


Religious  Melancholy. 


[Part.  3.  Sec.  4. 


to  God  he  might,  and  forthwith  the  lion  set  forward,  Bat  when  he  was 
four  hundred  miles  from  Rome  he  so  roared  that  all  the  great-bellied  women 
in  Rome  made  abortions,  the  city  walls  fell  down,  and  when  he  came  a hun- 
dred miles  nearer,  and  roared  a second  time,  their  teeth  fell  out  of  their  heads, 
the  emperor  himself  fell  down  dead,  and  so  the  lion  .vent  back.”  With  an 
infinite  number  of  such  lies  and  forgeries,  which  they  verily  believe,  feed 
themselves  with  vain  hope,  and  in  the  mean  time  will  by  no  persuasions  be 
diverted,  but  still  crucify  their  souls  with  a company  of  idle  ceremonies,  live 
like  slaves  and  vagabonds,  will  not  be  relieved  or  reconciled. 

Mahometans  are  a compound  of  Gentiles,  Jews,  and  Christians,  and  so 
absurd  in  their  ceremonies,  as  if  they  had  taken  that  which  is  most  sottish  out 
of  every  one  of  them,  full  of  idle  fables  in  their  superstitious  law,  their  Alco- 
ran itself  a gallimaufry  of  lies,  tales,  ceremonies,  traditions,  precepts,  stolen 
from  other  sects,  and  confusedly  heaped  up  to  delude  a company  of  rude  and 
barbarous  clowns.  As  how  birds,  beasts,  stone.s,  saluted  Mahomet  when  he 
came  from  Mecca,  the  moon  came  down  from  heaven  to  visit  him,  ^ how  God 
sent  for  him,  spake  to  him,  &c,,  with  a company  of  stupend  figments  of  the 
angels,  sun,  moon,  and  stars,  &c.  Of  the  day  of  judgment,  and  three  sounds 
to  prepare  it,  which  must  last  fifty  thousand  years  of  Paradise,  which  wholly 
consists  in  coeundi  et  comedendl  voluptate,  and  pecorinis  hombiibus  scriptum, ' 
hestialis  heatitudo,  is  so  ridiculous,  that  Virgil,  Dante,  Lucian,  nor  any  poet 
can  be  more  fabulous.  Their  rites  and  ceremonies  are  most  vain  and  suj^er-, 
stitioLis,  wine  and  swine’s  flesh  are  utterly  forbidden  by  their  law,  ® they  must* 
pray  five  times  a day;  and  still  towards  the  south,  wash  before  and  after  all 
their  bodies  over,  with  many  such.  For  fasting,  vows,  religious  orders,  pere- 
grinations, they  go  far  beyond  any  Papists,  ^they  fast  a month  together  many' 
times,  and  must  not  eat  a bit  till  sun  be  set.  Their  kalenders,  dervises,  and 
torlachers,  &c.,  are  more  ^ abstemious  some  of  them,  than  Carthusians,  Fran- 
ciscans, Anchorites,  forsake  all,  live  solitary,  fare  hard,  go  naked,  &c. 

Their  pilgrimages  are  as  far  as  to  the  river  ^Ganges  (which  the  Gentiles  of  ^ 
those  tracts  likewise  do),  to  wash  themselves,  for  that  river  as  they  hold  hath  j 
a sovereign  virtue  to  purge  them  of  all  sins,  and  no  man  can  be  saved  that  ' 
hath  not  been  washed  in  it.  For  which  reason  they  come  far  and  near  from_( 
the  Indies;  Maximus  gentium  omnium  conjluxus  est ; and  infinite  numbers 
yearly  resort  to  it.  Others  go  as  far  as  Mecca  to  Mahomet’s  tomb,  which" 
journey  is  both  miraculous  and  meritorious.  The  ceremonies  of  flinging  stones  i 
to  stone  the  devil,  of  eating  a camel  at  Cairo  by  the  way;  their  fastings,  their 
running  till  they  sweat,  their  long  prayers,  Mahome'A  temple,  tomb,  and 
building  of  it,  would  ask  a whole  volume  to  dilate : and  for  their  pains  taken 
in  this  holy  pilgrimage,  all  their  sins  are  forgiven,  and  they  reputed  for  so 
many  saints.  And  diverse  of  them  with  hot  bricks,  when  they  return,  wall 
put  out  their  eyes,  “Hhat  they  never  after  see  any  profane  thing,  bite  out 
their  tongues,”  &c.  They  look  for  their  prophet  Mahomet  as  J ev/s  do  for  their 
Messiah.  Read  more  of  their  customs,  rites,  ceremonies,  in  Lonicerus,  Turcic. 
hist.  tom.  1.  from  the  tenth  to  the  twenty-fourth  chapter.  Bredenbachius, 
cap.  4,  5,  6.  Leo  Afer,  lib.  1.  Busbequius,  Sabellicus,  Purchas,  lib.  3.  cap. 
3,  et  4,  5.  Theodoras  Bibliander,  &c.  Many  foolish  ceremonies  you  shall 
find  in  them;  and  which  is  most  to  be  lamented,  the  peoj^le  are  generally 
so  curious  in  observing  of  them,  that  if  the  least  circumstance  be  omitted_, 

“Qunm  quadringentis  adhuc  niilliaiibus  ab  imperatore  Leo  hie  abesset,  tam  fortiter  rugiebat,  ut  muliere*  t 
Komanje  abortierint  omnes,  mutique,  &c.  “Strozius  Cicogna,  omnif.  mag.  lib.  1.  c.  1.  putida  multa  recenset  ' 
ex  Alcorano,  de  coelo,  stellis,  Angelis,  Lonicerus,  c.  21,  22.  1.  1.  oQuinquies  in  die  orare  Turc®  tenentur 
ad  meridiem.  Bredenbachius,  cap.  5.  P In  quolibet  anno  mensem  integrum  jej unant  interdiu,  nec  come- 
dentes  nec  bibentes,  &a  ^ Nullis  unquam  multi  per  totara  setatem  carnibus  vescuntur.  Leo  Afer.  i 

r Lonicerus,  to.  1.  cap.  17.  18.  *Gotardus  Arthus,  ca.  33.  hist,  orient.  Indiae:  opinio  est  expiatorium  esse  i 
Gangem ; et  nec  niundiim  ab  omni  peccato  nec  salvum  fieri  posse,  qui  non  hoc  flumhie  se  abluat;  quam  ob  , 
causam  ex  tota  India,  &c.  t t^uia  nil  Yoluni  deinceps  v'dei-a,  , 


695 


Mem,  1.  Subs.  3.]  Symptoms  of  Religious  Melancholy. 

they  think  they  shall  be  damned,  ’tis  an  irremissible  offence,  and  can  hardly 
be  forgiven.  I kept  in  my  house  amongst  my  followers  (saith  Busbequius, 
sometime  the  Turk’s  orator  in  Constantinople)  a Turkey  boy,  that  by  chance 
did  eat  shell-fish,  a meat  forbidden  by  their  law,  but  the  next  da,y  when  he 
knew  what  he  had  done,  he  was  not  only  sick  to  cast  and  vomit,  but  very  much 
troubled  in  mind,  would  weep  and  “grieve  many  days  after,  torment  himself 
for  his  foul  offence.  Another  Turk  being  to  drink  a cup  of  wine  in  his  cellar, 
first  made  a huge  noise  and  filthy  faces,  “^to  warn  his  soul,  as  he  said,  that 
it  should  not  be  guilty  of  that  foul  fact  which  he  was  to  commit.”  With  such 
toys  as  these  are  men  kept  in  awe,  and  so  cowed,  that  they  dare  not  resist, 
or  offend  the  least  circumstance  of  their  law,  for  conscience’-sake  misled  by 
superstition,  which  no  human  edict  otherwise,  no  force  of  arms,  could  have 
enforced. 

In  the  last  place  are  Pseudo-Christians,  in  describing  of  whose  superstitious 
symptoms,  as  a mixture  of  the  rest,  I may  say  that  which  St.  Benedict  once 
saw  in  a vision,  one  devil  in  a market-place,  but  ten  in  a monastery,  because 
there  was  more  work ; in  populous  cities  they  would  swear  and  forswear,  lie, 
falsify,  deceive  fast  enough  of  themselves,  one  devil  could  circumvent  a thou- 
sand ; but  in  their  religious  houses  a thousand  devils  could  scarce  tempt  one 
silly  monk.  All  the  principal  devils,  I think,  busy  themselves  in  subverting 
Christians;  Jews,  Gentiles,  and  Mahometans,  are  extra  caulem,  out  of  the 
fold,  and  need  no  such  attendance,  they  make  no  resistance,  ^eos  enim  pulsare 
tugligit,  quos  quieto  jure  possidere  se  sentit,  they  are  his  own  already : but 
Christians  have  that  shield  of  faith,  sword  of  the  Spirit  to  resist,  and  must 
have  a great  deal  of  battery  before  they  can  be  overcome.  That  the  devil  is 
most  busy  amongst  us  that  are  of  the  true  church,  appears  by  those  several 
oppositions,  heresies,  schisms,  which  in  all  ages  he  hath  raised  to  subvert  it, 
nnd  in  that  of  Borne  especially,  wherein  Antichrist  himself  now  sits  and  plays 
his  prize.  This  mystery  of  iniquity  began  to  work  even  in  the  Apostles’  time, 
many  Antichrists  and  heretics  were  abroad,  many  sprung  up  since,  many  now 
present,  and  will  be  to  the  world’s  end,  to  dementate  men’s  minds,  to  seduce 
and  captivate  their  souls.  Their  symptoms  I know  not  how  better  to  express, 
than  in  that  twofold  division,  of  such  as  lead  and  are  led.  Such  as  lead  are 
heretics,  schismatics,  false  prophets,  impostors,  and  their  ministers : they  have 
some  common  symptoms,  some  peculiar.”  Common,  as  madness,  folly,  pride, 
insolency,arrogancy,  singularity,  peevishness,  obstinacy,  impudence,  scorn,  and 
contempt  of  all  other  sects:  Nullius  addicti  jurare  in  verha  magistrif  they 
will  approve  of  nought  but  what  they  first  invent  themselves,  no  interpretation 
good  but  what  their  infallible  spirit  dictates:  none  shall  be  in  secundis,  no  not 
in  tertiisy  they  are  only  wise,  only  learned  in  the  truth,  all  damned  but  they 
and  their  followers,  ccedem  scripturaruin  jaciunt  ad  materiam  suam,  saith 
Tertullian,  they  make  a slaughter  of  Scriptures,  and  turn  it  as  a nose  of  wax 
to  their  own  ends.  So  irrefragable,  in  the  meantime,  that  what  they  have 
once  said,  they  must  and  will  maintain,  in  whole  tomes,  duplications,  triplica- 
tions, never  yield  to  death,  so  self-conceited,  say  what  you  can.  As  “Bernard 
(erroneously  some  say)  speaks  of  P.  Aliardus,  omnes  patres  sic,  atque  ego  sic.. 
Though  all  the  Fathers,  Councils,  the  whole  world  contradict  it,  they  care  not, 
they  are  all  one:  and  as  ^Gregory  well  notes  “ of  such  as  are  vertiginous, 
they  think  all  turns  round  and  moves,  all  err;  when  as  the  error  is  wholly  in 
their  own  brains.”  Magallianus,  the  Jesuit,  in  his  Comment  on  1 Tim. 
xvi.  20,  and  Alphonsus  de  castro  lib.  1.  adversus  hcereses,  gives  two  more 
eminent  notes,  or  probable  conjectures  to  know  such  men  by  (they  might  have 

® Nullum  se  conflictandi  finem  facit.  ^ Ut  in  aliquem  angulum  se  reciperet,  ne  reus  fieret  ejus  delicti 
quod  ipse  erat  admissurus.  y Gregor.  Horn.  * “ Bound  to  the  dictates  of  no  master.”  ® Epist.  190. 
'b  Orat.  8.  ut  vertigme  coneptls  ridentur  omnia  moTeri,  omnia  iis  falsa  sunt,  quum  enor  ia  ipsorum  cerebro  sit. 


696 


Religious  Melancholy. 


[Part.  3. 


Sec.  4. 


taken  themselves  by  the  noses  when  they  said  it),  “ ® First  they  affect  novelties 
and  toys,  and  prefer  falsehood  before  truth;  ^secondlj^,  they  care  not  what 
they  say,  that  which  rashness  and  folly  hath  brought  out,  pride  afterward, 
peevishness  and  contumacy  shall  maintain  to  the  last  gasp,”  Peculiar  symp- 
toms are  prodigious  paradoxes,  new  doctrines,  vain  phantasms,  which  are  many 
and  diverse  as  they  themselves.  '^Nicholaites  of  old  would  have  wives  in  : 
common : Montanists  will  not  marry  at  all,  nor  Tatians,  forbidding  all  flesh, 
Severians  wune;  Adamians  go  naked;  ^because  Adam  did  so  in  Paradise;  and 
some  ^ barefoot  all  their  lives,  because  God,  Exod.  iii.  and  Joshua  v.  bid  Moses 
so  to  do ; and  Isaiah  xx.  was  bid  put  off  his  shoes ; Manichees  hold  that 
Pythagorean  transmigration  of  souls  from  men  to  beasts;  “ ^Hhe  Circumcellions 
in  Africa,  with  a mad  cruelty,  made  away  themselves,  some  by  fire,  water, 
breaking  their  necks,  and  seduced  others  to  do  the  like,  threatening  some  if  they 
did  not,”  with  a thousand  such;  as  you  may  read  in  ^Austin  (for  there  were 
fourscore  and  eleven  heresies  in  his  times,  besides  schisms  and  smaller  factions) 
Epiphanius,  Alphonsus  de  Castro,  Danceus,  Gah,  Prateolus,  &c.  Of  prophets, 
enthusiasts  and  impostors,  our  Ecclesiastical  stories  afford  many  examples ; 
of  Elias  and  Christs,  as  our  ^Eudo  de  stellis,  a Briton  in  King  Stephen’s 
time,  that  went  invisible,  translated  himself  fitom  one  to  another  in  a moment, 
fed  thousands  with  good  cheer  in  the  wilderness,  and  many  such ; nothing  so 
common  as  miracles,  visions,  revelations,  prophecies.  Kow  what  these  brain- 
sick heretics  once  broach,  and  impostors  set  on  foot,  be  it  never  so  absurd, 
false,  and  prodigious,  the  common  people  will  follow  and  believe.  It  will  run  : 
along  like  murrain  in  cattle,  scab  in  sheep.  Nulla  scabies,  as  %e  said,  super-  ' 
stitione  scabiosior : as  he  that  is  bitten  with  a mad  dog  bites  others,  and  all  in 
the  er.d  become  mad;  either  out  of  affection  of  novelty,  simplicity,  blind  zeal,  , 
hope  and  fear,  the  giddy-headed  multitude  will  embrace  it,  and  without  farther  . 
examination  approve  it. 

Sed  retera  querimur,  these  are  old,  licec  prius  fuere.  In  our  days  we  have  a ■ 
new  scene  of  superstitious  impostors  and  heretics.  A new  company  of  actors,  of  - 
Antichrists,  that  great  Antichrist  himself:  a rope  of  popes,  that  by  their  greatness  ! 
and  authority  bear  down  all  before  them : who  from  that  time  they  proclaimed  j 
themselves  universal  bishops,  toestablish  theirown  kingdom,  sovereignty,  great-  \ 
ness,  and  to  enrich  themselves,  broughtinsuch  a company  of  human  traditions,  i 
purgatory.  Limbus  Patrum,  lufanLum,  and  all  that  subterranean  geography,  i 
mass,  adoration  of  saints,  alms,  fastings,  bulls,  indulgences,  orders,  friars,  images, 
shrines,  musty  relics,  excommunications,  confessions,  satisfactions,  blind  obe-  •' 
diences,  vows,  pilgrimages,  peregrinations,  with  many  such  curious  toys,  , 
intricate  subtleties,  gross  errors,  obscure  questions,  to  vindicate  the  better  and 
set  a gloss  upon  them,  that  the  light  of  the  Gospel  was  quite  eclipsed,  darkness 
over  all,  the  Scriptures  concealed,  legends  brought  in,  religion  banished, 
hypocritical  superstition  exalted,  and  the  church  itself  “ obscured  and  per- 
secuted, Christ  and  his  members  crucified  more,  saith  Benzo,  by  a fewnecro- 
mantical,  atheistical  popes,  than  ever  it  was  by  ^Julian  the  Apostate,  Porphy- 
rins the  Platonist,  Celsus  the  physician,  Libanius  the  Sojdiister;  by  those 
heathen  emperors,  Huns,  Goths,  and  Yandals.  What  each  of  them  did,  by 
what  means,  at  what  times,  quibus  auxiliis,  superstition  climbed  to  this  height, 
traditions  increased,  and  Antichrist  himself  came  to  his  estate,  let  Magdeburg-  , 

® Res  novas  aflFcctant  et  inutiles,  falsa  veils  pra!fenint.  2,  quod  temeritas  efifutievit,  id  superbia  post  mcdtuu  •? 
tuebitur  et  contumaciEe,  «fec.  d See  more  in  Vincent.  Lyriu.  ® Aust.  de  hseres.  usus  mulierum  % 
inditi'ercns.  f Quod  ante  peccavit  Adam,  nudus  erat.  K Alii  nudis  pedibus  semper  ambulant.  | 

b Insana  feritate  sibi  non  parcunt,  nam  per  mortes  varias  prsecipitiorum,  aquaruni,  et  ignium,  seipsos  necant,  | 
et  in  istum  furorem  alios  cogunt,  mortem  minantes  ni  facianr.  1 Elench.  haaret.  ab  orbe  condito.  ^ 

k Nubrigens,is  lib.  cap.  19.  1 Jovian.  Pont.  Ant.  Dial.  “ Cum  per  Paganos  nomen  ejus  persequi  non  3 

poterat,  sub  specie  religionis  fraudulenter  subvertere  disponebat.  That  writ  depro/esso  against 

Christians,  et  palestinum  deum  (ut  Socrates  lib.  3.  cap.  19.),  scripturam  nugis  plenam,  &c.  vide  Cyrilluiu  in 
Julianum,  Origenem  iu  Celsum,  <tc. 


‘697 


Mem.  1.  Subs.  3.]  Symptoms  of  Religious  Melancholy. 

enses,  Kemnisius,  Osiander,  Bale,  Mornay,  Fox,  Usher,  and  many  others 
relate.  In  the  mean  time,  he  that  shall  but  see  their  profane  rites  and 
foolish  customs,  how  superstitiously  kept,  how  strictly  observed,  their  multitude 
of  saints,  images,  that  rabble  of  Romish  deities,  for  trades,  professions,  diseases, 
persons,  ofiSces,  countries,  places;  St.  George  for  England;  St.  Denis  for 
France;  Patrick,  Ireland;  Andrew,  Scotland;  Jago,  Spain;  &c.  Gregory 
for  students;  Luke  for  painters;  Cosmus  and  Damian  for  philosophers; 
Crispin,  shoemakers;  Katherine,  spinners;  &c.  Anthony  for  pigs;  Gallus, 
geese;  Wenceslaus,  sheep;  Pelagius,  oxen;  Sebastian,  the  plague;  Yalen- 
tine,  falling  sickness:  Apollonia,  tooth-ache;  Petronella  for  agues;  and  the 
Virgin  Mary  for  sea  and  land,  for  all  parties,  offices:  he  that  shall  observe 
these  things,  their  shrines,  images,  oblations,  pendants,  adorations,  pilgrim- 
ages they  make  to  them,  what  creeping  to  crosses,  our  Lady  of  Loretto’s  rich 
® gowns,  her  donaries,  the  cost  bestowed  on  images,  and  number  of  suitors; 
St.  Kicholas  Burge  in  France;  our  St.  Thomas’s  shrine  of  old  at  Canterbury; 
those  relics  at  Borne,  Jerusalem,  Genoa,  Lyons,  Pratum,  St.  Denis;  and  how 
many  thousands  come  yearly  to  offer  to  them,  with  what  cost,  trouble,  anxiety, 
superstition  (for  forty  several  masses  are  daily  said  in  some  of  their  ^ churches, 
and  they  rise  at  all  hours  of  the  night  to  mass,  come  barefoot,  &c.),  how  they 
spend  themselves,  tines,  goods,  lives,  fortunes,  in  such  ridiculous  observations ; 
their  tales  and  figments,  false  miracles,  buying  and  selling  of  pardons,  in- 
dulgences for  40,000  years  to  come,  their  processions  on  set  days,  their  strict 
fastings,  monks,  anchorites,  friar  mendicants,  Franciscans,  Carthusians,  &c. 
Their  vigils  and  fasts,  their  ceremonies  at  Christmas,  Shrovetide,  Candlemas, 
Palm-Sunday,  Blaise,  St.  Martin,  St.  Nicholas’  day ; their  adorations,  exor- 
cisms, &c.,  will  think  all  those  Grecian,  Pagan,  Mahometan  superstitions, 
gods,  idols,  and  ceremonies,  the  name,  time  and  place,  habit  only  altered,  to 
have  degenerated  into  Christians.  Whilst  they  prefer  traditions  before 
Scriptures ; those  Evangelical  Councils,  poverty,  obedience,  vows,  alms,  fasting, 
supererogations,  before  God’s  Commandments ; their  own  ordinances  instead 
of  his  precepts,  and  keep  them  in  ignorance,  blindness,  they  have  brought  the 
common  people  into  such  a case  by  their  cunning  conveyances,  strict  discipline 
and  servile  education,  that  upon  pain  of  damnation  they  dare  not  break  the 
least  ceremony,  tradition,  edict ; hold  it  a greater  sin  to  eat  a bit  of  meat  in 
Lent,  than  kill  a man : their  consciences  are  so  terrified,  that  they  are  ready 
to  despair  if  a small  ceremony  be  omitted;  and  will  accuse  their  own  father, 
mother,  brother,  sister,  nearest  and  dearest  friends  of  heresy,  if  they  do  not  as- 
they  do,  will  be  their  chief  executioners,  and  help  first  to  bring  a faggot  to 
burn  them.  What  mulct,  what  penance  soever  is  enjoined,  they  dare  hot  but 
do  it,  tumble  with  St.  Francis  in  the  mire  amongst  hogs,  if  they  be  appointed, 
go  woolward,  whip  themselves,  build  hospitals,  abbeys,  &c.,  go  to  the  East 
or  West  Indies,  kill  a king,  or  run  upon  a sword  point:  they  perform 
ail,  without  any  muttering  or  hesitation,  believe  all. 

‘“3  Ut  pueri  infantes  credunt  signa  omnia  ahena  I “ As  children  think  their  babies  live  to  be, 

Viv'ere,  et  esse  homines,  et  sic  isti  omnia  ficta  Do  they  these  brazen  images  they  see.” 

Vera  putant,  credunt  signis  cor  inesse  ahenis.”  j 

And  whilst  the  ruder  sort  are  so  carried  headlong  with  blind  zeal,  are  so 
gulled  and  tortured  by  their  superstitions,  their  own  too  credulous  simplicity 
and  ignorance,  their  epicurean  popes  and  hypocritical  cardinals  laugh  in  their 
sleeves,  and  are  merry  in  their  chambers  with  their  punks,  they  do  indulgere 
genio,  and  make  much  of  themselves.  The  middle  sort,  some  for  private  gain, 
hope  of  ecclesiastical  preferment  (quis  expedivit  psittaco  suum  popu- 

larity, base  flattery,  must  and  will  believe  all  their  paradoxes  and  absurd 

®One  image  had  one  gown  worth  400  crowns  and  more.  P As  at  our  lady’s  church  at  Bergamo  in  Italy.. 
^ Lncilius,  lib.  i.  cap.  22.  de  falsa  relig.  , 


698 


Rdigious  Melancholy. 


[Part.  3.  Sec.  4. 


tenets,  without  exception,  and  as  obstinately  maintain  and  put  in  practice  all 
their  traditions  and  idolatrous  ceremonies  (for  their  religion  is  half  a trade)  to 
the  death ; they  will  defend  all,  the  golden  legend  itself  with  all  the  lies  and 
tales  in  it:  as  that  of  St.  George,  St.  Christopher,  St.  Winifred,  St.  Denis,  &c. 
It  is  a wonder  to  see  how  Nic.  Harpsfield,  that  pharisaical  impostor,  amongst 
the  rest,  Ecclesiast.  Hist.  cay.  22.  scec,  prim,  sex.,  puzzles  himself  to  vindicate 
that  ridiculous  fable  of  St.  Ursula  and  the  eleven  thousand  virgins,  as  when 
they  lived,^  how  they  came  to  Cologne,  by  whom  martyred,  &c.,  though  he 
can  say  nothing  for  it,  yet  he  must  and  will  approve  it : nobilitavit  (inquit)  hoc 
smculum  Ursula  cum  comitibus,  cujits  historia  utinam  iam  mihi  esset  expedita 
et  certa,  quam  in  animo  meo  cerium  ac  expeditum  est,  earn  esse  cum  sodalibus 
beatam  in  cedis  virginem.  They  must  and  will  (I  say)  either  out  of  blind  zeal 
believe,  vary  their  compass  with  the  rest,  as  the  latitude  of  religion  varie-s, 
apply  themselves  to  the  times  and  seasons,  and  for  fear  and  flattery  are  con- 
tent to  subscribe  and  to  do  all  that  in  them  lies  to  maintain  and  defend  their 
present  government  and  slavish  religious  schoolmen,  canonists,  Jesuits,  friars, 
priests,  orators,  sophisters,  who  either  for  that  they  had  nothing  else  to  do, 
luxuriant  wits  knew  not  otherwise  how  to  busy  themselves  in  those  idle  times, 
for  the  Church  then  had  few  or  no  open  adversaries,  or  better  to  defend  tlieir 
lies,  fictions,  mii'acles,  transubstantiations,  traditions,  pope's  pardons,  purgato- 
ries, masses,  impossibilities,  &c.  with  glorious  shows,  fair  pretences,  big  words, 
and  plausible  wits,  have  coined  a thousand  idle  questions,  nice  distinctions, 
subtleties,  Obs  and  Sols,  such  tropological,  allegorical  expositions,  to  salve  all 
appearances,  objections,  such  quirks  and  quiddities,  quodlibetaries,  as  Bale 
saith  of  Ferribrigge  and  Strode,  instances,  ampliations,  decrees,  glosses, 
canons,  tliat  instead  of  sound  commentaries,  good  preachers,  are  come  in  a 
company  of  mad  sophisters,  prime  secundo  secundarii,  sectaries.  Canonists, 
Sorbonists,  Minorites,  with  a rabble  of  idle  controversies  and  questions,  ® an 
Papa  sit  Deus,  an  quasi  Deus?  An  participet  utramque  Christi  naturam? 
Whether  it  be  as  possible  for  God  to  be  a humble  bee  or  a gourd,  as  a man? 
Whether  he  can  produce  respect  without  a foundation  or  term,  make  a whore  a 
virgin?  fetch  Trajan’s  soul  from  hell,  and  how?  with  a rabble  of  questions 
about  hell-fire : whether  it  be  a greater  sin  to  kill  a man,  or  to  clout  shoes 
upon  a Sunday?  whether  God  can  make  another  God  like  unto  himself? 
Such,  saith  Kemnisius,  are  most  of  your  schoolmen  (mere  alchemists),  200 
commentators  on  Peter  Lambard ; (Pitsius  catal.  scriptorum  Anglic,  reckons 
up  180  English  commentators  alone,  on  the  matter  of  the  sentences),  Scotists, 
Thomists,  Beals,  Hominals,  &c.,  and  so  perhaps  that  of  St.  ^Austin  may  be 
verified.  Indocti  rapiunt  coelum  docti  interim  descendunt  ad  infernum.  Thus 
they  continued  in  such  error,  blindness,  decrees,  sophisms,  superstitions;  idle 
ceremonies  and  traditions  were  the  sum  of  their  new- coined  holiness  and 
religion,  and  by  these  knaveries  and  stratagems  they  were  able  to  involve  multi- 
tudes, to  deceive  the  most  sanctified  souls,  and,  if  it  were  possible,  the  very 
elect.  In  the  mean  time  the  true  Church,  as  wine  and  water  mixed,  lay  hid 
and  obscure  to  speak  of,  till  Luther’s  time,  who  began  upon  a sudden  to 
defecate,  and  as  another  sun  to  drive  away  those  foggy  mists  of  superstition, 
to  restore  it  to  that  purity  of  the  primitive  Church.  And  after  him  many 
good  and  godly  men,  divine  spirits,  have  done  their  endeavours,  and  still  do. 

““  And  what  their  ignorance  esteem’d  so  holy, 

Our  wiser  ages  do  account  as  folly.” 

But  see  the  devil,  that  will  never  sufier  the  Church  to  be  quiet  or  at  rest : no 
garden  so  well  tilled  but  some  noxious  weeds  grow  up  in  it,  no  wheat  but  it 

*■  An.  441.  8 Hospinian  Osiander.  An  hffic  propositio  Deus  sit  cucurbita  vel  scarabeus,  sit  requo 

possibilis  ac  Dens  et  homo?  An  possit  respectum  producere  sine  fundaraento  et  termino.  An  levius^  “it 
hominein  jugulare  quam  die  dominico  calceum  cousuere  ? tDe  doct.  Christian.  “ JDanieL 


600 


Mem.  1.  Subs.  3.]  Symptoms  of  Iteiiyious  Melancholy. 

hath  some  tares:  we  have  a mad  giddy  company  of  precisians,  schism atic.s, 
and  some  heretics,  even  in  our  own  bosoms  in  another  extreme,  Dum  vilanl 
stulti  vitia  in  contraria  curruntf  that  out  of  too  much  zeal  in  opposition  to 
Antichrist,  human  traditions,  those  Komish  rites  and  superstitions,  will  quite 
demolish  all,  they  will  admit  of  no  ceremonies  at  all,  no  fasting  days,  no  cross 
in  baptism,  kneeling  at  communion,  no  church  music,  ikc.,  no  bishop’s  courts, 
no  church  government,  rail  at  all  our  church  discipline,  will  not  hold  their 
tongues,  and  all  for  the  peace  of  thee,  O Sion!  No,  not  so  much  as  degrees 
some  of  them  will  tolerate,  or  universities,  ail  human  learning  (’tis  cloaca 
diaboli),  hoods,  habits,  cap  and  surplice,  such  as  are  things  indifferent  in  them- 
selves, and  wholly  for  ornament,  decency,  or  distinction’-sake,  they  abhor,  hate, 
and  snuff  at,  as  a stone-horse  when  he  meets  a bear:  they  make  matters  of 
conscience  of  them,  and  will  rather  forsake  their  livings  than  subscribe  to 
them.  They  will  admit  of  no  holidays,  or  honest  recreations,  as  of  hawking, 
hunting,  &c.,  no  churches,  no  bells  some  of  them,  because  Papists  use  them ; 
no  discipline,  no  ceremonies  but  what  they  invent  themselves;  no  interpreta- 
tions of  scriptures,  no  comments  of  fathers,  no  councils,  but  such  as  their  own 
fantastical  spirits  dictate,  or  recta  ratio,  as  Socinians,  by  which  spirit  misled, 
many  times  they  broach  as  prodigious  paradoxes  as  Papists  themselves.  Some 
of  them  turn  prophets,  have  secret  revelations,  will  be  of  privy  council  with. 
God  himself,  and  know  all  his  secrets,  ^ Per  capillos  spiritum  sanctum  tenent, 
et  omnia  sciunt  cum  sint  asini  omnium  obslinatissimi,  a company  of  giddy 
heads  will  take  upon  them  to  define  how  many  shall  be  saved  and  who  damned 
in  a parish,  where  they  shall  sit  in  heaven,  interpret  Apocalypses,  {Commenta- 
tores  prcBcipites  et  vertiginosos,  one  calls  them,  as  well  he  might)  and  those 
hidden  mysteries  to  private  persons,  times,  places,  as  their  own  spirit  informs 
them,  private  revelations  shall  suggest,  and  precisely  set  down  when  the  world 
shall  come  to  an  end,  what  year,  what  month,  what  day.  Some  of  them  again 
have  such  strong  faith,  so  presumptuous,  they  will  go  into  infected  houses, 
expel  devils,  and  fast  forty  days,  as  Christ  himself  did;  some  call  God  and 
his  attributes  into  question,  as  Vorstius  and  Socinus;  some  princes,  civil 
magistrates,  and  their  authorities,  as  anabaptists,  will  do  all  their  own  private 
spirit  dictates,  and  nothing  else.  Brownists,  Barrowists,  Pamilists,  and  those 
Amsterdamian  sects  and  sectaries,  are  led  all  by  so  many  private  spirits.  It 
is  a wonder  to  reveal  what  passages  Sleidan  relates  in  his  commentaries,  of 
Cretinck,  Knipperdoling,  and  their  a.ssociates,  those  madmen  of  Munster  in 
Germany  ; what  strange  enthusiasms,  sottish  revelations  they  had,  how  ab- 
surdly they  carried  themselves,  deluded  others ; and  as  profane  Machiavel  in  his 
political  disputations  holds  of  Christian  religion,  in  general  it  doth  enervate, 
debilitate,  take  away  men’s  spirits  and  courage  from  simp liciores  reddit 

homines,  breeds  nothing  so  courageous  soldiers  as  that  Homan : we  may  say 
of  these  peculiar  sects,  their  religion  takes  away  not  spirits  only,  but  wit  and 
judgment,  and  deprives  them  of  their  understanding;  for  some  of  them  are  so 
far  gone  with  their  private  enthusiasms  and  revelations,  that  they  are  quite 
mad,  out  of  their  wits.  What  greater  madness  can  there  be,  than  for  a man 
to  take  upon  him  to  be  a God,  as  some  do?  to  be  the  Holy  Ghost,  Elias,  and 
what  not?  In  ^Poland,  1518,  in  the  reign  of  King  Sigismund,  one  said  he 
was  Christ,  and  got  him  twelve  apostles,  came  to  judge  the  world,  and  strangely 
deluded  the  commons.  ^One  David  George,  an  illiterate  painter,  not  many 
years  since,  did  as  much  in  Holland,  took  upon  him  to  be  the  Messiah,  and  had 
many  followers.  Benedictus  Victorinus  Faventinus,  consil.  1 5,  writes  as  much 
of  one  Honorius,  that  thought  he  was  not  only  inspired  as  a prophet,  but  that 

**  ^Whilst  these  fbols  avoid  one  vice  they  run  into  another  of  an  opposite  character.”  7 Agrlp.  ep.  29 
■ Alex.  Gagain.  22.  Discipulis  ascitis  mirum  In  modum  populnm  decepit.  * Ciiicoiard,  descript.  i»elg. 

complures  habuit  asseclas  ah  iisdem  honoratus. 


700 


Religious  Melancholy . 


[Part.  3.  Sec.  4. 


he  was  a God  himself,  and  had  ^ familiar  conference  with  God  and  his  angels, 
Lavat.  de  sped.  c.  2.  part.  8.  hath  a story  of  one  John  Sartorius,  that  thought 
he  was  the  prophet  Elias,  and  cap.  7.  of  divers  others  that  had  conference 
with  angels,  were  saints,  prophets.  Wierus,  lih.  3.  de  Lamiis,  c.  7.  makes 
mention  of  a prophet  of  Groning  that  said  he  was  God  the  Father;  of  an 
Italian  and  Spanish  prophet  that  held  as  much.  We  need  not  rove  so  far 
abroad,  we  have  familiar  examples  at  home : Hackett  that  said  he  was  Christ ; 
Coppinger  and  Artliingcon  his  disciples;  ® Burchet  and  Hovatus,  burned  at 
Norwich.  We  are  never  likely  seven  years  together  without  some  such  new 
2)rophets  that  have  several  inspirations,  some  to  convert  the  Jews,  some  fast 
forty  days,  go  with  Daniel  to  the  lion’s  den ; some  foretell  strange  things,  some 
for  one  thing,  some  for  another.  Great  precisians  of  mean  conditions  and  very 
illiterate,  most  part  by  a preposterous  zeal,  fasting,  meditation,  melancholy, 
are  brought  into  those  gross  errors  and  inconveniences.  Of  those  men  I may 
conclude,  generally,  that  howsoever  they  may  seem  to  be  discreet,  and  men  of 
understanding  in  other  matters,  discourse  well,  Icesam  hahent  imaginationemy 
they  are  like  comets,  round  in  all  places  but  where  they  blaze,  cceiera  sani, 
they  have  impregnable  wits  many  of  them,  and  discreet  otherwise,  but  in  this- 
their  madness  and  folly  breaks  out  beyond  measure,  in  infinitum  erumpit 
stultitia.  They  are  certainly  far  gone  with  melancholy,  if  not  quite  mad,  and  ' 
have  more  need  of  physic  than  many  a man  that  keeps  his  bed,  more  need  of 
hellebore  than  those  that  are  in  Bedlam. 

Subsect.  IV. — Prognostics  of  Religious  Melancholy.  \ 

You  may  guess  at  the  prognostics  by  the  symptoms.  What  can  these  signs  ? 
foretell  otherwise  than  folly,  dotage,  madness,  gross  ignorance,  despair,  obsti-  ' 

nacy,  a reprobate  sense,  ^ a bad  end  'i  What  else  can  superstition,  heresy,  ^ 

produce,  but  wars,  tumults,  uproars,  torture  of  souls,  and  despair,  a desolate 
land,  as  Jeremy  teacheth,  cap.  vii.  34.  when  they  commit  idolatry,  and  walk 
after  their  own  ways?  how  should  it  be  otherwise  with  them?  what  can  they  ^ 
expect  but  “ blasting,  famine,  dearth,”  and  all  the  plagues  of  Egypt,  as  Amos 
denounceth,  cap.  iv.  vers.  9.  10.  to  be  led  into  captivity?  If  our  hopes  be  ( 

frustrate,  “ we  sow  much  and  bring  in  little,  eat  and  have  not  enough,  drink  ; 

and  are  not  filled,  clothe  and  be  not  warm,  &c.  Haggai,  i.  6.  we  look  for  much 
and  it  comes  to  little,  whence  is  it?  His  house  was  waste,  they  came  to  their 
own  houses,  vers.  9.  therefore  the  heaven  stayed  his  dew,  the  earth  his  fruit.”  ; 
Because  we  are  superstitious,  irreligious,  we  do  not  serve  God  as  we  ought,  all  - • 
these  plagues  and  miseries  come  upon  us ; what  can  we  look  for  else  but  mutual  J 
wars,  slaughters,  fearful  ends  in  this  life  and  in  the  life  to  come  eternal 
damnation?  What  is  it  that  hath  caused  so  many  feral  battles  to  be  fought, 
so  much  Christian  bloodshed,  but  superstition?  That  Spanish  inquisition,  racks, 
wheels,  tortures,  torments,  whence  do  they  proceed  ? from  superstition.  Bodine 
the  Frenchman,  in  his  ® method,  hist,  accounts  Englishmen  barbarians,  for  their 
civil  wars : but  let  him  read  those  Pharsalian  fields  ^ fought  of  late  in  France  for 
religion,  their  massacres,  wherein  by  their  own  relations  in  twenty-four  years 
I know  not  how  many  millions  have  been  consumed,  whole  families  and  cities, 
and  he  shall  find  ours  to  be  but  velitations  to  theirs.  But  it  hath  ever  been 
the  custom  of  heretics  and  idolaters,  when  they  are  plagued  for  their  sins,  and 
God’s  just  judgments  come  upon  them,  not  to  acknowledge  any  fault  in  them- 
selves, but  still  impute  it  unto  others.  In  Cyprian’s  time  it  was  much  contro- 
verted between  him  and  Demetrius  an  idolater,  who  should  be  the  cause  of  those 

b Hen.  Nicholas  at  Leiden  1580,  such  a one.  ® See  Camden’s  Annals,  fo.  242.  et  2S5.  d Anus  his 

bowels  burst,  Montanus  hanged  himself;  &c.  Eudo  de  stellis,  his  disciples,  ardere  potins  qnam  ad  vitam 
corrigi  maluerunt ; tanta  vis  infixi  semel  erroris,  they  died  blaspheming.  Nubrigensis.a  9.  lib.  1.  Jer.  vii  23. 

Amos  y.  5.  *5  cap.  fPoplinerius  Lcrius,  prjei  hist.  Rich.  Dinott, 


Mem.  1.  Subs.  4.]  Prognostics  of  Religious  Melancliohj , 701 

present  calamities.  Demetrius  laid  all  the  fault  on  Christians,  (and  so  they  did 
«ver  in  the  primitive  church,  as  appears  by  the  first  book  of  ® Arnobius,) 
^ that  there  were  not  such  ordinary  showers  in  winter,  the  ripening  heat  in 
summer,  so  seasonable  springs,  fruHful  autumns,  no  marble  mines  in  the  m oun- 
tains, less  gold  and  silver  than  of  old ; that  husbandmen,  seamen,  soldiers,  all 
were  scanted,  justice,  friendship,  skill  in  arts,  all  was  decayed,”  and  that 
through  Christians’  default,  and  all  their  other  miseries  from  them,  quod  dii 
nostri  cb  vobis  non  colantur,  because  they  did  not  worship  their  gods.  But 
•Cyjmiam  retorts  all  upon  him  again,  as  appears  by  his  tract  against  him.  ’Tis 
true  the  world  is  miserably  tormented  and  shaken  with  wars,  dearth,  famine, 
fire,  inundations,  plagues,  and  many  feral  diseases  rage  amongst  us,  sed  non  ut 
tu  quereris  ista  accidant  quod  dii  vestri  cb  nobis  non  colantur  sed  quod  a vobis 
non  colatur  Deus,  cb  quibus  nec  quceritur,  nee  timetur,  not  as  thou'  complainest, 
that  we  do  not  worship  your  gods,  but  because  you  are  idolaters,  and  do  not 
serve  the  true  God,  neither  seek  him,  nor  fear  him  as  you  ought.  Our  papists 
object  as  much  to  us,  and  account  us  heretics,  we  them;  the  Turks  esteem  of 
both  as  infidels,  and  we  them  as  a company  of  pagans,  J ews  against  all ; when 
indeed  there  is  a general  fault  in  us  all,  and  something  in  the  very  best,  which 
may  justly  deserve  God’s  wrath,  and  pull  these  miseries  upon  our  heads.  I will 
say  nothing  here  of  those  vain  cares,  torments,  needless  works,  penance,  pil- 
grimages, pseudomartyrdom,  &c.  We  heap  upon  ourselves  unnecessary 
troubles,  observation ; we  punish  our  bodies,  as  in  Turkey  (saith  ^ Busbequius, 
Leg.  Turcic.  ep.  3.)  “ one  did,  that  was  much  afiected  with  music,  and  to  hear 
boys  sing,  but  very  superstitious;  an  old  sybil  coming  to  his  house,  or  a holy 
woman  (as  that  place  yields  many),  took  him  down  for  it,  and  told  him,  that  in 
that  other  world  he  should  sufier  for  it ; thereupon  he  flung  his  rich  and  costly 
instruments  which  he  had  bedecked  with  jewels,  all  at  once  into  the  fire.  He 
was  served  in  silver  plate,  and  had  goodly  household  stuff:  a little  after, 
another  religious  man  reprehended  him  in  like  sort,  and  from  thenceforth  he 
was  served  in  earthen  vessels,  last  of  all  a decree  came  forth,  because  Turks, 
might  not  drink  wine  themselves,  that  neither  Jew  nor  Christian  then  living  in 
Constantinople,  might  drink  any  wine  at  all.”  In  like  sort  amongst  papists, 
fasting  at  first  was  generally  proposed  as  a good  thing ; after,  from  such  meats 
at  set  times,  and  then  last  of  all  so  rigorously  proposed,  to  bind  the  consciences 
'upon  pain  of  damnation.  “ First  Friday,”  saith  Erasmus,  “ then  Saturday,” 
et  nunc  periclitatur  dies  3Iercurii,  and  Wednesday  now  is  in  danger  of  a fast. 

And  for  such  like  toys,  some  so  miserably  afflict  themselves  to  despair,  and 
death  itself,  rather  than  ofiend,  and  think  themselves  good  Christians  in  it, 
when  as  indeed  they  are  superstitious  Jews.”  So  saith  Leonardus  Fuchsius, 
a great  physician  in  his  time.  “ ^ We  are  tortured  in  Germany  with  these 
popish  edicts,  our  bodies  so  taken  down,  our  goods  so  diminished,  that  if  God 
had  not  sent  Luther,  a worthy  man,  in  time,  to  redress  these  mischiefs,  we 
should  have  eaten  hay  with  our  horses  before  this.”  “ As  in  fasting,  so  in  all 
•other  superstitious  edicts  we  crucify  one  another  without  a cause,  barring  our- 
selves of  many  good  and  lawful  things,  honest  disports,  pleasures  and  recrea- 
tions; for  wherefore  did  God  create  them  but  for  our  use?  Feasts,  mirth, 
music,  hawking,  hunting,  singing,  dancing,  &c.  non  tarn  necessitatihus  nostris 

8 Advers.  gentes,  lib.  !.  postqnam  in  mundo  Christiana  gens  coepit,  terrarum  orbem  periisse,  et  multia 
rnalis  affectum  esse  genus  humaniim  videmus.  h Quod  nec  hyeme,  nec  sestate  tanta  imbrium  copia,  nec 
■frugibus  torrendis  solita  flagrantia,  nec  vernnli  temperie  sata  tam  Iceta  sint,  nec  arboreis  foetibus  autumn/ 
JiBCundi,  minus  de  montibus  marmor  cruatur,  minus  aururn,  &c.  i Solitus  erat  oblectare  se  fidibus,  et 
voce  rausica  canentium;  sed  hoc  omne  sublatum  Sybillje  cujusdam  interrentu,  &c.  Inde  quicquid  erat 
instrumentorum  Symphoniacorum,  auro  gemmisque  egregio  opere  distinctorum  comminuit,  et  in  ignem 
injecit,  &c.  k Ob  id  genus  observatiunculas  videmus  homines  niisere  affligi,  et  denique  mori,  et  sibi  ipsis 
Christianos  videri  quum  revera  sint  Judiei.  1 Ita  in  corpora  nostra  fortunasque  decretis  suis  sieviit,  ut 

parum  ahfuerat,  nisi  Deus  Lutherum  virum  perpetuamepioria  dignissimum  excitasset,  quin  nobis foeno  mox 
oommnni  cum  inmentis  ciho  utendura  fuisset.  “The  Gentiles  in  India  ■will  eat  no  sensible  creatures,  or 
aught  that  hath  blood  in  it. 


702 


Religious  Melancholy. 


[Part.  3.  Sec.  4. 


1 


Deus  inservit,  sed  in  delicias  amamur,  as  Seneca  notes,  God  would  have  it  so. 
And  as  Plato  2.  de  legibusgiYQS  out^deos  lahoriosam  hominum  vitain  miser atos, 
the  gods  in  commiseration  of  human  estate  sent  Apollo,  Bacchus,  and  the 
Muses,  qui  cum  voluptate  tripudla  et  saltationes  nobis  ducant,  to  be  merry  with 
mortals,  to  sing  and  dance  with  us.  So  that  he  that  will  not  rejoice  and  enjoy 
himself,  making  good  use  of  such  things  as  are  lawfully  permitted,  non  est  tern- 
peratus,  as  he  will,  sed  super stitiosus.  “ There  is  nothing  better  for  a man, 
than  that  he  should  eat  and  drink,  and  that  he  should  make  his  soul  enjoy  good 
in  his  labour,”  Eccles.  ii.  24.  And  as  ^ one  said  of  hawking  and  hunting, 
tot  solatia  in  hac  cegri  orbis  calamitate  mortalibus  tcediis  deus  objecit,  1 say  of  all 
honest  recreations,  God  hath  therefore  indulged  them  to  refresh,  ease,  solace 
and  comfort  us.  But  we  are  some  of  us  too  stern,  too  rigid,  too  precise,  too 
grossly  superstitious,  and  whilst  we  make  a conscience  of  every  toy,  with  touch 
not,  taste  not,  &c.,  as  those  Pythagoreans  of  old,  and  some  Indians  now,  that 
will  eat  no  flesh,  or  sufier  any  living  creature  to  be  killed.,  the  Bannians  about 
Guzzerat ; we  tyrannize  over  our  brother’s  soul,  lose  the  right  use  of  many 
good  gifts ; honest  ° sports,  games  and  pleasant  recreations,  ^ punish  ourselves 
without  a cause,  lose  our  liberties,  and  sometimes  our  lives.  Anno  1270,  at 
^ Magdeburg  in  Germany,  a Jewfell  into  a privy  upon  a Saturday, and  without 
help  could  not  possibly  get  out ; he  called  to  his  fellows  for  succour,  but  they 
denied  it,  because  it  was  their  Sabbath,  non  licebat  opus  manuum  exercere; 
the  bishop  hearing  of  it,  the  next  day  forbade  him  to  be  pulled  out,  because 
it  was  our  Sunday.  In  the  mean  time  the  wretch  died  before  Monday.  We  i 
have  myriads  of  examples  in  this  kind  amongst  those  rigid  Sabbatarians,  and  i 
therefore  not  without  good  cause,  ^ Intolerahilem  perturbationem  Seneca  calls  • 
it,  as  well  he  might,  an  intolerable  perturbation,  that  causeth  such  dire  events, 
folly,  madness,  sickness,  despair,  death  of  body  and  soul,  and  hell  itself. 

Subsect.  V. — Cure  of  Religious  Melancholy.  ^ 

To  purge  the  world  of  idolatry  and  superstition,  will  require  some  monster-  i 
taming  Hercules,  a divine  ^Tlsculapius,  or  Christ  himself  to  come  in  his  own  ! 
person,  to  reign  a thousand  years  on  earth  before  the  end,  as  the  Millenaries  ) 
will  have  him.  They  are  generally  so  refractory,  self-conceited,  obstinate,  so  j 
firmly  addicted  to  that  religion  in  which  they  have  been  bred  and  brought  up,  . ; 
that  no  persuasion,  no  terror,  no  persecution,  can  divert  them.  The  considera-  ^ 
tion  of  which,  hath  induced  many  commonwealths  to  sufier  them  to  enjoy  their 
consciences  as  they  will  themselves : a toleration  of  Jews  is  in  most  provinces 
of  Europe.  In  Asia  they  have  their  synagogues : Spaniards  permit  Moors 
to  live  amongst  them : the  Mogullians,  Gentiles  : the  Turks  all  religions.  In  ^ 
Europe,  Poland  and  Amsterdam  are  the  common  sanctuaries.  Some  are  of  I 
opinion,  that  no  man  ought  to  be  compelled  for  conscience’-sake,  but  let  him  be  ^ 
of  what  religion  he  will,  he  may  be  saved,  as  Cornelius  was  formerly  accepted, 
Jew,  Turk,  Anabaptist,  &c.  If  he  be  an  honest  man,  live  soberly,  and  1 
civilly  in  his  profession,  (Yolkelius,  Crellius,  and  the  rest  of  the  Socinians,  that 
now  nestle  themselves  about  Cracow  and  Bakov/  in  Poland,  have  renewed  this 
opinion),  serve  his  own  God,  with  that  fear  and  reverence  as  ho  ought.  Sua 
caique  civitati  (Lseli)  religio  sit,  nostra  nobis,  Tully  thought  fit  every  city  i 
should  be  free  in  this  behalf,  adore  their  own  Custodes  et  Topicos  cfeos,  tutelar  J 

“ Vandormilius  de  Aucupio.  cap.  27.  ® Some  explode  all  human  authors,  arts,  and  sciences,  poets,  1 

histories,  &c.,  so  precise,  their  zeal  overruns  their  wits;  and  so  stupid,  they  oppose  all  humane  learning,  a 
because  they  are  ignorant  themselves  and  illiterate,  nothing  must  be  read  but  Scriptures;  but  these  men  S 
deserve  to  be  pitied,  rather  than  confuted.  Others  are  so  strict  they  will  admit  of  no  honest  game  anti 
pleasure,  no  dancing,  singing,  other  plays,  recreations  and  games,  hawking,  hunting,  cock-fighting,  bear- 
baiting,  &c.,  because  to  see  one  beast  kill  another  is  the  fruit  of  our  rebellion  against  God,  &c.  P Nuda  ® 
ac  tremebunda  cruentis  Irrepet  genibus  si  Candida  jusserit  Ino.  Juvenalis,  Sect.  ti.  1 Munster,  Cosmog. 
lib.  3.  cap.  444.  Inciditin  cloacain,  unde  scnon  possit  eximei’e,  implorat  opera  sociorum,  sed  illi  uegant,  &c.  ^ 
'De  beuedc.  7.  2.  M 


Mem.  1.  Subs.  5.]  Cure  of  Religious  Melancholy. 


703 


and  local  gods,  as  Symmachus  calls  them.  Isocrates  adviseth  Demonicus 
“when  he  came  to  a strange  city,  to  ® worship  by  all  means  the  gods  of  the 
place, unumquemque  Topicum  deum  sic  coli  oportere,  quomodo  ipse  prcece- 
peril:  which  Cecilius  in  ^Minutius  labours,  and  would  have  every  nation 
sacrorum  ritus  gentiles  habere  et  deos  colere  municipes,  keep  their  own  cere- 
monies, worship  their  peculiar  gods,  which  Pomponius  Mela  reports  of  the 
Africans,  Deos  suos  patrio  more  venerantur^  they  worship  their  o^vn  gods 
according  to  their  own  ordination.  For  why  should  any  one  nation,  as  he  there 
pleads,  challenge  that  universality  of  God,  Deum  suum  quern  nec  ostendunt, 
nee  vident,  discurrentem  scilicet  et  uhique  proesentem^  in  omnium  mores,  actus, 
et  occuUas  cogitationes  inquirentem,  &c.,  as  Christians  do : let  every  province 
enjoy  their  liberty  in  this  behalf,  worship  one  God,  or  all  as  they  will,  and  are 
informed.  The  Romans  built  altars  Diis  Asiae,  Europae,  Lybiae,  diis  ignotis  et 
peregrinis:  others  otherwise,  &c.  Plinius  Secundus,  as  appears  by  his  Epistle 
to  Trajan,  would  not  have  the  Christians  so  persecuted,  and  in  some  time  of  the 
reign  of  Maximinus,  as  we  find  it  registered  in  Eusebius,  lib.  9.  cap.  9.  there 
was  a decree  made  to  this  purpose,  Nullus  cogatur  invitus  ad  huncsvel  ilium 
deorum  cultuin,  “ let  no  one  be  compelled  against  his  will  to  worship  any 
particular  deity,”  and  by  Constantine  in  the  19  th  year  of  his  reign  as  “Baronins 
informeth  us,  Nemo  alteri  exhibeat  molestiam,  quod  cujusque  animus  vult,  hoc 
quisque  transigat,  new  gods,  new  lawgivers,  new  priests,  will  have  new  cere- 
monies, customs  and  religions,  to  which  every  wise  man  as  a good  formalist 
should  accommodate  himself. 

“ ^ Saturnus  periit,  perierunt  et  sua  jura, 

Sub  Jove  nunc  mundus,  jussa  sequare  Jovis.” 

The  said  Constantine  the  Emperor,  as  Eusebius  writes,  flung  down  and  demo- 
lished all  the  heathen  gods,  silver,  gold  statues,  altars,  images  and  temples, 
and  turned  them  all  to  Christian  churches,  infestus.gentilium  monumentis  ludi^ 
brio  exposuit;  the  Turk  now  converts  them  again  to  Mahometan  mosques. 
The  like  edict  came  forth  in  the  reign  of  Arcadius  and  Honorius.  ^Symmachus, 
the  orator,  in  his  days,  to  procure  a general  toleration,  used  this  argument, 
“^Because  God  is  immense  and  infinite,  and  his  nature  cannot  perfectly  be 
known,  it  is  convenient  he  should  be  as  diversely  worshipped,  as  every  man 
shall  perceive  or  understand.”  It  was  impossible,  he  thought  for  one  religion 
to  be  universal : you  see  that  one  small  iDrovince  can  hardly  be  ruled  by  one 
laAV,  civil  or  spiritual ; and  “ how  shall  so  many  distinct  and  vast  empires  of 
the  world  be  united  into  one?  It  never  was,  never  will  be.”  Besides,  if  there 
be  infinite  planetary  and  firmamental  worlds,  as  “some  will,  there  be  infinite 
genii  or  commanding  spirits  belonging  to  each  of  them ; and  so,  per  consequens 
(for  they  will  be  all  adored),  infinite  religions.  And  therefore  let  every  terri- 
tory keep  their  proper  rites  and  ceremonies,  as  their  dii  tutelares  will,  so  Tyrius 
calls  them,  “ and  according  to  the  quarter  they  hold,”  their  own  institutions, 
revelations,  orders,  oracles,  which  they  dictate  from  time  to  time,  or  teach 
their  priests  or  ministers.  This  tenet  was  stifBy  maintained  in  Turkey  not 
long  since,  as  you  may  read  in  the  third  epistle  of  Busbequius,  “^that  all 
those  should  participate  of  eternal  happiness,  that  lived  a holy  and  innocent 
life,  what  religion  soever  they  professed.”  Rustan  Bassa  was  a great  patron 
of  it ; though  Mahomet  himself  was  sent  virtute  gladii,  to  enforce  all,  as  he 
writes  in  his  Alcoran,  to  follow  him.  Some  again  will  approve  of  this  for  J ews, 
Gentiles,  infidels,  that  are  out  of  the  fold,  they  can  be  content  to  give  them  all 
respect  and  favour,  but  by  no  means  to  such  as  are  within  the  precincts  of  our 

® Xunaen  venerareprreseitim  qtiod  civitas  colit.  t Octavio  dial.  Annal.  tom.  3.  ad  annum  324.  1. 

* Ovid.  “ Saturn  is  dead,  his  laws  died  with  him ; now  that  Jupiter  rules  the  world,  let  us  obey  his  laws.’ 

y In  epist.  Sym.  * Quia  deus  immensum  quiddam  est,  et  infinitum  cujus  natura  perfecte  oognosci  non 

potest,  jequum  ergo  est,  ut  diversa  ratione  colatur  prout  quisque  aliquid  de  l)eo  percipit  aut  intelligit. 

* Campanella,  Calcaginus  and  others.  b ^Eternae  beatitudinis  consortcs  fore,  qui  sancte  innocenterque 
hanc  vitam  traduxerint,  quamcunque  illi  religtonem  sequuti  sunt. 


704 


Religious  Melancholy. 


[Part.  3.  Sec.  4. 


own  cliurcli,  and  called  Christians,  to  no  heretics,  schismatics,  or  the  like;  let 
the  Spanish  inquisition,  that  fourth  fury,  speak  of  some  of  them,  the  civil  wars 
and  massacres  in  France,  our  Marian  times.  ‘^Magallianus  the  Jesuit  will  not 
admit  of  conference  with  a heretic,  hut  severity  and  rigour  to  be  used,  non 
illis  verba  reddere,  sed  f ureas  fig  ere  oportet;  and  Theodosius  is  commended  in 
Nicephoms,  lib.  12.  cap.  15.  ‘^‘^Tliat  he  put  all  heretics  to  silence.”  Bernard. 
Epist.  190,  will  have  club  law,  fire  and  sword  for  heretics,  “^compel  them, 
stop  their  mouths  not  with  disputations,  or  refute  them  witli  reasons,  but  with 
fists;”  and  this  is  their  ordinary  practice.  Another  company  are  as  mild  on 
the  other  side ; to  avoid  all  heart-burning,  and  contentious  wars  and  uproars, 
tliey  would  have  a general  toleration  in  every  kingdom,  no  mulct  at  all,  no 
man  for  religion  or  conscience  be  put  to  death,  which  ^Thuanus  the  French 
historian  much  favours;  our  late  Socinians  defend;  Vaticanus against  Calvin 
in  a large  Treatise  in  behalf  of  Servetus,  vindicates;  Castilio,  &c.,  IMartin 
Ballius  and  his  companions,  maintained  this  opinion  not  long  since  in  France, 
whose  error  is  confuted  by  Beza  in  a just  volume.  The  medium  is  best,  and 
that  which  Paul  prescribes.  Gal.  i.  “ If  any  man  shall  fail  by  occasion,  to 
restore  such  a one  with  the  spirit  of  meekness,  by  all  fair  means,  gentle  admo- 
nitions;” but  if  that  will  not  take  place.  Post  unam  et  alteram  admonitionem 
hcereticum  devita,  he  must  be  excommunicate,  as  Paul  did  by  Hymenseus, 
delivered  over  to  Satan.  Immedicabile  vulnus  ense  reddendum  est.  As  Hip- 
pocrates said  in  physic,  I may  well  say  in  divinity,  Quee  ferro  non  curantur, 
ignis  curat.  For  the  vulgar,  restrain  them  by  laws,  mulcts,  bum  their  books, 
forbid  their  conventicles;  for  when  the  cause  is  taken  away,  the  effect  will 
soon  cease.  Now  for  prophets,  dreamers,  and  such  rude  silly  fellows,  that 
through  fasting,  too  much  meditation,  preciseness,  or  by  melancholy  are  dis- 
tempered : the  best  means  to  reduce  them  ad  saiiam  merdem,  is  to  alter  their 
course  of  life,  and  with  conference,  threats,  promises,  persuasions,  to  intermix 
physic.  Hercules  de  Saxonia  had  such  a prophet  committed  to  his  charge  in 
Venice,  that  thought  hewas  Elias,  and  would  fast  as  he  did ; he  dressed  a fellow 
in  angel’s  attire,  that  said  he  came  from  heaven  to  bring  him  divine  food,  and 
by  that  means  stayed  his  fast,  administered  his  physic;  so  by  the  mediation 
of  this  forged  angel  he  was  cured.  ^Bhasis,  an  Arabian,  cont.  lib.  1.  cap.  9, 
speaks  of  a fellow  that  in  like  case  complained  to  him,  and  desired  his  help : 
“ I asked  him  (saith  he)  what  the  matter  was ; he  replied,  I am  continually 
meditating  of  heaven  and  hell,  and  methinks  I see  and  talk  with  fiery  spirits, 
and  smell  brimstone,  &c.,  and  am  so  carried  away  with  these  conceits,  that  I 
can  neither  eat,  nor  sleep,  nor  go  about  my  business : I cured  him  (saith 
Bhasis)  partly  by  persuasion,  partly  by  physic,  and  so  have  I done  by  many 
others.”  We  have  frequently  such  prophets  and  dreamers  amongst  us,  whom 
we  persecute  with  fire  and  faggot : I think  the  most  compendious  cure,  for 
some  of  them  at  least,  had  been  in  Bedlam.  Sed  de  his  satis. 


MEMB.  II. 


SuBSECT.  I. — Religious  Melancholy  in  defect;  parties  affected,  Epicures,  Atheists, 
Hypocrites,  worldly  secure,  Carnalists,  all  impious  persons,  impenitent  sin- 
ners, ^c. 

In  that  other  extreme  or  defect  of  this  love  of  God,  knowledge,  faith,  fear, 
hope,  &c.  are  such  as  err  both  in  doctrine  and  manners,  Sadducees,  Herodians, 


° Comment  in  C.  Tim.  6.  ver.  20.  et  21.  severitate  cum  agendum,  et  non  aliter.  d Quod  sileniium 

hsereticis  indixerit.  ® Igne  et  fuste  potius  agendum  cum  hoereticis  quam  cum  disputationibus ; os  alia 
loqnens,  &c.  f Prsefat.  Hist.  8 Quidam  conquestus  est  mihi  de  hoc  morbo,  et  deprecatus  est  ut  ego 

ilium  curarem;  ego  quxsivi  ah  eo  quid  sentiret;  respondit,  semper  imaginor  et  cogito  de  Deo  et  angelis, 
iVc.  et  ita  demersus  sum  hac  imaginatione,  ut  nec  edam  nec  donniam,  nec  uegotiis,  &c.  Ego  curavi 
raodicina  et  persuasione:  et  sic  plures  alios. 


705 


Mem.  2.  Subs.  1.]  Religious  Melancholy  in  Defect. 


libertines,  politicians;  all  manner  of  atheists,  epicures,  infidels,  tliatare  secure, 
jin  a reprobate  sense,  fear  not  God  at  all,  and  such  are  too  distrustful  and 
timorous,  as  desperate  persons  be.  That  grand  sin  of  atheism  or  impiety, 
j^Melancthon  calls  it  monstrosam  tnelanc/ioliam,  monstrous  melancholy;  or 
venenatam  melancholiam,  ^oisonQ(\.  melancholy.  A company  of  Cyclops  or 
I giants,  that  war  with  the  gods,  as  the  poets  feigned,  antipodes  to  Christians 
that  scoff  at  all  religion,  at  God  himself,  deny  him  and  alldiis  attributes  liis 
wisdom,  power,  providence,  his  mercy  and  judgment.  ' 

“i  Esse  aliquos  manes,  et  subterranea  regna, 

Et  contuin,  et  Stygio  ranas  in  gurgite  iiigras, 

Atque  una  transire  vaduni  tot  millia  cymba, 

Nec  pueri  credunt,  nisi  qui  nondum  cere  lavantur.” 

That  there  is  either  heaven  or  hell,  resurrection  of  the  dead,  pain,  happiness 
or  world  to  come,  credat  Judceus  Apella;  for  their  parts  they  esteem  them  as 
so  many  poet’s  tales,  bugbears,  Lucian’s  Alexander;  Moses,  Mahomet,  and 
Christ  are  all  as  one  in  their  creed.  When  those  bloody  Avars  in  France  for 
matters  of  religion  (saith  Richard  Dinoth)  were  so  violently  pursued  between 
Huguenots  and  Rapists,  there  was  a company  of  good  fellows  laughed  them  all 
to  scorn,  for  being  such  superstitious  fools,  to  lose  their  wives  and  fortunes 
accounting  faith,  religion,  immortality  of  the  soul,  mere  fopperies  and  illusions' 
Such  lose  ^atheistical  spirits  are  too  predominant  in  all  kingdoms.  Let  them 
contend,  pray,  tremble,  trouble  themselves  that  will,  for  their  parts,  they  fear 
aeither  God  nor  the  devil ; but  with  that  Cyclops  in  Euripides. 


“ Haud  iilla  numina  expavescunt  ccelitum, 
Scd  victimas  iini  deorum  niaximo, 
Ventri  offerunt,  decs  ignorant  casteros.” 


They  fear  no  God  but  one, 
They  sacrifice  to  none, 

But  belly,  and  him  adore, 

For  gods  they  know  no  more.” 


x'  ui  guus  luey  Know  no  mo 

Their  god  is  their  belly,”  as  Paul  saith,  Sancta  mater  saturifas; c/uibus 

m solo  vtvendi  causa  palato  est.  The  idol,  which  they  worship  and  adore  is 
;heir  mistress;  with  him  in  Plautus,  mallem  Jkbc  mulier  me  amet  quam  diL 
-hey  had  lather  have  her  favour  than  the  gods’.  Satan  is  their  guide,  the  flesh 
s their  instructor,  hypocrisy  their  counsellor,  vanity  their  fellow-soldier,  their 
vill  their  law,  ambition  their  captain,  custom  their  rule;  temeriW,  boldness 
mpudence  their  art,  toys  their  trading,  damnation  their  end.  All  their  endea- 
vours are  to  satisfy  their  lust  and  appetite,  how  to  please  their  genius,  and  to 
)e  merry  for  the  present,  Ede,  lude,  bibe,  post  mortem  nulla  voluptas."^  The 
ame  condition  is  of  men  and  of  beasts;  as  the  one  dieth,  so  dieth  the  other” 
tccles.  iii.  19.  The  Avorld  goes  round.  ’ 


“v^truditur  dies  die, 

NoYseque  pergunt  interire  Lunse : ” 


They  did  eat  and  drink  of  old,  marry,  bury,  bought,  sold,  planted,  built,  and 
rill  do  still.  ‘“'Ourlifeis  short  and  tedious,  and  in  the  death  of  a man  there 
ij  no  recovery,  neither  was  any  man  known  that  hath  returned  from  the  ^rave  * 
3r  w^e  are  born  at  all  adventure,  and  we  shall  be  hereafter  as  thoim-h  Ave  had 
.ever  been;  for  the  breath  is  as  smoke  in  our  nostrils,  &c.,  aiufthe  spirit 
anisheth  as  Lie  soft  air.  ‘iCome  let  us  enjoy  the  pleasures  that  are  present, 
it  us  cheerfully  use  the  creatures  as  in  youth,  let  us  fill  ourselves  with  costly 
vine  and  ointments,  let  not  the  flower  of  our  life  pass  by  us,  let  us  croAvn  oui- 
3lves  with  rose-buds  before  they  are  Avithered,”  &c.  ^ Vivamus  mea  Lesbia  et 
memus,  &c.  Come  let  us  take  our  fill  of  love,  and  pleasure  in  dalliance  for 
tiis  IS  our  portion,  this  is  our  lot.  Tempora  labuntar,  tacitisque  senescimus 


706 


Rel'giou&  Melancholy. 


[Part.  3.  Sec.  4 


annis.  ‘ For  tlie  rest  of  heaven  and  hell,  let  children  and  superstitious  fool 


believe  it : for  their  parts,  they  are  so  far  from  trembling  at  the  dreadful  da\ 
of  judgment  that  they  wish  with  Nero,  Me  vivo  fiat,  let  it  come  in  their  times 
so  secure,  so  desperate,  so  immoderate  in  lust  and  pleasure,  so  prone  to  revenge 
that,  as  Paterculus  said  of  some  caitiffs  in  his  time  in  Rome,  Quod  nequith 
ausi,  fortiter  executi:  it  shall  not  be  so  wickedly  attempted,  but  as  desperately 
performed,  whatever  they  take  in  hand.  Were  it  not  for  God’s  restraining 
grace,  fear  and  shame,  temporal  punishment,  and  their  own  infamy,  they  woulc 
Lycaon-like  exenterate,  as  so  many  cannibals  eat  up,  or  Cadmus’  soldiers  con 
sume  one  another.  These  are  most  impious,  and  commonly  professed  atheists 
that  never  use  the  name  of  God  but  to  swear  by ; that  express  nought  els< 
but  epicurism  in  their  carriage  or  hypocrisy;  with  Pentheus  they  neglect  anc 
contemn  these  rites  and  religious  ceremonies  of  the  gods;  they  will  be  god, 
themselves,  or  at  least  socii  deorum.  Divisum  imperium  cum  Jove  Ccesar  habei 
“ Csesar  divides  the  empire  with  Jove.”  Aproyis,  an  -dilgyptian  tyrant,  grew 
saith  Herodotus,  to  that  height  of  pride,  insolency  of  impiety,  to  that  contemp 
of  gods  and  men,  that  he  held  his  kingdom  so  sure,  ut  a nemine  deorum  an 
homivum  sibi  eripi  posset,  neither  God  nor  men  could  take  it  from  him.  A 


certain  blasphemous  king  of  Spain  (as  ^Lansius  reports)  made  an  edict,  tlia 

rs’  space,  should  believe  in,  call  on,  or  worship  an 


jio  subject  of  his,  for  ten  years’  space 
god.  And  as  ^ Jovius  relates  of  Mahomet  the  Second,  that  sacked  Constar 
tinople,  he  so  behaved  himself,  that  he  believed  neither  Christ  nor  Mahometp 
nnd  thence  it  came  to  pass,  tliat  he  kept  his  word  and  promise  no  farther  tha,! 
for  his  advantage,  neither  did  he  care  to  commit  any  offence  to  satisfy  his  hist!| 
I could  say  the  like  of  many  princes,  many  private  men  (our  stories  are  full 
them)  in  times  past,  this  present  age,  that  love,  fear,  obey,  and  perform  a 
civil  duties  as  they  shall  find  them  expedient  or  behoveful  to  their  own  end 
Securi  adversus  Deos,  securi  adversus  homines,  votis  non  esi  opus,'  whic 
^Tacitus  reports  of  some  Germans,  they  need  not  pray,  fear,  hope,  for  they  ai 
secure,  to  their  thinking,  both,  from  gods  and  men.  Bulco  Opiliensis,  sometiii 
Duke  of  ^Silesia,  was  such  a one  to  a hair;  he  lived  (saith  ®udSneas  Sylviu 
at  ^Uratislavia,  “and  was  so  mad  to  satisfy  his  lust,  that  he  believed  neitli 
heaven  nor  hell,  or  that  the  soul  was  immortal,  but  married  wives,  and  turne 
them  up  as  he  thought  fit,  did  murder  and  mischief,  and  what  he  listhimseli 
This  duke  hath  too  many  followers  in  our  days:  say  what  you  can,  dehoi 
exhort,  pemuade  to  the  contrary,  they  are  no  more  moved, quam  si  dm 


silexautstet  Marpesia.  cautes,  than  so  m any  stocks  and  stones ; tell  them  of  heav€ 
and  hell,  ’tis  to  no  purpose,  laterem  lavas,  they  answer  as  Ataliba  that  India 
prince  did  friar  Vincent,  “‘^when  he  brought  him  a book,  and  told  him  all  tl 
mysteries  of  salvation,  heaven  and  hell  were  contained  in  it : he  looked  upc 
it,  and  said  he  saw  no  such  matter,  asking  withal,  how  he  knew  it:  the 
will  but  scoff  at  it,  or  wholly  reject  it.  Petronius  in  Tacitus,  when  he  wj 
now,  by  Nero’s  command,  bleeding  to  death,  aiidiehat  arnicos  nihil  referent\ 
de  immortalitate  animee,  aut  sapientum  placitis,  sed  Isvia  car mina  el  facil\ 
versus;  instead  of  good  counsel  and  divine  meditations,  he  made  his  friein 
sing  him  bawdy  verses  and  scurrilous  songs.  Let  them  take  heaven,  paradis| 
and  that  future  happiness  that  will,  bonum  est  esse  hie,  it  is  good  being  her 
there  is  no  talking  to  such,  no  hope  of  their  conversion,  they  are  in  a reproba 
sense,  mere  carnalists,  fleshly-minded  men,  which  howsoever  they  may  Ij 


t “Time  glides  away,  and  we  grow  old  by  years  insensibly  accumulating.”  '^Lib.  1. 
lib.  1.  cap.  4.  y Orat.  font.  Hispan.  ne  proximo  decennio  deum  adorarent,  &c.  ialem  se  exniou 

nt  nec  in  Christum,  nec  Mahometem  crederet,  unde  effectum  utpromissa  nisi  quatenus in  suumcommoac 

cederent  minime  servaret,  nec  ullo  scelere  peccatum  statueret,  ut  suis  desiderus  satisfliceret.  uo- ' 

mor.  Germ.  b Or  Breslau.  « Usque  adeo  insanus,  ut  nec  inferos,  nec  superos  esse  dicat,  amm^q 
enm  corporibus  interire  credat,  &c.  d Europe  deser.  cap.  24.  e pratres  a Bry  par . 6.  librun 

Vincentio  monacho  datum  adjecit,  nihil  se  yidere  ibi  hujusmodi  diccns  rogansque  unde  h£ec  sciret,  q | 
de  coelo  et  Tartaro  contineri  ibi  diceret. 


; Mem.  2.  Sabs.  l.J  Religious  Melancholy  in  Defect  707 

F applauded  in  tins  life  by  some  feu-  parasites,  and  held  for  worldly  wise  men 
Ihey  seem  to  me  (saith  Melancthon)  to  be  as  mad  as  Hercules  was  when 
he  raved  and  killed  his  wife  and  children.”  A milder  sort  of  these  atheistical 
spiiitsthere  are  that  profess  religion,  hut  timide  et  Imsitanter,  tempted  there- 
" r hornble  consideration  of  diversity  of  religions,  which  are  and 

, have  been  in  the  world  (which  argument,  Campanella,  Alheismi  Triumphati, 
cap.  . o uigetli  and  answers),  besides  the  covetousness,  imposture,  and 
knaveiy  of  priests  qumfaciunt  (as  ®Postellus  observes)  ut  rebus  sacrisminhs 
faaant  fdem;  and  those  religions  some  of  them  so  fantastical,  e.xorbitant,  so 
equal  constancy  and  assurance;  whence  they  infer 

they  not  be  all  false  or  why  should  this  or  that  be  preferred  before  therest'i 
jThe  sceptics  urge  this,  and  amongst  others  it  is  the  conclusion  of  Sextus 
itmpericus,  hb.  8.  adversus  Mathematicos:  after  many  philosophical  argumeut.s, 
and  leasons^roand  core  that  there  are  gods,  and  again  that  there  are  no  gods, 
he  so  concludes,  c«7»  tot  inter  sepugnent,  &o.  Una  tantum  potest  esse  vera,  as 
Tully  likewise  disputes : Christians  say,  they  alone  worship  the  true  God,  pity 
|all  other  sects,  lament  their  case;  and  yet  those  old  Greeks  and  Romans  that 
woishipped  the  devil,  as  the  Chinese  now  do,  aut  deos  topicos  their  own  <rods  • 
as  Julian  the  apostate,  t Cecilius  in  Minutius,  Celsus  and  Porphyrin!  the 
^philosopher  object : and  as  Machiavel  contends,  were  much  more  noble,  o-e- 
nerous,  victorious,  had  a more  flourishing  commonwealth,  better  cities,  better 
;soldiers,  better^  scholars,  better  wits.  Their  gods  often  overcame  our  -ods 
[did  as  many  miracles,  &c  Saint  Cyril,  Amobius,  Minutius.  with  many  !thei’ 
jancients  of  late,  Lessius  Morneus,  Grotius  ch  Verit.  Relig.  Christian  J,  Sava- 
narola  deVerit.  Ftdei  Christiana!,  well  defend;  but  Zanchius,  ‘ Campanella, 
Marinus  Marcennus,  Boziu.s,  and  Gentillettus  answer  all  these  atheistical 
(arguments  at_  large.  But  this  again  troubles  many  as  of  old,  wicked  men 
! generally  thrive,  professed  atheists  thrive. 


‘ 1 Nullos  esse  deos,  inane  coelum, 

Affirniat  Selius  : probatque,  quo'd  se 
Factum,  dum  negat  licec,  videt  beatum.” 


“ There  are  no  gods,  heavens  are  toys, 
Selius  in-  public  justifies ; 

Because  that  whilst  he  thus  denies 
Their  deities,  he  better  thrives.’ 


fpi  • • • AiAvii.  iie  uetier  lurives# 

IJ  ins  IS  a prime  argument : and  most  part  your  most  sincere,  upright,  honest 
the  strong  men  are  depressed,  “The  race  is  not  to  the  swift,  nor  the  battle  to 
L„„  . to  the  wise,  favour  nor  riches  to 

men  of  understanding,  but  time  and  chance  comes  to  all.”  There  was  a <»reat 
plague  in  Athens  (as  Thucydides,  lib.  2.  relates),  in  which  at  last  every  man, 
kvith  gieat  licentiousness,  did  what  he  list,  not  caring  at  all  for  God’s  or  men’! 

•Derail  .f  *3od  nor  laws  of  men  (saith  he)  awed  any  man, 

Pecause  the  plague  swept  all  away  alike,  good  and  bad ; they  thence  concluded 

worship  the  gods,  since  they  perished  all  alike.” 
n “ it  cannot  stand  with  God’s 

mercy,  that  so  many  should  be  damned,  so  many  bad,  so  few  good,  such  have 
lid  rehgions,^  all  stiff  on  their  side,  factious  alike,  thrive  alike, 

nd  yet  bitterly  persecuting  and  damning  each  other;  “ It  cannot  stand  with 
rods  podness,  protection,  and  providence  (as  “Saint  Chrysostom  in  the 
dialect  of  such  discontented  persons)  to  see  and  suffer  one  man  to  be  lame, 
Jothei  mad,  a third  poor  and  miserable  all  the  days  of  his  life,  a fourth 


708 


Reiigious  Melaixcholy, 


[Part.  3.  Sec.  4 


grievously  tormented  with  sickness  and  aches,  to  his  last  hour.  Are  these 
signs  and  works  of  God’s  providence,  to  let  one  man  be  deaf,  another  dumb  1 
A poor  honest  fellow  lives  in  disgrace,  woe  and  want,  'wretched  he  is;  wher 
as  a wicked  caitiff  abounds  in  superfluity  of  wealth,  keeps  whores,  parasites 
and  what  he  will  himself;”  Audis,  Jupiter,  hcec  'i  Talia  multa  connectentes 
longum  reprehensionis  sermonem  erga  Deiprovidentiam  contexunt.  Thus  the} 
mutter  and  object  (see  the  rest  of  their  arguments  in  Marcennus  in  Genesin 
and  in  Campanella,  amply  confuted),  with  many  such  vain  cavils,  well  known 
not  worthy  the  recapitulation  or  answering  : whatsoever  they  pretend,  the) 
are  interim  of  little  or  no  religion. 

Cousin-germans  to  these  men  are  many  of  our  great  philosophers  and  deists 
who,  though  they  be  more  temperate  in  this  life,  give  many  good  mora 
precepts,  honest,  upright,  and  sober  in  their  conversation,  yet  in  efiect  the) 
are  the  same  (accounting  no  man  a good  scholar  that  is  not  an  atheist),  wi?m' 
altum  sapiunt,  too  much  learning  makes  them  mad.  Whilst  they  attribute  al 
to  natural  causes,  ° contingence  of  all  things,  as  Melancthon  calls  them,  Fer 
tinax  hominum  genus,  a peevish  generation  of  men,  that  misled  by  philosophy 
and  the  devil’s  suggestion,  their  own  innate  blindness,  deny  God  as  much  a 
the  rest,  hold  all  religion  a fiction,  opposite  to  reason  and  philosophy,  thong] 
for  fear  of  magistrates,  saith  ^Yaninus,  they  durst  not  publicly  profess  it 
Ask  one  of  them  of  what  religion  he  is,  he  scoffingly  replies,  a philosophei 
a Galenist,  an  Averroist,  and  with  Eabelais  a physician,  a peripatetic,  a: 
epicure.  In  spiritual  things  God  must  demonstrate  all  to  sense,  leave  a paw; 
with  them,  or  else  seek  some  other  creditor.  They  will  acknowledge  Natuf 
and  Fortune,  yet  not  God:  though  in  effect  they  grant  both:  for  as  Scalige 
defines,  Nature  signifies  God’s  ordinary  power;  or,  as  Calvin  writes,  Nature  i 
God’s  order,  and  so  things, extraordinary  may  be  called  unnatural : Fortune  hi 
unrevealed  will;  and  so  we  call  things  changeable  that  are  beside  reason  ani 
expectation.  To  this  purpose  ^ Minutius  in  Octavio,  and  ® Seneca  well  di^ 
courseth  with  them,  lib.  4.  de  henejiciis,  cap.  5,  6,  7.  “ They  do  not  undei 

stand  what  they  say ; what  is  Nature  but  God?  call  him  what  thou  wilt.  Nature 
J upiter,  he  hath  as  many  names  as  offices : it  comes  all  to  one  pass,  God  is  tK 
fountain  of  all,  the  first  Giver  and  Preserver,  from  whom  all  things  depen^ 

quo,  et  per  quern  omnia,  Nam  quocunque  vides  Deus  est,  quocunque  moveri 
‘‘God  is  all  in  all,  God  is  everywhere,  in  every  place.”  And  yet  this  Senec; 
that  could  confute  and  blame  them,  is  all  out  as  much  to  be  blamed  and  cor 
fated  himself,  as  mad  himself ; for  he  holds  fatum  Stoicum,  that  iiievitabl 
Necessity  in  the  other  extreme,  as  those  Chaldean  astrologers  of  old  di( 
against  whom  the  prophet  Jeremiah  so  often  thunders,  and  those  heathe 
mathematicians,  Nigidius  Fingulus,  magicians,  and  Priscilianists,  whom  S 
Austin  so  eagerly  confutes,  those  Arabian  question aries,  Novem  Judices,  Albi 
mazer,  Dorotheus,  &c.,  and  our  countryman  ^ Estuidus,  that  take  upon  thei 
to  define  out  of  those  great  conjunctions  of  stars,  with  Ptolomeus,  the  perioc 
of  kingdoms,  or  religions,  of  all  future  accidents,  wars,  plagues,  schism 
heresies,  and  what  not?  all  from  stars,  and  such  things,  saith  Maginus,  Qu 
^ibi  et  intelligentiis  suis  reservavit  Feus,  which  God  hath  reserved  to  himse 
vxud  his  angels,  they  will  take  upon  them  to  foretel,  as  if  stars  were  immediat 
inevitable  causes  of  all  future  accidents.  Caesar  Yaninus,  in  his  book  de  adm 
randis  naturae  Arcanis,  dial.  52.  de  oracuUs,  is  more  free,  copious  and  op( 
in  the  exifiication  of  this  astrological  tenet  of  Ptolemy,  than  any  of  our  model 

“ “ Oh ! Jupiter,  do  yon  hear  those  things  ? Collecting  many  such  facts,  they  weave  a tissue  of  reproaci 
against  God’s  providenoe.”  ® Omnia  contingenter  fieri  voluut.  Melancthon  in  praecep turn  primu 

P Dial.  1.  lib.  4.  de  admir.  nat.  Arcanis.  Anima  mca  sit  cum  animis  philosophorum.  ^ Dei 

unum  multis  designant  nominibus,  &c.  ®Non  intelligis  te  quum  hsec  dicis,'negare  teipsum  nomen  D 
quid  enim  est  aliud  Natuia  quam  Deus  ? &c.  tot  habet  appellationes  quot  munera  t Austin.  rrinci, 
phsemer. 


709 


Mem.  2.  Subs.  1.]  lleligious  Melancholy  in  Defect, 

writers,  Cardan  excepted,  a true  disciple  of  his  master  Pomponatius;  according 
into  the  doctrine  of  peripatetics,  he  refers  all  apparitions,  prodigies,  miracles, 
oracles,  accidents,  alterations  of  religions,  kingdoms,  &c.  (for  which  he  is 
i soundly  lashed  by  Marinus  Mercennus,  as  well  he  deserves),  to  natural  causes 
(for  spirits  he  will  not  acknowledge),  to  that  light,  motion,  influences  of  heavens 
and  stars,  and  to  the  intelligences  that  move  the  orbs.  Intelligentia  quce 
movet  ovbem  mediante  coelo,  &c.  Intelligences  do  all : and  after  a long  discourse 
of  miracles  done  of  old,  si  hcec  dcemones  possint,  cur  non  et  intellig entice 
coelorum  motvices  'i  And  as  these  great  conjunctions,  aspects  of  planets,  begin 
or  end,  vary,  are  vertical  and  predominant,  so  have  religions,  rites,  ceremonies, 
and  kingdoms  their  beginning,  progress,  periods,  in  urbibus,  regibus,  religi- 
onibus,  ac  in  particularibus  hominibus,  hcec  rera  ac  mani/esta  sunt,  ut  Aristo^ 
teles  innuere  videtur,  et  quotidiana  docet  experientia,  ut  historias  perlegens 
videhit;  quid  olim  in  Gentili  lege  J ove  sanctius  et  illustrius ? quidnunc  vile 
magis  et  execrandum  2 Ita  ccelestia  corpora  pro  mortalium  beneficio  religiones 
cedificant,  et  cum  cessat  influxus,  cessat  lexf  &c.  And  because,  according  to 
their  tenets,  the  world  is  eternal,  intelligences  eternal,  influences  of  stars  eternal, 
kingdoms,  religions,  alterations  shall  be  likewise  eternal,  and  run  round  after 
many  ages;  Atque  iterum  ad  Troiam  magnus  mittetur  Achilles ; renascentur 
religiones,  et  ceremonice,  res  humanoe  in  idem  recident,  nihil  nunc  est  quod 
non  olim  fait,  et  post  sceculorum  revolutiones  alias,  erit^  &c.  idem  S2)ecie,  saith 
Vaninus,  noQi  individuo  quod  Plato  significavit.  These  (saith  mine  author), 
these  are  the  decrees  of  peripatetics,  which  though  I recite,  in  obsequium  Chr  is- 
tiance  fidei  detestor,  as  I am  a Christian  I detest  and  hate.  Thus  peripatetics 
and  astrologers  held  in  former  times,  and  to  this  effect  of  old  in  Pome,  saith 
Dionysius  Halicarnassus,  lib.  7,  when  those  meteors  and  prodigies  appeared  in 
the  air,  after  the  banishment  of  Coriolanus,  “ ® Men  were  diversely  affected  : 
some  said  they  were  God’s  just  judgments  for  the  execution  of  that  good  man, 
some  referred  all  to  natural  causes,  some  to  stars,  some  thought  they  came  by 
chance,  some  by  necessity,”  decreed  ab  initio,  and  could  not  be  altered.  The 
two  last  opinions  of  necessity  and  chance  were,  it  seems,  of  greater  note  than 
the  rest. 

“ b Sunt  qui  in  Fortunae  jam  casibus  omnia  ponunt, 

Et  nniiidum  credunt  nullo  rectore  moveri, 

Katura  volvente  vices,”  &c. 

For  the  first  of  chance,  as  Sallust  likewise  informeth  us,  those  old  Pomans 
generally  received ; “ They  supposed  fortune  alone  gave  kingdoms  and  empires, 
wealth,  honours,  offices : and  that  for  two  causes ; first,  because  every  wicked 
base  unworthy  wretch  was  preferred,  rich,  potent,  <fec. ; secondly,  because  of 
their  uncertainty,  though  never  so  good,  scarce  anyone  enjoyed  them  long : but 
after,  they  began  ujDon  better  advice  to  think  otherwise,  that  every  man  made 
his  own  fortune.”  The  last  of  Necessity  was  Seneca’s  tenet,  that  God  wai** 
alligatus  causis  secundis,  so  tied  to  second  causes,  to  that  inexorable  Necessity, 
that  he  could  alter  nothing  of  that  which  was  once  decreed ; sic  erat  infatis,  it 
cannot  be  altered,  semel  jussit,  semper  paret  Deus,  nulla,  vis  rumpil,  nulld, 
preces,  nec  ipsum  fulmen,  God  hath  once  said  it,  and  it  must  for  ever  stand 
good,  no  prayers,  no  threats,  nor  power,  nor  thunder  itself  can  alter  it.  ZenC, 

* “ In  cities,  kings,  religions,  and  in  individual  men,  these  things  are  true  and  obvious,  as  AristoUe  appears 
to  imply,  arid  daily  experience  teaches  to  the  reader  of  history:  for  what  was  more  sacred  and  illustrious, 
by  Gentile  law,  than  Jupiter ? what  now  more  vile  and  execrable?  In  this  way  celestial  objects  suggest, 
religions  for  worldly  motives,  and  when  the  influx  ceases,  so  does  the  law,”  &c.  > “ And  again  a great 

Achilles  shall  be  sent  against  Troy ; religions  and  their  ceremonies  shall  be  born  again;  however  affairs  relapse 
Into  the  same  tract,  there  is  nothing  now  that  was  not  formerly  and  will  not  be  again,”  &c.  * Vaninus 

dial.  52.  de  oraculis.  ^Varie  homines  aifecti,  alii  dei  judicium  ad  tarn  pii  exilium,  alii  ad  naturam 

referebant,  nec  ab  indignatione  dei,  sed  humanis  causis,  &c.  12.  Natural,  qua'st.  33.  39.  _ b Juv.  Sat.  13,. 

“ Ihere  are  those  who  ascribe  everything  to  chance,  and  believe  that  the  world  is  made  without  a director, 
nature  influencing  the  vicissitudes,”  «fec.  ® Epist.  ad  C.  Caesar.  Romani  olim  putabant  fortunam  regna 
et  imperia  dare : Credebant  an  tea  mortales  fortunam  solam  opes  et  honores  largiri,  idque  duabus  de  causis; 
primum  quod  indignus  quisque  dives,  honoratus,  potens;  alterum,  vix  quisquam  perpetuo  bonis  iis  frui  visus^ 
I’ostea  prudentiores  didicer®  fortunam  suam  quemque  fingere. 


710 


Religioiis  Melancholy. 


[Part.  3.  Sec.  4. 


Clirysippiis,  and  these  other  Stoics,  as  you  may  read  in  Tally,  2.  de  divmatione^ 
Oellius,  lih.  6.  cap.  2.  (fee.,  maintained  as  much.  In  all  ages,  there  have  been 
such,  that  either  deny  God  in  all,  or  in  part ; some  deride  him,  they  could  have 
made  a better  world,  and  ruled  it  more  orderly  themselves,  blaspheme  him, 
<lerogate  at  their  pleasure  from  him.  ’Twas  so  in  ^ Plato’s  time,  “ Some  say 
tliere  be  no  gods,  others  that  they  care  not  for  men,  a middle  sort  grant  both.’* 
Si  non  sil  Deus,  unde  bona  ? si  sit  Deus,  unde  mala  I So  Cotta  argues  in 
Tully,  why  made  he  not  all  good,  or  at  least  tenders  not  the  welfare  of  such 
as  are  good?  As  the  woman  told  Alexander,  if  he  be  not  at  leisure  to  hear 
causes,  and  redress  them,  why  doth  he  reign?  ® Sextus  Empericus  hath  many 
such  arguments.  Thus  perverse  men  cavil.  So  it  will  ever  be,  some  of  all 
sorts,  good,  bad,  indifferent,  true,  false,  zealous,  ambidexters,  neutralists, 
lukewarm,  libertines,  atheists,  (fee.  They  will  see  these  religious  sectaries 
agree  amongst  themselves,  be  reconciled  all,  before  they  will  participate  with, 
or  believe  any : they  think  in  the  meantime  (which  ^ Celsus  objects,  and  whom 
Origen  confutes),  “ We  Christians  adore  a person  put  to  ^death  with  no  more 
reason  than  the  barbarous  Getes  worshipped  Zamolxis,  the  Cilicians  Mopsus, 
the  Thebans  Amphiaraus,  and  the  Lebadians  Trophonius ; one  religion  is  as 
true  as  another,  new  fangled  devices,  all  for  human  respects;”  great- witted 
Aristotle’s  works  are  as  muchauthenticalto  them  as  Scriptures,  subtle  Seneca’s 
Epistles  as  canonical  as  St.  Paul’s,  Pindarus’  Odes  as  good  as  the  Prophet 
David’s  Psalms,  Epictetus’ Enchiridion  equivalent  to  wise  Solomon’s  Proverbs. 
They  do  openly  and  boldly  speak  this  and  more,  some  of  them,  in  g^ll  places 
and  companies.  “ ^ Claudius  the  emperor  was  angry  with  Heaven,  because  it’ 
thundered,  and  challenged  Jupiter  into  the  field;  with  what  madness!  saith 
Seneca;  he  thought  Jupiter  could  not  hurt  him,  but  he  could  hurt  Jupiter,”. 

IHagoras,  Demonax,  Epicurus,  Pliny,  Lucian,  Lucretius, Contemptorque. 

Deum  Mezentius,  “ professed  atheists  all”  in  their  times : though  not  simple 
atheists  neither,  as  Cicogna  proves,  lih.  1.  cap.  1.  they  scoffed  only  at  those 
Pagan  gods,  their  plurality,  base  and  fictitious  offices.  Gilbertus  Cognatus 
labours  much,  and  so  doth  Erasmus,  to  vindicate  Lucian  from  scandal,  and 
there  be  those  that  apologize  for  Epicurus,  but  all  in  vain ; Lucian  scoffs  at  all, 
Epicurus  he  denies  all,  and  Lucretius  his  scholar  defends  him  in  it : i 

**  i Humana  ante  oculos  fardfe  cum  vita  Jaceret,  I “ Whon  human  kind  was  drenched  in  super.''tition,  * 
In  terris  oppressa  gravi  cum  religione,  j With  ghastly  looks  aloft,  which  frighted  mortd 

Quje  caput  a coeli  regionibus  ostendebat,  i men,”  &c. 

HorribiU  super  aspectu  mortalibus  instans,”&:c.  j 

He  alone,  like  another  Hercules,  did  vindicate  the  world  from  that  monster. 
Uncle  ^ Pliny,  lih.  2.  cap.  7.  nat.  hist,  and  lih.  7.  cap>.  55,  in  express  words 
denies  the  immortality  of  the  soul.  ^ Seneca  doth  little  less,  lih.  7.  epist.  55. 
ad  Lucilium,  et  lih.  de  consol,  ad  Martiam,  or  rather  more.  Some  Greek 
Commentators  would  put  as  much  upon  Job,  that  he  .should  deny  resurrection, 
(fee.,  whom  Pineda  copiously  confutes  in  cap  7.  Job,  vers.  9.  Aristotle  is  hardly 
censured  of  some,  both  divines  and  philosophers.  St.  Justin  in  Parcenetica 
ad  Gentes,  Greg.  Nazianzen.  in  disput.  adversus Eun.,TheodoYet,  lih.5.de curat, 
grcec.  affec.,  Origen.  lib.  de  principiis.  Pomponatius  justifies  in  his  Tract  (so 
styled  at  least)  De  immortalitate  Animeo,  Scaliger  (who  would  forswear  himself 
at  any  lime,  saith  Patritius,  in  defence  of  his  great  master  Aristotle),  and 
Dandinus,  lih.  3.  de  animd,  acknowledge  as  much.  Averroes  oppugns  all 
spirits  and  supreme  powers ; of  late  Brunus  (infoelix  Prunus,  “ Kepler  calls 
him),  Machiavel,  Caesar  Vaninus  lately  burned  at  Toulouse  in  France,  and  Pet. 

d 10  de  legib.  Alii  negant  esse  decs,  alii  decs  non  curare  res  humanas,  alii  utraque  concedunt.  * Lib.  8. 
ad  mathem.  f Origen.  contra  Celsum.  1.  3 hos  immerito  nobiscum  conferri  fuse  declarat.  ® Crucifixum 
dcum  ignominiose  Lucianus  vita  peregrin.  Christum  vocat.  h De  ira,  16.  34.  Iratus  coelo  quod  obstreperet, 
ad  pugnam  vocans  Jovem,  quanta  dementia?  putayit  sibi  nocere  non  posse,  et  se  nocere  tamen  Jovi 
posse.  i Lib.  1.  1.  k idem  status  post  mortem,  ac  fuit  antequam  nasceremur,  et  Seneca.  Idem 

erit  post  me  quod  ante  me  fuit.  1 Lucemse  eadem  conditio  quum  extinguitur,  ac  fuit  antequam  accen- 
deretur;  ita  et  hominis.  Dissert,  cum  nunc,  eider. 


711 


Mem.  2.  Subs.  1.]  Jiellgioiis  Melancholy  hi  Defect. 

A retine,  have  publicly  maintained  such  atheistical  paradoxes,  "with  that  Italian 
Bocaccio  with  his  fable  of  three  rings,  &c.,  ex  quo  in  fert  hand  posse  internosci, 
qucB  sit  verior  religin,  Judaica,  Mahometana,  an  Christiana,  quoniam  eadem 
signa,  &c.,  “from  which  he  infers,  that  it  cannot  be  distinguished  which  is  the 
true  religion,  Judaism,  Mahommedanism,  or  Christianity,”  &c.  "MarinusMer- 
cennus  suspects  Cardan  for  his  subtleties,  Campanella,  and  Charron’s  Book  of 
Wisdom,  with  some  other  Tracts  to  savour  of  ^atheism : but  amongst  the  rest 
that  pestilent  book  de  tribus  mundi  impostor  ihus, quern  sine  horrorefnquit)  non 
leqas,  et  mundi  Cymbalum  dialogis  quatuor  contentum,  anno  1538,  auctore 
Peresio,  Parisiis  excusum,  ‘^tkc.  And  as  there  have  been  in  all  ages  such 
blasphemous  spirits,  so  there  have  not  been  wanting  their  patrons,  protectors, 
disciples  and  adherents.  Never  so  many  atheists  in  Italy  and  Germany,  saith 
*‘Colerus,  as  in  this  age:  the  like  complaint  Mercennus  makes  in  France, 
50,000  in  that  one  city  of  Paris.  Frederic  the  Emperor,  as  ^Matthew  Paris 
records,  licet  non  sit  recitabile  (I  use  his  own  words),  is  reported  to  have  said, 
Trespreestigiatores,  Moses,  Christus,  et  Mahomet,  uti  mundo  dominarentur,  totum 
populuni  sibi  contemporaneum  scduxlsse.  (Henry,  the  Landgrave  of  Hesse, 
heard  him  speak  it,)  Si  principes  imperii  institutioni  mecx  adheererent,  ego 
multo  meliorern  modurn  credendi  et  vivendi  ordmarem. 

To  these  professed  atheists  we  may  well  add  that  impious  and  carnal  crew 
of  worldly-minded  men,  impenitent  sinners,  that  go  to  hell  in  a lethargy,  or  in 
a dream ; who  though  they  be  professed  Christians,  yet  they  will  nulla palles- 
cere  culpa,  make  a conscience  of  nothing  they  do,  they  have  cauterized  con- 
sciences, and  are  indeed  in  a reprobate  sense,  “ past  all  feeling,  have  given 
themselves  over  to  wantonness,  to  work  all  manner  of  uncleanness  even  witl 
greediness,”  Ephes.  iv.  19.  They  do  know  there  is  a God,  a day  of  judgmeni 
to  come,  and  yet  for  all  that,  as  Hugo  saith,  ita  comedunt  ac  dormiunt,  ac  s\ 
diem  judicii  evasissent;  ita  ludunt  ac  rident,  ac  si  in  coelis  cum  Deo  regnarent: 
they  are  as  merry  for  all  the  sorrow,  as  if  they  had  escaped  all  dangers,  and 
were  in  heaven  already : 

“tMetns  omnes,  et  inexorabile  fatnTn 

Subjecit  pedibus,  stiepitumque  Acberontis  avari." 

Those  rude  idiots  and  ignorant  persons,  that  neglect  and  contemn  the  means  of 
their  salvation,  may  march  on  with  these;  but  above  all  others,  those  Herodian 
temporizing  statesmen,  political  Machiavelians  and  hypocrites,  that  make  a 
show  of  religion,  but  in  their  hearts  laugh  at  it.  Simulata  sanctitas  duplex 
iniquitas;  they  are  in  a double  fault,  “that  fashion  themselves  to  this  world,” 
which  " Paul  forbids,  and  like  Mercury,  the  planet,  are  good  with  good,  bad 
with  bad.  When  they  are  at  Rome,  they  do  there  as  they  see  done,  puritans 
with  puritans,  papists  with  papists ; omnium  horarum  /iomiwes,  formalists,  ambi- 
dexters, lukewarm  Laodiceans.  ^ All  their  study  is  to  please,  and  their  god  is 
their  commodity,  their  labour  to  satisfy  their  lusts,  and  their  endeavours  to  their 
own  ends.  Whatsoever  they  pretend,  or  in  public  seem  to  do,  “ ^ With  the  fool 

in  their  hearts  they  say  there  is  no  God.”  Heus  tu de  J ore  quid  saitis  1 

“ Hulloa ! what  is  your  opinion  about  a ^ J upiter  Their  words  are  as  soft  as 
oil,  but  bitterness  is  in  their  hearts ; like  Alexander^  I.  so  cunning  dissemblers, 
that  what  they  think,  they  never  speak.  Many  of  them  are  so  close,  you  can 
hardly  discern  it,  or  take  any  just  exceptions  at  them ; they  are  not  faction^ 
oppre.ssors  as  most  are,  no  bribers,  no  si moniacal  contractors,  no  such  ambitious, 
lascivious  persons  as  some  others  are,  no  drunkards,  sohrii  solem  vident  orien- 
tern,  sobrii  vident  occidentem,  they  rise  sober,  and  go  sober  to  bed,  plain  deal- 

n Campanella,  cap.  18.  Atheism,  triumphat.  ® Comment,  in  Gen.  cap.  7.  P So  that  a man  may 

meet  an  atheist  as  soon  in  his  study  as  in  the  street.  SSimonis  religio  incerto  auctore  CracoTiiE  edit. 

1588,  conclusio  libri  est,  Ede  itaque,  bibe,  lude,  &c.  jam  Deus  figmentum  est.  ^ I.ib.  de  immortal, 

animse.  spag.  645.  an.  1258.  ad  finem  Henrici  tei  tii.  Idem  Pisterius.  pag.  743.  in  compilat. 

Slid.  t Virg.  “ They  place  fear,  fate,  and  the  sound  of  craving  Acheron  under  their  feet.”  “ Jtom. 

xii.  2.  X Omnis  Aristippum  decuit  color,  et  status,  et  res.  J' I’sal.  xiii.  1.  * Guicciardini. 


712 


Religious  Melancholy. 


[Part.  3.  Sec.  4. 


ing,  upriglit,  honest  men,  they  do  wrong  to  no  man,  and  are  so  reputed  in  tlie 
world’s  esteem  at  least,  very  zealous  in  religion,  very  charitable,  meek,  humble, 
peace-makers,  keep  all  duties,  very  devout,  honest,  well  spoken  of,  beloved  of 
all  men;  but  he  that  knows  better  how  to  judge,  he  that  examines  the  heart, 
saith  they  are  hypocrites,  Cot  dolo  plenum;  sonant  vitium  percussa  maligne, 
they  are  not  sound  within.  As  it  is  with  writers  ^oftentimes.  Plus  sanctimonke 
in  libello,  qudm  lihelli  auctore,  more  holiness  is  in  the  book  than  in  the  author 
of  it : so  ’tis  with  them  : many  come  to  church  with  great  Bibles,  whom  Car- 
dan said  he  could  not  choose  but  laugh  at,  and  will  now  and  then  dare  operam 
Augustino,  read  Austin,  frequent  sermons,  and  yet  professed  usurers,  mere 
gripes,  tota  vitce  ratio  epicurea  est;  all  their  life  is  epicurism  and  athei.sm, 
come  to  church  all  day,  and  lie  with  a courtezan  at  night.  Qui  Curios  simu- 
lant et  Bacchanalia  vivunt.  they  have  Esau's  hands,  and  Jacob’s  voice;  yea, 
and  many  of  those  holy  friars,  sanctified  men,  Cappam,  saith  Hierom,  et  cili- 
cium  mduunt,  sed  intus  latronem  tegunt.  They  are  wolves  in  sheep’s  clothing, 
Introrsum  turpes,  speciosi  pelle  decord,  “ Pair  without,  and  most  foul  within.  ’ 
^ Latetplerumque  sub  tristiamictu  lascivia,  et  deformis  horror  vili  veste  tegitur ; 
ofttimes  under  a mourning  weed  lies  lust  itself,  and  horrible  vices  under  a 
poor  coat.  But  who  can  examine  all  those  kinds  of  hypocrites,  or  dive  into 
their  hearts?  If  we  may  guess  at  the  tree  by  the  fruit,  never  so  many  as  in 
these  days;  show  me  a plain-dealing  true  honest  man:  Et  pudor,  etprobitas, 
et  timor  omnis  abest.  He  that  shall  but  look  into  their  lives,  and  see  such 
enormous  vices,  men  so  immoderate  in  lust,  unspeakable  in  malice,  furious  in 
theii'  rage,  flattering  and  dissembling  (all  for  their  own  ends),  will  surely  think 
they  are  not  truly  religious,  but  of  an  obdurate  heart,  most  part  in  a reiDrobate 
sense,  as  in  this  age.  But  let  them  carry  it  as  they  will  for  the  present,  dis- 
semble as  they  can,  a time  will  come  when  they  shall  be  called  to  an  account, 
their  melancholy  is  at  hand,  they  pull  a plague  and  curse  upon  their  own  heads, 
thesaurisant  iram  Dei.  Besides  all  such  as  socq  in  deos  contumeliosi,  blaspheme, 
contemn,  neglect  God,  or  scoff  at  him,  as  the  poets  feign  of  Salmoneus,  that 
would  in  derision  imitate  Jupiter’s  thunder,  he  was  precipitated  for  his  pains, 
Jupiter  intonuit  contra,  &c.,so  shall  they  certainly  rue  it  in  the  end,  i^in  se  spuit 
qui  in  coelum  spuit),  their  doom’s  at  hand,  and  hell  is  ready  to  receive  them. 

Some  are  of  opinion,  that  it  is  in  vain  to  dispute  with  such  atheistical  spirits 
in  the  meantime,  ’tis  not  the  best  way  to  reclaim  them.  Atheism,  idolatry, 
heresy,  hypocrisy,  though  they  have  one  common  root,  that  is,  indulgence  to 
corrupt  affection,  yet  their  growth  is  different,  they  have  divers  symptoms, 
occasions,  and  must  have  several  cures  and  remedies.  ’Tis  true  some  deny 
there  is  any  God,  some  confess,  yet  believe  it  not : a third  sort  confess  and 
believe,  but  will  not  live  after  his  laws,  worship  and  obey  him ; others  allow 
God  and  gods  subordinate,  but  not  one  God,  no  such  general  God,  non  talein 
Deum,  but  several  topic  gods  for  several  places,  and  those  not  to  persecute  one 
another  for  any  difference,  as  Socinus  will,  but  rather  love  and  cherish. 

To  describe  them  in  particular,  to  produce  their  arguments  and  reasons, 
would  require  a just  volume,  I refer  them  therefore  that  expect  a more  ample 
satisfaction,  to  those  subtle  and  elaborate  trentij^es,  devout  and  famous  tracts 
of  our  learned  divines  (schoolmen  amongst  the  rest,  and  casuists),  that  have 
abundance  of  reason  to  prove  there  is  a God,  the  immortality  of  the  soul,  &c., 
out  of  the  strength  of  wit  and  philosoj)hy  bring  irrefragable  arguments  to  such 
as  are  ingenuous  and  well  disposed;  at  the  least,  answer  all  cavils  and  objec- 
tions to  confute  their  folly  and  madness,  and  to  reduce  them,  si  fieri  posset,  ad 
sanam  mentem,  to  a better  mind,  though  to  small  purpose  many  times. 
Amongst  others  consult  with  Julius  Caesar  J iagalla , professor  of  philosophy  in 


Erasmus. 


b Ilierom. 


® Ser  ec.  consol  •LlTolvb.  ca.  21. 


713 


Mem.  2.  Subs.  2.J  Despairs  Definition. 


Rome,  who  hath  written  a large  volume  of  late  to  confute  atheists : of  the  im- 
mortality of  the  soul,  Hierom.  Montanus  de  immortal itate  AnimcB:  Lelius 
Vincentius  of  the  same  subject : Thomas  Giaminus,  and  Franciscus  Collins  de 
Paganorum  atiimabus post  mortem,  a famous  doctor  of  the  Ambrosian  College 
in  Milan.  Bishop  Fotherby  in  his  Atheomastix,  Doctor  Dove,  Doctor  J ackson, 
Abernethy,  Corderoy,  have  written  well  of  this  subject  in  our  mother  tongue  : 
in  Latin,  Colerus,  Zanchius,  Paleareus,  Illyricus,  ^Phi  ippus,  Faber  Favcn- 
tinus,  &c.  But  instar  omnium,  the  most  copious  coiifater  of  atheists  is 
Marinus  Mercennus  in  his  Commentaries  on  Genesis:  ‘'with  Campanella's 
Atheisnms  Triumphatus.  He  sets  down  at  large  the  causes  of  this  brutisli 
passion  (seventeen  in  number  I take  it),  answers  all  their  arguments  and 
sophisms,  which  he  reduceth  to  twenty-six  heads,  proving  withal  his  own 
assertion  5 “ There  is  a God,  such  a God,  the  true  and  sole  God,  by  thirty- 
five  reasons.  His  Colophon  is  how  to  resist  and  repress  atheism  and  to  that 
purpose  he  adds  four  especial  means  or  ways,  which  whoso  will  may  profitably 
peruse. 

Subsect.  II. — Despair.  Despairs,  Equivocations,  Definitions,  Parties  and 

Parts  affected. 


There  be  many  kinds  of  desperation,  whereof  some  be  holy,  some  unholy, 
as  ^one  distinguisheth ; that  unholy  he  defines  out  of  T ully  to  be  jpjgritudincm 
animi  sine  nil  a rerum  expectatione  meliore,  a sickness  of  the  soul  without  any 
hope  or  expectation  of  amendment : which  commonly  succeeds  fear;  for  whilst 
evil  is  expected,  we  fear:  but  when  it  is  certain,  we  despair.  Accoiding  to 
Thomas,  2.  2«.  distinct.  40.  art.  4.  it  is  Rccessus  d re  desiderata,  propter  impos- 
sihilitatem  existimatam,  a restraint  from  the  thing  desired,  for  some  impossi- 
bility supposed.  Because  they  cannot  obtain  what  they  would,  they  become 
desperate,  and  many  times  either  yield  to  the  passion  by  death  itself,  or  else 
attempt  impossibilities,  not  to  be  performed  by  men.  ^ In  some  cases,  this 
desperate  humour  is  not  much  to  be  discommended,  as  in  wars  it  is  a cause 
many  times  of  extraordinary  valour ; as  Joseph.,  lib.  1.  de  bello  Jud.  cap.  14. 
L3,Danjeus  in  Aphoris.  polit.  pog.  226.  and  many  politicians  hold.  It  makes 
them  improve  their  worth  beyond  itself,  and  of  a forlorn  impotent  company 
become  conquerors  in  a moment.  Una  solas  victis  nullam  sperare  salatem, 
the  only  hope  for  the  conquered  is  despair.”  In  such  courses  when  they  see 
no  remedy,  but  that  they  must  either  kill  or  be  killed,  they  take  courage,_and 
oftentime.s,  preeter  spem,  beyond  all  hope  vindicate  themsel\es.^  Titteeu 
thousand  Locrenses  fought  against  a hundred  thousand  Grotoniense,s,  anti 
seeing  now  no  way  but  one,  they  must  all  die,  ^thought  they  would  not  depart 
unrevenged,  and  thereupon  desperately  giving  an  assault,  conquered  ^theii 
enemies.  Nec  alia  causa  (saith  Justin  mine  author)  qudni  quod  de- 

speraverant.  William  the  Conqueror,  when  he  first  landed  in  England,  senv 
back  his  ships,  that  his  soldiers  might  have  no  hope  of  retiring  back.  ^Bodine 
excuseth  his  countrymen’s  overthrow  at  that  famous  battle  at  Agincourt,  in 
Henry  the  Fifth  his  time(cwf  simZe,saith  Froissard,  historia producere  non 

which  no  history  can  parallel  almost,  wherein  one  handful  of  Engllshmeii 
overthrew  a royal  army  of  Frenchmen),  with  this  refuge  of  despair,  pauci 
desperati,  a few  desperate  fellows  being  compassed  in  by  their  enemies,  past  all 
hope  of  life,  fought  like  so  many  devils;  and  gives  a caution,  that  no  soldiers 
hereafter  set  upon  desperate  persons,  which  ^after  Frontinus  and  Vigetius, 
Guicciardini  likewise  admonishetli,  Hgpomnes,  part.  2.  pag.  25.  not  to  stop  an 
enemy  that  is  going  his  way.  Many  such  kinds  there  are  of  desperation,  when 


®Edit.  Bomae,  fol.  1G31. 


f Aber- 


dDisput.  4.  Philosophise  adver.  Atheos.  Venetiis  1627,  quarto, 
nethy,  c.  24.  of  his  Physic  of  the  Soul.  « Omissa  spe  victoriae  in  ^ 

ardor  singulos  cepit,  ut  victores  se  putarent  si  non  inulti  morerentur.  Justin.  1.  -0.  n Method,  lust.  cap.  o. 
iiiosti  abire  volenti  iter  ininiine  inteiscindas,  &c. 


714 


Religious  Metanctioig. 


[Part.  3.  Sec.  4. 


men  are  past  hope  of  obtaining  any  suit,  or  in  despair  of  better  fortune; 
Desperatio  facit  monachum,  as  the  saying  is,  and  desperation  causeth  death 
itself;  how  many  thousands  in  such  distress  have  made  away  themselves,  and 
many  others!  For  he  that  cares  not  for  his  own,  is  master  of  another  man’s 
life.  A Tuscan  soothsayer,  as  ^Paterculus  tells  the  story,  perceiving  himself 
unci  Fulvius  Flaccus  his  dear  friend,  now  both  carried  to  prison  by  Opimius, 
and  in  despair  of  pardon,  seeing  the  young  man  weep,  quin  tu  pntius  hoc,  inquit, 
Jacis,  do  as  I do;  and  with  that  knocked  out  his  brains  against  the  door- 
cheek,  as  he  was  entering  into  prison,  protinusque  illiso  capite  in  carceris  ja- 
nuam  cffuso  cerebro  expiravit,  and  so  desperately  died.  But  these  are  equivocal, 
improper.  “When  I speak  of  despair,”  saith  *Zanchie,  “I  speak  not  of 
every  kind,  but  of  that  alone  which  concerns  God.  It  is  opposite  to  hope,  and 
a most  pernicious  sin,  wherewith  the  devil  seeks  to  entrap  men.”  Musculus 
makes  four  kinds  of  desperation,  of  God,  ourselves,  our  neighbour,  or  any  thing 
to  be  done;  but  this  division  of  his  may  be  reduced  easily  to  the  former:  all 
kinds  are  opposite  to  hope,  that  sweet  moderator  of  passions,  as  Simonides 
calls  it;  I do  not  mean  that  vain  hoj^e  which  fantastical  fellows  feign  to  them- 
selves, which,  according  to  Aristotle  is  insorhnium  vxgiluntium,  a waking 
dream;  but  this  divine  hope  which  proceeds  from  confidence,  and  is  an  anchor 
to  a floating  soul ; spes  alit  agricolas,  even  in  our  temporal  affairs,  hope  revives 
us,  but  in  spiritual  it  farther  animateth;  and  were  it  not  for  hope,  “ we  of  all 
others  were  the  most  miserable,”  as  Paul  saith,  in  this  life;  were  it  not  for 
hope,  the  heart  would  break ; “ for  though  they  be  punished  in  the  sight  of  ^ 
men,”  (Wisdom  iii.  4.)  yet  is  “ their  hope  full  of  immortality yet  doth  it  not 
so  rear,  as  despair  doth  deject;  this  violent  and  sour  passion  of  despair,  is  of 
all  perturbations  most  grievous,  as  ^Patritius  holds.  Some  divide  it  into  final  ^ 
and  temporal;  “final  is  incurable,  which  befalleth  reprobates;  temporal  is  a 
rejection  of  hope  and  comfort  for  a time,  which  may  befal  the  best  of  God’s 
children,  and  it  commonly  proceeds  “‘^from  weakness  of  faith,”  as  in  David  ^ 
when  he  was  oppressed  he  cried  out,  “ O Lord,  thou  hast  forsaken  me,’*  but 
this  for  a time.  This  ebbs  and  flows  with  hope  and  fear;  it  is  a grievous  sin  : 
howsoever;  although  some  kind  of  despair  be  not  amiss,  when,  saith  Zanchius,  f 
we  despair  of  our  own  means,  and  rely  wholly  upon  God;  but  that  species  is  i 
not  here  meant.  This  pernicious  kind  of  desperation  is  the  subject  of  our  dis-  t 
course,  homicida  animcB,  the  murderer  of  the  soul,  as  Austin  terms  it,  a fearful  >■ 
passion,  wherein  the  i^arty  oppressed  thinks  he  can  get  no  ease  but  by  death, 
and  is  fully  resolved  to  offer  violence  unto  himself;  so  sensible  of  his  burden, 
and  impatient  of  his  cross,  that  he  hopes  by  death  alone  to  be  freed  of  his 
calamity  (though  it  prove  otherwise),  and  chooseth  with  Job  vi.  8.  9.  vii.  15. 
“Bather  to  be  strangled  and  die,  than  to  be  in  his  bonds.”  ®The  part 
affected  is  the  whole  soul,  and  all  the  faculties  of  it;  there  is  a privation  of 
joy,  hope,  trust,  confidence,  of  present  and  future  good,  and  in  their  place 
succeed  fear,  sorrow,  &c.,  as  in  the  symptoms  shall  be  shown.  The  heart  is 
grieved,  the  conscience  wounded,  the  mind  eclipsed  with  black  fumes  arising 
from  those  perpetual  terrors. 

Subsect.  III. — Causes  of  Despair,  the  Devil,  Melancholy,  Meditation,  Dis- 
trust, Weakness  of  Faith,  Rigid  Ministers,  Misunderstanding  Scriptures  ^ 

Guilty  Consciences,  ttc. 

The  iDrincipal  agent  and  procurer  of  this  mischief  is  the  devil;  those  whom 
God  forsakes,  the  devil  by  his  permission  lays  hold  on.  Sometimes  he  perse- 

k Poster,  volum.  • Super  proeceptum  prtmum  de  Relig.  et  partibiis  ejus.  Non  loquor  de  oJiul  ') 

desperatione,  sed  tantum  de  ea  qua  desperare  soient  homines  de  Deo;  opponitur  spei,  et  est  peccatum  gra-  k 
Tissimum,  &c.  1 Lib.  5.  tit.  ‘21.  de  regis  institut.  Omnium  perturbationum  dererrrima.  Rcprobl  S 

usque  ad  finem  pertinaciter  persistunt.  zanchius.  ^ Vitium  ab  infidelitatc  proficisccus.  ® Abernethy.  M 


Despair  his  Causes. 


715 


Mem.  2.  Subs.  3.] 


cutes  them  with  that  worm  of  conscience,  as  he  did  Judas,  ^Saul,  and  others. 
The  poets  call  it  Nemesis,  but  it  is  indeed  God’s  just  judgment,  sero  sed  serio, 
lie  strikes  home  at  last,  and  setteth  upon  them  “ as  a thief  in  the  night,” 
1 Thes.  ii.  ‘^This  temporary  passion  made  David  cry  out,  “ Lord,  rebuke  me 
not  in  thine  anger,  neither  chasten  me  in  thine  heavy  displeasure;  for  thine 
arrows  have  light  upon  me,  &c.  there  is  nothing  sound  in  my  flesh,  because  of 
thine  anger.”  Again,  I roar  for  the  very  grief  of  my  heart : and  Psalm  xxii. 
My  God,  my  God,  why  hast  thou  forsaken  me,  and  art  so  far  from  my  health, 
and  the  words  of  my  crying?  I am  like  to  water  poured  out,  my  bones  are  out 
of  joint,  mine  heart  is  like  wax,  that  is  molten  in  the  mids.  of  my  bowels.  So 
Psalm  Ixxxviii.  15  and  16  vers,  and  Psalm  cii.  “ I am  in  misery  at  the  point 
of  death,  from  my  youth  I sufi'er  thy  terrors,  doubting  for  my  life ; thine 
indignations  have  gone  over  me,  and  thy  fear  hath  cut  me  off.”  J ob  doth  often 
complain  in  this  kind;  and  those  God  doth  not  assist,  the  devil  is  ready  to  try 
and  torment,  “still  seeking  whom  he  may  devour.”  If  he  find  them-  merry, 
saith  Gregory,  “ he  tempts  them  forthwith  to  some  dissolute  act ; if  pensive 
and  sad,  to  a desperate  end.”  Aut  suadendo  blandilur,  aut  minando  terret, 
sometimes  by  fair  means,  sometimes  again  by  foul,  as  he  perceives  men  severally 
inclined.  His  ordinary  engine  by  which  he  produces  this  effect,  is  the  melan- 
choly humour  itself,  which  is  balneum  diabolic  the  devil’s  bath;  and  as  in 
Saul,  those  evil  spirits  get  in  ^as  it  were,  and  take  possession  of  us.  Black 
choler  is  a shoeing-horn,  a bait  to  allure  them,  insomuch  that  many  writers 
make  melancholy  an  ordinary  cause,  and  a symptom  of  despair,  for  that  such 
men  are  most  apt,  by  reason  of  their  ill-disposed  temper,  to  distrust,  fear,  grief, 
mistake,  and  amplify  whatsoever  they  preposterously  conceive,  or  falsely  appre- 
hend. Conscientia  scrupulosa  nascitur  ex  vitio  natiirali,  complexionc  melan- 
cholica  (saith  Navarrus,  cap.  27.  num.  282.  tom.  2.  cas.  conscien.)  The  body 
works  upon  the  mind,  by  obfuscating  the  spirits  and  corrupted  instruments, 
which  ® Perkins  illustrates  by  simile  of  an  artificer,  that  hath  a bad  tool,  his 
skill  is  good,  ability  correspondent,  by  reason  of  ill  tools  his  work  must  needs 
be  lame  and  imperfect.  But  melancholy  and  despair,  though  often,  do  not 
always  concur;  there  is  much  difierence : melancholy  fears  without  a cause, 
this  upon  great  occasion;  melancholy  is  caused  by  fear  and  grief,  but  this  tor- 
ment procures  them  and  all  extremity  of  bitterness  ; much  melancholy  is  with- 
out affliction  of  conscience,  as  ‘Bright  and  Perkins  illustrate  by  four  reasons  ; 
and  yet  melancholy  alone  again  may  be  sometimes  a suffleient  cause  of  this 
terror  of  conscience.  ‘^Foelix  Plater  so  found  it  in  his  observations,  e melau' 
choUcis  alii  danmatos  se  putant,  Deo  curce  non  sunt,  nee  preedestinati,  (fcc. 
“ They  think  they  are  not  predestinate,  God  hath  forsaken  them;”  and  yet 
otherwise  very  zealous  and  religious;  and  ’tis  common  to  be  seen,  “melan- 
choly for  fear  of  God’s  judgment  and  hell  fire,  drives  men  to  desperation ; fear 
and  sorrow,  if  they  be  immoderate,  end  often  with  it.”  Intolerable  pain  and 
anguish,  long  sickness,  captivity,  misery,  loss  of  goods,  loss  of  friends,  and  those 
lesser  griefs,  do  sometimes  effect  it,  or  such  dismal  accidents.  Si  non  statim 
relevanlur,  ^Mercennus,  dubitantan  sit  Deus,  if  they  be  not  eased  forthwith, 
they  doubt  whether  there  be  any  God,  they  rave,  curse,  “ and  are  desperately 
mad  because  good  men  are  oppressed,  wicked  men  flourish,  they  have  not  as 
tliey  think  to  their  desert,”  and  through  impatience  id  calamities  are  so  mis- 
afiected.  Democritus  put  out  his  eyes,  ne  malorum  civium  prosperos  rider et 
successus,  because  he  could  not  abide  to  see  wicked  men  prosper,  and  was  there- 


Sam.  II.  J6.  ^Psal.  xxxviii.  vers.  9.  14.  ^'Immiscent  se  mail  genii,  Lem.  lib.  1.  cap.  16.  ®Case6 
of  conseience,  1.1.16.  t Tract.  Melan.  cap.  33  et  34.  C.  3.  de  mentis  alien.  Deo  minus  se  cui  aa 

esse,  nec  ad  salatem  praedestinatos  esse.  Ad  desperationem  saepe  ducit  base  melancholia,  et  est  frequen- 
tissima  obsupplicil  metum  aeternumque  judicium;  moeror  et  metus  in  desperationem  plerumque  desinunt. 
^Comment,  in  1.  cap.  gen.  artic.  3.  quia  impii  llorent,  boni  opprimuntur,  &cc.  alius  ex  consideratione  bujue 
eeria  desperabundus. 


716 


Religious  Melancholy, 


[Part.  3.  Sec.  4, 


fore  ready  to  make  away  himself,  as  ^ Agellius  writes  of  him.  Foelix  Plater 
hath  a memorable  example  in  this  kind,  of  a painter’s  wife  in  Basil,  that  was 
melancholy  for  her  son’s  death,  and  for  melancholy  became  desperate;  she 
thought  God  would  not  pardon  her  sins,  “^and  for  four  months  still  raved, 
that  she  was  in  hell-fire,  already  damned.”  When  the  humour  is  stirred  up, 
every  small  object  aggravates  and  incenseth  it,  as  the  parties  are  addicted. 
*The  same  author  hath  an  example  of  a merchant  man,  that  for  the  loss  of  a 
little  wheat,  which  he  had  over  long  kept,  was  troubled  in  conscience,  for  that 
he  had  not  sold  it  sooner,  or  given  it  to  the  poor,  yet  a good  scholar  and  a great 
divine;  no  persuasion  would  serve  to  the  contrary  but  that  for  this  fact  he  was  i 
damned : in  other  matters  very  judicious  and  discreet.  Solitariness,  much 
fasting,  divine  meditation,  and  contemplations  of  God’s  judgments,  most  part 
accompany  this  melancholy,  and  are  main  causes,  as  ^Navarrus  holds;  to 
converse  with  such  kind  of  persons  so  troubled,  is  sufficient  occasion  of  trouble 
to  some  men.  Nonuulli  ob  longas  inedias,  studia  et  meditationes  coelestes,  de 
rebus  sacris  et  religione  semper  agitant^  &c.  Many  (saith  P.  Forestus)  through 
long  fasting,  serious  meditations  of  heavenly  things,  fall  into  such  fits;  and  as 
Lenmius  adds,  lib.  4.  cap.  21.  “‘^If  they  be  solitary  given,  superstitious, 
precise,  or  very  devout : seldom  shall  you  find  a merchant,  a soldier,  an  inn- 
keeper, a bawd,  a host,  a usurer  so  troubled  in  mind,  they  have  cheveril 
consciences  that  will  stretch,  they  are  seldom  moved  in  this  kind  or  molested  ; , 

young  men  and  middle  age  are  more  wild  and  less  apprehensive ; but  old  folks,  i 

most  part,  such  as  are  timorous  and  religiously  given.”  Pet.  Forestus,  observat.  ' 

lib.  10.  caj).  12.  de  morbis  cerebri,  hath  a fearful  example  of  a minister,  that 
through  precise  fasting  in  Lent,  and  overmuch  meditation,  contracted  this  mis- 
chief, and  in  the  end  became  desperate,  thought  he  saw  devils  in  his  chamber,  ? 
and  that  he  could  not  be  saved;  he  smelled  nothing,  as  he  said,  but  fire  and  ■; 
brimstone,  was  already  in  hell,  and  would  ask  them,  still,  it  they  did  not  *^smeil 
as  much.  I told  him  he  was  melancholy,  but  he  laughed  me  to  scorn,  and 
replied  that  he  saw  devils,  talked  with  them  in  good  earnest,  would  spit  in  my 
face,  and  ask  me  if  I did  not  smell  brimstone,  but  at  last  he  was  by  him  cured.  : 
Such  another  story  T find  in  Plater,  observat.  lib.  1.  A poor  fellow  had  done 
some  foul  offence,  and  for  fourteen  days  would  eat  no  meat,  in  the  end  became  | 

desperate,  the  divines  about  him  could  not  ease  him,  ® but  so  he  died.  Continual  \ 

meditation  of  God’s  judgments  troubles  Midti  ob  timorem  futuri  judicii, 

saith  Guatinerius,  cap.  5.  tract.  15.  et  suspicionem,  desperahundi  sunt.  David 
himself  complains  that  God’s  judgments  terrified  his  soul,  Psalm  cxix.  part  16. 
vers.  8.  “ My  flesh  trembleth  for  fear  of  thee,  and  I am  afraid  of  thy  judgments.’^ 
Quotiesdiem  ilium  cogito  (saith  ^Hierome)  toto  corpore  contremisco,  I tremble  as 
often  as  I think  of  it.  The  terrible  meditation  of  hell  fire,  and  eternal  punish - 
merit  much  torments  a sinful  silly  soul.  What’s  a thousand  years  to  eternity?- 
Ubi  mceror,  uhi  flehis,  ubi  dolor  scmpiternus.  Mors  sine  morte,  finis  sine  jin?', 
a finger  burnt  by  chance  we  may  not  endure,  the  pain  is  so  grievous,  we  may 
iiot  abide  an  hour,  a night  is  intolerable ; and  what  shall  this  unspeakable  fire 
then  be  that  burns  for  ever,  innumerable  infinite  millions  of  years,  in  omne 
cevum,  in  ceternurn.  0 eternity! 


“S^ternitas  est  ilia  vox, 
Vox  ilia  fulmiiiatrix, 
Tonitruis  minacior, 
Fi’agoi'ibusque  ca‘li, 


iEternitas  est  ilia  vox, 

— nieta  carens  et  ortu,  &c. 
Tormenta  nulla  territant, 
Quai  finiuntur  annis; 


./Eternitas,  Eeternitas 
Versat  coquitque  pectus. 
Auget  haec  pcenas  indies, 
Centuplicatque  fiainnias,”  &c. 


yLib.  20.  c.  17.  ^Damnatam  se  putavit,  et  per  quatuor  menses  Gehennae  poenam  sentire.  ^ 15G6. 
ob  triticum  diutius  servatum  conscientiae  stiniulis  agitatur,  &c.  FTom.  2.  c.  27  num.  282.  conversatio 
cum  scrupulosis,  vigiliae,  jejunia.  ® Solitaries  et  supevstitiosos  plerumque  exagitat  conscientia,  non 

mercatores,  lenones,  caupones,  faeneratores,  &c.  largiorem  hi  nactisunt  conscientiam.  Juvenec  plerumque 
conscientiam  negligunt,  senes  autem,  etc.  d Annon  sentis sulphur,  inquit?  ® Desperabundus misere 
periit.  fin  17.  Johannis.  Kon  pauci  se  cruciant,  et  excarnificant  in  tantum,  ut  non  parum  absint 

ab  insania;  neque  tamen  aliud  hac  mentis  anxietate  efficiunt,  quam  ut  diabolo  potestatem  faciant  ipsosper  ^ 
Uesyjeraliouem  ad  interos  produceiidi.  "Drexelius  Nicet.  lib.  2.  cap.  11.  “ Eternity,  that  word,  that 


Mem.  2.  Subs.  3.] 


Despair  his  Causes. 


717 


This  meditation  terrifies  these  poor  distressed  souls,  especially  if  their  bodies 
be  predisposed  by  melancholy,  they  religiously  given,  and  have  tender  con- 
sciences, every  small  object  affrights  them,  the  very  inconsiderate  reading  of 
Scripture  itself,  and  misinterpretation  of  some  places  of  it;  as,  “ Many  are 
called,  few  are  chosen.  Not  every  one  that  saith  Lord.  Fear  not  little  flock. 
He  that  stands,  let  him  take  heed  lest  he  fall.  Work  out  your  salvation  with 
fear  and  trembling.  That  night  two  shall  be  in  a bed,  one  received,  the 
other  left.  Strait  is  the  way  that  leads  to  heaven,  an'd  few  there  are  that 
enter  therein.”  The  parable  of  the  seed  and  of  the  sower,  “ some  fell  on 
barren  ground,  some  was  choaked.  Whom  he  hath  predestinated  he  hath 
chosen.  He  will  have  mercy  on  whom  he  will  have  mercy.”  Non  est  volentis 
nec  currentis,  sed  miserentis  Dei.  These  and  the  like  places  terrify  the  souls 
of  many;  election,  predestination,  reprobation,  preposterously  conceived, 
offend  divers,  with  a deal  of  foolish  presumption,  curiosity,  needless  specula- 
tion, contemplation,  solicitude,  wherein  they  trouble  and  puzzle  themselves 
about  those  questions  of  grace,  free  will,  perse ver-it nee,  God's  secrets;  they 
will  know  more  than  is  revealed  of  God  in  his  word,  human  capacity,  or  igno- 
rance can  apprehend,  and  too  importunate  inquiry  after  that  which  is  revealed ; 
mysteries,  ceremonies,  observation  of  Sabbaths,  laws,  duties,  (tc.,  with  many 
such  which  the  casuists  discuss,  and  schoolmen  broach,  which  divers  mistake, 
misconstrue,  misapply  to  themselves,  to  their  own  undoing,  and  so  fall  into  this 
gulf.  “ They  doubt  of  their  election,  how  they  shall  know  it,  by  what  signs. 
And  so  far  forth,”  saith  Luther,  “ with  such  nice  points,  torture  and  crucify 
themselves,  that  they  are  almost  mad,  and  all  they  get  by  it  is  this,  they  lay 
open  a gap  to  the  devil  by  desperation  to  carry  them  to  hell ;”  but  the  greatest 
harm  of  all  proceeds  from  those  thundering  ministers,  a most  frequent  cause 
they  are  of  this  malady ; “ ^ and  do  more  harm  in  the  church  (saith  Erasmus) 
than  they  that  flatter ; great  danger  on  both  sides,  the  one  lulls  them  asleep 
in  carnal  security,  the  other  drives  them  to  despair.”  Whereas,  St.  Bernard 
well  adviseth,  “ ^ We  should  not  meddle  with  the  one  without  the  other,  nor 
speak  of  judgment  without  mercy;  the  one  alone  brings  desperation,  the  other 
security.”  But  these  men  are  wholly  for  judgment ; of  a rigid  disposition  them- 
selves, there  is  no  mercy  with  them,  no  salvation,  no  balsam  for  their  diseased 
souls,  they  can  speak  of  nothing  but  reprobation,  hell  fire,  and  damnation ; as 
they  did,  Luke  xi.  46.  lade  men  with  burdens  grievous  to  be  borne,  which  they 
themselves  touch  not  with  a finger.  ’Tis  familiar  with  our  papists  to  terrify 
men’s  souls  with  purgatory,  tales,  visions,-  apparitions,  to  daunt  even  the  most 
generous  spirits,  “ to  ^ require  charity,”-  as  Brentius  observes,  “ of  others, 
bounty,  meelmess,  love,  patience,  when  they  themselves  breathe  nought  but 
lust,  envy,  covetousness.”  They  teach  others  to  fast,  give  alms,  do  penance, 
and  crucify  their  mind  with  superstitious  observations,  bread  and  water,  hair 
clothes,  whips,  and  the  like,  when  they  themselves  have  all  the  dainties  the 
world  can  afford,  lie  on  a down-bed  with  a courtezan  in  their  arms : Heu  quan- 
tum patimur  pro  Christo,  as  Bie  said,  what  a cruel  tyranny  is  this,  so  to  insult 
over  and  terrify  men’s  souls ! Our  indiscreet  pastors  many  of  them  come  not 
far  behind,  whilst  in  their  ordinary  sermons  they  speak  so  much  of  election,  pre- 
destination, reprobation,  a6ceiemo,  subtraction  of  grace,  prseterition,  voluntary 
permission,  &c.,  by  what  signs  and  tokens  they  shall  discern  and  try  themselves. 


tremendous  word,  more  threatening  than  thunders  and  the  artillery  of  heaven — Eternity,  that  word,  ' 
without  end  or  origin.  No  torments  affright  us  which  are  limited  to  years;'  Eternity,  eternity,  occupies 
and  inflames  the  heart — this  it  is  that  daily  augments  our  sufferings,  and  multiplies  our  heart-burnings  a 
hundred-fold.”  hEcclesiast.  1.  1.  Hand  scio  an  majus  discrimen  ab  his  qui  blandiuntur,  an  ab  his 
qui  territant ; ingens  utrinque  periculum ; alii  ad  securitatem  ducunt,  alii  affliction um  magnitudine  mentem 
absorbent,  et  in  desperationem  trahunt.  i Bern.  sup.  16.  cant.  1.  alterum  sine  altero  proferre  non  t:ipedit ; 
recordatio  solius  judicii  in  desperationem  praecipitat,  et  misericordia;  failax  ostentatio  pessimam  generat 
securitatem.  kin  Luc.  horn.  103.  exigunt  ab  aliis  charitatem,  benefleentiam,  cum  ipsi  nil  spectent 

praeter  libidinem,  invidiam,  avaritiam.  iLeo  decimua.  \ 


718 


Relhjious  3Ielancfiohj.  [Part.  3.  Sec.  4r.  ^ 

whether  they  be  God’s  true  children  elect,  an  sint  reprohi,  prcadestinati,  <fec., 
with  such  scrupulous  points,  they  still  aggravate  sin,  thunder  out  God’s  judg- 
ments without  respect,  intern pestively  rail  at  and  pronounce  them  damned  in 
all  auditories,  for  giving  so  much  to  sports  and  honest  recreations,  making  every 
small  fault  and  thing  indifferent  an  ir remissible  offence,  they  so  rent,  tear  and 
wound  men’s  consciences,  that  they  are  almost  mad,  and  at  their  wits’  end. 

“ These  bitter  potions  (saith  “ Erasmus)  are  still  in  their  mouths,  nothing 
but  gall  and  horror,  and  a mad  noise,  they  make  all  their  auditors  desperate : ” 
many  are  wounded  by  this  means,  and  they  commonly  that  arc  most  devout 
and  precise,  have  been  formerly  presumptuous,  and  certain  of  their  salvation; 
they  that  have  tender  consciences,  that  follow  sermons,  frequent  lectures,  that 
have  indeed  least  cause,  they  are  most  apt  to  mistake,  and  fall  into  these 
miseries.  I have  heard  some  complain  of  Parson’s  Pesolution,  and  other 
books  of  like  nature  (good  otherwise),  they  are  too  tragical,  too  much  dejecting 
men,  aggravating  offences:  great  care  and  choice,  much  discretion  is  required 
in  this  kind. 

The  last  and  greatest  cause  of  this  malady,  is  our  own  conscience,  sense  of 
our  sins,  and  God’s  anger  justly  deserved,  a guilty  conscience  for  some  foul 

offence  formerly  committed, ^ 0 miser  Oreste,  quicLmorhi  te p)erdiU  Or: 

Conscientia,  Sum  enirn  mihi  conscius  de  malis  perpetratis.^  “ A good  con- 
science is  a continual  feast,”  but  a gcdled  conscience  is  as  great  a torment  as 
can  possibly  happen,  a still  baking  oven  (so  Pierius  in  his  Hieroglyph,  compares- 
it),  another  hell.  Our  conscience,  which  is  a great  ledger  book,  wherein  aro 
written  all  our  offences,  a register  to  lay  them  up,  (which  those  ^ Egyptians  in 
their  hieroglyphics  expressed  by  a mill,  as  well  for  the  continuance,  as  for  thn 
torture  of  it.)  grinds  our  souls  with  the  remembrance  of  some  precedent  sins^ 
makes  us  reflect  upon,  accuse  and  condemn  our  ownselves.  “ Sin  lies  at 
door,”  &c.  I know  there  be  many  other  causes  assigned  by  Zaii chins,. 

Muse  ulus,  and  the  rest;  as  incredulity,  infidelity,  presumption,  ignorance, 
blindness,  ingratitude,  discontent,  those  five  grand  miseries  in  Aristotle,  igno- 
miny, need,  sickness,  enmity,  death,  &c.;  but  this  of  conscience  is  the  greatest,. 

^ Instar  ulceris  corpus  jugiler  per cellens:  The  scrupulous  conscience  (as  ^ Peter 
Eorestus  calls  it)  which  tortures  so  many,  that  either  out  of  a deep  apprehension 
of  their  unworthiness,  and  consideration  of  their  own  dissolute  life,  “ accuse- 
themselves  and  aggravate  every  small  offence,  when  there  is  no  such  cause,, 
misdoubting  in  the  meantime  God’s  mercies,  they  fall  into  these  inconve- 
niences.” The  poet  calls  them  furies  dire,  but  it  is  the  conscience  alone  which 
is  a thousand  witnesses  to  accuse  us,  ^ Node  dieque  suum  gestant  in  pectore 
testem.  A continual  testor  to  give  in  evidence,  to  empanel  a jury  to  examine 
us,  to  cry  guilty,  a persecutor  with  hue  and  cry  to  follow,  an  apparitor  to  sum- 
mon us,  a bailiff  to  carry  us,  a serjeant  to  arrest,  an  attorney  to  plead  against, 
us,  a gaoler  to  torment,  a judge  to  condemn,  still  accusing,  denouncing,  tortur- 
ing and  molesting.  And  as  the  statue  of  Juno  in  that  holy  city  near  Euphrates 
in  ^ Assyria  will  look  still  towards  you,  sit  where  you  will  in  her  temple,  she 
stares  full  upon  you,  if  you  go  by,  she  follows  with  her  eye,  in  all  sites,  places, 
conventicles,  actions,  our  conscience  will  be  still  ready  to  accuse  us.  After 
many  pleasant  days,  and  fortunate  adventures,  meny  tides,  this  conscience  at 
last  doth  arrest  us.  Well  he  may  escape  temporal  punishment,  ^ bribe  a cor- 


“ De  future  judicio,  de  damnatione  horrendum  crepunt,  et  amaras  illas  potationes  in  ore  semper  habent, 
nt  multos  inde  in  desperationem  cogant.  Euripides.  “0  wretched  Orestes,  what  malady  consumes 

you?”  ® ‘‘ Conscience,  for  I am  conscious  of  evil.”  P Pierius.  1 Gen.  iv.  ^9  causes  Musculus  makes. 
® Plutarch.  t Alios  misere  castigat  plena  scrupulis  conscientia,  nodum  in  scirpo  qu«runt,  et  ubi  nulla 
causa  suhest,  misericordias  divinse  diffidentes,  se  Oreo  destinant.  “ Coelius,  lib.  6.  ^ Juvenal.  “ NighP 

and  day  they  carry  their  witnesses  in  the  breast.”  ^ Lucian,  de  dea  Syria : Si  adstiteris,  te  aspicit;  si 
transeas,  visu  te  sequitur.  * Prima  base  est  ultio,  quod  se  judice  nemo  nocens  absolvitur,  iinproba 

quamvis  gratia  fallacis  preetoris  vicerit  urnam.  Juvenal. 


Mem.  2.  Subs.  3 ] 


Despair  his  Causes. 


719 


rupt  judge,  and  avoid  the  censure  of  law,  and  flourish  for  a tiine  ; “ for''  who 
ever  saw  (saith  Chrysostom)  a covetous  man  troubled  in  mind  when  he  is  tell- 
ing of  his  money,  an  adulterer  mourn  with  his  mistress  in  his  arms  ? we  are 
then  drunk  with  pleasure,  and  perceive  nothing yet  as  the  prodigal  son  had 
dainty  fare,  sweet  music  at  first,  merry  company,  jovial  entertainment,  but  a 
cruel  reckoning  in  the  end,  as  bitter  as  wormwood,  a fearful  visitation  com- 
monly follows.  And  the  devil  that  then  told  thee  that  it  was  a light  sin,  or  no 
sin  at  all,  now  aggravates  on  the  other  side,  and  telleth  thee,  that  it  is  a most 
irremissible  ofience,  as  he  did  by  Cain  and  Judas,  to  bring  them  to  despair; 
every  small  circumstance  before  neglected  and  contemned,  will  now  amplify 
itself,  rise  up  in  judgment,  and  accuse  the  dust  of  their  shoes,  dumb  creatures, 
as  to  Lucian’s  tyrant,  lectus  et  candela,  the  bed  and  candle  did  bear  witness, 
to  torment  their  souls  for  their  sins  past.  Tragical  examples  in  this  kind  are 
too  familiar  and  common  : Adrian,  Galba,  Nero,  Otho,  Yitellius,  Caracalla, 
were  in  such  horror  of  conscience  for  their  offences  committed,  murders,  rapes, 
extortions,  injuries,  that  they  were  weary  of  their  lives,  and  could  get  nobody 
to  kill  them.  ^ Kennetus,  King  of  Scotland,  when  he  had  murdered  his  nephew 
Malcom,  King  Duffe’s  son.  Prince  of  Cumberland,  and  with  counterfeit  tears 
and  protestations  dissembled  the  matter  a long  time,  “‘^at  last  his  conscience 
accused  him,  his  unquiet  soul  could  not  rest  day  or  night,  he  was  terrified  with 
fearful  dreams,  visions,  and  so  miserably  tormented  all  his  life.”  It  is  strange 
to  read  what  ^Cominseus  hath  written  of  Louis  XL  that  French  king;  (if 
Charles  VIII. ; of  Alphonsus,  King  of  Naples ; in  the  fury  of  his  passion  how 
he  came  into  Sicily,  and  what  pranks  he  played.  Guicciardini,  a man  most 
unapt  to  believe  lies,  relates  how  that  Ferdinand  his  father’s  ghost  who  before 
had  died  for  grief,  came  and  told  him,  that  he  could  not  resist  the  French  King, 
he  thought  every  man  cried  France,  France;  the  reason  of  it  (saith  Cominmus 
was  because  he  was  a vile  tyrant,  a murderer,  an  oppressor  of  his  subjects,  he 
bought  up  all  commodities,  and  sold  them  at  his  own  price,  sold  abbeys  to  J ews 
and  Falconers  ; both  Ferdinand  his  father,  and  he  himself  never  made  con- 
science of  any  committed  sin ; and  to  conclude,  saith  he,  it  was  impossible  to 
do  worse  than  they  did.  Why  was  Pausanias  the  Spartan  tyrant,  Nero,  Otho, 
Galba,  so  persecuted  with  spirits  in  every  house  they  came,  but  for  their  mur- 
ders which  they  had  committed?  ®Why  doth  the  devil  haunt  many  men’s 
houses  after  their  deaths,  appear  to  them  living,  and  take  possession  of  their 
habitations,  as  it  were,  of  their  palaces,  but  because  of  their  several  villanies  ? 
Why  had  Richard  the  Third  such  fearful  dreams,  saith  Polydore,  but  for  his 
frequent  murders  ? Why  was  Herod  so  tortured  in  his  mind  ? because  he  had 
made  away  Mariamne  his  wife.  Why  was  Theodoric,  the  King  of  the  Goths, 
so  suspicious,  and  so  affrighted  with  a fish  head  alone,  but  that  he  had  murdered 
Symmachus,  and  Boethius,  his  son-in-law,  those  worthy  Romans  ? Cselius, 
lib.  27.  cap.  22.  See  more  in  Plutarch,  in  his  tract  De  his  qui  sero  d Numine 
puniuntur,  and  in  his  book  De  tranquillitate  animi,  he.  Yea,  and  sometimes 
GOD  himself  hath  a hand  in  it,  to  show  his  power,  humiliate,  exercise,  and  to 
try  their  faith,  (divine  temptation,  Perkins  calls  it,  Cas.  cons.  lib.  1.  cap.  8. 
seel.  1.)  to  punish  them  for  their  sins.  God  the  avenger,  as  ^ David  terms 
him,  ultor  d tergo  Deus,  his  wrath  is  apprehended  of  a guilty  soul,  as  by  Saul 
and  Judas,  which  the  poets  expressed  by  Adrastia,  or  Nemesis ; 

“ Assequitur  Nemesisque  virgin  vestigia  servat, 

Ne  male  quid  facias.” 8 


^Quis  unquam  vidit  avarum  ringi  dum  lucrum  adest,  adulterura  dum  potiturvoto,  lugerein  perpetrando 
scelere?  voluptate  sumus  ebrii,  proinde  non  sentimus,  «fec.  b Buchanan,  lib.  6.  Hist.  Scot.  “Animus 
conscientia  sceleris  inquietus,  nullum  admisit  gaudium,  sed  semper  vexatus  noctu  et  interdiu  per  somnura 
visis  horrore  plenis  pertremefactus,  itc.  d De  bello  Neapol.  “Thireus  de  locis  infestis,  part.  1.  cap.  2. 
Nero’s  mother  was  still  in  his  eyes.  f Psal.  xliv.  1.  8“  And  ^iemesis  pursues  and  notices  the  steps 

of  men,  lest  you  commit  any  evil  ” 


720 


Religious  Melancholy. 


[Part.  3.  Sec.  4. 


And  she  is,  as  ^ Ammianus,  lib.  14.  describes  her,  “the  queen  of  causes,  and 
moderator  of  things,  now  she  pulls  down  the  proud,  now  she  rears  and  en> 
courageth  those  that  are  good  he  gives  instance  in  his  Eusebius  ,*'Nicephorus, 
lib.  10.  cap.  35.  cedes,  hist  in  Maximinus  and  Julian.  Fearful  examples  of 
God’s  just  judgment,  wrath  and  vengeance,  are  to  be  found  in  all  histories,  of 
some  that  have  been  eaten  to  death  with  rats  and  mice,  as  ^Ponipelius,  the 
second  King  of  Poland,  ann.  830,  his  wife  and  children ; the  like  story  is  of 
Hatto,  Archbishop  of  Mentz,  ann.  9G9,  so  devoured  by  these  vermin,  which 
howsoever  Serrarius  the  Jesuit,  Mogunt  rerum  lib.  4.  cap.  5.  impugn  by 
twenty-two  arguments,  Tritemius,  ^Munster,  Magdeburgenses,  and  many 
others  relate  for  a truth.  Such  another  examjjle  I find  in  Geraldus  Cam- 
brensis,  I/hi.  Cam.  lib.  2.  cap.  2.  and  where  not  ? 

And  yet  for  all  these  terrors  of  conscience,  affrighting  punisliments  wliich 
are  so  frequent,  or  whatsoever  else  may  cause  or  aggravate  this  fearful  malady 
in  other  religions,  I see  no  reason  at  all  wdiy  a papist  at  any  time  should  despair, 
or  be  troubled  for  his  sins ; for  let  him  be  never  so  dissolute  a caitiff,  so  noto- 
rious a villain,  so  monstrous  a sinner,  out  of  that  treasure  of  indulgences  and 
merits  of  v/hich  the  pope  is  dispensator,  he  may  have  free  pardon  and  plenary 
remission  of  all  his  sins.  There  be  so  many  general  pardons  forages  to  come, 
forty  thousand  years  to  come,  so  many  jubilees,  so  frequent  gaol  deliveries  out 
of  purgatory  for  all  souls,  now  living,  or  after  dissolution  of  the  body,  so  many 
particular  masses  daily  said  in  several  churches,  so  many  altars  consecrated  to 
this  purpose,  that  if  a man  have  either  money  or  friends,  or  will  take  any  pains 
to  come  to  such  an  altar,  hear  a mass,  say  so  many  paternosters,  undergo  such 
and  such  penance,  he  cannot  do  amiss,  it  is  impossible  his  mind  should  be 
troubled,  or  he  have  any  scruple  to  molest  him.  Besides  that  Taxa  Camerce 
Apostolicce,  which  was  first  published  to  get  money  in  the  days  of  Leo  Decimus, 
that  sharking  pope,  and  since  divulged  to  the  same  ends,  sets  down  such  easy 
rates  and  dispensations  for  all  offences,  for  perjury,  murder,  incest,  adultery,  &c., 
for  so  many  grosses  or  dollars  (able  to  invite  any  man  to  sin,  and  provoke  him 
to  offend,  methinks,  that  otherwise  would  nob)  such  comfortable  remission,  so 
gentle  and  parable  a pardon,  so  ready  at  hand,  with  s-o  small  cost  and  suit 
obtained,  that  I cannot  see  how  he  that  hath  any  friends  amongst  them  (as  I 
Bay)  or  money  in  his  purse,  or  will  at  least  to  ease  himself,  can  any  way  mis- 
carry or  be  misaffected,  hov/  he  should  be  desperate,  in  danger  of  damnation, 
or  troubled  in  mind.  Their  ghostly  fathers  can  so  readily  apply  remedies,  so 
cunningly  string  and  unstring,  wind  and  unwind  their  devotions,  play  upon  their 
consciences  with  plausible  speechesand  terrible  threats,  for  their  best  advantage 
settle  and  remove,  erect  with  such  facility  and  deject,  let  in  and  out,  that  I 
cannot  perceive  how  any  man  amongst  them  should  much  or  often  labour  of 
this  disease,  or  finally  miscarry.  The  causes  above  named  must  more  fi  equently 
therefore  take  hold  in  others. 

Subsect.  IV. — Symptoms  of  Despair.,  Fear,  Sorrow,  Suspidon,  Anxiety, 
Horror  of  Conscience,  Fearful  Dreams  and  Visions. 

As  shoemakers  do  when  they  bring  home  shoes,  still  cry  leather  is  dearer 
and  dearer,  may  I justly  say  of  those  melancholy  symptoms:  these  of  despair 
are  most  violent,  tragical,  and  grievous,  far  beyond  the  rest,  not  to  be  exj)ressed 
but  negatively,  as  it  is  privation  of  all  haj^piness,  not  to  be  endured : “for  a' 
wounded  spirit  who  can  bear  it?”  Prov.  xviii.  19.  What,  therefore,  ^Timan- 
thes  did  in  his  picture  of  Iphigenia,  now  ready  to  be  sacriheed,  when  he  had 
painted  Chalcas  mourning,  Ulysses  sad,  but  most  sorrowful  Menelalis ; and 

h Regina  causarum  et  arbitra  rerum,  nunc  erectas  cervices  opprimit,  &c.  i Alex.  Gaguinus,  catal. 

reg.  Pol.  k Cosmog.  Munster,  et  Magde.  iPliniiis,  cap.  10.  1.  35.  Consumptis  affectibus,  Aga- 
xneumonis  caput  velavit,  ut  omiies  quern  possent,  maximum  inol.  orem  in  virginiS'patre  cogitarent. 


Symptoms  of  Despair. 


721 


Mem.  2.  Subs.  4.] 


showed  all  his  art  in  expressing  a variety  of  affections,  he  covered  the  maid’s 
father  Agamemnon’s  head  with  a veil,  and  left  it  to  every  spectator  to  conceive 
what  he  would  himself;  for  that  true  passion  and  sorrow  in  summo  gradu,  such, 
as  his  was,  could  not  by  any  art  be  deciphered.  What  he  did  in  his  picture,  I 
will  do  in  describing  the  symptoms  of  despair;  imagine  what  thou  canst,  fear, 
sorrow,  furies,  grief,  pain,  terror,  anger,  dismal,  ghastly,  tedious,  irksome,  &c. 
it  is  not  sufficient,  it  comes  far  short,  no  tongue  can  tell,  no  heart  conceive  it. 
'Tis  an  epitome  of  hell,  an  extract,  a quintessence,  a compound,  a mixture  of 
all  feral  maladies,  tyrannical  tortures,  plagues,  and  perplexities.  There  is  no 
sickness  almost  but  physic  provideth  a remedy  for  it ; to  every  sore  chirurgery 
will  provide  a salve ; friendship  hel  ps  poverty ; hope  of  liberty  easeth  imprison- 
ment; suit  and  favour  revoke  banishment;  authority  and  time  wear  away 
reproach;  but  what  physic,  what  chirurgery,  what  wealth,  favour,  authority 
can  relieve,  bear  out,  assuage,  or  expel  a troubled  conscience  h A quiet  mind 
cureth  all  them,  but  all  they  cannot  comfort  a distressed  soul : who  can  put 
to  silence  the  voice  of  desperation?  All  that  is  single  in  other  melancholy, 
Jlorribile,  dirum,  pestilens,  atrox,ferum,  concurs  in  this,  it  is  more  than  melan- 
choly in  the  highest  degree;  a burning  fever  of  the.  soul;  so  mad,  saith 
“ Jacchinus,  by  this  misery;  fear,  sorrow,  and  despair,  he  puts  for  ordinary 
symptoms  of  melancholy.  They  are  in  great  pain  and  horror  of  mind,  distrac- 
tion of  soul,  restless,  full  of  continual  fears,  cares,  torments,  anxieties,  they 
can  neither  eat,  drink,  nor  sleep  for  them,  take  no  rest, 

“ ^ Perpetua  impietas,  nec  mens!B  tempore  cessat,  | “ Neither  at  bed  nor  yet  at  board, 

Exagitat  vesana  quies,  somnique  furentes.”  | Will  any  rest  despair  afford.” 

Fear  takes  away  their  content,  and  dries  the  blood,  wasteth  the  marrow,  alters 
their  countenance,  “ even  in  their  greatest  delights,  singing,  dancing,  dalliance, 
they  are  still  (saith  ^Lemnius)  tortured  in  their  souls.”  It  consumes  them  to 
nought,  “ I am  like  a pelican  in  the  wilderness  (saith  David  of  himself,  tempo- 
rally afflicted),  an  owl,  because  of  thine  indignation,”  Psalm  cii.  6,  10,  and 
Psalm  Iv.  4.  “ My  heart  trembleth  within  me,  and  the  terrors  of  death  have 
come  upon  me;  fear  and  trembling  are  come  upon  me,  &c.  at  death’s  door,” 
Psalm  cvii.  18.  “ Their  soul  abhors  all  maimer  of  meats.”  Their  ^ sleep  is 
(if  it  be  any)  unquiet,  subject  to  fearful  dreams  and  terrors.  Peter  in  his  bonds 
sle[)t  secure,  for  he  knew  God  protected  him;  and  Tully  makes  it  an  argument 
of  Poscius  Amerinus’  innocency,  that  he  killed  not  his  father,  because  he  so 
securely  slept.  Those  martyrs  in  the  primitive  church  were  most  ‘^cheerful 
and  merry  in  the  midst  of  their  persecutions ; but  it  is  far  otherwise  with 
these  men,  tossed  in  a sea,  and  that  continually  without  rest  or  intermission, 
they  can  think  of  nought  that  is  pleasant,  “Pheir  conscience  will  not  let  them 
be  quiet,”  in  perpetual  fear,  anxiety,  if  they  be  not  yet  apprehended,  they  are  in 
doubt  still  they  shall  be  ready  to  betray  themselves,  as  Cain  did,  he  thinks 
every  man  will  kill  him ; ‘‘  and  roar  for  the  grief  of  heart,”  Psalm  xxxviii.  8, 
as  David  did;  as  Job  did,  xx.  3,  21,  22,  &c.,  “Wherefore  is  light  given  to 
him  that  is  in  misery,  and  life  to  them  that  have  heavy  hearts  ? which  long 
for  death,  and  if  it  come  not,  search  it  more  than  treasures,  and  rejoice  when 
they  can  find  the  grave.”  They  are  generally  weary  of  their  lives,  a trembling 
heart  they  have,  a sorrowful  mind,  and  little  or  no  rest.  Terror  ubique  tremor, 
timor  undique  et  uiidique  terror.  “ Fears,  terrors,  and  affrights  in  all  places, 
at  all  times  and  seasons.”  Cibum  et  potum  pertinaciter  aversantur  multi, 
nodum  in  scirpo  queeritantes,  et  culpam  imaginantes  uhi  nulla  est,  as  Wierus 
writes  de  Lamiis,  lib.  8.  c.  7.  “ they  refuse  many  of  them  meat  and  drink, 

™ Cap.  15.  in  9.  Phasis.  ^ Juv.  Sat.  1.3.  Mentem  cripit  timor  hie;  vultnm,  totnmqne  corporis 

habitum  immutat,  etiam  in  deliciis,  in  tripudiis,  in  symposiis,  inamplexuconjugiscarnificinamexercet,  lib.  4, 
cap.  21.  P Non  sinit  conscientia  tales  homines  recta  verba  proferre,  aut  rectis  quenquam  oculis  aspicere, 
ab  omni  hominum  coetu  eosdem  exterminat,  et  dormientes  perterrefacit.  Philost.  lib.  1.  de  vita  Apollonii. 

Kusebiu®,  Nicephorus,  eccles.  hist.  lib.  4.  c.  17.  ^'Seneca,  lib.  18.  epist.  106.  Conscientia  aliud  agera 

nnu  ])atitur,  perturbatam  vitam  agunt,  nunquam  vacant,  &c. 

3 A 


722 


Religious  Melancholy. 


[Part.  3.  Sec.  4. 


cannot  rest,  aggravating  still  and  supposing  grievous  offences  where  there  are 
none.”  God’s  heavy  wrath  is  kindled  in  their  souls,  and  notwithstanding  their 
continual  prayers  and  supplications  to  Christ  Jesus,  they  have  no  release  or 
ease  at  all,  but  a most  intolerable  torment,  and  insufferable  anguish  of  con- 
science, and  that  makes  them,  through  impatience,  to  murmur  against  God 
many  times,  to  rave,  to  blaspheme,  turn  atheists,  and  seek  to  offer  violence  to 
themselves.  Dent,  xxviii.  65,  66.  “In  the  morning  they  wish  for  evening, 
and  for  morning  in  the  evening,  for  the  sight  of  their  eyes  which  they  see,  and 
fear  of  hearts.”  ^Marinus  Mercennus,  in  his  comment  on  Genesis,  makes 
mention  of  a desperate  friend  of  his,  whom,  amongst  others,  he  came  to  visit, 
and  exhort  to  patience,  that  broke  out  into  most  blasphemous  atheistical 
speeches,  too  fearful  to  relate,  when  they  wished  him  to  trust  in  God,  Qais  est 
ille  Deus  {inquii)  ut  serviam  illi,  quid proderit  si  oraverim ; si  prcesens  est,  cur 
non  succurrit?  cur  non  me  carcere,  inedid,  squalore  cpnfectum  liherat?  quid 
ego  feci?  &c.  ahsit  d me  hujusmodi  Deus.  Another  of  his  acquaintance  broke 
out  into  like  atheistical  blasphemies,  upon  his  wife’s  death  raved,  cursed,  said 
and  did  he  cared  not  what.  And  so  for  the  most  part  it  is  with  them  all, 
many  of  them,  in  their  extremity,  think  they  hear  and  see  visions,  outcries, 
confer  with  devils,  that  they  are  tormented,  possessed,  and  in  hell-fire,  already 
damned,  quite  forsaken  of  God,  they  have  no  sense  or  feeling  of  mercy,  or 
grace,  hope  of  salvation,  their  sentence  of  condemnation  is  already  past,  and  : 
not  to  be  revoked,  the  devil  will  certainly  have  them.  Never  was  any  living  ; 
creature  in  such  torment  before,  in  such  a miserable  estate,  in  such  distress  of  i 
mind,  no  hope,  no  faith,  past  cure,  reprobate,  continually  tempted  to  make 
away  themselves.  Something  talks  with  them,  they  spit  fire  and  brimstone,  i 
they  cannot  but  blaspheme,  they  cannot  repent,  believe  or  think  a good  thought,  ^ 
so  far  carried  ; ut  cogantur  ad  impia  cogitandum  eiiam  contra  voluntatem,  said 
^Foelix  Plater,  ac?  blasphemiam  erga  Deuin,  ad  muUa  horrenda  perpetranda,  ad  \ 
manus  violentas  sibi  inferendas,  &c.,  and  in  their  distracted  fits  and  desperate 
humours,  to  offer  violence  to  others,  their  familiar  and  dear  friends  sometimes,  ^ 
or  to  mere  strangers,  upon  very  small  or  no  occasion  ; for  he  that  cares  not  ' 
for  his  own,  is  master  of  another  man’s  life.  They  think  evil  against  their  s 
wills ; that  which  they  abhor  themselves,  they  must  needs  think,  do,  and  speak.  | 
He  gives  instance  in  a patient  of  his,  that  when  he  would  pray,  had  such  evil  ‘ 
thoughts  still  suggested  to  him,  and  wicked  ^meditations.  Another  instance 
he  hath  of  a woman  that  was  often  tempted  to  curse  God,  to  blaspheme  and  ; 
kill  herself.  Sometimes  the  devil  (as  they  say)  stands  without  and  talks  with  ■ 
them,  sometimes  he  is  within  them,  as  they  think,  and  there  speaks  and  talks 
as  to  such  as  are  possessed:  so  Apollodorus,  in  Plutarch,  thought  his  heart 
spake  within  him.  There  is  a most  memorable  example  of  “Francis  Spira, 
an  advocate  of  Padua,  Ann.  1545,  that  being  desperate,  by  no  counsel  of 
learned  men  could  be  comforted;  he  felt  (as  he  said)  the  pains  of  hell  in  his 
Roul ; in  nil  other  things  he  discoursed  aright,  but  in  this  most  mad.  F rismelica, 
Jiullovat,  and*'some  other  excellent  physicians,  could  neither  make  him  eat, 
cinnk,  or  sleep,  no  persuasion  could  ease  him.  Never  pleaded  any  man  so  well 
for  himself,  as  this  man  did  against  himself,  and  so  he  despenitely  died. 
Springer,  a lawyer,  hath  written  his  life.  Cardinal  Crescence  died  so  likewise 
desperate  at  Yerona,  still  he  thought  a black  dog  followed  him  to  his  death-bed, 
no  man  could  drive  the  dog  away,  Sleiden.  com.  23.  cap.  lib.  3.  Whilst  I was 
writing  this  treatise,  saith  Montaltus,  cu/;.  2,  demel.  “ “A  nun  came  to  me  for 
help,  well  for  all  other  matters,  but  troubled  in  conscience  for  five  years  last 

i Artie.  3.  ca.  1.  fol.  230.  quod  horrendum  dictu,  desperabnndus  quidam  me  presente  cum  ad  patientiam 
hortaretur,  &c.  k Lib.  1.  obser.  cap.  3.  1 Ad  maledicendum  Deo.  “ Goulart.  “ Dum  ha?c  scribo, 
iraplorat  opem  meam  monacha,  in  reliquis  sana,  et  judicio  recta,  per  5.  annos  melancholica;  damnatam  se 
dicit,  conscientiiE  stimulis  oppressa,  Hic. 


Cure  of  Despair. 


723 


Mem.  2.  Subs. 


6,] 


I past ; she  is  almost  mad,  and  not  able  to  resist,  thinks  she  hath  offended  God, 
and  is  certainly  damned.”  Fcelix  Plater  hath  store  of  instances  of  such  as 

I thought  themselves  damned,  ^forsaken  of  God,  (fee.  One  amongst  the  rest, 
that  durst  not  go  to  church,  or  come  near  the  Rhine,  for  fear  to  make  away 
himself,  because  then  he  was  most  especially  tempted.  These  and  such  like 
I symptoms  are  intended  and  remitted,  as  the  malady  itself  is  more  or  less  ; 

I Borne  will  hear  good  counsel,  some  will  not  j some  desire  help,  some  reject  all, 
f and  will  not  be  eased. 

I Subsect.  Y. — Prognostics  of  Despair ^ Atheism,  Blasphemy,  violent  death, 

Most  part  these  kind  of  persons  make  ^’away  themselves,  some  are  mad, 

! blaspheme,  curse,  deny  God,  but  most  offer  violence  to  their  own  persons,  and 
1 sometimes  to  others.  “ A wounded  spirit  who  can  bear?”  Prov.  xviii.  14. 
f As  Cain,  Saul,  Achitophel,  Judas,  blasphemed  and  died.  Bede  saith,  Pilate 
died  desperate  eight  years  after  Christ.  Felix  Plater  hath  collected  many 
[ examples.  “ A merchant’s  wife  that  was  long  troubled  with  such  temptations, 
in  the  night  rose  from  her  bed,  and  out  of  the  window  broke  her  neck  into  the 
street : another  drowned  himself  desperate  as  he  was  in  the  Rhine : some  cut 
their  throats,  many  hang  themselves.  But  this  needs  no  illustration.  It  is 
controverted  by  some,  whether  a man  so  offering  violence  to  him.self,  dying 
desperate,  may  be  saved,  ay  or  no?  If  they  die  so  obstinately  and  suddenly, 

! that  they  cannot  so  much  as  wish  for  mercy,  the  worst  is  to  be  suspected,  be- 
; cause  they  die  impenitent.  ®If  their  death  had  been  a little  more  lingering, 

I wherein  they  might  have  some  leisure  in  their  hearts  to  cry  for  mercy,  charity 
I!  may  judge  the  best;  divers  have  been  recovered  out  of  the  very  act  of  hang- 
l ing  and  drowning  themselves,  and  so  brought  ad  sanam  mentem,  they  have 
been  very  penitent,  much  abhorred  their  former  act,  confessed  that  they  have 
repented  in  an  instant,  and  cried  for  mercy  in  their  hearts.  If  a man  put 
desperate  hands  upon  himself,  by  occasion  of  madness  or  melancholy,  if  he 
ll  have  given  testimony  before  of  his  regeneration,  in  regard  he  doth  this  not  so 
[I  much  out  of  his  will,  as  ex  vi  morbi,  we  must  make  the  best  construction  of  it, 
f as  ‘Turks  do,  that  think  all  fools  and  madmen  go  directly  to  heaven. 

I 

I Subsect.  YI. — Cure  of  Despair  by  Physic,  Good  Counsel,  Comjorts, 

j Experience  teacheth  us,  that  though  many  die  obstinate  and  wilful  in  this 
■'  malady,  yet  multitudes  again  are  able,  to  resist  and  overcome,  seek  for  heljr 
I and  find  comfort,  are  taken  e faucibus  Erebi,  from  the  chops  of  hell,  and  out  of 
I the  devil’s  paws,  though  they  have  by  ^‘obligatipn  given  themselves  to  him. 

' Some  out  of  their  own  strength  and  God’s  assistance,  “ Though  He  kill  me, 

I (saith  Job)  yet  will  I trust  in  Him,”  out  of  good  counsel,  advice,  and  physic. 

1 ^Bellovacus  cured  a monk  by  altering  his  habit,  and  course  ol  life:  Plater 
t many  by  physic  alone.  But  for  the  most  part  they  must  concur;  and  they 
I take  a wrong  course  that  think  to  overcome  this  feral  passion  by  sole  physic  * 

I and  they  are  as  much  out,  that  think  to  work  this  effect  by  good  advice  alone,, 
[ though  both  be  forcible  in  themselves,  yet  vis  unita  fortior,  “ they  must  go- 
hand  in  hand  to  this  disease:”—^ — alterius  sic  altera  poscit  opem.  For  phy.sic- 
the  like  course  is  to  be  taken  with  this  as  in  other  melancholy:  diet,  air,, 
exercise,  all  those  passions  and  perturbations  of  the  mind,  tfec.,  are  to  be  recti- 
fied by  the  same  means.  They  must  not  be  left  solitary,  or  to  themselves, 
never  idle,  never  out  of  company.  Gounsel,  good  comfort  is  to  be  applied,  as 

® Alios  conquerentes  audivi  se  esse  ex  damnatorum  nnmero.  Deo  non  esse  curse,  aliaque  infinita  quse  pro- 
ferre  non  audebant,  vel  abhorrebant.  P Musculus,  Patritius  : ad  vim  sibi  inlerendara  cogit  homines. 

3 De  mentis  alienat.  observ.  lib.  1.  ’’Uxor  Mercatoris  diu  vexationibus  tentata,  &c.  ® Abernethy. 

t Busbequitis.  ® John  Major  vitis  patrum  : quidam  negavit  Christum,  per  Chirographum  post  restitutua. 
^ Trincavellin.s.  lib  3. 


724 


Religious  Melancholg. 


[Part.  3.  Sec.  4.  j' 


they  shall  see  the  parties  inclined,  or  to  the  causes,  whether  it  be  loss,  fear, 
be  grief,  discontent,  or  some  such  feral  accident,  a guilty  conscience,  or  other- 
wise by  frequent  meditation,  too  grievous  an  apprehension,  and  consideration  of 
his  former  life;  by  hearing,  reading  of  Scriptures,  good  divines,  good  advice 
and  conference,  applying  God’s  word  to  their  distressed  souls,  it  must  be  cor- 
rected and  counterpoised.  Many  excellent  exhortations,  parosnetical  discourses, 
are  extant  to  this  purpose,  for  such  as  are  any  way  troubled  in  mind : Perkins, 
Greenham,  Hayward,  Bright,  Abernethy,  Bolton,  Culmannus,  Helmingius, 
Ctelius  Secundus,  Nicholas  Laurentius,  are  copious  on  this  subject:  Azorius, 
Navarrus,  Sayiais,  (kc.,  and  such  as  have  written  cases  of  conscience  amongst 
our  pontifical  writers.  But  because  these  men’s  works  are  not  to  all  parties  at 
hand,  so  parable  at  all  times,  I will  for  the  benefit  and  ease  of  such  as  are 
afflicted,  at  the  request  of  some  ^friends,  re-collect  out  of  their  voluminous 
treatises,  some  few  such  comfortable  speeches,  exhortations,  arguments,  advice, 
tending  to  this  subject,  and  out  of  God’s  word,  knowing,  as  Culmannus  saith 
upon  the  like  occasion,  “^how  unavailable  and  vain  men’s  counsels  are  to  com- 
fort an  afflicted  conscience,  except  God’s  word  concur  and  be  annexed,  from 
which  comes  life,  ease,  repentance,'’  tkc.  Pre-supposing  first  that  which  Beza, 
Greenham,  Perkins,  Bolton,  give  in  charge,  the  parties  to  whom  counsel  is 
given  be  sufficiently  prepared,  humbled  for  their  sins,  fit  for  comfort,  confessed, 
tried  how  they  are  more  or  less  afflicted,  how  they  stand  affected,  or  capable 
of  good  advice,  before  any  remedies  be  applied:  to  such  therefore  as  are  so 
thoroughly  searched  and  examined,  I address  this  following  discourse. 

Two  main  antidotes,  '^Hemmingius  observes,  opposite  to  despair,  good  hope 
out  of  God’s  word,  to  be  embraced;  perverse  security  and  presumption  from 
the  devil’s  treachery,  to  be  rejected;  Ilia  solus  animce  hcecpestis;  one  saves, 
the  other  kills,  occidit  animam,  saith  Austin,and  doth  as  much  harm  as  despair 
itself.  ^Navarrus  the  casuist  reckons  up  ten  special  cures  out  of  Anton.  1. 
part.  Tit.  3.  cap.  10.  1.  God.  2.  Physic.  3.  ‘^Avoiding  such  objects  as 

have  caused  it.  4.  Submission  of  himself  to  other  men’s  judgments.  5.  Answer 
of  all  objections,  <tc.  All  which  Cajetan,  Gerson,  lib.  de  vit.  spirit.  Sayrus, 
lib.  1.  cas.  cons.  cap.  14.  repeat  and  approve  out  of  Emanuel  Koderiques,  cap, 
51  et  52.  Greenham  prescribes  six  sj)ecial  rules,  Culmannus  seven.  First, 
to  acknowledge  all  help  come  from  God.  2.  That  the  cause  of  their  present 
misery  is  sin.  3.  To  repent  and  be  heartily  sorry  for  their  sins.  4.  To  pray 
earnestly  to  God  they  may  be  eased.  5.  To  expect  and  implore  the 
prayers  of  the  church,  and  good  men’s  advice.  6.  Physic.  7.  To  commend 
themselves  to  God,  and  rely  upon  His  mercy ; others,  otherwise,  but  all  to  this 
effect.  But  forasmuch  as  most  men  in  this  malady  are  spiritually  sick,  void  of 
reason  almost,  overborne  by  their  miseries,  and  too  deep  an  apprehension  of 
their  sins,  they  cannot  apply  themselves  to  good  counsel,  pray,  believe,  repent, 
we  must,  as  much  as  in  us  lies,  occur  and  help  their  peculiar  infirmities,  ac- 
cording to  their  several  causes  or  symptoms,  as  we  shall  find  them  distressed 
and  complain. 

The  main  matter  which  terrifies  and  torments  most  that  are  troubled  in 
mind,  is  the  enormity  of  their  offences,  the  intolerable  burthen  of  their  sins, 
God’s  heavy  wrath  and  disi)leasure  so  deeply  apprehended,  that  they  account 
themselves  reprobates,  quite  forsaken  of  God,  already  damned,  past  all  hope  of 
grace,  incapable  of  mercy,  diaholi  mancipia,  slaves  of  sin,  and  their  offences  so 
great  they  cannot  be  forgiven.  But  these  men  must  know  there  is  no  sin  so 


y My  brother,  George  Burton,  M.  James  Whitehall,  rector  of  Checkley,  In  Staffordshire,  my  quondam 
chamber-fellow,  and  late  fellow-student  in  Christ  Church,  Oxou.  Scio  quani  vana  sit  et  ineflScass 


uumanorum  veiborum  penes  afflictos  consolatio,  nisi  verbum  Dei  audiatur,  k quo  vita,  refrigeratio,  solatium 
Damitentia.  ^ Antid.  adversus  desperationem-  b Tom.  2.  c.  27.  num.  2S2.  ® Aversio  cogiaitiouls  I 

a re  scrupuloss,  contravcntio  sa-upulorum.  • 


Mem.  2.  Subs.  C.] 


Cure  of  Despair. 


725 


heiijous  which  is  not  pardonable  in  itself,  no  crime  so  great  but  by  God’s  mercy 
it  may  be  forgiven,  “ Where  sin  aboundeth,  grace  abonndeth  much  more,” 
Rom.  V.  20.  And  what  the  Lord  said  unto  Paul  in  his  extremity,  2 Cor.  xi.  9. 
« My  grace  is  sufficient  for  thee,  for  my  power  is  made  perfect  through  weak- 
ness:” concerns  every  man  in  like  case.  His  promises  are  made  indefinite  to 
all  believers,  generally  spoken  to  all  touching  remission  of  sins  that  are  truly 
penitent,  grieved  for  their  ofiences,  and  desired  to  be  reconciled.  Matt.  ix.  12 
13,  “I  came  not  to  call  the  righteous  but  sinners  to  repentance,”  that  is,  sucl 
as  are  truly  touched  in  conscience  for  their  sins.  Again,  Matt.  xi.  28,  “ Come 
unto  me  all  ye  that  are  heavy  laden,  and  I will  ease  you.”  Ezek.  xviii.  27, 
“ at  what  time  soever  a sinner  shall  repent  him  of  his  sins  from  the  bottom  of 
his  heart,  I will  blot  out  all  his  wickedness  out  of  my  remembrance  saith  the 
Lord.”  Isaiah  xliii.  25,  “ I even  I am  He  that  put  away  thine  iniquity  for 
mine  own  sake,  and  will  not  remember  thy  sins.”  “ As  a father  (saith  David, 
Psal.  ciii.  13)  hath  compassion  on  his  children,  so  hath  the  Lord  compassion 
on  them  that  fear  him.”  And  will  receive  them  again  as  the  prodigal  son  was 
entertained,  Luke  xv.,  if  they  shall  so  come  with  .tears  in  their  eyes,  and  a 
penitent  heart.  Peccator  agnoscat,  Deus  igiioscit,  “The  Lord  is  full  of  com- 
passion and  mercy,  slow  to  anger,  of  great  kindness,”  Psal.  ciii.  8.  “ He  will 

not  always  chide,  neither  keep  His  anger  for  ever,”  9.  “ As  high  as  the 

heaven  is  above  the  earth,  so  great  is  His  mercy  towards  them  that  fear  Him,”  11. 
“As  far  as  the  East  is  from  the  West,  so  far  hath  He  removed  our  sins  from 
us,”  12.  Though  Cain  cry  out  in  the  anguish  of  his  soul,  my  punishment  is 
greater  than  I can  bear,  ’tis  not  so;  thou  liest,  Cain  (saith  Austin),  “God’s 
mercy  is  greater  than  thy  sins.  His  mercy  is  above  all  His  works,”  Psal.  cxl  v. 
9,  able  to  satisfy  for  all  men’s  sins,  antilutron,  1 Tim.  ii.  6.  His  mercy  is  a 
panacea^  a balsam  for  an  afflicted  soul,  a sovereign  medicine,  an  alexipharma- 
cum  for  all  sin,  a charm  for  the  devil;  His  mercy  was  great  to  Solomon,  to 
Manasseh,  to  Peter,  great  to  all  offenders,  and  whosoever  thou  art,  it  may  be 
so  to  thee.  For  why  should  God  bid  us  pray  (as  Austin  infers)  “ Deliver  us 
from  all  evil,”  nisi  ipse  misericors  perseveraret,  if  He  did  not  intend  to  help  us? 
He  therefore  that  ‘^doubts  of  the  remission  of  his  sins,  denies  God’s  mercy, 
and  doth  Him  injury,  saith  Austin.  Yea,  but  thou  repliest,  I am  a notorious 
sinner,  mine  offences  are  not  so  great  as  infinite.  Hear  Fulgentius,  “®God’s 
invincible  goodness  cannot  be  overcome  by  sin.  His  infinite  mercy  cannot  be 
terminated  by  any : the  multitude  of  His  mercy  is  equivalent  to  His  magni- 
tude.” tlear  ‘'Chrysostom,  “Thy  malice  may  be  measured,  but  God’s  mercy 
cannot  be  defined ; thy  malice  is  circumscribed.  His  mercies  infinite.  As  a 
drop  of  water  is  to  the  sea,  so  are  thy  misdeeds  to  His  mercy : nay,  there  is 
no  such  proportion  to  be  given ; for  the  sea,  though  great,  yet  may  be  mea- 
sured, but  God’s  mercy  cannot  be  circumscribed.”  Whatsoever  thy  sins  be 
then  in  quantity  or  quality,  multitude  or  magnitude,  fear  them  not,  distrust  not. 
I speak  not  this,  saith  ^Chrysostom,  “to  make  thee  secure  and  negligent,  but 
to  cheer  thee  up.’’  Yea,  but,  thou  urgest  again,  I have  little  comfort  of  this 
which  is  said,  it  concerns  me  not ; Inanis  pcenitentia  quam  sequens  culpa,  coin- 
quinat,  ’tis  to  no  purpose  for  me  to  repent,  and  to  do  worse  than  ever  I did 
before,  to  persevere  in  sin,  and  to  return  to  my  lusts  as  a dog  to  his  vomit,  or 
a swine  to  the  mire : ‘'to  what  end  is  it  to  ask  forgiveness  of  my  sins,  and  yet 
daily  to  sin  again  and  again,  to  do  evil  out  of  a habit  ? I daily  and  hourly 
ofiend  in  thought,  word,  and  deed,  in  a relapse  by  mine  own  weakness  and 


d Magnam  injuriam  Deo  facit  qui  difSdit  de  ejus  misericordia.  • Bonitas  invicti  non  vlncitur;  infiniti 
misericordia  non  finitur.  ^Hom.  3.  De  pcenitentia : Tua  quidem  malitia  mensuram  habet.  Dei  autera 
misericordia  mensuram  non  habet.  Tua  malitia  circumscripta  est,  &c.  Peiagus  etsi  magnum,  mensuraju 
hahet;  Dei  autem,  &c.  eNon  ut  desidiores  vos  faciara,  sed  ut  alacriorea  reddam.  h Pro  peccatis 

vcniam  poscere,  et  mala  de  ttovo  iturare 


726 


litligious  Melancholy. 


[Part.  3.  Sec. 


4. 


wilfulness : my  bonus  genius,  my  good  protecting  angel  is  gone,  I am  fallen 
from  that  I was  or  would  be,  worse  and  worse,  my  ktter  end  is  worse  than 
my  beginning Si  quotidiegeccas,  quotidie,  saith  0\\vjs,Qsiom, pcenitentiam  age, 
if  thou  daily  offend,  daily  repent;  “ ^if  twice,  thrice,  a hundred,  a hundred 
thousand  times,  twice,  thrice,  a hundred  thousand  times  repent.”  As  they  do 
by  an  old  house  that  is  out  of  repair,  still  mend  some  part  or  other ; so  do  by 
thy  soul,  still  reform  some  vice,  repair  it  by  repentance,  call  to  Him  for  grace, 
and  thou  shalt  have  it  j “ Por  we  are  freely  justified  by  His  grace,”  Pom.  iii. 
24 . If  thine  enemy  repent,  as  our  Saviour  enj  oi  ned  Peter,  forgive  him  seventy- 
seven  times;  and  why  shouldst  thou  think  God  will  not  forgive  thee?  Why 
should  the  enormity  of  thy  sins  trouble  thee?  God  can  do  it,  he  will  do  it. 
“ My  conscience  (saith  ‘'Anselm)  dictates  to  me  that  I deserve  damnation,  my 
repentance  will  not  sufiice  for  satisfaction;  but  thy  mercy,  O Lord,  quite 
overcometh  all  my  transgressions.”  The  gods  once  (as  the  poets  feign)  with  a 
gold  chain  would  pull  J iipiter  out  of  heaven,  but  all  they  together  could  not 
stir  him,  and  yet  he  could  draw  and  turn  them  as  he  would  himself;  maugre 
all  the  force  and  fury  of  these  infernal  fiends,  and  crying  sins,  “ His  grace  is 
sufficient.”  Confer  the  debt  and  the  payment;  Christ  and  Adam;  sin,  and 
the  cure  of  it;  the  disease  and  the  medicine;  confer  the  sick  man  to  his 
physician,  and  thou  shalt  soon  perceive  that  his  power  is  infinitely  beyond  it. , 
God  is  better  able,  as  ^Bernard  informeth  us,  “to  help,  than  sin  to  do  us  hurt; 
Christ  is  better  able  to  save,  than  the  devil  to  destroy.”  “If  he  be  a skilful' 
Physician,  as  Fulgentius  adds,  “he  can  cure  all  diseases;  if  merciful,  he  will.”; 
A^on  est  perpcta  honitas  d qua  non  omnis  malitia  vincitur,  His  goodness  is! 
not  absolute  and  perfect,  if  it  be  not  able  to  overcome  all  malice.  Submit  thyself 
unto  Plim,  as  St.  Austin  adviseth,  ““Pie  knoweth  best  what  he  doth;  andj 
be  not  so  much  pleased  when  he  sustains  thee,  as  patient  when  he  corrects 
thee ; he  is  omnipotent,  and  can  cure  all  diseases  when  he  sees  his  own  time.”  , 
He  looks  down  from  heaven  upon  earth,  that  he  may  hear  the  “ mourning . 
of  prisoners,  and  deliver  the  children  of  death,”  Psal.  cii,  19,  20.  “And 
though  our  sins  be  as  red  as  scarlet.  He  can  make  them  as  white  as  snow,” 
Isai.  i.  18.  Doubt  not  of  this,  or  ask  how  it  shall  be  done ; He  is  all-sufficient . 
that  promiseth ; qui  fecit  munduni  de  immundo,  saith  Chrysostom,  he  that  j 
made  a fair  world  of  nought,  can  do  this  and  much  more  for  his  part ; do  thou  \ 
only  believe,  trust  in  him,  rely  on  him,  be  penitent  and  heartily  sorrow  for  thy 
«ins.  Pepentance  is  a sovereign  I'emedy  for  all  sins,  a spiritual  wing  to  rear 
us,  a charm  for  our  miseries,  a protecting  amulet  to  expel  sin’s  venom,  an  * 
attractive  loadstone  to  draw  God’s  mercy  and  graces  unto  us.  ^ Peccatum  vul~ 
nus,  pcenitentia  inedicinam : sin  made  the  breach,  repentance  must  help  it; 
howsoever  thine  offence  came,  by  error,  sloth,  obstinacy,  ignorance,  exitur  per 
peenitentiam,  this  is  the  sole  means  to  be  relieved.  ^ Hence  comes  our  hope  of 
safety,  by  this  alone  sinners  are  saved,  God  is  provoked  to  mercy.  “This 
unlooseth  all  that  is  bound,  enlighteneth  darkness,  mends  that  is  broken,  puts 
life  to  that  which  was  desperately  dying ;”  makes  no  respect  of  offences,  or  of 
persons.  “ “iThis  doth  not  repel  a fornicator,  reject  a drunkard,  resist  a proud 
fellow,  turn  away  an  idolater,  but  entertains  all,  communicates  itself  to  all.” 
Who  persecuted  the  church  more  than  Paul,  offended  more  than  Peter?  and 


* Si  bis,  si  ter,  si  centies,  si  centies  millies,  totics  poenitentiara  age.  ^ Conscientia  mea  meruit  damna- 
tionem,  poenitentia  non  sufficit  ad  satisfactionera : sed  tua  misericordia  superat  omnem  offensionem. 
1 Mill  to  efficacior  Christi  mors  in  bonum,  quam  peecata  nostra  in  malum.  Christus  potentior  ad  salvandum, 
quam  daemon  ad  perdendum.  Peritus  medicus  potest  omnes  infirmitates  sanare;  si  misericors,  vult. 

" Omnipotent!  medico  nullus  languor  insanabilis  occurrit : tu  tantum  doceri  te  sine,  manura  cjus  ne  repelle : 
novit  quid  agat;  non  tantum  delecteris  cum  fovet,  sed  toleres  quum  secat.  ®Chrj's.  horn.  3.  de  poenit. 
P Spes  salutis  per  quam  peccatores  salvantur,  Deus  ad  misericordiam  provocatur.  Isidor.  omnia  ligata  tu 
Bolvis,  contrita  sanas,  confusa  lucidas,  desperata  animas.  aChrys.  hoin.  5.  non  fornicatorem  abnuit,  non 
ebrium  avextit,  non  superbum  repellit,  non  aversatur  Idolol&tram,  non  adulterum,  sed  omnes  suscipit, 
omnibus  communicat. 


727 


Mem.  2.  Subs.  G.]  . Cure  of  Despair. 

yet  by  repentance  (saitb  Clirysologus)  they  got  both  Magisterium  et  ministerium 
sa?ictitatis,  the  Magistery  of  holiness.  The  prodigal  son  went  far,  but  by 
rei)cntance  he  came  home  at  last.  “ ^This  alone  will  turn  a wolf  into  a 
sheep,  make  a publican  a preacher,  turn  a thorn  into  an  olive,  make  a debauched 
fellow  religious,”  a blasphemer  sing  halleluja,  make  Alexander  the  coppersmith 
truly  devout,  make  a devil  a saint.  “ ® And  him  that  polluted  his  mouth  with 
calumnie.s,  lying,  swearing,  and  filthy  tunes  and  tones,  to  purge  his  throat  with 
divine  psalms.”  E-epentance  will  efiect  prodigious  cures,  make  a stupcnd 
metamorphosis.  “A  hawk  came  into  the  ark,  and  went  out  again  a hawk; 
a lion  came  in,  went  out  a lion;  a bear,  a bear;  a wolf,  a wolf;  but  if  a hawk 
came  into  this  sacred  temple  of  repentance,  he  will  go  forth  a dove  (saith 
Chrysostom),  a wolf  go  out  a sheej),  a lion  a lamb.  '^This  gives  sight  to  the 
blind,  legs  to  the  lame,  cures  ail  diseases,  confers  grace,  expels  vice,  inserts 
virtue,  comforts  and  fortifies  the  soul.”  Shall  I say,  let  thy  sin  be  what  it  will, 
do  but  repent,  it  is  sufficient.  ^ Quern  poenitet  peccdsse  pene  est  innocens.  ’Tis 
true  indeed  and  all-sufficient  this,  they  do  confess,  if  they  could  repent ; but 
they  are  obdurate,  they  have  cauteri’sed  consciences,  they  are  in  a reprobate 
sense,  they  cannot  think  a good  thought,  they  cannot  hope  for  grace,  pray, 
believe,  repent,  or  be  sorry  for  their  sins,  they  find  no  grief  for  sin  in  them- 
selves, but  rather  a delight,  no  groaning  of  spirit,  but  are  carried  headlong  to 
their  own  destruction,  “ heajoing  wrath  to  themselves  against  the  day  of  wrath,” 
Kom.  ii.  5.  ’Tis  a grievous  case  this  I do  yield,  and  yet  not  to  be  despaired ; 
God  of  his  bounty  and  mercy  calls  all  to  repentance,  Rom.  ii.  4,  thou  may  est 
bo  called  at  length,  restored,  taken  to  His  grace,  as  the  thief  upon  the  cross,  at 
the  last  hour,  as  Mary  Magdalen  and  many  other  sinners  have  been,  that  were 
buried  in  sin.  “God  (saith  ^Fulgentius)  is  delighted  in  the  conversion  of  a 
sinner,  he  sets  no  time;  prolixilas  temporis  Deo  non  prcpjudicut,  aut  gravilas 
peccati,  deferring  of  time  or  grievousimss  of  sin,  do  not  prejudicate  his  grace, 
things  past  and  to  come  are  all  one  to  Him,  as  present :”  ’ tis  never  too  late  to 
repent.  ““^This  heaven  of  repentance  is  still  oj)en  for  all  distressed  souls;” 
and  howsoever  as  yet  no  signs  appear,  thou  mayest  repent  in  good  time.  Hear 
a comfortable  speech  of  St.  Austin,  “ ^Whatsoever  thou  shalt  do,  how  great  a 
sinner  soever,  thou  art  yet  living ; if  G od  would  not  help  thee,  he  would  surely 
take  thee  away ; but  in  sparing  thy  life,  he  gives  thee  leisure,  and  invites  thee 
to  repentance.”  Howsoever  as  yet,  I say,  thou  perceivest  no  fruit,  no  feeling, 
findest  no  likelihood  of  it  in  thyself,  patiently  abide  the  Lord’s  good  leisure, 
des])air  not,  or  think  thou  art  a reprobate;  He  came  to  call  sinners  to  repentance, 
Luke  V.  32,  of  which  number  thou  art  one;  He  came  to  call  thee,  and  in  his 
time  will  surely  call  thee.  And  although  as  yet  thou  hast  no  inclination  to 
jn-ay,  to  repent,  thy  faith  be  cold  and  dead,  and  thou  wholly  averse  from  all 
Divine  functions,  yet  it  may  revive,  as  trees  are  dead  in  winter,  but  flourish 
in  the  spring ! these  virtues  may  lie  hid  in  thee  for  the  present,  yet  hereafter 
show  themselves,  and  peradventure  already  bud,  howsoever  thou  dost  not  per 
ceive.  ’Tis  Satan’s  policy  to  plead  against,  suppress  and  aggravate,  to  conceal 
those  sparks  of  faith  in  thee.  Thou  dost  not  believe,  thou  sayest,  yet  thou 
w'ouldst  believe  if  thou  couldst,  ’tis  thy  desire  to  believe;  then  pray,  “ '^Lord 
help  mine  unbelief;”  and  hereafter  thou  shalt  certainly  believe:  ^ Dahitur 
silknti,  it  shall  be  given  to  him  that  thirsteth.  Thou  canst  not  yet  repent. 


Clirys.  hom.  5.  ® Qui  turpibiis  cantilenis  aliquando  inqninavit  os,  divinis  hymnis  animum  pnrgabit. 

tllom.  5.  Introivit  hie  quis  accipiter,  columba  exit;  introivit  lupus,  ovis  egreditur,  &c.  '^Cranes 

languores  sanat,  csecis  visum,  olaudis  gressum,  gratiam  confert,  &c.  ^ Seneca.  “ He  who  repents  of 

his  sins  is  well  nigh  innocent.”  Delectatur  Deus  conversione  peccatoris ; omne  tempus  vitae  conversion! 
deputatur ; pro  praesentibus  habentur  tarn  praeterita  quam  futura.  ^ Austin.  Semper  poenitentiae  portus 
apertus  est  ne  desperemus.  ^ Quicquid  feceris,  quantumeunque  peccaveris,  adhuc  in  vita  es,  unde 

te  omnino  si  sanare  te  nollet  Deus,  auferret;  parcendo  clamat  ut  redeas,  &c.  bilatt.  vi.  23. 

llev.  xxi.  G. 


728 


Religious  Melancholy. 


[Part.  3.  Sec.  4 


hereafter  tliouslialt;  a black  cloud  of  sin  as  yet  obnubilates  tliysoul,  terrifies  thy 
conscience,  but  this  cloud  iiiay  conceive  a rainbow  at  the  last,  and  be  quite  dis- 
sipated by  repentance.  Be  of  good  cheer;  a child  is  rational  in  power,  not  in'^ 
act ; and  so  art  thou  peniteot  in  afiection,  though  not  yet  in  action.  ’Tis  tliy 
desire  to  please  God,  to  be  heartily  sorry;  comfort  thyself,  no  time  is  overpast,^ 
’tis  never  too  late.  A desire  to  repent  is  repentance  itself,  though  not  in  nature, 
yet  in  God’s  acceptance ; a willing  mind  is  sutficient.  “ Blessed  are  they  that 
hunger  and  thirst  after  righteousness,”  Matt.  v.  G.  He  that  is  destitute  of  God’s 
grace,  and  wisheth  for  it,  shall  have  it.  “ The  Lord  (saith  David,  Psal.  x.  17)  . 
will  hear  the  desire  of  the  poor,”  that  is,  such  as  are  in  distress  of  body  and 
mind.  ’Tis  true  thou  canst  not  as  yet  grieve  for  thy  sin,  thou  hast  no  feeling 
of  faith,  I yield ; yet  canst  thou  grieve  thou  dost  not  grieve?  It  troubles  the^ 

I am  sure,  thine  heart  should  be  so  impenitent  and.  hard,  thou  wouldst  have  it 
otherwise ; ’tis  thy  desire  to  grieve,  to  repent,  v-jid  to  believe.  Thou  lovest 
God’s  children  and  saints  in  the  meantime,  hatest  them  not,  persecutes t them 
not,  but  rather  wishest  thyself  a true  professor,  to  be  as  they  are,  as  thou 
thyself  hast  been  heretofore ; which  is  an  evident  token  thou  art  in  no  such 
desperate  case.  ’Tis  a good  sign  of  thy  conversion,  thy  sins  are  pardonable, 
thou  art,  or  shalt  surely  be  reconciled,  “ The  Lord  is  near  them  that  are  of 
a contrite  heart,”  Luke  iv.  18.  ^ A true  desire  of  mercy  in  the  want  of  mercy, 

is  mercy  itself;  a desire  of  grace  in  the  want  of  grace,  is  grace  itself;  a con- 
stant and  earnest  desire  to  believe,  repent,  and  to  be  reconciled  to  God,  if  it  = 
be  in  a touched  heart,  is  an  acceptation  of  God,  a reconeiliation,  faith  i 
and  repentance  itself  Por  it  is  not  thy  faith  and  repentance,  as  ® Chrysostom  : 
truly  teacheth,  that  is  available,  but  God’s  mercy  that  is  annexed  to  it,  He 
accepts  the  will  for  the  deed : so  that  I conclude,  to  feel  in  ourselves  the  ’ 
want  of  grace,  and  to  be  grieved  for  it,  is  grace  itself  I am  troubled  with  ' 
fear  my  sins  are  not  forgiven,  Careless  objects : but  Bradford  answers 
they  are;  “For  God  hath  given  thee  a penitent  and  believing  heart,  that  : 
is,  a heart  which  desireth  to  repent  and  believe;  for  such  an  one  is  taken 
of  him  (He  accepting  the  will  for  the  deed)  for  a truly  penitent  and  believing  ; 
heart.  ! 

All  this  is  true,  thou  repliest,  but  yet  it  concerns  not  thee,  ’tis  verified  in  ] 
ordinary  oftendei’s,  in  common  sins,  but  thine  are  of  a higher  strain;  even  \ 
against  the  Holy  Ghost  himself,  irremissible  sins,  sins  of  the  first  magnitude,  ; 
written  with  a pen  of  iron,  engraven  with  a point  of  a diamond.  Thou  art  I 
worse  than  a pagan,  infidel,  Jew,  or  Turk,  for  thou  art  an  apostate  and  more,  *i 
thou  hast  voluntarily  blasphemed,  renounced  God  and  all  religion,  thou  art 
worse  than  Judas  himself,  or  they  that  crucified  Christ : for  they  did  offend  out 
of  ignorance,  but  thou  hast  thought  in  thine  heart  there  is  no  God.  Thou  hast 
given  thy  soul  to  the  devil,  as  witches  and  conjurors  do,  expUcite  and  implicite, 
by  compact,  band  and  obligation  (a  desperate,  a fearful  case),  to  satisfy  thy  , 
lust,  or  to  be  revenged  of  thine  enemies,  thou  didst  never  pray,  come  to  church, 
hear,  read,  or  do  any  divine  duties  with  any  devotion,  but  for  formality  and  | 
fashion’-sake,  with  a kind  of  reluctance,  ’twas  troublesome  and  painful  to  thee  p 
to  perform  any  such  tiling,  prceier  volimtatem,  against  thy  will.  Thou  never 
mad’st  any  conscience  of  lying,  swearing,  bearing  false  witness,  murder,  adul-  | 
tery,  bribery,  oppression,  theft,  drunkenness,  idolatry,  but  hast  ever  done  all  ] 
duties  for  fear  of  punishment,  as  they  were  most  advantageous,  and  to  thine 
own  ends,  and  committed  all  such  notorious  sins  with  an  extraordinary  delight, 
hating  that  thou  shouldest  love,  and  loving  that  thou  shouldest  hate.  Instead 
of  faith,  fear  and  love  of  God,  repentance,  &c.,  blasphemous  thoughts  have  \ 
been  ever  harboured  in  his  mind,  even  against  God  himself,  the  blessed  Trinity;  i 


d Abernetliy,  Perkins. 


* Non  cst  posnitentia,  sed  Dei  mi.<5ericordia  anne\a 


Mem.  2.  f^ubs.  6.J 


Cure  of  Despa'vr. 


729 


the  ^Scrif)ture  false,  rude,  harsh,  immethodical:  heaven,  hell,  resurrection, 
mere  toys  and  fables,  ^incredible,  impossible,  absurd,  vain,  ill  contrived; 
religion,  policy,  and  human  invention,  to  keep  men  in  obedience,  or  for  profit, 
invented  by  priests  and  law-givers  to  that  purpose.  If  there  be  any  such 
supreme  power,  he  takes  no  notice  of  our  doings,  hears  not  our  prayers, 
r'egardeth  them  not,  will  not,  cannot  help,  or  else  he  is  partial,  an  excepter  of 
persons,  author  of  sin,  a cruel,  a destructive  God,  to  create  our  souls,  and 
destinate  them  to  eternal  damnation,  to  make  us  worse -than  our  dogs  and 
horses,  why  doth  he  not  govern  things  better,  protect  good  men,  root  out 
wicked  livers'?  why  do  they  prosper  and  flourish?  as  she  raved  in  the 

^tragedy pellices  ccelum  tenent,  there  they  shine,  Suasque  Perseus  aureas 

Stellas  hahet,  where  is  his  providence?  how  appears  it? 

“ Jlarmoreo  Liciniis  tumnlo  jacet,  at  Cato  parvo, 

Pomponius  nullo,  quis  putet  esse  decs.’'  i 

Why  doth  he  sufler  Turks  to  overcome  Christians,  the  enemy  to  triumph  over 
his  church,  paganism  to  domineer  in  all  places  as  it  doth,  heresies  to  multiply, 
such  enormities  to  be  committed,  and  so  many  such  bloody  wars,  murders, 
massacres,  plagues,  feral  diseases?  why  doth  he  not  make  us  all  good,  able, 
sound?  why  makes  he  ^venomous  creatures,  rocks,  sands,  deserts,  this  earth 
itself  the  muck-hill  of  the  world,  a prison,  a house  of  correction;  ^Mentimur 
regnare  Jovem,  &c,,  with  many  such  horrible  and  execrable  conceits,  not  fit  to 
be  uttered ; Terribilia  de  fide,  horribilia  de  Divinitate.  They  cannot  some  of 
them  but  think  evil,  they  are  compelled  volentes  nolenies,  to  blaspheme, 
especially  when  they  come  to  church  and  pray,  read,  &c.,  such  foul  and  prodi- 
gious suggestions  come  into  their  hearts. 

These  are  abominable,  unspeakable  offences,  and  most  opposite  to  God,  ten- 
tationes  fcedce  et  impice,  yet  in  this  case,  he  or  they  that  shall  be  tempted  and 
so  affected,  must  know,  that  no  man  living  is  free  from  such  thoughts  in  part, 
or  at  some  times,  the  most  divine  spirits  have  been  so  tempted  in  some  sort, 
evil  custom,  omission  of  holy  exercises,  ill  company,  idleness,  solitariness, 
melancholy,  or  depraved  nature,  and  the  devil  is  still  ready  to  corrupt,  trouble, 
and  divert  our  souls,  to  suggest  such  blasphemous  thoughts  into  our  fantasies, 
ungodly,  profane,  monstrous  and  wicked  conceits : If  they  come  from  Satan, 
they  are  more  speedy,  fearful  and  violent,  the  parties  cannot  avoid  them : they 
are  more  frequent,  I say,  and  monstrous  when  they  come ; for  the  devil  he  is 
a spirit,  and  hath  means  and  opportunities  to  mingle  himself  with  our  spirits, 
and  sometimes  more  slily,  sometimes  more  abruptly  and  openly,  to  suggest  such 
devilish  thoughts  into  our  hearts;  he  insults  and  domineers  in  melancholy  dis- 
tempered fantasies  and  persons  especially ; melancholy  is  balneum  diaboU,  as 
Serapio  holds,  the  devil’s  bath,  and  invites  him  to  come  to  it.  As  a sick  man 
frets,  raves  in  his  fits,  speaks  and  doth  he  knows  not  what,  the  devil  violently 
compels  such  crazed  souls  to  think  such  damned  thoughts  against  their  wills, 
they  cannot  but  do  it ; sometimes  more  continuate,  or  by  fits,  he  takes  his 
advantage,  as  the  subject  is  less  able  to  resist,  he  aggravates,  extenuates, 
affirms,  denies,  damns,  confounds  the  spirits,  troubles  heart,  brain,  humours, 
organs,  senses,  and  wholly  domineers  in  their  imaginations.  If  they  proceed 
from  themselves,  such  thoughts,  they  are  remiss  and  moderate,  not  so  violent 
and  monstroiis,  not  so  frequent.  The  devil  commonly  suggests  things  opposite 
to  nature,  opposite  to  God  and  his  word,  impious,  absurd,  such  as  a man  would 
never  of  himself,  or  could  not  conceive,  they  strike  terror  and  horror  into  the 


f Cscilins  Minntio ; Omnia  ista  figmenta  male  sanae  religionis,  et  inepta  solatia  h.  poetis  inventa,  vel  ab  aliis 
ob  commodiim,  superstitiosa  misteria,  &c.  S These  temptations  and  objections  are  well  answered  in 

John  Downam’s  Christian  Warfare.  h Seneca.  * “ Licinus  lies  in  a marble  tomb,  but  Cato  in  a mean 
one ; Pomponius  has  none,  who  can  think  therefore  that  there  are  gods  ? ” ^ Vid.  Campanella,  cap.  G. 

Atheis.  triumphat.  et  c.  2.  ad  argumentum  12  ubi  plura.  Si  Deus  bonus,  unde  malum,  &c.  ‘Lucan 
“ It  can’t  be  true  that  Just  Jove  reigns.” 


730 


Religious  Melancholy. 


[Pai-t.  3.  Sec.  4. 


parties’  own  hearts.  For  if  he  or  they  be  asked  whether  they  do  approve  of 
{sUch  like  thoughts  or  no,  they  answer  (and  their  own  souls  truly  dictate  as 
much) 'they  abhor  them  as  hell  and  the  devil  himself,  they  would  fain  think 
otherwise  if  they  could ; he  hath  thought  otherwise,  and  with  all  his  soul 
desires  so  to  think  again ; he  doth  resist,  and  hath  some  good  motions  inter- 
mixed now  and  then:  so  that  such  blasphemous,  impious,  unclean  thoughts, 
are  not  his  own,  but  the  devil’s ; they  proceed  not  from  him,  but  from  a crazed 
phantasy,  distempered  humours,  black  fumes  which  offend  his  brain : “ they 
are  thy  crosses,  the  devil’s  sins,  and  he  shall  answer  for  them,  he  doth  enforce 
thee  to  do  that  which  thou  dost  abhor,  and  didst  never  give  consent  to : and 
although  he  hath  sometimes  so  slily  set  upon  thee,  and  so  far  prevailed,  as  to 
make  thee  in  some  sort  to  assent  to  such  wicked  thoughts,  to  delight  in,  yet 
they  have  not  proceeded  from  a confirmed  will  in  thee,  but  are  of  that  nature 
which  thou  dost  afterwards  reject  and  abhor.  Therefore  be  not  overmuch 
troubled  and  dismayed  with  such  kind  of  suggestions,  at  least  if  they  please 
tliee  not,  because  they  are  not  thy  personal  sins,  for  which  thou  shalt  incur  the 
wrath  of  God,  or  his  displeasure:  contemn,  neglect  them,  let  them  go  as  they 
come,  strive  not  too  violently,  or  trouble  thyself  too  much,  but  as  our  Saviour 
said  to  Satan  in  like  case,  say  thou,  avoid  Satan,  I detest  thee  and  them. 
Salancc  est  mala  ingerere  (saith  Austin)  nostrum  non  consentire:  as  Satan 
labours  to  suggest,  so  must  we  strive  not  to  give  consent,  and  it  will  be  suffi- 
cient : the  more  anxious  and  solicitous  thou  art,  the  more  perplexed,  the  more 
thou  shalt  otherwise  be  troubled,  and  entangled.  Besides,  they  must  know 
this,  all  so  molested,  and  distempered,  that  although  these  be  most  execrable 
and  grievous  sins,  the}'-  are  pardonable  yet,  through  God’s  mercy  and  goodness, 
tliey  may  be  forgiven,  if  they  be  penitent  and  sorry  for  them.  Paul  himself 
coiifesseth.  Bom.  vii.  19.  “ He  did  not  the  good  he  would  do,  but  the  evil 
Avhich  he  would  not  do;  ’tis  not  I,  but  sin  that  dwelleth  in  me.”  ’Tis  not 
thou,  but  Satan’s  suggestions,  his  craft  and  subtlety,  his  malice : comfort  thy- 
self then  if  thou  be  penitent  and  grieved,  or  desirous  to  be  so,  these  heinous 
sins  shall  not  be  laid  to  thy  charge;  God’s  mercy  is  above  all  sins,  which  if 
thou  do  not  finally  contemn,  without  doubt  thou  shalt  be  saved.  ““No 
man  sins  against  the  Holy  Ghost,  but  he  that  wilfully  and  finally  renounceth 
Christ,  and  contemneth  him  and  his  word  to  the  last,  without  which  there  is 
no  salvation,  from  which  grievous  sin,  God  of  his  infinite  mercy  deliver 
us.”  Take  hold  of  this  to  be  thy  comfort,  and  meditate  withal  on  God’s 
word,  labour  to  pray,  to  repent,  to  be  renewed  in  mind,  “ keep  thine  heart 
with  all  diligence,”  Prov.  iv.  23.  resist  the  devil,  and  he  will  fly  from 
tliee,  pour  out  thy  soul  unto  the  Lord  with  sorrowful  Hannah,  “ pray 
continually,”  as  Paul  enjoins,  and  as  David  did,  Psalm  i.  “ meditate  on  his 
law  day  and  night.” 

Yea,  but  this  meditation  is  that  mars  all,  and  mistaken  makes  many  men 
far  worse,  misconceiving  all  they  read  or  hear,  to  their  own  overthrow;  the 
more  they  search  and  read  Scriptures,  or  divine  treatises,  the  more  they 
jouzzle  themselves,  as  a bird  in  a net,  the  more  they  are  entangled  and  preci- 
])itated  into  this  preposterous  gulf:  “ Many  are  called,  but  few  are  chosen,” 
IMatt.  XX.  IG.  and  vxii.  14.  with  such  like  places  of  Scripture  misinterpreted 
.strike  them  with  horror,  they  doubt  presently  whether  they  be  of  this  number 
or  no : God’s  eternal  decree  of  predestination,  absolute  reprobation,  and  such 
fatal  tables,  they  form  to  their  own  ruin,  and  impinge  upon  this  rock  of  despair. 
How  shall  they  be  assured  of  their  salvation,  by  wdiat  signs?  “ If  the  righteous 
scarcely  be  saved,  where  shall  the  ungodly  and  sinners  appear?”  1 Pet.  iv.  18. 


Perkins.  ° Hemingius.  Nemo  peccat  in  Spiritum  Sanctum  nisi  qui  finaliter  et  voluntarie renun ciat 
Olii  istiim,  eumque  et  ejus  verbum  extreme  coiitemnit,  sine  quanuUa  salus;  a quo  peccato  liberet  nos Domi- 
11  us  Jesus  Christus.  Amen. 


Cure  of  Despair. 


731 


Mem.  2.  Subs.  6.’ 


Who  knows,  saith  Solomon,  whether  he  be  elect?  This  grinds  their  souls, 
I bow  shall  they  discern  they  are  not  reprobates  % But  I say  again,  how  shall 
they  discern  they  are?  From  the  devil  can  be  no  certainty,  for  he  is  a liar 
from  the  beginning  ; if  he  suggests  any  such  thing,  as  too  frequently  he  doth, 
reject  him  as  a deceiver,  an  enemy  of  human  kind,  dispute  not  with  him,  give 
no  credit  to  him,  obstinately  refuse  him,  as  St.  Anthony  did  in  the  wilderness, 

I whom  the  devil  set  upob  in  several  shapes,  or  as  the  collier  did,  so  do  thou  by 
him.  For  when  the  devil  tempted  him  with  the  weakness  of  his  faith,  and 
told  him  he  could  not  be  saved,  as  being  ignorant  in  the  principles  of  religion, 
and  urged  him  moreover  to  know  what  he  believed,  wliat  he  thought  of  such 
and  such  points  and  mysteries;  the  collier  told  him,  he  believed  as  the  church 
did ; but  what  (said  the  devil  again)  doth  the  church  believe?  as  I do  (said  the 
collier) ; and  what’s  that  thou  believest ; as  the  church  doth,  &c.,  when  the 
devil  could  get  no  other  answer  he  left  him.  If  Satan  summon  thee  to  answer, 
send  him  to  Christ ; he  is  thy  liberty,  thy  protector  against  cruel  death,  raging 
sin,  that  roaring  lion;  he  is  thy  righteousness,  thy  Saviour,  and  thy  life. 
Though  he  say,  thou  art  not  of  the  number  of  the  elect,  a reprobate,  forsaken 
of  God,  hold  thine  own  still,  hie  murus  aheneus  esto,  “let  this  be  as  a bulwark, 
a brazen  wall  to  defend  thee,”  stay  thyself  in  that  certainty  of  faith ; let  that 
be  thy  comfort,  Christ  will  protect  thee,  vindicate  thee,  thou  art  one  of  his 
flock,  he  will  triumph  over  the  law,  vanquish  death,  overcome  the  devil,  and 
destroy  hell.  If  he  say  thou  art  none  of  the  elect,  no  believer,  reject  him,  dofy 
him,  thou  hast  thought  otherwise,  and  mayest  so  be  resolved  again;  comfort 
thyself;  this  persuasion  cannot  come  from  the  devil,  and  much  less  can  it  be 
grounded  from  thyself?  men  are  liars,  and  why  shouldest  thou  distrust  ? A 
denying  Peter,  a persecuting  Paul,  an  adulterous  cruel  David,  have  been  re- 
ceived ; an  apostate  Solomon  may  be  converted ; no  sin  at  all  but  impenitency, 
can  give  testimony  of  final  reprobation.  Why  shouldest  thou  then  distrust, 
misdoubt  thyself,  upon  what  ground,  what  suspicion?  This  opinion  alone  of 
particularity?  Against  that,  and  for  the  certainty  of  election  and  salvation  on 
the  other  side,  see  God’s  good  will  toward  men,  hear  how  generally  his  grace 
is  proposed,  to  him,  and  him,  and  them,  each  man  in  particular,  and  to  all. 

1 Tim.  ii.  4.  “ God  will  that  all  men  be  saved,  and  come  to  the  knowledge  of 
the  truth.”  ’Tis  a universal  promise,  “ God  sent  not  his  son  into  the  world  to 
condemn  the  world,  but  that  through  him  the  world  might  be  saved.”  John 
iii.  17.  “ He  that  acknowledgeth  himself  a man  in  the  world,  must  likewise 
acknowledge  he  is  of  that  number  that  is  to  be  saved.”  Ezek.  xxxiii.  11.  “I 
will  not  the  death  of  a sinner,  but  that  he  repent  and  live:”  But  thou  art  a 
sinner;  therefore  he  will  not  thy  death.  “This  is  the  will  of  him  that  sent 
me,  that  every  man  that  believeth  in  the  Son,  should  have  everlasting  life.” 
John  vi.  40.  “He  would  have  no  man  perish,  but  all  come  to  repentance,” 

2 Pet.  iii.  9.  Besides,  remission  of  sins  is  to  be  preached,  not  to  a few,  but 
universally  to  all  men,  Go  therefore  and  tell  all  nations,  baptising  them,” 
<fec.  Matt,  xxviii.  1 9.  “ Go  into  all  the  world,  and  preach  the  Gospel  to  every 
creature,”  Mark  xvi.  15.  Now  there  cannot  be  contradictory  wills  in  God, 
he  will  have  all  saved,  and  not  all,  how  can  this  stand  together  ? be  secure 
then,  believe,  trust  in  him,  hope  well  and  be  saved.  Yea,  that’s  the  main 
matter,  how  shall  I believe  or  discern  my  security  from  carnal  presumption? 
my  faith  is  weak  and  faint,  I want  those  signs  and  fruits  of  sanctification, 

^ sorrow  for  sin,  thirsting  for  grace,  groanings  of  the  spirit,  love  of  Christians 
as  Christians,  avoiding  occasion  of  sin,  endeavour  of  new  obedience,  charity, 
love  of  God,  perseverance.  Though  these  signs  be  languishing  in  thee,  and 
not  seated  in  thine  heart,  thou  must  not  therefore  be  dejected  or  terrified; 


P Aberaethy, 


732 


Religious  Mclanchohj . 


[Part.  3.  Sec.  4. 


the  effects  of  the  faith  and  spirit  are  not  yet  so  fully  felt  in  thee ; conclude 
not  therefore  thou  art  a reprobate,  or  doubt  of  thine  electioTi,  because  tlie 
elect  themselves  are  without  them,  before  their  conversion.  Thou  mayest  in 
the  Lord’s  good  time  be  eonverted ; some  are  called  at  the  eleventh  hour. 
Use,  I say,  the  means  of  thy  conversion,  expect  the  Lord’s  leisure,  if  not  yet 
called,  pray  thou  mayest  be,  or  at  least  wish  and  desire  thou  mayest  be. 

Notwithstanding  all  this  which  might  be  said  to  this  effect,  to  ease  their 
afflicted  minds,  what  comfort  our  best  divines  can  afford  in  this  case,  Zan- 
chilis,  Beza,  &c.  This  furious  curiosity,  needless  speculation,  fruitless  medita- 
tion about  election,  reprobation,  free  will,  grace,  such  places  of  Scripture  pre- 
posterously conceived,  torment  still,  and  crucify  the  souls  of  too  many,  and  set 
all  the  word  together  by  the  ears.  To  avoid  which  inconveniences,  and  to  settle 
their  distressed  minds,  to  mitigate  those  divine  aphorisms  (though  in  another 
extreme  some),  our  late  Arminians  have  revived  that  plausible  doctrine  of 
universal  grace,  which  many  fathers,  our  late  Lutheran  and  modern  papists  do 
still  maintain,  that  we  have  free  will  of  ourselves,  and  that  grace  is  common 
to  all  that  will  believe.  Some  again,  though  less  orthodoxal,  will  have  a far 
greater  part  saved  than  shall  be  damned,  (as  ‘^CseliusSecundus  stiffly  maintains 
in  his  book,  De  amplitudine  regni  coelestis,  or  some  impostor  under  his  name,) 
heatorum  mimerus  multd  major  qudm  damnaiorum.  ^He  calls  that  other  tenet 
of  special  “ ® election  and  reprobation,  a prejudicate,  envious  and  malicious  opi- 
nion, apt  to  draw  all  men  to  desperation.  Many  are  called,  few  chosen,”  <fec. 
He  opposeth  some  opposite  parts  of  Scripture  to  it,  Christ  came  into  the  world 
to  save  sinners,”  &c.  And  four  especial  arguments  he  produceth,  one  from  ; 
God’s  power.  If  more  be  damned  than  saved,  he  erroneously  concludes,  ^ the 
devil  hath  the  greater  sovereignty ! for  what  is  power  but  to  protect?  and  = 
majesty  consists  in  multitude.  “ If  the  devil  have  the  greater  part,  where  is 
his  mercy,  where  is  his  power  ? how  is  he  Deus  Optimus  Maximus,  misericors  ? 
&c.,  where  is  his  greatness,  where  his  goodness?”  He  proceeds,  We  account 
him  a murderer  that  is  accessary  only,  or  doth  not  help  when  he  can;  which 
may  not  be  supposed  of  God  without  great  offence,  because  he  may  do  what 
he  will,  and  is  otherwise  accessary,  and  the  author  of  sin.  The  nature  of  good  ■ 
is  to  be  communicated,  God  is  good,  and  will  not  then  be  contracted  in  his  ' 
goodness : for  how  is  he  the  father  of  mercy  and  comfort,  if  his  good  concern  ■: 
but  a few?  O envious  and  unthankful  men  to  think  otherwise ! ^ Why  should  ^ 
we  pray  to  God  that  are  Gentiles,  and  thank  him  for  his  mercies  and  benefits, 
that  has  damned  us  all  innocuous  for  Adam’s  offence,  one  man’s  offence,  one  i 
small  offence,  eating  of  an  apple  ? why  should  we  acknowledge  him  for  our 
governor  that  hath  wholly  neglected  the  salvation  of  om*  souls,  contemned 
us,  and  sent  no  prophets  or  instructors  to  teach  us,  as  he  hath  done  to  the 
Hebrews?”  So  Julian  the  apostate  objects.  Why  should  these  Christians 
(Cselius  urgeth)  reject  us  and  appropriate  God  unto  themselves,  Deum  ilium  . 
suum  unicum,  &c.  But  to  return  to  our  forged  C£elius.  At  last  he  comes  to  . 
that,  he  will  have  those  saved  that  never  heard  of,  or  believed  in  Christ,  ex  ^ 
intris  naturalibns,  with  the  Pelagians,  and  proves  it  out  of  Origen  and  others. 

“ They  (saith  ^ Origen)  that  never  heard  God’s  word,  are  to  be  excused  for  . 
their  ignorance;  we  may  not  think  God  will  be  so  hard,  angry,  cruel  or  unjust  iy 
as  to  condemn  any  man  indicia  causa.  They  alone  (he  holds)  are  in  the  state 


<1  See  whole  books  of  these  arguments.  ^ Lib.  3.  fol.  122.  Prgejudicata  opinio,  invida,  maligna,  et  apta 
ad  impellendos  animos  in  desperationera.  ® See  the  Antidote  in  Chamier’s  tom.  3.  lib.  7.  Downam's 

Chidstian  Warfai'e,  Ac  t Potentior  est  Deo  diabolus  et  mundi  princeps,  et  in  multitudine  hominum  sita 
est  majestas.  llomicida  qui  non  subvenit  quum  potest;  hoc  de  Deo  sine  sceleie  cogitari  non  potest, 

utpote  quum  quod  vult  licet.  Boni  natura  coinmunicavi.  Bonus  Deus,  quomodo  misericordite  pater,  Ac. 
^ Vide  Cyiillum  lib.  4.  adversus  Julianum  : qui  poterimus  illi  gratias  agere  qui  nobis  non  misit  Mosen  et 
prophetas,  et  contempsit  bona  animarum  nostrarum.  ^ Venia  danda  est  iis  qui  non  audiiint,  ob  ignoran- 
tiam.  Xon  est  tarn  iniquus.  Jude.K  Deus,  ut  quenquam  indicta  causa  damnare  velit.  li  solum  damnantur, 
qui  oblatiim  Christi  gratiam  rqjioiunt. 


r 

'i'] 


1 


H 


Mem.  2.  i^ubs.  6.]  Cure  of  Despair.  733 

of  damnation  that  refuse  Christ’s  mercy  and  grace,  when  it  is  offered.  Many 
worthy  Greeks  and  Romans,  good  moral  honest  men,  that  kept  the  law  of 
nature,  did  to  others  as  they  would  be  done  to  themselves,  as  certainly  saved, 
he  concludes,  as  they  were  that  lived  uiorightly  before  the  law  of  Moses.  They 
were  acceptable  in  God’s  sight,  as  Job  was,  the  Magi,  the  queen  of  Sheba, 
Darius  of  Persia,  Socrates,  Aristides,  Cato,  Curius,  Tully,  Seneca,  and  many 
other  philosophers,  upright  livers,  no  matter  of  what  religion,  as  Cornelius,  out 
of  any  nation,  so  that  he  live  honestly,  call  on  God,  trust  in  him,  fear  him,  he 
shall  be  saved.  This  opinion  was  formerly  maintained  by  the  Valentinian  and 
Basiledian  heretics,  revived  of  late  in  ^ Turkey,  of  what  sect  Rustan  Bassa  was 
j^atron,  defended  by  Galeatius  ’^Erasmus,  by  Zuinglius  in  ex  posit,  fidei  ad 
Regem  GallicE,  whose  tenet  Bullinger  vindicates,  and  Gualter  approves  in  a 
just  apology  with  many  arguments.  There  be  many  Jesuits  that  follow  these 
Calvinists  in  this  behalf,  Franciscus  Buchsius  Moguntinus,  Andradius,  Consil. 
Trident,  many  schoolmen  that  out  of  the  Romans  i.  18,  19.  are  verily  per- 
suaded that  those  good  works  of  the  Gentiles  did  so  far  please  God,  that  they 
might  vitam  oeternani  promereri,  and  be  saved  in  the  end.  Seseilius,  and 
Benedictus  Justiuianus  in  his  comment  on  the  first  of  the  Romans,  Mathias 
Ditmarsh  the  polititian,  with  many  others,  hold  a mediocrity,  they  may  be 
salute  non  indigni  but  they  will  not  absolutely  decree  it.  Hofmannus,  a 
Lutheran  professor  of  Helmstad,  and  many  of  his  followers,  with  most  of  our 
church,  and  papists  are  stiff  against  it.  Franciscus  Collius  hath  fully  censured 
all  opinions  in  his  Five  Books,  de  Paganorum  animabus  post  mortem^  and 
amply  dilated  this  question,  which  whoso  will  may  peruse.  But  to  return  to 
my  author,  his  conclusion  is,  that  not  only  wicked  livers,  blasphemers,  repro- 
bates, and  such  as  reject  God’s  grace,  but  that  the  devils  themselves  shall  be 
saved  at  last,”  as  ‘^Origen  himself  long  since  delivered  in  his  works,  and  our  late 
^ Socinians  defend,  Ostorodias,  cap.  41.  institut.  Smaltius,  &c.  Those  terms 
of  all  and  for  ever  in  Scripture,  are  not  eternal,  but  only  denote  a longer  time, 
which  by  many  examples  they  prove.  The  world  shall  end  like  a comedy,  and 
we  shall  meet  at  last  in  heaven,  and  live  in  bliss  altogether,  or  else  in  con- 
clusion, in  nihil  evanescere.  For  how  can  he  be  merciful  that  shall  condemn 
any  creature  to  eternal  unspeakable  punishment,  for  one  small  temporary  fault, 
all  po.sterity,  so  many  myriads  for  one  and  another  man’s  offence,  quid  mcru- 
istis  oves  ? But  these  absurd  paradoxes  are  exploded  by  our  church,  we  teach 
otherwise.  That  this  vocation,  predestination,  election,  reprobation,  no7i  ex 
corruptd  massd,  preevisn  fide,  as  our  Arminians,  ov  ex prcevisis  operihus,  as  our 
Papists,  non  ex  preeteritione,  but  God’s  absolute  decree  ante  mundum  creatum 
(as  many  of  our  church  hold),  was  from  the  beginning,  before  the  foundation  of 
the  world  was  laid,  or  homo  conditus,  (or  from  Adam’s  fall,  as  others  will,  homo 
lapsus  objectum  est  reprobalionis')  \fii\\  per  sever  antia  sanctorum,  vve  must  be  cer- 
tain of  our  salvation,  we  may  fall  but  not  finally,  which  oiir  Arminians  will  not 
admit.  According  to  his  immutable,  eternal  just  decree  and  counsel  of  saving 
men  and  angels,  God  calls  all,  and  would  have  all  to  be  saved  according  to  the 
efficacy  of  vocation:  all  are  invited,  but  only  the  elect  apprehended : the  rest 
that  are  unbelieving,  impenitent,  whom  God  inhis  just  judgment  leaves  to  be 
punished  for  their  sins,  are  in  a reprobate  sense;  j’et  we  must  not  determine 
who  are  such,  condemn  ourselves  or  others,  because  we  have  a universal  invi- 
tation; all  are  commanded  to  believe,  and  we  know  not  how  soon  or  how  late 
our  end  may  be  received.  I might  have  said  more  of  this  subject;  but  foras- 
much as  it  is  a forbidden  question,  and  in  the  preface  or  declaration  to  the 
articles  of  the  church,  printed  1C33,  to  avoid  factions  and  altercations,  we  that 


* Busbequius,  Lonicerus,  Turc.  hist.  To.  1.1.2.  Clem.  Alex.  b Taulus  Jovius,  Elog.  vir.  Ilhist. 
TCon  homines  sed  et  ipsi  d^mones  aliquando  serv.'vndL  d Vid.  Pclsii  Harmoniam,  art.  22.  p.  2. 


734 


Jxdigious  Melancholy. 


[Part.  3.  Sec.  4. 


are  university  divines  especially,  are  prohibited  ail  curious  search,  to  print  or 
preach,  or  draw  the  article  aside  by  our  own  sense  and  comments  upon  pain  of 
ecclesiastical  censure.”  I will  surcease,  and  conclude  with  ® Erasmus  of  such 
controversies : Pugnet  qni  volet,  ego  censeo  leges  majorum  reverenter  suscipien- 
das,  et  religiose  observandas,  velat  d,  Deo  profectas;  nec  esse  tutum,  nec  esse 
pium,  de  potestate  puhlicd  sinistram  concipere  ant  severe  snspicionem.  Et 
siquid  est  tyrannidis,  quod  tamen  non  cogat  ad  impietatem^  satius  est  ferre, 
qudtn  seditiose  reluctari. 

But  to  my  former  task.  The  last  main  torture  and  trouble  of  a distressed 
mind,  is  not  so  much  this  doubt  of  election,  and  that  the  promises  of  grace  are 
smothered  and  extinct  in  them,  nay  quite  blotted  out,  as  they  suppose,  but 
withal  God’s  heavy  wrath,  a most  intolerable  pain  and  grief  of  heart  seizeth  on 
them ; to  their  thinking  they  are  already  damned,  they  suffer  the  pains  of  hell, 
and  more  than  possibly  can  be  expressed,  they  smell  brimstone,  talk  familiarly 
with  devils,  hear  and  see  chimeras,  prodigious,  uncouth  shape.s,  bears,  owls, 
antiques,  black  dogs,  fiends,  hideous  outcries,  fearful  noises,  shrieks,  lamentable 
complaints,  they  are  possessed,  ^ and  through  impatience  they  roar  and  howl, 
curse,  blaspheme,  deny  God,  call  his  power  in  question,  abjure  religion,  and  are 
still  ready  to  offer  violence  unto  themselves,  by  hanging,  drowning,  &c.  Never 
any  miserable  wretch  from  the  beginning  of  the  world  was  in  such  a woeful 
case.  To  such  persons  I oppose  God’s  mercy  and  his  justice;  Judicia  Dei 
occulta,  non  injusta:  his  secret  counsel  and  just  judgment,  by  which  he  spares 
some,  and  sore  afflicts  others  again  in  this  life ; his  judgment  is  to  be  adored, 
trembled  at,  not  to  be  searched  or  inquired  after  by  mortal  men:  he  hath 
reasons  reserved  to  himself,  which  our  frailty  cannnot  apprehend.  He  may 
punish  all  if  he  will,  and  that  justly  for  sin ; in  that  he  doth  it  in  some,  is  to 
make  a way  for  his  mercy  that  they  repent  and  be  saved,  to  heal  them,  to  try 
them,  exercise  their  patience,  and  make  them  call  upon  him,  to  confess  their 
sins  and  pray  unto  him,  as  David  did.  Psalm  cxix.  137.  “ Righteous  art  thou, 
O Lord,  and  just  are  thy  judgments.”  As  the  poor  publican,  Luke  xviii.  13. 
“ Lord  have  mercy  upon  me  a miserable  sinner.”  To  put  confidence  and  have 
an  assured  hope  in  him,  as  Job  had,  xiii.  15.  Though  he  kill  me  I will  trust 
in  him;”  Ure,  seca,  occide,  0 Domine  (saith  Austin),  modo  serves  animarn, 
kill,  cut  in  pieces,  burn  my  body  (0  Lord)  to  save  my  soul.  A small 
sickness;  one  lash  of  affliction,  a little  misery,  many  times  will  more  humi- 
liate a man,  sooner  convert,  bring  him  home  to  know  himself,  than  all 
those  parsenetical  discourses,  the  whole  theory  of  philosophy,  law,  physic,  and 
divinity,  or  a world  of  instances  and  examples.  So  that  this,  which  they  take 
to  be  such  an  insupportable  plague,  is  an  evident  sign  of  God’s  mercy  and 
justice,  of  His  love  and  goodness:  periissent  msi  periissent,  had  they  not  thus 
been  undone,  they  had  finally  been  undone.  Many  a carnal  man  is  lulled 
asleep  in  perverse  security,  foolish  presumption,  is  stupefied  in  his  sins,  and 
hath  no  feeling  at  all  of  them : “ I have  sinned  (he  saith)  and  what  evil  shall 
come  unto  me,”  Eccles.  v.  4,  and  “Tush,  how  shall  God  know  it?”  and  so  in 
a reprobate  sense  goes  down  to  hell.  But  here,  Cynthius  aurem  vellit,  God 
pulls  them  by  the  ear,  by  affliction,  he  will  bring  them  to  heaven  and  happiness; 
“ Blessed  are  they  that  mourn,  for  they  shall  be  comforted,”  Matt.  v.  4.  a 
blessed  and  a happy  state  if  considered  aright,  it  is,  to  be  so  troubled.  “ It 
is  good  for  me  that  I have  been  afflicted,”  Psal.  cxix.  “ before  I was  afflicted 


e Epist.  Erasmi  de  utilitate  colloquior.  ad  lectorem — Let  whoever  washes  dispute  I think  the  laws  of  our 
forefathers  should  be  received  with  reverence,  and  religiously  observed,  as  coming  from  God;  neither  is  it 
•'afe  or  pious  to  conceive,  or  contrive,  an  injurious  suspicion  of  the  public  authority ; and  should  any 
tyranny,  likely  to  drive  men  into  the  commission  of  wickedness,  exist,  it  is  better  to  endure  it  than  to  resist 
it  by  sedition,  f Vastata  conscientia  sequitur  sensus  iras  divinoe.  (Hemingius)  fremitus  cordis,  ingeiis 
animre  cruciatus,  itc. 


Cure  <)f  Despair. 


735 


Mem.  2,  Subs.  G.] 


1 went  astray,  but  now  I keep  Thy  word.’^  “ Tribulation  works  patience, 

patience  hope,”  Ptom.  v.  4,  and  by  such  like  crosses  and  calamities  we  are 
driven  from  the  stake  of  security.  So  that  affliction  is  a school  or  academy, 
wherein  the  best  scholars  are  prepared  to  the  commencements  of  the  Deity. 
And  though  it  be  most  troublesome  and  grievous  for  the  time,  yet  know  this, 
it  comes  by  God’s  permission  and  providence;  He  is  a spectator  of  thy  groans 
and  tears,  still  present  with  thee,  the  very  hairs  of  thy  head  are  numbered,  not 
one  of  them  can  fall  to  the  ground  without  the  express  will  of  God  : he  will  noli 
suffer  thee  to  be  tempted  above  measure,  he  corrects  us  all,  ^numei'o,  ponder e, 
et  7nensurd,  the  Lord  will  not  quench  the  smoking  flax,  or  break  the  bruised 
reed,  Tentat  (saith  Austin),  non  ut  obruat,  sed  ut  coronet,  he  sufiers  thee  to  be 
tempted  for  thy  good.  And  as  a mother  doth  handle  her  child  sick  and  v/eak, 
not  reject  it,  but  with  all  tenderness  observe  and  keep  it,  so  doth  God  by  us, 
not  forsake  us  in  our  miseries,  or  relinquish  us  for  our  imperfections,  but  with 
all  piety  and  compassion  support  and  receive  us;  whom  he  loves,  he  loves  te 
the  end.  Rom.  viii.  “ Whom  He  hath  elected,  those  He  hath  called,  justified, 
sanctified  and  glorified.”  Think  not  then  thou  hast  lost  the  Spirit,  that  thou 
art  forsaken  of  God,  be  not  overcome  with  heaviness  of  heart,  but  as  David 
said,  “ I will  not  fear  though  I walk  in  the  shadows  of  death.”  We  must  all 
go,  non  CL  deliciis  ad  delicias,  ^but  from  the  cross  to  the  crown,  by  hell  te 
heaven,  as  the  old  Romans  put  Virtue’s  temple  in  the  way  to  that  of  Honour : 
we  must  endure  sorrow  and  misery  in  this  life.  ’Tis  no  new  thing  this,  God’s^ 
best  servants  and  dearest  children  have  been  so  visited  and  tried.  Christ  in 
the  garden  cried  out,  “ My  God,  my  God,  why  hast  thou  forsaken  me?”  His 
Son  by  nature,  as  thou  art  by  adoption  and  grace.  J ob,  in  his  anguish,  said,. 
“The  arrows  of  the  Almighty  God  were  in  him,”  Job  vi.  4.  “ His  terrors 

fought  against  him,  the  venom  drank  up  his  spirit,”  cap.  xiii.  26.  He  saith, 
“ God  was  his  enemy,  writ  bitter  things  against  him  (xvi.  9,)  hated  him.”  His 
hea\y  wrath  had  so  seized  on  his  soul.  David  complains,  “ his  eyes  were 
eaten  up,  sunk  into  his  head.”  Ps.  vi.  7,  “ his  moisture  became  as  the  drought 
in  summer,  his  flesh  was  consumed,  his  bones  vexed;”  yet  neither  Job  nor 
David  did  finally  despair.  Job  would  not  leave  his  hold,  but  still  trust  in  Him, 
acknowledging  Him  to  be  his  good  God.  The  Lord  gives,  the  Lord  takes, 
blessed  be  the  name  of  the  Lord,”  Job  i.  21.  “Behold  I am  vile,  I abhor 
myself,  repent  in  dust  and  ashes,”  Job  xxxix.  37.  David  humbled  himself 
Psal.  xxxi.  and  upon  his  confession  received  mercy.  Faith,  hope,  repentance, 
are  the  sovereign  cures  and  remedies,  the  sole  comforts  in  this  case;  confess, 
humble  thyself,  repent,  it  is  sufficient.  Quod  purpura  non  potest,  saccus  potest, 
saith  Chrysostom;  the  king  of  Nineveh’s  sackcloth  and  ashes  did  tliat  which 
his  purple  robes  and  crown  could  not  effect ; Quod  diadema  non  potuit,  cinis 
perfecit.  Turn  to  Him,  he  will  turn  to  thee ; the  Lord  is  near  those  that  are 
of  a contrite  heart,  and  will  save  such  as  be  afflicted  in  spirit,  Psal.  xxxiv.  IS. 
“He  came  to  the  lost  sheep  of  Israel,”  Matt.  xv.  14.  Si  cadentem  hituetur, 
clementicB  manum  protendit.  He  is  at  all  times  ready  to  assist.  Nunquam 
spernit  Deus  Fcenitentiam,  si  sincere  et  simpliciter  off'eratur.  He  never  rejects 
a penitent  sinner,  though  he  have  come  to  the  full  height  of  iniquity,  wallowed 
and  delighted  in  sin;  yet  if  he  will  forsake  his  former  ways,  lihenter  awplexatui\ 
He  will  receive  him.  Par  cam  huic  homini,  saith  ^Austin  {ex  persona  Dei), 
quia  sihi  ipsi  non  pepercit;  ignoscam  quia  peccatum  agnovit.  I will  spare  him 
because  he  hath  not  spared  himself ; I will  pardon  him  because  he  doth  acknow- 
ledge his  offence:  let  it  be  never  so  enormous  a sin,  “ His  grace  is  sufficient,” 

2 Cor.  xii.  9.  Despair  not  then,  faint  not  at  all,  be  not  dejected,  but  rely  on 


8 Austin.  h “ Not  from  pleasures  to  pleasures.’*  1 Super  Tsai.  lii.  Convertar  ad  liberandum  eum 
quia  conversus  est  ad  peccatum  suum  puniendum. 


736 


Beliglous  Melancholy. 


[Part.  3.  Sec.  4.fj 


God,  call  on  him  in  thy  trouble,  and  he  will  hear  thee,  he  will  assist,  hel]),  and  . 
deliver  thee;  “ Draw  near  to  Him,  he  will  draw  near  to  thee,”  James  iv.  8/^ 
Lazarus  was  poor  and  full  of  boils,  and  yet  still  he  relied  upon  God,  Abraham  ^ 
did  hope  beyond  hope.  ^ 

Thou  exceptest,  these  were  chief  men,  divine  spirits,  Deo  cari,  beloved  of 
God,  especially  respected ; but  I am  a contemptible  and  forlorn  wretch,  forsaken 
of  God,  and  left  to  the  merciless  fury  of  evil  spirits.  I cannot  hope,  pray, 
repent,  &c.  How  often  shall  I say  it?  thou  mayest  perform  all  these  duties, 
Christian  offices,  and  be  restored  in  good  time.  A sick  man  loseth  his  appe- 
tite, strength  and  ability,  his  disease  prevaileth  so  far,  that  all  his  faculties  are 
spent,  hand  and  foot  perform  not  their  dutie.s,  his  eyes  are  dim,  hearing  dull, 
tongue  distastes  things  of  pleasant  relish,  yet  nature  lies  hid,  recovereth  again, 
and  expelleth  all  those  feculent  matters  by  vomit,  sweat,  or  some  such  like 
evacuations.  Thou  art  spiritually  sick,  thine  heart  is  heavy,  thy  mind  dis- 
tressed, thou  mayest  happily  recover  again,  expel  those  dismal  passions  of  fear 
and  grief ; God  did  not  suffer  thee  to  be  tempted  above  measure : whom  he 
loves  (I  say)  he  loves  to  the  end;  hope  the  best.  David  in  his  misery  prayed 
to  the  Lord,  remembering  how  he  had  formerly  dealt  with  him ; and  with  that 
meditation  of  God’s  mercy  confirmed  his  faith,  and  pacified  his  own  tumultuous . 
heart  in  his  greatest  agony.  “ O my  soul,  why  art  thou  so  disquieted  within  • 
me,”  &c.  Thy  soul  is  eclipsed  for  a time,  I yield,  as  the  sun  is  shadowed  by 
a cloud;  no  doubt  but  those  gracious  beams  of  God’s  mercy  will  shine  upon 
thee  again,  as  they  have  formerly  done:  those  embers  of  faith,  hope,  and 
repentance,  now  buried  in  ashes,  will  flame  out  afresh,  and  be  fully  revived. 
Want  of  fiiith,  no  feeling  of  grace  for  the  present,  are  not  fit  directions ; we  ^ 
must  live  by  faith,  not  by  feeling;  ’tis  the  beginning  of  grace  to  wish  for 
grace : we  must  expect  and  tarry.  David,  a man  after  God’s  own  heart,  was  ■ 
so  troubled  himself;  “ Awake,  why  sleepest  thou?  O Lord,  arise,  cast  me  not  , 
off;  wherefore  hidest  thou  thy  face,  and  forgettest  mine  affliction  and  oppres- 
sion? My  soul  is  bowed  down  to  the  dust.  Arise,  redeem  us,”  ikc.,  Ps.  xliv.  23.  ' 
He  prayed  long  before  he  was  heard,  expectans  expectavit;  endured  much  before 
he  was  relieved.  Psal.  Ixix.  3,  he  complains,  “ I am  weary  of  crying,  and  my  ‘ 
throat  is  dry,  mine  eyes  fail,  whilst  I wait  on  the  Lord ;”  and  yet  he  perseveres. 
Be  not  dismayed,  thou  shalt  be  respected  at  last.  God  often  works  by  contra- 
rieties, he  first  kills  and  tlien  makes  alive,  he  woundeth  first  and  then  healeth,  ■ 
he  makes  man  sow  in  tears  that  he  may  reap  in  joy;  ’tis  God’s  method:  he 
til  at  is  so  visited,  must  with  patience  endure  and  rest  satisfied  for  the  present. 
The  paschal  lamb  was  eaten  with  sour  herbs;  we  shall  feel  no  sweetness  of  > 
His  blood,  till  we  first  feel  the  smart  of  our  sins.  Thy  pains  are  great,  intoler- 
able for  the  time;  thou  art  destitute  of  grace  and  comfort,  stay  the  Lord’s 
leisure,  he  will  not  (I  say)  suffer  thee  to  be  tempted  above  that  thou  art  able  to  . 
bear,  1 Cor.  x.  13.  but  will  give  an  issue  to  temptation.  He  works  all  for 
the  best  to  them  that  love  God,  Pom.  viii.  28.  Doubt  not  of  thine  election,  it  is 
an  immutable  decree ; a mark  never  to  be  defaced ; you  have  been  otherwise, 
you  may  and  shall  be.  And  for  your  present  affliction,  hope  the  best,  it  will 
shortly  end.  “ He  is  present  with  his  servants  in  t^.heir  affliction,”  Ps.  xci.  lo.  ; 
“ Great  are  the  troubles  of  the  righteous,  but  the  Lord  delivereth  them  out 
of  all,”  Ps.  xxxiv.  19.  “Our  light  affliction,  which  is  but  for  a moment,  ; 
worketh  in  us  an  eternal  weight  of  glor}^-,”  2 Cor.  iv.  17.  “Not  answerable 
to  that  glory  which  is  to  come;  though  now  in  heaviness,”  saith  1 Pet.  i.  6,  | 
^‘you  shall  rejoice.”  | 

Now  last  of  all  to  those  external  impediments,  terrible  objects,  which  they  I 
hear  and  see  many  time's,  devils,  bugbears,  and  mormeluches,  noisome  smells,  | 
die.  These  may  come,  as  I have  formerly  declared  in  my  precedent  discourse  I 
of  the  Symptoms  of  Melancholy,  from  inward  causes;  as  a concave  glass  1 


737 


Mem.  2.  iSubs.  G.]  Cure  of  Despair. 

reflects  solid  bodies,  a troubled  brain  for  want  of  sleep,  nutriment,  and  by 
reason  of  that  agitation  of  spirits  to  which  Hercules  de  Saxonia  attributes  all 
symptoms  almost,  may  reflect  and  show  prodigious  shapes,  as  our  vain  fear  and 
crazed  j)hantasy  shall  suggest  and  feign,  as  many  silly  weak  women  andchildien 
in  the  dark,  sick  folks,  and  frantic  for  want  of  repast  and  sleep,  suppose  they 
see  that  they  see  not:  many  times  such  terriculameiits  may  proceed  from 
natural  causes,  and  all  other  senses  may  be  deluded.  Besides,  as  I have  said, 
this  humour  is  Balneum  diaholi,  the  devil’s  bath,  by  reason'  of  the  distemper  of 
humours,  and  infirm  organs  in  us : he  may  so  possess  us  inwardly  to  molest 
us,  as  he  did  Saul  and  others,  by  God’s  permission : he  is  prince  of  the  air, 
and  can  transform  himself  into  several  shapes,  delude  all  our  senses  for  a time, 
but  his  power  is  determined,  he  may  terrify  us,  but  not  hurt ; God  hath  given 
“ His  angels  charge  over  us.  He  is  a wall  round  about  nis  people,  Psal.  xci. 
11,  12.  \here  be  those  that  jwescribe  physic  in  such  cases,  ’tis  God’s  instru- 
ment and  not  unfit.  The  devil  works  by  mediation  of  humours,  and  mixed 
diseases  must  have  mixed  remedies.  Levinus  Lemnius,  cap.  57  and  58,  exhort, 
ad  vit.  ep.  instil,  is  very  copious  on  this  subject,  besides  that  chief  remedy  of 
confidence  in  God,  prayer,  hearty  repentance,  itc.,  ofwhich  for  your  comfort  and 
instruction,  read  Lavater  de  spectris,  part.  3.  cap.  5 and  G.  Wierus  deprcesiigiis 
dcenionuniy  lib.  5.  to  Philip  Melancthon,  and  others,  and  that  Christian  armoui 
which  Paul  prescribes;  he  sets  down  certain  amulets,  herbs,  and  precious  stones, 
which  have  marvellous  virtues  all,  projligandis  dcEinonibus.,  to  drive  away  devils 
and  their  illusions.  Sapphires,  chrysolites,  carbuncles,  etc.  Quee  mird  virtute 
pollent  ad  leniuves,  stn/ges,  incubos,  genios  aereos  arcendos,  si  vetevinn  monu- 
mentis  habenda  fides.  Of  herbs,  he  reckons  us  pennyroyal,  rue,  mint,  angelica, 
peony:  Rich.  Argentine  de  prccstigiis  doemonum,  cap.  20.  adds,  hypericon  ov 
St.  J ohn’s  wort,  perforata  herba,  which  by  a divine  virtue  drives  away  devils, 
and  is  therefore dcBmonum:  all  which  rightly  used  by  their  sufiitus, 
Deemonum  vexatwnibus  obsistunt,  ajflictas  mentes  d deemonibus  relevant,  et 
venenatis  furnis,  expel  devils  themselves,  and  all  devilish  illusions.  Anthony 
IMusa,  the  Emperor  Augustus,  his  physician,  cap.  G.  de  Betonia,  approves  of 
betony  to  this  purpose;  ^ the  ancients  used  therefore  to  plant  it  in  churchyards, 
because  it  was  held  to  be  an  holy  herb  and  good  against  fearful  visions,  did 
secure  such  places  asit  gi'ew  in,  and  sanctified  those  persons  that  carried  itabout 
them.  Idem  fere  Mathiolus  in  Dioscoridem.  Others  commend  accurate  music, 
so  Saul  was  helped  by  David’s  harp.  Fires  to  be  made  in  such  rooms  where 
spirits  haunt,  good  store  of  lights  to  be  set  up,  odours,  perfumes,  and  suffu- 
migations,  as  the  angel  taught  Tobias,  of  brimstone  and  bitumen,  thus, 
myrrh,  briony  root,  with  many  such  simples  which  Weeker  hath  collected, 
lib.  \b.de  secretis.  cap.  15,  "11  sulphuris  drachmam  imam,  recoguatur  in  vitis 

albcB  aqua,  ut  ddutius  sit  sulphur;  delur  cegro:  nam  dceinones  sunt  morbi 
{saith  Rich.  Argentine,  lib.  de  preestigiis  deemonum.  cap.  ult.)  Vigetus  hath 
a far  larger  receipt  to  this  purpose,  winch  the  said  Weeker  cites  out  of  Wierus. 
"11  sulphuris,  vini,  bituminis,  opoponacis,  galbani,  castorei,  &c.  Why  sweet  per- 
fumes, fires  and  so  many  lights  should  be  used  in  such  places,  Ernestus  Burgra- 
vius,  Bucerna  vitce  et  mortis,  and  Fortunius  Lycetus  assigns  this  cause,  quod  hts 
boni  genii  provocentur,  mali  arceantur ; “because  good  spirits  are  well  pleased 
with,  but  evil  abhor  them  1”  And  therefore  those  old  Gentiles,  present 
IMahometans,  and  Papists  have  continual  lamps  burning  in  their  churches  all 
<.lay  and  all  night,  lights  at  funerals  and  in  their  grasses;  lucernce  ardentes  ex 
auro  liquefacto  for  many  ages  to  endure  (saith  Lazius),  ne  dannones  corpus 
hrdanl  - lights  ever  burning  as  those  vestal  virgins,  Pythonissae  maintained 


3 B 


k .\ntiqui  solitl  sunt  hauc  herljum  ponere  in  ccenieK-riis  ideo  quod,  &c. 


738 


Rdiglous  Melancholy. 


[Part.  3.  Sec.  4 


heretofore,  with  many  such,  of  which  read  Tostatus  in  2 Reg.  cay,  6,  qucest. 
43.  Thyreus,  cap.  57,  58,  62,  &c.  de  locis  infestis,  Pictorius,  Isagog.  de 
dcemonibus,  &c.,  see  more  in  them.  Cardan  would  have  the  party  affected 
wink  altogether  in  such  a case,  if  he  see  aught  that  offends  him,  or  cut  the  air 
with  a sword  in  such  places  they  walk  and  abide;  gladiis  enim  et  lanceis 
terrentur,  shoot  a pistol  at  them,  for  being  aerial  bodies  (as  Caelius  Rhodiginus, 
lib.  1.  cap.  29,  Tertullian,  Origen,  Psellas,  and  many  hold),  if  stroken,  they 
feel  pain.  Papists  commonly  enjoin  and  apply  crosses,  holy  water,  sanctified 
beads,  amulets,  music,  ringing  of  bells,  for  to  that  end  are  they  consecrated, 
and  by  them  baptized,  characters,  counterfeit  relics,  so  many  masses,  pere- 
grinations, oblations,  adjurations,  and  what  not?  Alexander  Albertinus  a 
Rocha,  Petrus  Thyreus,  and  Hieronymus  Mengus,  with  many  other  pontifical 
writers,  prescribe  and  set  down  several  forms  of  exorcisms,  as  well  to  houses 
possessed  with  devils,  as  to  demoniacal  persons;  but  I am  of  ^Lemnius’s 
mind,  ’tis  but  damnosa  adjiiratio,  aut  potius  ludificatioy  a mere  mockery,  a 
counterfeit  charm,  to  no  purpose,  they  are  fopperies  and  fictions,  as  that  absurd 
“story  is  amongst  the  rest,  of  a penitent  woman  seduced  by  a magician  in 
France,  at  St.  Bawne,  exorcised  by  Bomphius,  Michaelis,  and  a company  of 
circumventing  friars.  If  any  man  (saith  Lemnius)  will  attempt  such  a thing, 
without  all  those  juggling  circumstances,  astrological  elections  of  time,  place, 
prodigious  habits,  fustian,  big,  sesquipedal  words,  spells,  crosses,  characters, 
which  exorcists  ordinarily  use,  let  him  follow  the  example  of  Peter  and  John, 
that  without  any  ambitious  swelling  terms,  cured  a lame  man.  Acts  iii.  “In 
the  name  of  Christ  Jesus  rise  and  walk.”  His  name  alone  is  the  best  and 
only  charm  against  all  such  diabolical  illusions,  so  doth  Origen  advise : and  so 
Chrysostom,  Hcec  erit  tibi  bacnlus,  hcec  turris  inexpugnabilis.^  hcec  armatura. 
Nos  quid  ad  hoic  dicemus.;  plures  fortasse  expectabunt,  St.  Austin,  Many 
meii  will  desire  my  counsel  and  opinion  what  is  to  be  done  in  this  behalf;  I can 
say  no  more,  quam  ut  verd  fide,  quce  per  dilectione.m  operatur,  ad  Deum  unum 
fagiamiis,  let  them  fly  to  God  alone  for  help.  Athanasius  in  his  book,  De 
variis  qucBSt.  prescribes  as  a present  charm  against  devils,  the  beginning  of  the 
Ixvii.  Psalm ; Exurgat  Deus,  dissipentur  ininiiti,  &c.  But  the  best  remedy  is 
to  fly  to  God,  to  call  on  him,  hope,  pray,  trust,  rely  on  him,  to  commit  our- 
selves wholly  to  him.  What  the  practice  of  the  primitive  church  was  in  this 
behalf,  Et  quis  dcemonia  ejiciejidl  modus,  read  Wierus  at  large,  lib.  5.  de  Cura. 
Lam.  meles.  cap.  38.  et  dcinceps. 

Last  of  all : if  the  party  afiected  shall  certainly  know  this  malady  to  have 
proceeded  from  loo  much  fasting,  meditation,  precise  life,  contemplation  of 
God’s  judgments  (for  the  devil  deceives  many  by  such  means),  in  that  other 
extreme  he  circumvents  melancholy  itself,  reading  some  books,  treatises, 
hearing  rigid  preachers,  &c.  If  he  shall  perceive  that  it  hath  begun  first  from 
some  great  loss,  grievous  accident,  disaster,  seeing  others  in  like  case,  or  any 
such  terrible  object,  let  him  speedily  remove  the  cause,  which  to  the  cure  of 
this  disease  FTavarrus  so  much  commends,  ^^avertat  cogitationem  d rescrupu- 
losa,  by  all  apposite  means,  art,  and  industry,  let  him  laxare  animum,  by  all 
honest  recreations,  “refresh  and  recreate  his  distressed  soul;”  let  him  direct 
his  thoughts,  by  himself  and  other  of  his  friends.  Let  him  read  no  more  such 
tracts  or  subjects,  hear  no  more  such  fearful  tones,  avoid  such  companies,  and 
by  all  means  open  himself,  submit  himself  to  the  advice  of  good  physicians 
and  divines,  which  is  contraventio  scrupidorum,  as  °he  calls  it,  hear  them 
speak  to  whom  the  Lord  hath  given  tlie  tongue  of  the  learned,  to  be  able  to 


1 Non  desunt  nostra  setate  sacrificnli,  qnl  tale  quid  attentant,  sed  a cacodtemone  inisi  pnidore  suffecti  sunt, 
et  re  infecta  abierunt.  ^ Done  into  English  by  W.  B.,  1613.  »^Toiu.  2.  cap.  27.  num.  282.  “Lot 

him  avert  his  thoughts  from  the  painful  object.”  ® Navarrus. 


Cure  of  Despair. 


739 


'Mem.  2.  Subs.  G.] 


minister  a word  to  him  that  is  weary,  ^ w^hose  woi’ds  are  as  flagons  of  wine. 
Let  him  not  be  obstinate,  headstrong,  peevish,  wilful,  self-conceited  (as  in  this 
malady  they  are),  but  give  ear  to  good  advice,  oe  ruled  and  persuaded;  and 
no  doubt  but  such  good  counsel  may  prove  as  prosperous  to  his  soul,  as  the 
' angel  was  to  Peter,  that  opened  the  iron  gates,  loosed  his  bands,  brought  him 
out  of  prison,  and  delivered  him  from  bodily  thraldom;  they  may  ease  his 
afflictecl  mind,  relieve  his  wounded  soul,  and  take  him  out  of  the  jaws  of  hell 
itself.  I can  say  no  more,  or  give  better  advice  to  such  as  are  any  way  dis- 
tressed in  this  kind,  than  what  I have  given  and  said.  Only  take  this  for 
a corollary  and  conclusion,  as  thou  tcnderest  thine  own  welfare  in  this,  and 
all  other  melancholy,  thy  crood  health  of  body  and  mind,  observe  this  short 
precept,  give  not  way  to  solitariness  and  idleness.  “ Be  not  solitary,  be  not 
Idle." 

SPERATE,  l^riSERI— UNHAPPY,  HOPE. 

CAVETE,  FCELICES— HAPPY,  BE  CAUTIOUS. 

Vis  a dabio  liberari  ? vis  quod  iiicer turn  est  evader e 1 Agepceniterdiam 
dum  sanus  es  ; sic  ageas,  dico  tibi  quod  securus  es,  quod  pceniiemiam  egisti  eo 
tempore  quo  peccare potuisLi.  Austin.  “ Do  you  wish  to  be  freed  from  doubts? 
do  you  desire  to  escape  uncertainty?  Be  penitent  whilst  rational : by  so  doing 
I assert  that  you  are  safe,  because  you  have  devoted  that  time  to  penitence  in 
v/hich  you  might  have  been  guilty  of  sin.” 


Us.  1.  V. 


A. 


I 

ABSENCE  a cure  of  love  melancholy,  590 
Absence  over  lonj^,  cause  of  jealousy,  G33 
Abstinence  pommended,  308 
Academicorum.  Errata,  209,  210 
Adversity  wliy  better  than  prosperity,  404 
Emulation,  hatred,  faction,  desire  of  revenue, 
causes  of  melancholy,  17G;  their  cure,  412 
Equivocations  of  melancholy,  10,  11 
Equivocations  of  jealousy,  G2G 
Aerial  devils,  115 

Affections,  whence  they  arise,  103;  how  they 
transform  us,  85;  of  sleeping  ^jtd  waking;, 
102 

Affection  in  melanchoh',  what,  109 
Against  abuses,  repulse,  injuries,  contumely, 
disgraces  scoffs,  414 
Against  en\  f,  Ivnr,  hctred,  malice,  412 
Against  sorrow,  vain  I'ears.  death  of  friends, 
40G 

Air,  how  it  causeth  melancholy,  155;  how 
rectified  it  cureth  melancholy,  330 — 33G  ; 
air  in  love,  511 

Alkermes  good  against  melancholy,  455 
All  are  melanchol}',  110 
All  beautiful  parts  attractive  in  love,  51G 
Aloes,  his  virtues,  441 

Alteratives  in  physic,  to  what  use,  431 ; against 
melancholy,  461 — 459 

Ambition  defined,  described,  cause  of  melan- 
choly, 17G,  185;  of  heresy,  G74;  hinders  and 
spoils  many  matches,  GIG 
Amiableness  loves  object,  471 
Amorous  objects  causes  of  love  melancholy, 
531,  543 

Amulets  controverted,  approved,  45G 
Amusements,  344 

Anger’s  description,  effects,  how  it  causeth 
melancholy,  177 

Antimony  a purger  of  melancholy,  440 
Anthony  inveigled  by  Cleopatra,  527 
Apology  of  love  melancholy,  4GG 
Appetite,  102 

Apples,  good  or  bad,  how,  144 
Apparel  and  clothes,  a cause  of  love  melan- 
choly, 525 

Aqueducts  of  old,  30G 
Arminian’s  tenets,  732 
Arteries,  what,  95 

Artificial  air  against  melancholy,  332 
Artificial  allurements  of  love  521 
Art  of  memory,  353 


Astrological  aphorisms,  how  available,  signs 
or  causes  of  melancholy,  133 
Astrological  signs  of  love,  502 
Atheists  described,  705 
Averters  of  melancholy,  450 
Aurum  potabile  censured,  approved,  435 

B. 

Baits  of  lovers,  545 
Bald  lascivious,  G3G 
Balm  good  against  melancholy,  432 
Banishment’s  effects,  242;  its  cure  and  anti- 
do  t--;,  405 

Barrenness,  what  grievances  it  causeth,  243 
Barrenness  cause  of  jealousy,  G35 
Barren  grounds  have  best  air,  332 
Bashfulness  a symptom  of  melancholy,  252 ; 

of  love-melancholy,  233:;  cured,  458 
Baseness  of  birth  no  disparagement,  509 
Baths  rectified,  300 

Bawds  a cause  of  love-melancholy,  54G 
Beasts  and  birds  in  love,  493 
Beauty’s  definition,  472;  cure  of  melan- 
choly, 519;  described,  51G;  in  parts,  51G; 
commendation,  507;  attractive  power,  pre- 
rogatives, excellency,  how  it  causeth  melan- 
choly, 510,  520;  makes  grievous  wounds, 
irresistible,  515;  more  beholding  to  art  than 
nature,  520,  521;  brittle  and  uncertain, 
697:  censured,  599 ; a cause  of  jealousy,  G34; 
beauty  of  God,N  GG2 
Beef  a melancholy  meat,  141 
Beer  censured,  145 
Best  site  of  a house,  332 
Bezoar’s  stone  good  against  melancholy,  454 
Black  eyes  best,  519 

Black  spots  in  the  nails  signs  of  melancholy, 
135 

Black  man  a pearl  in  a woman’s  eye,  517,  518 
Blasphemy,  how  pardonable,  729 
Blindness  of  lovers,  563 

Blood-letting,  when  ^ind  how  cure  of  melan- 
choly, 446 

Blood-letting  and  purging,  how  causes  of 
melancholy,  445 

Blow  on  the  head  cause  of  melancholy,  247 
Body  melancholy,  its  causes,  249 
Bodily  sym|)toms  of  melancholy,  250;  or  love» 
melancholy,  550 

Bodily  exercises,  337 ; body  how  it  works  or. 

the  mind,  1G4,  244,  2G0 
Books  of  all  sorts,  351 


742 


INDEX. 


Borage  and  Bugloss,  sovereign  herbs  against 
melancholy,  431;  their  Avines  and  juice 
most  excellent,  438 

Brain  distempered,  how  cause  of  melancholy, 
182;  his  parts  anatomized,  97 
Bread  and  beer,  how  causes  of  melancholy,  145 
Brow  and  forehead,  which  are  most  pleasing, 
517 

Brute  beasts  jealous,  G29 
Business  the  best  cure  of  love-melancholy, 
584 

C. 

Caudan’s  father  conjured  up  seven  devils  at 
once,  113;  had  a spirit  bound  to  him,  123 
Cards  and  dice  censured,  approved,  34c 
Care’s  effects,  179 
Carp  fish's  nature.  142 
Cataplasms  and  cerates  ror  melancholy.  438 
Cause  of  diseases,  82 

Causes  immediate  of  melancholv  svmptoms, 
275 

Causes  of  honest  love,  480;  of  heroicai  love. 

502;  of  jealousy,  G33 
Cautions  against  iealousv.  657 
Centaury  good  against  melancholy.  434 
Charles  the  Great  enforced  to  love  basely  by 
a philter,  549 

Change  of  countenance,  sign  of  loA’e-melan- 
choly,  553 

Cliarity  described,  484;  defects  of  it,  486 
Cliaracter  of  a covetous  man,  18G 
Charles  the  Sixth,  king  of  France,  mad  for 
anger,  178 

Cli ess-play  censured,  345,  346 
Chiromantical  signs  of  melancholy,  135 
Chirurgical  remedies  of  melancholy,  445 
Choleric  melancholy  signs,  2G3 
Chorus  sancti  Viti,  a disease,  90 
Chyraical  physic  censured,  44 
Circumstances  increasing  jealousy,  G35 
Cities’  recreations,  343 
Civil  lawyers’  miseries,  205 
Climes  and  particular  places,  how  causes  of 
love-melancholy,  504 

Clothes  a mere  cause  of  good  respect,  229 
Clothes  causes  of  love-melancholy,  525 
Clysters  good  for  melancholy,  4Gl 
Colfee  a Turkey  cordial  drink,  453 
Cold  air  cause  of  melancholy,  15G 
Combats,  159 

Comets  above  the  moon,  323 
Compound  alteratives  censured,  approved, 
43G;  compound  purgers  of  melancholy,  444; 
compound  Avines  for  melancholy,  451 
Community  of  Avives  a cure  of  jealousy,  G52 
Compliment  and  good  carriage  causes  of 
love-melancholy,  523 

Confections  and  conserves  against  melan- 
choly, 438 

Confession  of  his  grief  to  a friend  a princi- 
pal cure  of  melancholy,  3G1 
Confidence  in  his  physician  half  a cure,  302 
Conjugal  love  best,  498 
Conscience  what  it  is,  106 
Conscience  troubled  a cause  of  despair,  718 
Continual  cogitation  of  his  mistress  a symp- 
tom of  love-melancholy,  558 
Contention,  brawling,  law-suits,  effects,  527, 
528 

Continent  or  inward  causes  of  melancholy,  244 
Content  above  all,  392 ; whence  to  be  ha^  392 
(Contention’s  cure,  424 
Cooker}  taxed,  14G 


Correctors  of  accidents  in  melancholy,  45G 
Correctors  to  expel  Avindiness  and  costive- 
ness helped,  462 

Cordials  against  melancholy,  451 
Costiveness  to  some  a cause  of  melancholy, 
152 

Costiveness  helped,  4G3 
Covetousness  defined,  described,  hoAv  it 
causeth  melancholy,  186 
Counsel  against  melancholy,  358,  594;  cure 
of  jealousy,  650;  of  despair,  723 
Country  recreations,  342 
Crocodiles  jealous,  629 
Cuckolds  common  in  ail  ages,  647 
Cupping-glasses,  cauteries,  hoAV  and  Avher. 

used  to  melancholy,  450 
Cure  of  melancholy  unlawful  rejected,  293; 
rrom  God,  295;  of  head-melancholy,  446, 
over  aU  the  body,  459;  of  hypochon- 
I ariacal  meiancnoiy,  460;  of  love-melan- 
j ' chcly,  584;  of  jealousy,  646;  of  despam. 

! 723 

i Cure  of  melancholv  in  himself.  353 ; or  friends 
j 363 

I Curiositv  described,  his  effects.  239 
I Custom  of  diet,  delight  of  appetite,  how  to 
1 be  kept  and  yielded  to,  150 


!>• 

Dancixo,  masking,  mumming,  censured,  • 
appioved,  541,  542;  their  effects,  how 
they  cause  love-mel  ncholy,  541 ; how 
symptoms  of  lovers,  577  ’ 

Death  foretold  by  spirits,  125,  126  ‘ ' 

Death  of  friends  cause  of  melanclioly,  234; 
other  effects,  234;  how  cm-ed,  406;  death  7-  • 

advantageous,  411  ' ; 

Deformity  of  body  no  misery,  379 
Delirium,  87  ‘ " 

Despair,  equivocations,  713;  causes,  714;  ; 

symptoms,  720;  prognostics,  723;  cure,  723 
Devils,  how  they  cause  melanchol}',  611;  s 
their  beginning,  nature,  conditions,  611;  q 
feel  pain,  swift  in  motion,  mortal,  119;  their  ’ ,* 
orders,  120;  poAver,  127;  how  they  cause 
religious  melancholy,  669;  Iioav  despair,  714;  w* 
devils  are  often  in  love,  494;  shall  be  saved,  » 
'as  some  hold,  733  ^ 

Diet  Avhat,  and  hoAA'  causeth  melancholy, 
140;  quantity,  146;  diet  of  divers  nations,  9 

Diet  hoAV  rectified  to  cure,  304;  in  quantity,  9 

Diet  a cause  of  love-melancholy,  505; 

cure,  586  9 

Digi-ession  against  all  manner  of  discontents,  9 
443;  digression  of  air,  313;  of  anatomy,  92; « 
of  devils  and  spu-its,  115  9 

Discommodities  of  unequal  matches,  654  ■ 

Disgrace  a cause  of  melancholy,  173— 241;  J| 
qualified  by  counsel,  421  S 

Dissimilar  parts  of  the  body,  95  fl 

Distemper  of  particular  parts,  causes  of  me-  S 
lancholy,  and  how,  246  9 

Discontents,  cares,  miseries,  causes  of  melan-B 
clioly,  178;  how  repelled  and  cured  by9 
good  counsel,  363—374  9 

Diseases  Avhy  inflicted  upon  us,  82;  their9 
number,  definition,  division,  86;  diseasesH 
of  the  head,  87 ; diseases  of  the  mind,  87  ;■ 
more  grievous  than  those  of  the  body,  2859 
Div'ers  accidents  causing  melancholy,  234 
Divine  sentences,  423 


TKtiEX. 


743 


r,'*Mnes*  miseries,  205;  with  the  causes  of 
' their  miseries,  20G 
D otage  M hat,  87 
D otage  of  lovers,  562 

DJowry  and  money  main  causes  of  love- 
i melancholy,  529 
Preams  and  their  kinds,  102 
rireams  troublesome,  how  to  be  amended,  357 
Prunkards’  children  often  melancholy,  138 
Drunkenness  taxed,  148 — 373 


tiiARTH’s  motion  examined,  324;  compass, 
■ centre,  327 ; an  sit  ammata,  325 
Kccentrics  and  epicycles  exploded,  323 
J£ducation  a cause  of  meiancnoiy.  218 
iiiitects  of  love,  578 — 580 
liiection  misconceived,  cause  ot  desoair,  730 
—733 

^Ilement  of  fire  exploded,  323 

Envy  and  malice  causes  of  melancholy.  174: 

their  antidote.  412 
Epicurus  vindicated,  358 
c^picurus's  medicine  for  melancholy,  371 
Epicures,  atheists,  hypocrites,  how  mad  and 
melancholy,  705 
Epithalamium,  625 
Eunuchs  why  kept,  and  where,  642 
Evacuations,  how  they  cause  melancholy,  152 
Exercise,  if  immoderate,  cause  of  melan- 
, choly,  158;  before  meals  wholesome,  158; 

, exercise  rectified,  336;  several  kinds,  when 
, fit,  346;  exercises  of  the  mind,  348-9 
Exotic  and  strange  simples  censured.  436 
Extasies,  437,  438 

Eyes  main  instruments  of  love,  506;  love’s 
darts,  518;  seats,  orators,  arrows,  torches, 
518 } how  they  pierce,  522 


Face’s  prerogative,  a most  attractive  part, 
516 

Fairies,  124 

Fasting  cause  of  melancholy,  149;  a cure 
of  love-melancholy,  585;  abused,  the  devil's 
instrument,  677 ; effects  of  it,  678 
Fear  cause  of  melancholy,  its  effects,  171; 
fear  of  death,  destinies  foretold,  247;  a 
symptom  of  melancholy,  252;  sign  of  love- 
melancholy,  556;  antidote  to  fear,  412 
Fenny  fowl,  melancholy,  142 
Fiery  devils,  122 
Fire’s  rage,  84 
Fish,  what  melancholy,  142 
Fish  good,  307 
Fishes  in  love,  493 

Fishing  and  fowling,  how  and  when  good 
exercise,  339 

Flaxen  hair  a great  motive  of  love,  517 
Fools  often  beget  wise  men,  139;  by  love 
become  wise,  575 
Force  of  imagination,  166 
Friends  a cure  of  melancholy,  362 
Fruits  causing  melancholy,  144;  allowed,  307 
Fumitory  purgeth  melancholy,  433 


G. 

Gaming  b cause  of  melancholy,  his  effects,  \9l 
Gardens  of  simples  where,  to  what  end,  431 


Gardens  for  pleasure,  340 
General  toleration  of  religion,  by  whom 
permitted,  and  why,  702;  games,  344 
Gentry,  whence  it  came  first,  386;  base 
without  means,  386;  vices  accompanying 
it,  386;  true  gentry,  whence,  385;  gentry 
commended,  3S6 
Geography  commended,  349 
Geometry,  arithmetic,  algebra,  commended, 
353 

Gesture  cause  of  love-melancholy,  523 
Gifts  and  promises  of  great  force  amongst 
lovers,  543 

God’s  just  judgment  cause  or  meianeiioiy, 
82;  sole  cause  sometimes,  114 
Gold  good  against  melancholy,  435;  a most 
beautiful  object,  476 

Good  counsera  charm  to  melancholy,  358; 
good  'counsel  for  love-sick  persons,  601  ^ 
against  melancholy  itself.  423;  for  such 
as  are  lealous,  646 
Great  men  most  cart  disnonest,  636 
Gristle  wnat.  94^ 

Guts  described,  96  ' 


IL 


Hand  and  paps  how  forcible  in  love-melan- 
choly, 517 

Hard  usage  a cause  of  jealousy,  632 
Hatred  cause  of  melancholy,  177 
Hawking  and  hunting  why  good,  339 
Head  melancholy’s  causes,  247;  symptoms, 
268;  its  cure,  446 
Hearing,  what,  101 

Heat  immoderate  cause  of  melancholy,  155 
Health  a piteous  thing,  242 
Heavens  penetrable,  324;  infinitely  swift,  325 
Hell  where,  318 

Hellebore,  white  and  black,  purgers  of  me- 
lancholy, 448;  black,  its  virtues  and  history, 
448 

Help  from  friends  against  melancholy,  363 
Hemorrhage  cause  of  melancholy,  152 
Hemorrhoids  stopped  cause  of  melancholy, 
152 

Herbs  causing  melancholy,  143;  curing  me- 
lancholy, 306;  proper  to  most  diseases,  307 
Hereditary  diseases,  137 
Heretics  their  conditions,  695;  [their  symp- 
toms, 695 

Heroical  love’s  pedigree,  power,  extent,  490 ; 
definition,  part  affected,  496;  tyranny,  496, 
497 

Hippocrates’ jealousy,  033 
Honest  objects  of  love,  480 
Hope  a cure  of  misery,  403 
Hope  and  fear,  the  Devil’s  main  engines  to 
entrap  the  world,  677 
Hops  good  against  melancholy,  459 
Horse-leeches  how  and  when  used  in  melan- 
choly, 447,  459 

Hot  countries  apt  and  prone  to  jealousy,  360 
How  oft  ’tis  fit  to  eat  in  a day,  307 
How  to  resist  passions,  359 
How  men  fall  in  love,  520 
Humours  what  they  are,  93 
Hydrophobia  described,  89 
Hypochondriacal  melancholy,  112;  its  causes 
inward,  outward,  248 ; symptom,  264 ; cure 
of  it,  460 

Hypochondries  misaffected,  causes,  246 
Hypocrites  described,  712 


744 


INDEX. 


1. 

Idleness  a main  cause  of  melancholy,  15S; 

of  love-melancholy,  4GG;  of  jealousy,  G32 
Jealousy  a symptom  of  melancholy,  25G; 
defined,  described,  G27;  of  princes,  G28; 
of  brute  beasts,  G29;  causes  of  it,  G30  — 
G32;  symptoms  of  it,  G-iO;  prognostics, 
^ G^  t;  cure  of  it,  G4G— G52 
Jests  how  and  when  to  be  used,  224 
Jews’  religious  symptoms,  G8a,  G8G 
Ignorance  the  mother  of  devotion,  G78 
Ignorance  commended,  425,  42G 
Ignorant  persons  still  circumvented,  G78 
imagination  what,  102:  its  force  and  effects, 
IGG 

Immaterial  melancholy,  110 
Immortality  of  the  soul  proved,  105;  im- 
pugned by  whom,  710 
Impediments  of  lovers,  G20 
Importunity  and  opportunity  cause  of  love- 
melancholy,  530;  of  jealous}',  G37,  G3S 
Imprisonment  cause  of  melancholy,  225 
Impostures  of  devils,  G7G;  of  politicians, 
073;  of  priests,  G74 
Im  potency  a cause  of  jealousy,  G32 
Impulsive  cause  of  man's  misery,  82 
Jncubi  and  succubi,  494 
Inconstancy  of  lovers,  GOl 
Inconstancy  a sign  of  melanchply,  256 
Infirmities  of  body  and  mind,  what  griev- 
ances they  cause,  244 
Injuries  and  abuses  rectified,  417 
Instrumental  causes  of  diseases,  83 
Instrumental  cause  of  man’s  misery,  83 
Interpreters  of  dreams,  102 
Inundations  fury,  84 
Inward  causes  of  melancholy,  244 
inward  senses  described,  lOi 
Joy  in  excess  cause  of  melancholy,  198 
Issues  when  used  in  melancholy,  445 


K. 

Kings  and  princes’  discontents,  183 
Kissing  a main  cause  of  love-melancholy, 
535;  a symptom  of  love-melancholy,  553 

L. 

LaeOUB,  business,  cure  of  love-melancholy, 
584;  Lapis  Armenius,  its  virtues  against 
melancholy,  441 

Lascivious  meats  to  be  avoided,  58G 
Laurel  a purge  for  melancholy,  439 
Laws  against  adultery,  643 
Leo  Decimus  the  pope’s  scoffing  tricks,  223 
Lewellyn,  prince  of  Wales,  his  submission,  418 
Leucata  petra  the  cure  of  love-sick  persons, 
G08 

Liberty  of  princes  and  great  men,  how 
abused,  639 

Libraries  commended,  352 
Liver,  its  site,  95;  cause  of  melancholy  dis- 
tempers, if  hot  or  cold,  246 
Loss  of  liberty,  servitude,  imprisonment, 
cause  of  melancholy,  225 
Losses  in  general  how  they  offend,  236; 

cause  of  despair,  406,  714;  how  eased,  411 
Love  of  gaming  and  pleasures  immoderate 
cause  of  melancholy,  191 
Love  of  learning,  overmuch  study,  cause  of 
melancholy,  198 

Love’s  beginning,  object,  definition,  division, 


471;  love  made  the  world,  475;  lover? 
jmwer,  491;  in  vegetables,  492;  in  sen- 
sible creatures,  493;  love’s  power  in  devi 
and  spirits,  494;  in  men^  496;  love  a di. 
ease,  555;  a fire,  560,  561;  love’s  passion 
561;  phrases  of  lovers,  566;  their  vai 
wishes  and  attempts,  571,  572;  lover 
impudent,  573;  courageous,  574;  wist  i; 
valiant,  free,  575;  neat  in  apparel,  57 
576;  poets,  musicians,  dancers,  576;  love 
effects,  579;  love  lost  revived  by  sight 
589;  love  cannot  be  compelled,  616 

Love  and  hate  symptoms  of  religious  me 
lancholy,  6S4 

Lycanthropia  described,  88 


I 

1 


M. 


IMadness  described,  88;  the  extent  of  me-ljL 
lancholy,  382;  a symptom  and  effect  of\* 
love-melancholy,  578 
Made  dishes  fcause  melancholy,  147 
IMagicians  how  they  cause  melancholy,  130; 

how  they  cure  it,  294 
IMahometans,  their  symptoms,  698 
Maid’s,  nun’s,  widows’  melancholy,  271 
IMan’s  excellency,  misery,  81 
iMan  the  greatest  enemy  to  man,  84 
Many  means  to  divert  lovers,  588;  to  cure 
them,  594 

Marriage  if  unfortunate,  cause  of  melan 
choly,  240;  best  cure  of  love-melancholy, 
609;  marriage  helps,  655;  miseries,  601; 
benefits  and  commendation,  623 
IMathematical  studies  commended,  350 
Medicines  select  for  melancholy,  426;  against 
wind  and  costiveness,  463;  for  love-me- 
lancholy, 587 

IMelancholy  in  disposition,  melancholy  equi- 
vocations, 90;  definition,  name,  difference 
108;  part  and  parties  affected  in  melan- 
choly, its  affection,  109;  matter,  110;  species 
or  kinds  of  melancholy,  112;  melancholy 
an  hereditary  disease,  136;  meats  causing 
it,  140,  &c.;  antecedent  causes,  244;  par- 
ticular parts,  246;  symptoms  of  it,  250; 
they  are  passionate  above  measure,  256; 
humorous,  257 ; melancholy  adust  symp- 
toms, 262;  mixed  symptoms  of  melancholy 
with  other  diseases,  264;  melancholy,  a 
cause  of  jealousy,  632;  of  despair,  714; 
melancholy  men  why  witty,  277;  why 
so  apt  to  laugh,  weep,  sweat,  blush,  277 ; 
why  they  see  visions,  hear  strange  noises, 
speak  untaught  languages,  prophesy,  &jc., 

m 


IMemory  his  seat,  102 
Menstruus  concubitns  causa  melanc.,  138 
IMen  seduced  by  spirits  in  the  night,  124 
Metempsychosis,  104 
Metals,  minerals  for  melancholy,  433 
Meteors  strange,  how  caused,  322 
Metoposcopy  foreshowing  melancholy,  135 
Milk  a melancholy  meat,  142 
IMind  how  it  works  on  the  body,  162 
Minerals  good  against  melancholy,  435 
Jiiinisters  how  they  cause  despair,  717 
Mirach,  mesentery,  matrix,  meseraic  veins, 
causes  of  melancholy,  246 
Mirabolanes  purgers  of  melancholy,  441 
Mirth  and  merry  company  excellent  ag<iinst 
melancholy,  369;  their  abuses,  373 
Bliseries  of  man,  82;  how  they  cause  me-  l 
lancholv,  ISO;  common  miseries  178;  ; 


INDEX. 


745 


I niieeries  of  both  sorts,  375;  no  man  free, 
miseries’  effects  in  us,  sent  for  our  gootl, 
377 ; miseries  of  students  and  scholars, 
/ 198 

Mitigations  of  melancholy,  423 
'Money’s  prerogatives,  170 
Moon  inhabited,  320;  moon  in  love,  491, 
492 

Mother  how  cause  of  melancholy,  137 

Moving  faculty  described,  103 

Music  a present  remedy  for  melancholy,  307; 

its  effects,  307;  a symptom  of  lovers,  570, 
1 577 ; causes  of  love-melancholy,  541 


' I Nakedness  of  parts  a cause  of  love-melan- 
‘|;  choly,  524;  cure  of  love-melancholy,  590 
■ Narrow  streets  where  in  use,  333 
Natural  melancholy  signs,  200 
I Natural  signs  of  love-melancholy,  550 
i Necessity  to  what  it  enforceth,  151 — 231 
" Neglect  and  contempt,  best  cures  of  jealousy, 
048 

Nemesis  or  punishment  comes  after,  419 
^ Nerves  what,  94 
News  most  welcome,  344 
K Nobility,  censured,  381 
\ Non-necessary  causes  of  melancholy,  210 
1 Nuns’  melanclioly,  271 
I Nurse,  how  cause  of  melancholy,  216 


' Objects  causing  melancholy  to  be  removed, 
588 

Obstacles  and  hindrances  of  lovers,  009 
• Occasions  to  be  avoided  in  love-melancholy, 
588 

Odoraments  to  smell  to  for  melancholy,  455 
; Ointments  for  melancholy  147 
.Ointments  riotously  used,  527 
^ Old  folks  apt  to  be  jealous,  G.32 
Old  folks’  incontinency  taxed,  654 
Old  age  a cause  of  melancholy,  136;  old  men’s 
sons  often  melancholy,  138 
One  love  drives  out  another,  593 
Opinions  of  or  concerning  the  soul,  103 
Oppression’s  effects,  241 
Opportunity  and  importunity  causes  of  love- 
melancholy,  530 
Organical  parts,  96 

Overmuch  joy,  pride,  praise,  how  causes  of 
melancholy,  193 

P. 

Palaces,  342,  343 

paleness  and  leanness,  symptoms  of  love- 
melancholy  550 

Papists’  religious  symptoms,  696,  697 
Paracelsus’  defence  of  minerals,  435 
Parents,  how  they  wrong  their  children,  616; 
how  they  cause  melancholy  by  propaga- 
tion, 136;  how  by  remissness  and  indul- 
gence, 219 

Paraenetical  discourse  to  such  as  are  troubled 
in  mind,  724 

Particular  parts  distempered,  how  they  cause 
melancholy,  246 

Parties  affected  in  religious  melancholy,  665 
Passions  and  perturbations  causes  of  melan 


choly,  164;  how  they  work  on  the  body, 
162;  their  divisions,  169;  how  rectified  and 
eased,  358 

Passions  of  lovers,  555,  556 
Patience  a cure  of  misery,  417 
Patient,  his  conditions  that  would  be  cured, 
301 ; patience,  confidence,  liberality,  not, 
to  practise  on  himself,  302;  what  he  must 
do  himself,  359;  reveal  his  grief  to  a friend, 
362 

Pennyroyal  good  against  melancholy,  441 
Perjury  of  lovers,  545 

Persuasion  a means  to  cure  love-melancholy, 
367;  other  melancholy,  365 
Phantasy,  what,  101 

Philippus  Bonus,  how  he  used  a country 
fellow,  347 

Philosophers  censured,  194;  their  errors,  194 
Philters  cause  of  love-melancholy,  546;  how 
they  cure  melancholy,  607 
Phlebotomy  cause  of  melancholy,  445;  how 
to  be  used,  when,  in  melancholy,  446;  in 
head  melancholy,  450 
Phlegmatic  melancholy  signs,  261 
Phrenzy’s  description,  88 
Physician’s  miseries,  205 ; his  qualities  if  he 
be  good,  299 

Physic  censured,  426,  449;  commended,  428; 

when  to  be  used,  429 
Physiognomical  signs  of  melancholy,  135 
Pictures  good  against  melancholy,  343;  cause 
love-melancholy,  534 
Plague’s  effects,  83 
Planets  inhabited,  326 
Plays  more  famous,  343 
Pleasant  palaces,  340 
Pleasant  objects  of  love,  478 
Pleasing  tone  and  voice  a cause  of  love-me- 
lancholy, 533  • 

Poetical  cures  of  love-melancholy,  608 
Poets  why  poor,  203 
Poetry  a symptom  of  lovers,  580 
Politician’s  pranks,  674 

Poor  men’s  miseries,  230;  their  happiness, 
402;  they  are  dear  to  God,  391 
Pope  Leo  Becivius,  his  scoffing,  223 
Pork  a melancholy  meat,  141 
Possession  of  devils,  90 

Poverty  and  want  causes  of  melancholy, 
their  effects,  227;  no  such  misery  to  lie 
poor,  389 

Power  of  spirits,  127 

Predestination  misconstrued,  a cause  cf  de- 
spair, 730 

Preparatives  and  purgers  for  melancholy,  447 
Precedency,  what  stirs  it  causeth,  175 
Precious  stones,  metals,  altering  melancholy, 
433 

Preventions  to  the  cure  of  jealousy,  652 
Pride  and  praise  causes  of  melancholy,  193 
Priests  how  they  cause  religious  melancholy, 
674,  675 

Princess’  discontents,  183 
Profitable  objects  of  love,  476 
Progress  of  love-melancholy  exemplified,  337 
Prognostics  or  events  of  love-melancholy, 
581;  of  despair,  644;  of  jealousy,  644;  of 
melancholy,  281 

Prospect  good  against  melancholy,  335 
Prosperity  a cause  of  misery,  403 
Protestations  and  deceitful  promises  of  lovers, 
245 

Pseudo-prophets,  their  pranks,  699;  their 
symptoms,  695 

Pulse,  peas,  beans,  cause  of  melancholv,  144 

3 c 


74(1 


lNDTL3r. 


Pulse  of  melancholy  men,  how  it  is  affected, 
251 

Pulse  a sign  of  love-melancholy,  551,  552 
Purgers  and  preparatives  to  head  melancholv, 
447 

Purging  simples  upward,  439;  downward,  441 
Purging,  how  cause  of  melancholy,  155 


Q. 

Qt;k>’TiTV  of  diet  cause,  146:  cure  of  melan- 
-■hoiv.  307 

ii. 

Rationat,  soul,  lOo 

Reading  Scriptures  cooa  ajrainst,  melan- 
cholv, 353 

Recreations  good  against  melancholv.  337 
338 

Redness  of  the  face  helped,  458 
Regions  of  the  belly,  96,  97 
Relation  or  hearing  a cause  of  lore-melan- 
choly, 506 

Religious  melanchoh',  a distinct  species,  660; 
its  object,  661 ; causes  of  it,  669;  symptoms, 
6S3;  prognostics,  700;  cure,  702;  religious 
policy,  by  whom,  674 
Repentance,  its  effects,  727 
Retention  and  evacuation  causes  of  melan- 
choly 152;  rectified  to  the  cure,  310 
Rich  men’s  discontents  and  miseries,  188,  396; 
their  prerogatives,  227 

Riot  in  apparel,  excess  of  it,  a great  cause  of 
love-melancholy,  527 — 533 
Rivals  and  corrivals,  629 
Roots  censured,  144 

Rose  cross-men’s  or  Rosicrucian’s  promises, 
354 

S. 

S:Aflrrs’  aid  rejected  in  melancholy,  297 
Salads  censured,  145 
Sanguine  melancholy  signs,  262 
Scholars’  miseries,  200 

Scilla  or  sea-onion,  a purger  of  melancholy, 
439 

Scipio’s  continenc}',  589 

Scoffs,  calumnies,  bitter  jests,  how  they  cause 
melancholy,  422 ; their  antidote,  423 
Scorzonera  good  against  melancholy,  432 
Scripture  misconstrued,  cause  of  religious 
melancholy,  730;  cure  of  melancholy,  353 
Sea-sick,  good  physic  for  melancholy,  433 
Self-love  cause  of  melancholy,  his  effects,  193 
Sensible  soul  and  its  parts,  100 
Senses,  why  and  how  deluded  in  melancholy, 
278,  279  ^ 

Sentences  selected  out  of  humane  authors,  423 
Servitude  cause  of  melancholy,  225;  and  im- 
prisonment eased,  404 
Several  men’s  delights  and  recreations,  335 
Severe  tutors  and  guardians  causes  of  me- 
lancholy, 218 

Shame  and  disgrace  how  causes  of  melan- 
choly, their  effects,  173 
Sickness  for  our  good,  442 
Sighs  and  tears  symptoms  of  love-melan- 
choly, 551 

Sight  a principal  cause  of  love-melancholv, 
507 

Signs  of  honest  love,  4S0 


Similar  parts  of  the  body,  94  W 

Simples  censured  proper  to  melancholy,  429J 
fit  to  be  known,  431;  purging  melancliol^' 
upward,  439;  downward,  purging  simples', llj 
441.  w 

Singing  a symptom  of  lovers,  576:  cause  of-'l 
iove-meiancholy,  533 

Sin  the  impulsive  cause  of  man’s  misery,  375  > , 
Single  life  and  virginity  commended,  605; ) I 
their  prerogatives,  606" 

Slavery  of  lovers,  567  ’ ■ 

Sleep  and  waking  causes  of  meiancnoiy,  I6c:  ' 
Dy  wnat  means  procured,  neiped,  457  i 

Small  bodies  have  greatest  wits.  38C 
Smelling  what,  101  if 

Smiling  a cause  of  love-melancnoiy,  52S  i 

Sodomy,  497 

Soldiers  most  part  lascmous.  636 
Solitariness  cause  of  melancholy.  160.  l6l;  ' 
eoact.  voluntary,  how  good,  161 ; sign  of 
meiancnoiy,  259  : 

Sorrow  its  effect,  170;  a cause  ot  melan- 
choly, 171 ; a symptom  of  melancholy,  254 ; ' 
eased  by  counsel,  407 

Soul  defined,  its  faculties,  98;  ex  traduce 
as  some  hold,  103 

Spices  how  causes  of  melancholy,  144 
S{)irits  in  the  body,  what, 

Spirits  and  devils,  their  orders,  kinds,  power, 
&c.,  120 

Spleen  its  site,  95;  how  misaffected  cause  of 
melancholy,  246 
S[)orts,  344 
Sjiots  in  the  sun,  328 
Spruceness  a symptom  of  lovers,  575 
Stars,  how  causes  or  signs  of  melancholy, 
133;  of  love-melancholy,  500;  of  jealousy, 

6o2 

Step-mother,  her  miscliiefs,  241 
Stews,  why  allowed,  653 
Stomach  distempered  cause  of  melancholy, 
246 

Stones  like  birds,  beasts,  fishes,  &;c.,  316 
Strange  nurses,  when  best,  217 
Streets,  narrow,  333 

Study  over-much  cause  of  melancholy,  198;  , 
why  and  how,  199, 277 ; study  good  against  ' 
melancholy,  348 
Subterranean  devils,  126 
Supernatural  causes  of  melancholy,  114 
Superstitious  effects,  symptoms,  687 ; how 
it  domineers,  667,  697  ' 

Surfeiting  and  drunkenness  taxed,  148  ' 

Suspicion  and  jealousy  symptoms  of  melan-  - 
choly,  256;  how  caused,  276 
Swallows,  cuckoos,  &c.,  where  are  they  in 
winter,  316 

Sweet  tunes  and  singing  causes  of  love- 
melancholy,  534 

Symptoms  or  signs  of  melancholy  in  the  . 
body,  250;  mind,  252;  from  stars,  mem- 
bers, 260;  from  education,  custom,  con- 
tinuance of  time,  mixed  with  other  dis- 
eases, 264;  sjTuptoms  of  head  melancholy, 
268;  of  hypochondriacal  melancholy,  269;  . 
of  the  wliole  body,  271;  symptoms  of 
nuns’,  maids’,  widows’  melancholy,  271;  ■ 

immediate  causes  of  melancholy  symptoms,  J 
275;  symptoms  of  love-melancholy,  550;  - 

cause  of  these  S3'mptoms,  555;  symptoms  of 
a lover  pleased,  557 ; dejected,  557 ; symp-  J 
toms  of  jealousy,  640;  of  religious  melan-  1 
choly,  684;  of  despair,  720.  J 

Synteresis,  106  1 

Syrups,  457  M 


INDEX. 


T47 


Tale  of  a prebend,  410 
'J'ai'antula’s  stinging  effects,  243 
fl'aste,  what,  101 

rremperament  a cause  of  love-melancholy,  502 
^rempestiious  air,  dark  and  fuliginous,  how 
cause  of  melancholy,  157 
Terrestrial  devils,  124 

Terrors  and  affrights  cause  melancholy,  219 

Theologasters  censured,  329 

The  best  cure  of  love-melancholy  is  to  let 

!’  them  have  their  desire,  G09 
Tobacco  censured,  441 
Toleration,  religious,  702 
Torments  of  love,  550 
Transmigration  of  souls,  104 
Travelling  commended,  good  against  melan- 
choly, 335;  for  love-melancholy  especi- 
ally, 500 

Tutors  cause  melancholy,  218 


V. 

VAiycEORT  described,  a cause  of  melancholy> 
193 

Valour  and  courage  caused  by  love,  575 
Variation  of  the  compass,  where,  314 
Variety  of  meats  and  dishes  cause  melan- 
choly, 308 

Variety  of  mistresses  and  objects  a cure  of 
melancholy,  593 

Variety  of  weather,  air,  manners,  countries, 
Avhence,  &c.,  320 

I Variety  of  places,  change  of  air,  good  against 
I melancholy,  335 
Vegetal  soul  and  its  faculties,  98 
Vegetal  creatures  in  love,  492 
D Vegetal  soul  and  its  parts,  98 
I Veins  described,  95 
1 Venus  rectified,  312 

Venery  a cause  of  melancholy,  153 
Venison  a melancholy  meat,  142 
Vices  of  women,  GOO,  GOl 
Violent  misery  continues  not,  37G 
Violent  death  prognostic  of  melancholy,  92; 
event  of  love-melancholy,  583;  of  despair, 
723;  by  some  defended,  285;  how  to  be 
censured,  288 

Virginity,  by  what  signs  to  be  known,  G43 
Virginity  commended,  GOG 
Virtue  and  vice  principal  habits  of  the  will, 
103 

Viie.r  or  a^Tms  castus  good  against  love- 
melanchoy,  53G 

IT. 

Uncharitable  men  described,  487 
Understanding  defined,  divided,  105 
Unfortunate  marriages,  effects,  184,  240 


Unkind  friends  cause  melancholy,  241 
Unlawful  cures  of  melancholy  rejected,  293 
Ujistarts  censured,  their  symptoms,  385,  393 
Urine  of  melancholy  persons,  251 
Uxorii,  G33 

W. 

Waking,  cause  of  melancholy,  IGl — ltl3;  a 
symptom,  250;  cured,  35G 
AVaiking,  sliooting,  swimming,  &c.,  good 
against  melancholy,  340,  355^  58G 
Want  of  sleep  a symptom  of  love-melanclioly, 
551 

AVanton  carriage  and  gesture  cause  of  love- 
melancholy,  524 
AVater  devils,  124 

A\'ater,  if  foul,  causeth  melancholy,  145 
Al'aters  censured,  their  effects,  145 
AVaters,  which  good,  305 
AVaters  in  love,  511 

AVearisomeness  of  life  a symptom  of  melan- 
choly, 5Gl 

AVhat  physic  fit  in  love-melancholy,  585 
AVho  are  most  apt  to  be  jealous,  GOl 
AVhores’  properties  and  conditions,  594 
AVhy  good  men  are  often  rejected,  415 
AVhy  fools  beget  wise  children,  wise  men 
fools,  139,  140 
''Vidows’  melancholy,  271 
AVill  defined,  divided,  its  actions,  why  over- 
ruled, lOG 

Al  ine  causeth  melancholy,  145;  a good  cordial 
against  melancholy,  453;  forbid  in  love- 
melancholy,  585,  58G 
AVinds  in  love,  511 

AVdtty  devices  against  melancholy,  3GG,  591 
AVit  proved  by  love,  575 

AVithstand  the  beginnings,  a principal  cure 
of  love-melancholy,  588 
AVitches’  power,  how  they  cause  melancholy, 
130;  their  transformations  how  caused, 
131;  they  can  cure  melancholy,  294;  not 
to  be  sought  to  for  helji,  295 ; nor  saints,  297 
AVives  censured,  G23;  commended,  G23 
AA'omen,  how  cause  of  melancholy,  192;  their 
vanity  in  apparel  taxed,  525;  Gow  they 
cozen  men,  52G;  by  what  art,  52G;  their 
counterfeit  tears,  545;  their  vices,  GOO; 
commended,  G24 

AVoodbine,  arnni,  rue,  lettuce,  how  good  in 
love-melancholy,  58G 
AA'orld  taxed,  182 

AVormwood  good  against  melancholy,  431 
A\'riters  of  the  cure  of  melancholy,  293 
AVriters  of  imagination,  IGG;  de  consolatione, 
371;  of  melancholy,  454;  of  love-melan- 
choly, 579;  against  idolatry,  C92;  again? t. 
despair,  723 

y. 

A'oung  men  in  love  with  a picture,  554 
Youth  a cause  of  love-melancholy,  498 


MCOOllQUODALE  & CO.,  LimXED,  PRINTEES,  LONDON— WORKS,  NEWTON. 


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